In this text I investigate the increasing usage of the Rights of Nature to approach the task of Stewardship for the Earth. The Ecuadorian constitution of 2008 introduces the indigenous concept of
...Pachamama
and interpretes nature as a subject of rights. Reflecting the two 2017 cases of the
Whanganui River
(New Zealand) and the
Gangotri and Yamunotri Glaciers
(India), my main argument is that, although the language of individual rights relies on modern subjectivity as well as the constitutionalism of the secular nation state, it is obviously seen as a trans-cultural tool to justify Human Stewardship over the Earth in the Age of Anthropocene. I argue that the new Rights of Nature debate “provides” a straightforward justification of the Stewardship for the Earth and it includes two moments aimed to transcend European Modernity. The Rights Approach justifies obligations towards nature beyond human interests and it appeals to indigenous knowledge as an alternative sphere of argumentation. The relation of this endevor to the Anthropocene is twofold: The indigenous worldviews can now be translated into Rights of Nature because of the two core items of the Anthropocene that are gaining more and more acceptance: the idea of the Earth as a system and of history as a non-linear process. The scientific description of the Earth system offered by the Anthropocene supports holistic narratives of the Rights of Nature and facilitates the recognition of non-Western worldviews. At the same time the Rights of Nature help to clarify the normative claims implicit in the Anthropocene because the integrity of natural items and processes is presented as the explicit reason for a responsible human stewardship towards the Earth.
The present paper aims to shed light on certain methodological challenges that Chinese intellectuals faced in the process of coming to terms with Marxist thought. Even at the beginning of these ...processes, i.e., in the first decades of the 20th century, Chinese theorists faced several difficulties regarding the issue of cross-cultural philosophical syntheses. Thus, in their endeavours to adapt Marxism to the specifically Chinese worldview, they sought suitable adaptations of traditional philosophical methodologies that would enable them to fruitfully integrate classical Chinese and modern Marxist discourses. Zhang Dainian 張岱年 (1909–2004) has played a particularly prominent role in this process. Therefore, this paper aims to shed light on his contribution to the establishment of new Chinese and cross-cultural philosophical methodologies. In terms of exploring general philosophical issues, Zhang established a unique philosophical system known as “neo-materialism” in which he attempted to integrate Marxist materialism with some basic approaches of traditional Chinese philosophy. The crucial features that defined this philosophical system were based on his innovative methodology, which is critically presented in this paper.
El pueblo shipibo-konibo, asentado principalmente a orillas del río Ucayali, es uno de los más numerosos en la Amazonía peruana. Este artículo propone, a partir de la cosmogonía de los antiguos ...sabios Meraya (médicos visionarios de la nación shipiba), una reflexión filosófica en torno a los posibles aportes ecológicos y éticos del perspectivismo shipibo. El texto plantea que la noción de perspectiva (tal como la entiende el antropólogo brasileño Eduardo Viveiros de Castro (2013)) tiene una equivalencia en el concepto shipibo de Nete, que suele traducirse al castellano como mundo. La concepción ancestral de que existen muchos mundos relacionados entre sí, propone al ser humano una exigencia ética y ecológica en la que ninguna perspectiva-ontológica puede imponerse abusivamente sobre otras. Las presentes reflexiones filosóficas se basan en un prolongado trabajo de campo, con rigurosidad etnográfica, y en un sostenido estudio interpretativo de las narraciones orales del pueblo shipibo-konibo.
Is there a place for conversational thinking (CT) in Europe? – Germany/Austria in perspective interrogates the visibility of the African philosophical method, namely Conversational Thinking in the ...philosophical praxis, teaching, and research in Germany and Austria. It will be considered in the light of epistemic injustice. The paper argues that the emergence of intercultural philosophy in the German/Austrian academic and intellectual cultural space affirms that conversational thinking should have a place. However, uncertainty points to a historically shaped academic, cultural consciousness informing cognitive orientation in engaging with African philosophy. The paper argues that for conversational thinking to have a place, it demands openness beyond the current approaches to intercultural philosophical engagement, which includes German and Austrian philosophers’ readiness to question the logic that shaped their thought and philosophical investigation. By logic, I mean something other than formal elite logic that shapes the context of thought and praxis.
