“I have read almost all of your interviews and they are always wonderful. …  I am really looking forward to the next installment of Dialogues on Disability.” — Adrian Piper

“The Dialogues on Disability platform … has been very helpful to me, especially at times where I did not feel I belong in the world of academic philosophy.” — Disabled graduate student

Please join me here in two weeks from today for the fifty-sixth installment of Dialogues on Disability, the series of interviews that I’ve conducted with disabled philosophers since April 2015.

The series is designed to provide a public venue for discussion with disabled philosophers about a range of topics, including their philosophical work on disability; the place of philosophy of disability vis-à-vis the discipline and profession; their experiences of institutional discrimination and personal prejudice in philosophy, in particular, and in academia, more generally; resistance to ableism, racism, sexism, and other apparatuses of power; accessibility; and anti-oppressive pedagogy.

In this installment of the series, I will talk with a disabled philosopher about ableism in a philosophy department; channels of support, responsibility, and solidarity; suffering and temporality; and being a disabled Russian immigrant to the U.S.

If you missed any of the previous installments in the Dialogues on Disability series, you will find them archived on BIOPOLITICAL PHILOSOPHY here: https://biopoliticalphilosophy.com/dialogues-on-disability/

I acknowledge that the land on which I sit to conduct these interviews is the traditional territory of the Haudenosaunee and Anishnaabeg, covered by the Upper Canada Treaties and directly adjacent to Haldiman Treaty territory. I offer these interviews with respect and in the spirit of reconciliation.

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