International Conference: the Concept of Attention - IEF

Filosofia na Agenda

international conference
the concept of attention

Theme and Objectives

Attention constitutes one of the most fundamental yet under-theorized dimensions of human experience. Despite its centrality to perception, cognition, action, and intersubjectivity, the philosophical investigation of attention as a concept in its own right remains surprisingly underdeveloped. This international conference represents the first major initiative of a four-year research program (2025-2029) dedicated to establishing the philosophy of attention as a major field of contemporary philosophical inquiry.

The philosophical engagement with attention has deep historical roots. Already in ancient Greek thought, we find attention implicitly at stake in the Socratic contrast between an 'examined' and an 'unexamined' life and in the dialectical reform of ordinary reason pursued throughout Plato's dialogues. Medieval philosophy anticipates later developments through its emphasis on representation and intentionality (intentio), particularly in the works of Augustin, Aquinas and Duns Scotus. Yet it is only with Descartes's Meditations that attention receives explicit philosophical treatment, emerging as the crucial mediating link between radical doubt and epistemic certainty. This Cartesian innovation opens a rich trajectory of reflection, pursued by thinkers as diverse as Malebranche, Berkeley, Locke, and Wolff.

The scope of philosophical inquiry into attention expands dramatically from the late 18th century onwards. No longer confined to epistemological questions, attention becomes central to investigating the fundamental structures of subjectivity itself. French spiritualism, phenomenology, and philosophies of existence explore how attention relates to apperception, sensation, emotion, and volition—a trajectory that runs from Maine de Biran and Bergson through the phenomenological movement, encompassing figures from Paul Ricoeur to Michel Henry. Meanwhile, William James's psychological and philosophical investigations, along with later thinkers like Merleau-Ponty, Simone Weil, and Iris Murdoch, demonstrate attention's significance across multiple philosophical domains.

Indeed, contemporary philosophy recognizes attention as fundamental to a remarkable range of inquiries. In ethics, attention emerges as an essential vehicle for exercising personal and collective virtues. Aesthetics invokes attention in debates about the nature of beauty and our engagement with works of art—their creation, appreciation, and critique. Social and political philosophy identifies attention as a central component of the modern media landscape, where it functions as a valuable and increasingly contested economic resource. Environmental philosophy calls upon attention to help conceptualize our evolving and often precarious relationship with the natural world. Across these diverse contexts, attention appears as a fundamental human capacity whose nature and quality largely determine the kinds of bonds we can establish with each other and our surrounding world.

This conference seeks to bring these rich historical engagements into systematic dialogue with contemporary philosophy. We welcome contributions from all philosophical traditions and approaches, including but not limited to: the reflexive tradition, hermeneutics, phenomenology, empiricist and analytic philosophy, philosophy of mind, cognitive science, pragmatism, and non-Western philosophical traditions. We aim to explore how different philosophical frameworks have conceptualized attention's structure, dynamics, and normative dimensions, and how these varied perspectives can illuminate both historical debates and current research.

Full details: international conference: the concept of attention

Image: https://www.wikiart.org/en/theo-van-doesburg/heroic-movement-1916

Variety really is the spice of Hodges' model

In the previous post - RCN Congress iii 2025 Accountability for patients in ambulances I wrote of how corridor care has become variegated, as it is bound to, in a system(?).

Variegation means difference, and yet in organisational accountability, there should be reliance upon a procedure, if not a standard operating procedure. The experience of individual patients should be nuanced, standardised and yet catering for individual differences.^ The resolution at congress was questioning the need for guidance amid legal ambiguities.

This is also helpful in two senses. 

1. In exploring ways that Hodges' model might help encompass and explain the dual character category*, [or other, or not] as may apply to person-centredness and service-centredness?
2. Plus, (and potentially confusing for me) in seeking a basic understanding of dual categories in a mathematical sense.

* Book review iii: 'Categories we live by'

from the above post:
Knobe J, Prasada S, Newman GE. Dual character concepts and the normative dimension of conceptual representation. Cognition. 2013 May;127(2):242-57. doi: 10.1016/j.cognition.2013.01.005. Epub 2013 Mar 1. PMID: 23454798.

^This highlights a quality of what it is to care/and caring. It relies upon relationship building, the nurse getting to know the patient, person and vice-versa (to a degree) as befits the emergence of empathy, rapport, generation of trust; and the nurse's ability to anticipate not only care needs (that arise from direct observation), but those that are unique to the patient as an individual. In the previous post which mentioned corridor care, the physical, emotional, social and political environment is not established. Noise, on several levels stymies care, disrupting communication and interpersonal skills - even presence and touch - amid the chaos of the corridor. 

Axiology, concept, horizon

"The hypothesis that thinking is founded in valuation requires for its development what philosophers call "axiology," the philosophic study of values. Of course, values are not phenomena that float into view, stimulating a "philosophy of values" to study them. Rather, it will be argued that values should be conceived of as the universal character of everything. Axiology, therefore, is the study of things with regard to their value dimension. An axiology of thinking is a study of the various roles of value in thinking." p.12.

individual

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INTERPERSONAL : SCIENCES

humanistic ------------------------------- mechanistic

SOCIOLOGY : POLITICAL

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group

"An image is the horizon in terms of which our definitions of its contents makes sense.  It is like a mental picture of the rough outlines of the world: it handles information by giving each datum a position relative to the rough outlines." p.36.	"A concept is a way of mentally grouping various components whose combination is valuable because of a normative measure. The "real" identity of things comes from the normative measure of which their de facto harmony is an approximation." p.84.

Neville, R.C. (1981) Reconstruction of Thinking, New York: SUNY.

Infraethics <-> Infrastructure c/o Floridi & TPM

INDIVIDUAL

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     INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

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GROUP

moral education^ character development^ personal values courage, commitment .. 6Cs Your - Registration What does being a professional mean to you? What does belonging to a profession mean to you?

"The idea of an infraethics is simple, but the following “new equation” may help to clarify it further. In the same way as business and administration systems, in economically mature societies, increasingly require physical infrastructures (transport, communication, services etc.) to succeed, likewise human interactions, in informationally mature societies, increasingly require an infraethics to flourish. The equation is a bit more than just an analogy between infrastructure and infraethics."*

"Any complex society—be this the City of Man or the City of God to put it in Augustinian terms—has an implicit infraethics, which can be more or less morally successful, and more or less evil-unfriendly. Theoretically, even a society of angels, that is, of impeccably good moral agents, needs infraethical rules for coordination and collaboration. ... The right sort of infraethics is there to support the right sort of axiology. Designing it, maintaining it and keeping it updated is one of the crucial challenges for our information society. It is one of the reasons why our age is the age of design. Clearly, when talking about infrastructures, politicians have more on their plates than just networks of bits and atoms." socio-

"When economists and political scientists speak of a “failed state”, they may refer to the failure of a state-as-a-structure to fulfil its basic roles, such as exercising control over its borders, collecting taxes, enforcing laws, administering justice, providing schooling and so forth. Or they may refer to the collapse of a state-as-an-infrastructure or environment, which makes possible and fosters the right sort of social interactions." -political infrastructure

^Raised on In Our Time:
https://x.com/h2cm/status/1720095205012251114?s=20

*Point noted.

See also:

Floridi, L. Infraethics–on the Conditions of Possibility of Morality. Philos. Technol. 30, 391–394 (2017). https://doi.org/10.1007/s13347-017-0291-1.

My original source:

Floridi, L., Infraethics, The Philosopher's Magazine, 1st Quarter 2013. Issue 60. pp.26-27.
(Still clearing books, journals, magazines... )