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A conference report from the International Scientific Conference IPL 2022 organized by the School of Economics, Law and Government (CELG) under the UEH University. The report covers the keynote speeches by James Morley and Fotios Rodis on the topics of phenomenology and mindfulness, and the ontological status of scientific axioms in COVID-19 pandemic management. The conference aimed to establish a network of researchers in social sciences and humanities and discuss philosophical commentary towards the Sustainable Development Goals.
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Subject: Business Law Course ID: 221C1LAW Class: BS Name: Nguyễn Bảo Khang Student ID : 3122102 0985 Major: International Finance Lecturer: Nguyễn Thuỳ Dung HO CHI MINH CITY – DECEMBER 15th^2022
Name of Conference The 1st^ Conference on Innovative Philosophy and Law (IPL 2022) “Rethinking Life and Normative Order in a World of Conflicting Values: Transdisciplinary Perspectives from Asia” Information Time: 7:30 A.M. – 12:00 A.M. Thursday, December 15th^ 2022. Location: Room B1.302 – Campus B1 (UEH) - 279 Nguyễn Tri Phương, Ward 5, District 10, Hồ Chí Minh City. Lecturers James Morley (United States) o “Phenomenology and Mindfulness in our time of Global Crisis” o Commentator: Karen Abalos-Orendain (Philippines) Fotios Rodis (Greece) o “The Ontological Status of Scientific Axioms in COVID- Pandemic Management – The Culture Clash between Greece and Japan as Comparative Working Hypothesis”
James Morley (United States)
1. Duration Speaker: 30 minutes Commentator: 15 minutes 2. Topic : “Phenomenology and Mindfulness in our time of Global Crisis” 3. Contents 3.1. Phenomenology, mindfulness and the crisis of our time Phenomenology - naming the crisis. Yogic mindfulness. Empathy. New evolutionary psychology. Invoking the possible: Social change via childcare, pedagogy, empathy training. 3.2. Naming the crisis Edmund Husserl - Scientism – Reductionism – Objectivism. Disenchantment of the world and our existential loss of meaning. Skyrocketing mental illness in the west. Misunderstanding of our relation to ourselves, each other and nature itself. A new science beyond the limitations of narrow british empiricism. 3.3. Social phenomenology The natural attitude - what is taken for granted as normative. Built into the normal "natural attitude" is the thesis of human negativity: self-interest, aggression, competition.
3.8. Recovering to who we are: empathic beings Giving up COMAND AND CONTROL and TRAUMATIZING strategies for how humans learn and develop. Infant and non-violent childrearing: touch and contact comfort, allo-parenting. Childhood: primacy of free unsupervised play (Peter Grey) Organic inter-generational living communities. Design for extended families - not nuclear families. SECOND KEYNOTE SPEECH Fotios Rodis (Greece)
1. Duration Speaker: 15 minutes 2. Topic: “The Ontological Status of Scientific Axioms in COVID-19 Pandemic Management – The Culture Clash between Greece and Japan as Comparative Working Hypothesis” 3. Contents Ensidizable natural orde r: The ascertainment of the ensidizable natural order constitutes the object of scientific praxis and makes scientific knowledge possible. 1st property: Imaginary creations. Scientific axioms are imaginary creations, non logically grounded, but still essential for scientific praxis. The leaning on natural reality: Since science aims to discover the ensidizable order of natural reality which is grasped only via social imaginary, scientific praxis itself bears a distinct social-
historical dimension that embodies a respective instituting imaginary arche. The birth of scientific inquiry by Western rationalistic culture: In terms of public crisis management, a western society reacts through its 'rational mastery', suggesting a direct collision with the public danger, imposing any suppressive measure or restricting strategy possible until the threat is diminished and the common cause secured. Accepting reality "as it is" by Japanese Buddhism: In terms of public crisis management, Japan accepts the imminent danger as the currently existing reality, faced conservatively and indirectly, avoiding extreme measures and without disrupting the usual rhythm of social life.
