On Philosophy as Living Timo Ennen
Azijske študije (Spletna izd.),
05/2024, Letnik:
12, Številka:
2
Journal Article
Odprti dostop
This paper considers what it would mean to conceive of philosophy as living. In the first part, by way of a discussion on intercultural encounter recently taken up by Cora Diamond, I first illustrate ...why philosophical conflict cannot be resolved within already given modes of thought or self-contained finite philosophical traditions, but instead transcends those. In the second part, I show why this dynamic plays out not only between cultures but also between the individual and that individual’s own tradition. I do this by drawing from insights of the two major proponents of xinxue 心學 (Learning of the Heart-Mind), Lu Jiuyuan 陸九淵 and Wang Yangming 王陽明. The way xinxue deals with both orthodox and heterodox traditions illuminates how we can understand philosophy as something living. It is neither self-contained and indifferent to its own heritage or to the culturally alien, nor does it consist of the mere accumulation of diverse philosophical contents. The deepening of individuality that xinxue introduces into Chinese philosophy consists in the relation of the individual to what has already been conceived. Ultimately, by grasping this dynamic that happens through the individual, we may better grasp why philosophy is not reducible to given modes of thought nor to self-contained finite philosophical traditions, but instead is infinite.
Appeals to the significance of a culture, tradition, or way of life can simultaneously edify and alienate different audiences as they serve an identity-forming and other-excluding function. The ...imaginary that some cultures are civilized and complex and others natural and simple has been complexly mediated through the historical entanglements and interactions between, on the one hand, colonialism and Eurocentrism and, on the other, varieties of anti-colonial resistance and the postcolonial formation of contemporary national, cultural, and religious identities. It is in this context that claims of the ostensible intrinsic naturalness and “greenness” of a culture or tradition are perceived and debated.
The dominant "Western" episteme in intercultural communication knowledge exemplifies the ascendancies and silences produced by modern science that grants credibility to northern "regimes of truth". ...This paper makes a case for meta-intercultural ontologies as a frame of reference that is informed by the principles of post-colonial theory and intercultural philosophy. This orientation is underpinned by 1) the reconsideration of intercultural communication knowledge at the epistemological level to expand the horizons of knowledge production; 2) critique the historical Western hegemony over knowledge production and dissemination by examining the impact of power hierarchies and sociopolitical circumstances on academic practices.
Heidegger's Daoist Turn Nelson, Eric S
Research in phenomenology,
10/2019, Letnik:
49, Številka:
3
Journal Article
Recenzirano
Abstract
Heidegger's "Evening Conversation: In a Prisoner of War Camp in Russia, between a Younger and an Older Man" (1945), one of three dialogues composed by Heidegger after the defeat of National ...Socialist Germany published in Country Path Conversations (Feldweg-Gespräche) explores the being-historical situation and fate of the German people by turning to the early Daoist text of the Zhuangzi. My article traces how Heidegger interprets fundamental concepts from the Zhuangzi, mediated by way of Richard Wilhelm's translation Das wahre Buch vom südlichen Blütenland (1912), such as naturalness, letting/releasement (Gelassenheit/wuwei), the unnecessary (wuyong zhi wei yong) and the useless (wuyong zhi yong) in the context of his hermeneutical and political situation. I consider to what extent this dialogue, along with his other discussions of the Zhuangzi and intensive engagement with the Daodejing from 1943 to 1950, constitute a "Daoist turn" in Heidegger's thinking that helped shape his Postwar thought.
Many recent works on the methodology of intercultural philosophy point to a fundamental dilemma of the discipline: if there is a common ground for intercultural understanding, then the essence of ...this ground is universal instead of multi-cultural; if there are irreducible and incommunicable factors in different cultures, then complete understanding seems to be impossible. In this paper, I propose that this dilemma is founded on the assumption that intercultural philosophy is equivalent to intercultural understanding. I argue that, however, intercultural philosophy should begin with questioning. Instead of understanding another culture using one's own conceptual scheme, intercultural questioning puts one's conceptual scheme and traditional worldview into question. The new questions obtained by phenomenologically reducing traditional thought will become a ground for intercultural dialogue without reducing one's culture to another culture. Finally, I will use a case in Chinese philosophy to demonstrate the process of intercultural questioning.
The primary goal of this paper is not to argue for the “influence” of Cassirer, but rather to make known the reception of Cassirer in Japanese philosophy, illustrate the interconnection between ...Cassirer’s critique of culture and that of Japanese philosophy, and hopefully spark interest in what might be a fruitful dialog between Cassirer scholars and those working in Japanese philosophy. Historically, the paper defines Japanese philosophy and makes known its engagement with Western philosophy and the Marburg school of neo-Kantianism and its project of a critique of culture during its own self-development. Systematically, the paper points to the possible interconnection between Cassirer’s critique of culture and that of Japanese philosophy and makes the case for a mutually productive dialog between Cassirer scholars and those working in Japanese philosophy. Implicitly, the paper attempted to show that an engagement with Japanese philosophy from the perspective of a critique of culture forces us to question the Western dichotomy between philosophy and religion and the importance of this for the further development of a non-Eurocentric critique of culture. And by extension, that a critique of culture must be cognitive of the historicity of the culture from which it speaks.
Auf den Spuren von Anton Wilhelm Amo Stefan Knauß, Louis Wolfradt, Tim Hofmann, Jens Eberhard / Stefan Knauß, Louis Wolfradt, Tim Hofmann, Jens Eberhard
2021
eBook
Anton Wilhelm Amo (1703-1784) gilt als erster Philosoph afrikanischer Herkunft in Deutschland. Die Beiträger*innen des Bandes stellen seine bewegte Biographie im Umfeld der Frühaufklärung in den ...Kontext von systematischen Überlegungen zu einer interkulturellen Philosophie. Mit der Untersuchung seiner Wirkungsgeschichte, der werkimmanenten Rekonstruktion seines Denkens und der Auseinandersetzung mit dem kolonialen Erbe der Philosophie leisten sie einen zentralen Beitrag zur Dekolonialisierung des Wissens.
PDF
