ON CONSTRUCTIVE-ENGAGEMENT STRATEGY OF COMPARATIVE PHILOSOPHY: A JOURNAL THEME INTRODUCTION [abstract]

Mou, Bo

doi:10.31979/2151-6014(2010).010104

Cited by 9 publications

(5 citation statements)

References 2 publications

(1 reference statement)

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“…Understanding just what Comparative Philosophy and dialogue between Chinese and Western Philosophy should be is the subject of a substantial body of ongoing scholarly reflection (e.g., Balslev, 1997;Deutsch, 1991;Krishna, 1988;Kupperman 2002;Larson and Deutsch, 1988;Masson-Oursel & McCarthy, 1951;Mou 2010;Mou and Tieszen, 2013;Neville, 2001;Ni, 2006;Rosemont, 2015;Shen, 2003;Struhl, 2010;Weber, 2013;Wong, 1989). Generally speaking, there is a broad agreement that this approach does not lead toward the creation of a synthesis of philosophical traditions and certainly not to a simple setting of one position alongside another with no critical engagement.…”

Section: Resultsmentioning

confidence: 99%

Chinese and Western philosophy in dialogue

Littlejohn

2019

Educational Philosophy and Theory

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We are pleased to provide two explorations on the topic of dialogue in Chinese philosophy. In this paper, we consider the educational and theoretical dialogues in China resulting from the encounter between Chinese and Western philosophy down to the present. We consider how this conversation began and how it has evolved into what has become a robust discipline of scholarship and teaching known as Comparative Philosophy in both China and the West. In the next paper, we will focus specifically on dialogues in the historical stream of Chinese philosophy as these occurred within education in China itself, including the nature of some of the most influential discussions and institutions in which these occurred.

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Section: Resultsmentioning

confidence: 99%

Chinese and Western philosophy in dialogue

Littlejohn

2019

Educational Philosophy and Theory

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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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“…The aim of this paper, therefore, is not just to compare Dharmakīrti and Davidson, but to bring them or at least (an interpretation of) some of their ideastogether, to integrate and extend. In other words, it aims at 'constructive engagement' (Mou 2010) more than at the juxtaposition (or even opposition) inherent in 'comparison'. And to some extent, given the vast differences in theoretical and traditional backgrounds, such integration or constructive engagement requires deviation from both -the 'middle path' between Dharmakīrti and Davidson leads to an answer that is neither dualist, nor non-dualist (and neither strictly Dharmakīrtian nor Davidsonian).…”

Section: Introductionmentioning

confidence: 99%

Dharmakirti, Davidson, and Knowing Reality

Brons

2012

Comp. Philos.

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If we distinguish phenomenal effects from their noumenal causes, the former being our conceptual(ized) experiences, the latter their grounds or causes in reality 'as it is' independent of our experience, then two contradictory positions with regards to the relationship between these two can be distinguished: either phenomena are identical with their noumenal causes, or they are not. Davidson is among the most influential modern defenders of the former position, metaphysical non-dualism. Dharmakīrti's strict distinction between ultimate and conventional reality, on the other hand, may be one of the most rigorously elaborated theories of the opposite position, metaphysical dualism. Despite this fundamental difference, their theories about the connection between phenomena and their noumenal causes are surprisingly similar in important respects. Both Dharmakīrti in his theory of 'apoha' and Davidson in his theory of 'triangulation' argued that the content of words or concepts depends on a process involving at least two communicating beings and shared noumenal stimuli. The main point of divergence is the nature of classification, but ultimately Dharmakīrti's and Davidson's conclusions on the noumenal-phenomenal relationship turn out to be complementary more than contradictory, and an integrative reconstruction suggests a 'middle path' between dualism and non-dualism.

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ON CONSTRUCTIVE-ENGAGEMENT STRATEGY OF COMPARATIVE PHILOSOPHY: A JOURNAL THEME INTRODUCTION [abstract]

Abstract: In this journal theme introduction, first, I explain how comparative philosophy as explored in the journal

Cited by 9 publications

References 2 publications

Chinese and Western philosophy in dialogue

Chinese and Western philosophy in dialogue

From comparative studies to hermeneutic cartography of world philosophy

Dharmakirti, Davidson, and Knowing Reality

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