DRIFT

13/05/2017 - STUDIO/K

1 And it came to pass, when The Pigeon had finished all these sayings, he said unto his Flock,
2 Ye know that after two days is the festival, and The Pigeon is betrayed to be crucified.
3 Then assembled together the Raven and all evil on earth, unto the palace of the white nest,
4 And consulted that they might take The Pigeon by subtilty, and kill him.
5 But they said, Not on the festival day, lest there be an uproar among the poultry.
6 On this issue followed within the Ravenadherents nowise a dispute,
7 As it was known by all, as if poured upon them by the motherly bird’s beak,
8 that the relation between democracy and animal protection should be taken and digested as a given.
9 to deny one the right to perform the festivities would be to antagonize them.
10 How great, therefore, would be their disappointment with The Pigeon and his Flock!
11 They had to remain docile, however, even until after the last emergency.
12 in order to let the weakness of the will of one of the Flock and not their evil hate
13 finally herald the coming of The Pigeon,
14 Then one from the flock, called Corvus, went unto the Ravenadherents at the white nest,
15 And said unto them, What will ye give me, and I will deliver The Pigeon unto you? And they covenanted with him for thirty pieces of silver.
16 And from that time he sought opportunity to betray The Pigeon.
17 Now the first day of the feast of unleavened bread the flock came to The Pigeon, saying unto him, Where wilt thou that we prepare for thee to celebrate the festival?
18 And he said, Go into the city to such a Studio/K, and say unto them, The Master saith, My time is at hand; I will keep the festival at thy house with my Flock.
19 And the flock did as The Pigeon had appointed them; and they made ready the festival.
20 Now when the even was come, The Pigeon sat down with his Flock.
21 And as the festival started, he said, Verily I say unto you, that one of you shall betray me.
22 And they were exceeding sorrowful, and began every one of them to say unto him, Pigeon, is it I?
23 And he answered and said, He that dippeth his claw with me in the dish, the same shall betray me.
24 The Pigeon goeth as it is written of him: but woe unto that bird by whom The Pigeon is betrayed! it had been good for that bird if he had not been born.
25 Then Corvus, which betrayed him, answered and said, Pigeon, is it I? He said unto him, Thou hast said.
26 And they kept celebrating the festival,
27 And they feast upon proper amounts of Pigeonblood,
28 And they spoke about the philosophical implications of black holes, as well as the standardisation of sexuality,
29 And they broach the body as a subject in Visconti’s cinemagraphy and in contemporary Dutch literature.
30 Till solemn times had come,
31 After which the future of religion was discussed, one got lessons in Islamic philosophy,
32 And numerous birds enjoyed extraordinary experiences in flesh and spirit.
33 Gallus answered and said unto The Pigeon, Though all birds shall be offended because of thee, yet will I
never be offended.
34 The Pigeon said unto Gallus, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.
35 Gallus asked him remission for the disabilities he and his companions will befall,
36 And The Pigeon, forthwith, forgave him.
37 With this gesture, the end of the festival was preluded.
38 Then saith The Pigeon unto his Flock, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.
39 And he went a little further, and fell on his face, and prayed, saying, O my Great Bird, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.
40 And he cometh unto the poultry, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?
41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

[…]

programme

Below you will find the programme for DRIFT 2017 - Het vlees is zwak. Furthermore you will soon find the schedule online.

This lecture asks what political philosophers can contribute to the animal ethics debate. Is animal ethics the preserve of moral philosophers or does political philosophy also add something of significance to the debate about how we ought to treat animals? It is argued that there are three main political dimensions to the animal ethics debate. The first relates to questions of feasibility. The second focuses on the utility of regarding animals as beneficiaries of justice as opposed to moral status. The third emphasises the importance of incorporating animals into the democratic community. Together, these three strands constitute a new ‘political turn’ in animal ethics.

Robert Garner. Department of Politics and International Relations,University of Leicester; a leading expert on animals, politics and ethics; books include Animals, Politics and Morality (2nd edn, Manchester University Press, 2004) and A Theory of Justice for Animals (Oxford University Press, 2013).

