Incommensurability and Comparative Philosophy

Wang, Xinli

doi:10.1353/pew.2018.0046

Cited by 3 publications

(6 citation statements)

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“…Cheng, 2015, p. 19), while in another sense we understand both another's language by first clarifying our own and our own by engaging with that of the other ( Cf. Wang, 2018, p. 567) 22 . As such, in terms of the fusion and expansion of horizons, if this questioning process becomes interminable, then it would manifest a perpetual possibility of incoherence by the production of “a difference of horizons rather than their fusion” (Cheng, 2015, p. 28.…”

Section: Infinite Dialoguementioning

confidence: 99%

“…However, the hermeneutic process goes the other direction as well: by coming to understand the horizon of, for instance, a past other, we inevitably allow for the “emancipation from our own” (Wang, 2018, p. 569). Of course, such emancipation is not tantamount to attaining an objectified point of view, for in learning about another's perspective we are still informed by our own biases ( Cf.…”

Section: Introductory Remarks: Historically Effected Consciousnessmentioning

confidence: 99%

“… 2 Other readers of Gadamer, such as Xinli Wang (2018), ascribe to the HEdC an integral role in language's capacity to grant a linguistic culture its conceptual presuppositions (p. 565), which are inescapably anthropocentrically imbibed.…”

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confidence: 99%

“…This is not to say that understanding is incontrovertibly linguistic — alternative viewpoints of the non-linguistic basis of understanding also exist (Cheng, 2015, pp. 19, 36; Cunningham, 2017, p. 47; Wang, 2018, p. 568) — merely that we have a better argument for conceiving understanding as structured by language inasmuch as our horizon-contingent interpretive faculties and objects are linguistically construed. Said another way, we can more accurately describe the linguistic connection between horizon and subject matter as both the act and object of interpretive understanding, respectively.…”

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confidence: 99%

“… 17 This is one way of conceiving dialogue as more effectively permitting the understanding of a subject matter by interlocutors than what is achievable via non-dialogical understanding (Gadamer, 2004, p. 361; Leiviskä, 2015, p. 590; Lynch, 2014, p. 376; Wang, 2018, p. 574).…”

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confidence: 99%

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Gadamer's Historically Effected and Effective Consciousness

Pertierra

2022

Dialogue

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Hans-Georg Gadamer argues that consciousness not only historically constrains experience but also allows strangeness to intelligibly speak to it. This historically effected and effective consciousness features in Gadamer's idea that a common language is unearthed for the interpretive horizons of those involved in dialogue with each other through a logic of question and answer. I argue, however, that this reveals a conceptual uncertainty about evaluating progress in interpretive understanding. Gadamer's failure to escape from this uncertainty risks the possibility of a problematic relativism. Effectively, even if sufficient interpretation occurs when horizons are infinitely structured, this does not preclude incoherence between a horizon's elements.

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Section: Infinite Dialoguementioning

confidence: 99%

Section: Introductory Remarks: Historically Effected Consciousnessmentioning

confidence: 99%

mentioning

confidence: 99%

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confidence: 99%

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confidence: 99%

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Gadamer's Historically Effected and Effective Consciousness

Pertierra

2022

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Beyond the divide between indigenous and academic knowledge: Causal and mechanistic explanations in a Brazilian fishing community

El-Hani

Poliseli

Ludwig

2022

Studies in History and Philosophy of Science

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The Gongfu Approach to Teaching and Doing Chinese Philosophy across Cultures

Carleo

2022

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This paper introduces a method of doing and teaching East Asian philosophy transculturally. The method underlies a pedagogy that has proven successful with students from diverse international backgrounds studying primarily in English, which suggests its potential for the wider scholarly community. The method centres on the practice, or gongfu, of doing philosophy with classical Chinese texts. The gongfu approach emphasizes the skill of interpreting and analysing texts within the context of the traditional works themselves. We have found that this skills-based approach to analysis bears much philosophical fruit. It does so, moreover, without subordinating the texts, their ideas, and their arguments to other more academically predominant frameworks. Or in more positive terms, it allows and encourages students to critically philosophize with the early Confucian and Daoist texts on their own terms, and to then creatively bring those unique insights and perspectives to bear on contemporary life. This paper first introduces the gongfu approach to doing and teaching Chinese philosophy and its distinctive characteristics. It then contextualizes the value of this method through critically examining the nature of Chinese philosophy and how we can do Chinese philosophy in English. (How Chinese is it, and in what ways?) Throughout I offer short case studies from our program. I conclude by highlighting its promise as a mode (or valuable component) of transcultural philosophizing and briefly reflect on some reservations one might have.

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Incommensurability and Comparative Philosophy

Cited by 3 publications

References 7 publications

Gadamer's Historically Effected and Effective Consciousness

Gadamer's Historically Effected and Effective Consciousness

Beyond the divide between indigenous and academic knowledge: Causal and mechanistic explanations in a Brazilian fishing community

The Gongfu Approach to Teaching and Doing Chinese Philosophy across Cultures

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