Exploring Contradiction Beyond Contradiction 2025 Konferenz

Exploring Contradictions beyond Contradiction

1st International Conference on Contradiction Studies

GRK Contradiction Studies

11.02.2025 14.02.2025

U Bremen

Contradictions are omnipresent and the identification of contradictions is usually accompanied by the imperative to resolve them. Contradictions can be ascribed to individual actions as well as to social formations. They extend to all areas of life: political orders, academic settings, religious practices and many more fields that are permeated by them. Without contradictions, there are no pluralities and no truths. Nevertheless, there is a long and powerful (especially European) tradition of problematizing and resolving contradictions and reducing them to logical incompatibility. This tradition of avoiding contradiction is countered by alternative concepts of thinking contradiction, above all in dialectics or paraconsistent logic (Priest/Tanaka [1996]2022). Contradiction Studies take up this reflection and move away from the widespread negative assessment of contradiction (cp. Febel/Knopf/Nonhoff 2023; Lienert 2019; Lossau/Schmidt-Brücken/Warnke 2019; Nintemann/Stroh 2022; Warnke/Hornidge/Schattenberg 2021). In this sense, our conference aims to explore contradictions beyond contradiction.

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Raum

„Mit Niklas Luhmann kann man Raum als ‚Sondereinrichtung zur Negation von Widersprüchen‘ begreifen.“

Julia Lossau
anhaltendes Widersprechen

„Die Geschichte der abendländischen Philosophie lässt sich verstehen als ein anhaltendes Widersprechen und als eine anhaltende Auseinandersetzung mit Widersprüchen.“

Norman Sieroka
Erdung

„Die fachwissenschaftliche Geographie steht für eine gewisse Erdung der Widerspruchsthematik sowohl in theoretischer als auch in praktischer Hinsicht.“

Julia Lossau
Paradoxie

„Die Grundlage des Rechts ist keine Idee als systematisches Einheitsprinzip sondern eine Paradoxie.“

Andreas Fischer-Lescano
Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)

Rozena Maart