De Westerse filosofie lijkt wel gevangen in een onoplosbaar dualisme tussen geest en materie. Door dit dualisme zijn we gedwongen het bestaan van een geestelijke werkelijkheid ofwel te ontkennen, ofwel min of meer op gezag aan te nemen; een tussenweg lijkt er niet te zijn. Materialisten en moralisten, naturalisten en Godgelovigen zitten in hetzelfde schuitje: net als de geit, de wolf en de kool uit het kinderraadsel. Is er een tussenweg? De bijna geheel vergeten filosoof Carl du Prel (1839-1899), Schopenhaueriaan, occultist en voorloper van C.G. Jung, meent van wel. In zijn Monistische Seelenlehre doet hij een beroep op het zgn. 'astrale lichaam' als de verbinding tussen vlees en geest. Hoe bizar dit beroep voor een hedendaags mens ook moge lijken, het 'astrale lichaam' heeft oude papieren. Schelling spreekt er affirmatief over, en met enige goede wil zou de idee ervan zelfs nog bij Deleuze en Derrida kunnen worden aangetroffen. Maar het allermerkwaardigste is wel: Du Prel baseert zich niet op speculatie maar op de ervaring.

In deze lezing zal Sneller enkele punten uit Du Prels fascinerende ideeën over het astrale lichaam naar voren halen, en onderzoeken of ze voor hedendaagse mensen toegankelijk gemaakt kunnen worden.

Rico Sneller (1967) is universitair docent Wijsgerige antropologie bij het instituut wijsbegeerte van de universiteit Leiden. Hij promoveerde op de filosofie van Jacques Derrida en de negatieve theologie. Momenteel gaat zijn belangstelling uit naar buitengewone bewustzijnstoestanden en hun verhouding tot de 'rationaliteit'. Verder is hij mededirecteur van de mondiale organisatie Alternative Perspectives and Global Concerns (www.ap-gc.org/a). 

Het vlees is zwak, zoveel is duidelijk. Toch geven we niet altijd toe aan verleiding: hoe beperkt en feilbaar ook, mensen hebben wel degelijk zoiets als een vermogen tot zelfcontrole. Maar hoe moeten we dit vermogen begrijpen? In de hedendaagse filosofische en psychologische literatuur wordt zelfcontrole over het algemeen beschouwd als een mechanisme dat ons handelen (tenminste nu en dan) causaal beïnvloedt.
Kalis zal beargumenteren dat dit recente idee berust op een problematische manier van denken over mentale activiteit en dat Aristoteles ons nog veel kan leren over zelfcontrole en ons voortdurende tekort daaraan.

Annemarie Kalis is universitair docent bij het Ethiek Instituut / Departement Filosofie en Religiestudies. Ze heeft een dubbele achtergrond in psychologie en wijsbegeerte; haar expertisegebieden zijn handelingstheorie, philosophy of mind, ethiek en morele psychologie. In 2009 verdedigde ze een proefschrift over het fenomeen akrasia ofwel wilszwakte.

The talk will look into some aspects of the notion and phenomenon of ending (something), and of the end as such. For example, it will look into the (often) very close relation between repetition and some idea of the end, and it will examine several possible structures of this relationship. One is the structure at work in many phenomena of addiction: in addiction the repetition of some action is very much sustained and supported by the idea that one can stop/end whenever one wants. The perspective or possibility of “ending it” is often what makes  possible the repetition of the very action that we want to end. Then there is the fantasy of ending which intensifies the experience of what one is doing (like, for example, in the case of love relations with a necessary end in view). Repetition, or repeating of the end, again and again, is also an interesting structure. The talk will also examine several temporalities of ending, its fantasies, as well as the question of its functioning as a significant, radical interruption or discontinuity.

Alenka Zupančič is a research advisor at the Institute of Philosophy of the Slovenian Academy of Sciences and Arts and professor at the European Graduate School, Switzerland. Notable for her work on the intersection of philosophy and psychoanalysis, she is the author of numerous articles and books, including Ethics of the Real: Kant and Lacan; The Shortest Shadow: Nietzsche's Philosophy of the Two; Why Psychoanalysis: Three Interventions; The Odd One In: On Comedy; and What is Sex? (forthcoming with MIT Press).
 

At the end of the introduction into his "Negative Dialectics", the German philosopher Theodor W. Adorno makes a startling claim, namely that it is never the real but always the possible that blocks the path to utopia. Luchino Visconti seems to have reached a similar conclusion in his films, though it is unlikely that Adorno ever watched them. How are we to understand Adorno's and Visconti's insight when viewed from the standpoint of philosophy and then again from the point of view of art? In the present context, this question appears to be a pressing one since the importance of potentiality tends to be emphasised as soon as the question of change arises.

