Oxford Handbook of World Philosophy, with Jay Garfield (original) (raw)
Related papers
World Philosophies Series - Workshop
The papers discussed at the workshop will form part of the inaugural volume for the World Philosophies Series, published by Mimesis International. The Workshop and individual papers will address three main sets of questions intended to provide the focus for the intellectual content of the workshop and which will set the research agenda for future publications: 1. Can a given philosophical tradition - and different historical schools of thought within it - in principle, be considered open towards other traditions? What historical signs/manifestations are there of this openness/dialogue or, perhaps, of closure/hindrance towards other traditions? 2. Are there any methodological tools internal to a given tradition/school of thought which could enhance openness and dialogue towards other traditions? How can these methodologies be developed so as to be more effective? Given the relevance of both ‘religion’ and ‘culture’ in the formation of philosophical traditions/schools of thought, and the clear connection between ‘philosophy, culture and religion’, what contribution have both ‘religion’ and ‘culture’ provided to either the openness or hindrance of them? [The use of local/specific terminology might be appropriate here, for the translation of ‘religion’ and ‘culture’]. 3. Notwithstanding the existential differences within and between traditions and the conflictual power derived from social, historical and political tensions operating in these spheres, can different philosophical traditions build upon their own practices of collective philosophising and mutual philosophical understanding? Could these practices be said to be following patterns of a “shared philosophical methodology”?
Just like the Mahayana Buddhist philosopher Nāgārjuna did almost two thousand years earlier, Lee suggests that Levinas too may have hit upon the insight that genuine subjectivity can be reached through an openness to the Other as the wholly exterior. Throughout the entire book, Jae-Seong Lee shows a strong interest in postmodern ethics, Daoism, Buddhism, theology, and literature, but in the end, he concludes that Buddhist philosophy, with its focus on Emptiness, would be the best approach to a merging of Eastern and Western Ways of thinking in our search for the ultimate and absolute. Finally, Lee suggests that the general philosophical theory he introduces and develops actually works for literary works including the Book of Job, Count Dracula and Frankenstein.
The Concise Encyclopedia of Western Philosophy
Encyclopedias and philosophers are rarely concise. This classic encyclopedia, now updated, combines philosophers and conciseness in a manner perfectly suited to students and other non-specialists. Readers will enjoy philosophy in action here.
THE CAMBRIDGE DICTIONARY OF PHILOSOPHY, SECOND EDITION
Widely acclaimed as the most authoritative and accessible one-volume dictionary of philosophy available in English (and now with translations into Chinese, Italian, Korean, Russian, and Spanish forthcoming), this work is now in a second edition offering an even richer, more comprehensive, and more up-to-date survey of ideas and thinkers, written by an international team of 440 contributors.
Beyond Cross- Cultural Philosophy: Towards a New Enlightenment
2017
The acculturalization of humanities from the late 1980ies onwards led not only to imagined different worlds (e.g. West / Islam), postmodernity overshadowed also common grounds of world`s philosophies. Christianity and Islam share far more than what might separate them, and we find Islam in „the West “as Christianity „in the East“. The Logos of Life Philosophy as developed by Anna-Teresa Tymieniecka (1923-2014) strives towards deciphering the deep layers of philosophy and its common grounds. Tracing back to Gnostic, Platonic (neo-platonic) and Islamic shaped philosophies Ikhwan as-Safa will serve as an example the Logos of Life / Aql Al-Kulli (universal reason) will be historicized in the following while introducing approaches towards a New Enlightenment (A.-T. Tymieniecka) as an alternative to the current crisis in meta-sciences.
Eastern Philosophy Execurive Abstract May 1 2023
TRANSCEND Media Service, 2023
Eastern Philosophy (EP) has often been neglected in mainstream academic discourse. Philosophy is the way of looking at, understanding, interpreting, and fundamentally bringing together love and wisdom (lovism). This study contributes to a wider understanding of international relations and philosophies in a world where the balance of power is shifting and emerging as superpower countries India and China are increasingly growing in importance. Philosophy in general connects with human value, human life, family, society, nature, and the universe, and change is professed through the human mind, knowledge, reality, reason, and illusion, and relatively shares to pursue goodness to live a pleasing life.
ACERP2019 Official Conference Proceedings, 2019
In recent times there has been an increased focus on non-Western philosophical traditions and their place in the world. This shift is a consequence of socio-political, and economic changes that the world has witnessed lately. Each successive historical phenomenon whether colonialism, post-colonialism, or globalization has led to the reconceptualization and transformation of philosophy as a discipline. Post colonization has shifted focus from the Eurocentric 'Self' to the indigenous 'Other'. Indian Intellectual history also followed its own course reflecting the developments in the West. In this paper, I would like to draw attention to the non-Vedic, atheist traditions of Buddhism, its various sects and the materialistic schools of Carvāka/Lokāyata of the classical period in Indian philosophy. I would like to argue that these early atheistic, rational traditions apart from offering alternative methods of reasoning and thinking, embody modern democratic values of justice, equality and liberty. Indian atheistic (Śramaṇa/nāstika) traditions were borne out of skepticism against the established, ritualistic, caste based dominant oppressive systems of premodern India. These schools did not just address everyday existential problems of man but also suggested alternate egalitarian, socialist form of government as opposed to monarchy where each individual could truly develop to his or her own capabilities. Finally, in conclusion, I argue how the study of debates of premodern India within and across diverse, disparate traditions offers vital insights into current issues plaguing modern India such as identity politics, social and religious freedom, economic inequity, and suggest ways of bringing these divergent, opposing groups and viewpoints into dialogue and conversation.