Chinese and Indian Ways of Thinking in Early Modern European Philosophy

Rogacz, Dawid; Ambrogio, Selusi

doi:10.5040/9781350153585

Cited by 3 publications

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“…Р. Аллинсон (R. E. Allinson) считает, что сравнительная философия «в ее более правильном понимании» -это «интегративная философия», состоящая в «служении межкультурному диалогу» [17]. Однако вначале говорили об интерпретации через границы [18], затем последовали первые компаративные истории философии [19], введения в философию Востока-Запада [20; 21], новые взгляды на сравнение [22], философии без берегов [23] и новейшие подходы конструктивного взаимодействия различных взглядов на мировую философию с принципами методологического руководства в проведении философской интеграции -синтеза идей и концепций, поиска sublation (слияния, снятия) [24][25][26][27], остранения, становления транскультурной философии и постсравнительной философии [28] и применения на практике компаративных методов в гуманитарных науках [29; 30]. Все это -концепции восприятия и интерпретации мира (и культуры, в которую всегда встроен человеческий мир).…”

Section: интегративные тенденции в сравнительной философииunclassified

From comparative studies to hermeneutic cartography of world philosophy

Kolesnikov¹,

Alieva²

2022

Vestnik SPbSU. Philosophy and Conflict Studies

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The radical change in the status of non-Western philosophical traditions was the trigger for the development of the methodology for studying philosophy between cultures, the revision of the nature of philosophy itself, which is a matter of metaphilosophy. Hermeneutic works appear on the fundamental fabric of philosophical ideas — basic concepts, their relationship to other ways of thinking, considering their potential and alternative productive lines. Thus, the history of comparative philosophy, through its stages, is formed into a single scheme of complementary philosophical activity and a single comprehensive metaphilosophical project. It is revealed through an “archival” approach (exploring single philosophical traditions in parallel), “equivalent” (comparing the existing traditions in the context of analogies and contrasts), and “problem solving” (using many traditions to provide philosophical solutions), and through a comprehensive hermeneutic project of “cartographic” concepts and their possibilities. This constitutes a theory of philosophy that draws on multiple perspectives of the interconnected traditions of East and West, implicitly participating in mapping the underlying eidetic structure on which philosophy does its work, and outlining conceptual possibilities around any idea. There is a need to study the ability of philosophy to form a broader hermeneutic understanding of the field of concept, giving rise to each philosophical problem, comprehended in their strengths and weaknesses and in connection with alternative configurations — under traditions, conditions, periods and cultures A view of global philosophy is formed, which brings us back to the old idea that philosophy stays above pragmatic goals, it takes on the eidetic fabric of ideas of the world — past, present, possible — as an object of a special kind of hermeneutic understanding, including applied problems in a broader speculative frame, that is, cleaned up through a comparison of radically different approaches. It is here, in philosophy as a study of the “structure of ideas themselves”, that we will see a multicultural philosophy proving its indispensability.

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Section: интегративные тенденции в сравнительной философииunclassified

From comparative studies to hermeneutic cartography of world philosophy

Kolesnikov¹,

Alieva²

2022

Vestnik SPbSU. Philosophy and Conflict Studies

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From the ‘History of Western Philosophy’ to entangled histories of philosophy: the Contribution of Ben Kies

Miller

2023

British Journal for the History of Philosophy

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Contemporary Business Practices of the Ru (Confucian) Ethic of “Three Guides and Five Constant Virtues (三綱五常)” in Asia and Beyond

Bin

2021

Religions

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What can remain unchanged while the Ru tradition (Confucianism) is continually passed down generationally and passed on geographically to non-Chinese Asian countries and beyond? Does the answer to this question hinted by the tradition itself, viz., the ethic of Three Guides and Five Constant Virtues, still work in contemporary society? As intrigued by these fundamental questions on Ruism, scholars have debated on the nature of the ethic and its adaptability to the contemporary world. One side of scholars condemned it as an outdated, premodern ethic of power which urges unconditional obedience to hierarchy, while another side championed it as a modern ethic which aims to strengthen the autonomy of each individual in reciprocal relationships. While presenting two cases of Ru business practice, viz., Shibusawa Eiichi in Meiji Japan and Peter Drucker in the contemporary U.S., the article treats the controversial ethic as a hypothesis, and assesses it using an empirical method to reinforce views of scholars who have furnished a favorable interpretation of the ethic.

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Chinese and Indian Ways of Thinking in Early Modern European Philosophy

Cited by 3 publications

References 0 publications

From comparative studies to hermeneutic cartography of world philosophy

From comparative studies to hermeneutic cartography of world philosophy

From the ‘History of Western Philosophy’ to entangled histories of philosophy: the Contribution of Ben Kies

Contemporary Business Practices of the Ru (Confucian) Ethic of “Three Guides and Five Constant Virtues (三綱五常)” in Asia and Beyond

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