Josef Früchtl, Prof., Dr., born in 1954; studies of Philosophy, Theory of Literature and Sociology in Frankfurt/M. and Paris; from 2002-2005 President of the Deutsche Gesellschaft für Ästhetik (DGÄ); since 2003 co-editor of the Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft (ZÄK); 2005 Chair in Philosophy of Art and Culture at the University of Amsterdam; September 2007-2012 Head of the Department of Philosophy. His best known monographs are: Mimesis: Konstellation eines Zentralbegriffs bei Adorno (Würzburg: K&N 1986); Das unverschämte Ich. Eine Heldengeschichte der Moderne (Frankfurt/M.: Suhrkamp 2004), published in English as The Impertinent Self. A Heroic History of Modernity with Stanford University Press 2009; Vertrauen in die Welt. Eine Philosophie des Films (München: Fink 2013), forthcoming in English as Trust in the World. A Philosophy of Film with Routledge 2017.

Alexander García Düttmann lives in Berlin and teaches aesthetics and philosophy at The University of the Arts (UdK). His most recent publications are the books What Does Art Know? (Konstanz: Konstanz University Press 2014) and Against Self-Preservation (Berlin: August Verlag 2016). In preparation: What is Contemporary Art? (Konstanz: Konstanz University Press). His edition of Jacques Derrida's lecture course Theory and Practice, on Marx and Althusser, was published by Éditions Galilée (Paris) in March of 2017.

Lezen is een hoofdzaak, je doet het met je hoofd. Of wacht, pleitte Susan Sontag niet in '66 al vurig tegen verstandelijke interpretatie en voor een 'erotics of art'? Lichamelijkheid is een opkomend thema in de literatuur(studie). In romans uit de jaren '60 bijvoorbeeld, kun je teruglezen hoe het toenemende consumentisme zich weerspiegelt ziet in een groeiende focus op lichamelijkheid ('koop dit product want het is goed voor je lijf!'). Zijn er ook verbanden te vinden tussen de rol van lichamelijkheid in de hedendaagse Nederlandstalige literatuur en maatschappelijke tendensen? Hans Demeyer, docent Dutch & Comparative Literature aan University College London, met een proefschrift over de rol en de innovatieve functie van het lichaam in de Nederlandstalige prozavernieuwing tussen 1960 en 1975 op zijn naam, modereert een gesprek tussen:
Simone Atangana Bekono, afgestudeerd als dichter van de opleiding ArtEZ Creative Writing met de bundel hoe de eerste vonken zichtbaar waren, die onder meer de ervaring onderzoekt van lichamelijke discriminatie;
Maxim Februari, essayist, filosoof van moraal en recht, en schrijver van twee romans die op geen enkele manier over lichamelijkheid gaan, maar ook van de bundel De maakbare man: notities over transseksualiteit en;
David Nolens, schrijver van onder meer vijf experimentele romans zoals Stilte en melk voor iedereen, waarin ervaringen van seksualiteit en lichamelijkheid niet losstaan van een genadeloze analyse van de hedendaagse westerse maatschappij.

DRIFT presenteert een podiumgesprek dat u hedendaagse Nederlandstalige literatuur uit verschillende hoeken van het literaire veld aan den lijve doet ondervinden. 

In order to "watch and pray so that you will not fall into temptation" it is necessary to have a hermeneutic spirit and flesh. The goal of this talk is to outline the vital meaning hermeneutics has acquired in this so called age of "alternative facts." If truth, facts, or God have never been objective realms out there, but rather consequences of our prejudices, history, and interpretations, it's not because they are not real, but rather their reality is at large, that is, weak. This is why anyone who calls for realism today is really calling to order, that is, discard your religious, sexual, and political differences. Salvation takes place against reality, weakening, secularizing, and interpreting it.

Santiago Zabala is ICREA Research Professor at the Pompeu Fabra University. He is the author and editor of ten books, including The Remains of Being (Columbia University Press, 2009), Hermeneutic Communism, with G. Vattimo (Columbia University Press, 2011), and Why Only Art can Save US (Columbia University Press, 2017). He also writes opinion articles for the New York Times, Al-Jazeera, and The Los Angeles Review of Books.

tickets

You can order your tickets for the festival below. Presale ends on May 12th.