The enduring colonial-like relations among Northern and Southern spaces continue to influence knowledge production and dissemination. Critical scholarship on epistemic diversity in higher education ...has argued that knowledge circulation is often unilateral considering how global partnerships among universities and higher education models are still unidirectional. While Northern ways of knowing dominate what is taught and researched in higher education institutions, indigenous knowledges are not always represented in their local universities due to skewed geopolitics of knowledges. That is why emerging forms of resistance such as the calls for decolonising the curriculum have emphasised the need to deconstruct the ideological systems of exclusion in contemporary higher education. This article discusses how the internationalisation of higher education may be running the risk of reproducing epistemic injustice and uneven geopolitics of knowledge. With the West-led internationalisation discourse and the ascendancy of neoliberal tendencies, universities in the Global South might be experiencing deeper epistemic dependency. To undermine the dominance of western epistemologies, less popular ways of knowing are expected to assume a central position in the global geopolitics of knowledge. This article makes a case for embracing intercultural philosophy as an emancipating framework that offers the possibility of reconciling the world's epistemologies by promoting inter-epistemic dialogue. The nuance of intercultural philosophy and its analysis of the epistemic relationships at play granted by epistemological polylogue can encourage pluri-epistemologies in higher education.
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.
In this paper, I employ an under-explored sub-Saharan African notion of ‘relationship’ to formulate a method that could ground discourses in African and intercultural philosophies. I claim that ...conversationalism, as the method is called, which is a new idea in African philosophy, might be an attractive model for thought if we take seriously the demand for equal and horizontal engagement especially in the field of intercultural philosophy. To do this, I will show what the method of conversationalism might look like in application. I will articulate a principle called Context-dependence of Value (CdV) that attempts to shift the paradigm of the truth of our propositions from the ‘facts’ which such ‘propositions’ assert to the ‘context’ in which those propositions are asserted, to show not only what makes conversationalism new but to also provide strong arguments on what makes it ultimately desirable for intercultural discourse and particularly now that some thinkers are calling for the decolonisation and Africanisation of philosophy.
Modernity as a Process of De-Limitations Schelkshorn, Hans
Interdisciplinary Journal for Religion and Transformation in Contemporary Society,
01/2020, Letnik:
5, Številka:
2
Journal Article
Recenzirano
Odprti dostop
Abstract
This article presents some outlines of a new theory of modernity. As distinct from the theories of modernity of the Enlightenment (Habermas) and their critique in the form of theories of ...power (Foucault, post-colonial philosophies), modernity is described as a complex process of various "de-limitations", which is set in motion in Renaissance philosophy. Since in antiquity cosmology as well as the geography of the ecumene were each tied to anthropological, ethical and political conceptions respectively, the de-limitation of the cosmos (Cusanus, Copernicus) and the de-limitation of the ecumene by the European naval powers trigger scientific, political and cultural transformations reaching from the upvaluation of insatiable curiosity to the anthropological idea of experimental self-creation (Montaigne) up to the idea of limitless economic growth (Locke). Since rational, power-related and cultural ideas are amalgamated in the different de-limitations, this theory opens up a new perspective on the ambivalences of modernity.
This article explores the pedagogical aspects of intercultural philosophy and identifies instructional strategies for Islamic school curricula in diaspora. It combines Western teaching methods ...peculiar to deliberative pedagogy with the Islamic notion of Tadabbur, Arabic for ‘to deliberate’ and ‘carefully consider’ the outcomes. It aims to provide insights into implementing intercultural philosophy as pedagogy and highlights examples of its application in Muslim educational contexts. How can intercultural philosophy be implemented in class, especially in the high school curriculum in diaspora? It emphasizes the potential benefits and compatibility of intercultural philosophy from a Muslim educational perspective. It offers practical insights and examples for educators who seek to integrate intercultural philosophy into their curricula. Bridging the gap between East and West provides a unique perspective on incorporating diverse philosophical traditions using the same teaching strategies. More specifically, this article introduces Tadabbur through instructional strategies such as Think–Pair–Share and the 5E instructional model, which use deliberative pedagogy. Intercultural philosophy, therefore, contributes to the cultural and religious diversification of curriculum theorizing and implementation.
We go through some productions of Latin American critical thinking, of which Salas Astraín participates, in dialogue with other authors. Among the categories that constitute a common reflective ...concern, we mention: recognition, dignity, daily life as a sphere of concrete and historical subjects. We emphasize in Salas Astraín its concern for the category of the world of life, the central axis of its reflection, considering Latin American critical hermeneutics as a way of interpreting the conceptions of indigenous and Afro-descendant peoples. Her proposal of complementation of hermeneutics thus understood with pragmatics opens a fertile field for interpretation and intercultural dialogue.
Recorremos algunas producciones del pensamiento crítico latinoamericano, del que participa Ricardo Salas Astraín, en diálogo con otros autores. Entre las categorías que se constituyen en preocupación reflexiva común mencionamos; el reconocimiento, la dignidad, la cotidianidad como ámbito de los sujetos concretos e históricos. Destacamos en Salas Astraín su preocupación por la categoría de mundo de vida, eje central de su reflexión, considerando a la hermenéutica crítica latinoamericana vía de interpretación de las concepciones de pueblos indígenas y afrodescendientes. Su propuesta de complementación de la hermenéutica así entendida con la pragmática abre un campo fértil para la interpretación y el diálogo intercultural.
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