Regular tickets
Full price: €12,-
Reduced price (students): €8,-
Full price + donation: €20,-

Tickets including publication DRIFT 2016 ‘In staat tot natuur’
Full price: €22,50
Reduced price: €17,50
Donation + publication: €30,-

For safetyreasons we kindly ask you to fill in all the fields in the form below. All stated prices for online bought tickets are without transaction fee: iDEAL €0,35 / Bank Transfer €30 per transaction.


become a friend of DRIFT

As of 2015, it is possible to become not only a visitor, but also a Friend of DRIFT. By doing so, you will be supporting DRIFT and helping it remain a successful festival.
In return for your support and Friendship, you will receive two entry tickets to the festival each year. In addition, we will send you a number of gifts by post. Most importantly, we will be your Friend, and remain ever grateful for your contribution. You will become a Friend for 40 Euros per year. After confirmation, this amount will be transferred from your account each year, until notice of termination. Of course, you can also opt for a greater amount, to be indicated in the form below, where you can leave your other details as well.


bags

If ever you’ve wandered around the Oudemanhuispoort area you will be familiar with them: the DRIFT-carrier bags. Artlessly they saunter past filled with books and water bottles, on their way towards class or a quick coffee. At first glance they look like any other modish cotton bag. However, unbeknownst to most people, they form a perfectly unique, annually different Philosophical Fashion Statement proclaiming their bearer to be a DRIFTgoer. Apart from that, they are mostly very practical, being strong and always roomier than you thought, and a nice keepsake of a thought-provoking night. If you would like to parade your own DRIFT-carrier bag in this fashion, send us an email at 
festivaldrift@gmail.com. For a mere 5,- Euros we will send you one.

Publication

Did you have trouble following a lecture or debate, or were you unable to attend an interesting part of the programme? Not to worry: as of 2013, DRIFT yearly compiles and publishes a written record of the night’s lectures and debates. They are free to download it as an e-book below; if you prefer a printed version you can contact us at festivaldrift@gmail.com. The publication of DRIFT 2015 ‘Towards Chaos’ will be launched on March 29, in the Athenaeum bookstore (Roetersstraat 41) from 4:30 pm (kindly apply through festivaldrift@gmail.com)

DRIFT 2013: De dingen de baas
DRIFT 2014: Onder invloed
DRIFT 2015: De chaos tegemoet
DRIFT 2016: In staat tot natuur (available soon)

history

Since 2006, a group of philosophy students at the University of Amsterdam each year work hard to organise the DRIFT Philosophical Festival. DRIFT was first founded out of discontent with the quality of the philosophy events on offer. However, this was only the concrete catalyst for the festival. Something else is at its base, namely a passion for philosophy and the wish to share it with others.

DRIFT wants to make accessible academic philosophy to a wide audience of laypeople and academics. By inviting national and international philosophers, DRIFT stages a demonstration of contemporary developments in philosophy, provoking visitors to make contact with theories and thinkers they might not otherwise have encountered. DRIFT also forms a unique combination of philosophy and culture. The programme comprises lectures and debates, but also poetry, literary prose, music, theatre and figurative arts. Thus, a trade-off arises between theoretical reason and artistic expression at the limits of philosophy.

At the festival renowned names enter into a discussion with young talent. There is room for complex, specialist, and rigorous thought, but also for getting down on the dance floor. Every year, philosophy students are invited to present, in a ‘staircase lectire’, their vision on the world and the current philosophical climate. In this cacophony of voices and images, the visitor is jolted from theory to melody to conversation. The audience is caught adrift, finds itself suddenly getting the drift, or maybe even becoming driftig (fiery-tempered) with new ideas.

collective

Rianne van Dam
Kim Schoof
Yvo Greijdanus
Daan Doeleman
Paulien Koning
Marie Keulen

partners

De Groene Amsterdammer
Cimedart
Athenaeum
De Uitkijk
Simulacrum
Uitgeverij Omnia
De Ware Jacob

subsidaries

Stichting Toekenningen
Amsterdams Universiteitsfonds
Prins Bernhard Cultuurfonds
Stichting Fonds voor de Geld- en Effectenhandel
Departement Wijsbegeerte UvA
Studievereniging AmFiBi

contactinfo

Stichting Wijsgerig Festival DRIFT
Oude Turfmarkt 143, kamer 1.14
1012 GC Amsterdam
NL08 INGB 0006 0582 05
t.n.v. Stichting Wijsgerig Festival DRIFT
E-mail: festivaldrift@gmail.com