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Journal articles on the topic 'Comparative philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Dai, Yuanfang. "Feminist Comparative Philosophy." Radical Philosophy Review 19, no. 3 (2016): 715–18. http://dx.doi.org/10.5840/radphilrev201619377.

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AlKhaza’leh, Mohammad Salman, Bilal Fayiz Obeidat, Mohammad Issa Alhourani, Reema Al Qaruty, Wided Dafri, and Fawwaz Y. Musallam. "Islamic Philosophy: Interconnections and Comparative Perspectives with Other Philosophi." International Journal of Religion 5, no. 3 (2024): 251–56. http://dx.doi.org/10.61707/me2cca52.

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one of the most important things that distinguishes Islamic philosophy is that it was born in a sound nature and addressed a mature mind capable of comprehending divine discourse, and it dealt with its issues away from other controversies, which built its own independence in thinking away from other philosophies, and this is a distinctive part so that no one claims that Islamic philosophy It was the product of education.

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3

Riepe, Dale Maurice. "Comparative Philosophy and the Philosophy of Scholarship." International Studies in Philosophy 27, no. 4 (1995): 145–46. http://dx.doi.org/10.5840/intstudphil199527467.

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4

Chakrabarti, Arindam, and Ralph Weber. "Global Post-Comparative Philosophy as Just Philosophy." Yearbook for Eastern and Western Philosophy 7, no. 1 (2023): 199–220. http://dx.doi.org/10.1515/yewph-2023-0027.

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5

Kahteran, Nevad, and Ralph Weber. "Towards Post-Comparative Philosophy." Asian Studies 9, no. 2 (2021): 211–21. http://dx.doi.org/10.4312/as.2021.9.2.211-221.

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6

Groves, J. Randall. "Comparative Philosophy of Mind." Journal of Indian Philosophy and Religion 10 (2005): 55–73. http://dx.doi.org/10.5840/jipr2005103.

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7

Burik, Steven. "Derrida and Comparative Philosophy." Comparative and Continental Philosophy 6, no. 2 (2014): 125–42. http://dx.doi.org/10.1179/1757063814z.00000000037.

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8

Goto-Jones, Chris. "What is (Comparative) Philosophy?" Philosophy 88, no. 1 (2013): 133–40. http://dx.doi.org/10.1017/s0031819112000630.

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9

Wang, Xinli. "Incommensurability and Comparative Philosophy." Philosophy East and West 68, no. 2 (2018): 564–82. http://dx.doi.org/10.1353/pew.2018.0046.

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10

Moeller, Hans-Georg. "Before and After Comparative Philosophy." Asian Studies 10, no. 3 (2022): 201–24. http://dx.doi.org/10.4312/as.2022.10.3.201-224.

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This paper traces the history of comparative philosophy and points to a transition toward post-comparative philosophy. It is argued that, theoretically speaking, comparative philosophy was created by making a distinction between Western and non-Western philosophy and then re-entering this distinction into one of its sides, namely non-Western philosophy. Historically speaking, comparative philosophy was preceded by Orientalist academic disciplines such as Indology and Sinology founded in the 19th century, as well as by the establishment of disciplines like “Chinese Philosophy” in non-Western co

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11

Pollard, David. "Nietzsche and Other Buddhas: Philosophy after Comparative Philosophy." Comparative and Continental Philosophy 12, no. 3 (2020): 262–64. http://dx.doi.org/10.1080/17570638.2020.1852863.

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12

Dennes, Maryse. "Le comparatisme dans la philosophie russe." Slavica Occitania 30, no. 1 (2010): 37–55. https://doi.org/10.3406/slaoc.2010.1776.

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The comparative approach in Russian philosophy Nowadays, comparative approach does not concern only the fields of literature and linguistics, but also the human sciences. In Russia, its development in the field of philosophy echoes to a tradition, when some texts of western philosophers were used, in order to emphasize a Russian specificity of being and thinking. This interest for the enhancement of national characteristics through the work on foreign texts is still locatable today, and thanks to the opening of the Soviet archives, particularly rich in philosophic texts in the beginning of Sov

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13

Silius, Vytis. "Diversifying Academic Philosophy." Asian Studies 8, no. 2 (2020): 257–80. http://dx.doi.org/10.4312/as.2020.8.2.257-280.

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The article asks why, in Western universities, the success of the academic field of comparative philosophy has so far failed to significantly diversify the curricula of academic philosophy. It suggests that comparative philosophy has mainly relied on the same approaches that have made academic philosophy Eurocentric, namely, on the history of philosophy as the main mode of teaching and researching philosophy. Further, post-comparative philosophy and transcultural studies are presented as providing tools to address the foundations of the institutional parochialism of academic philosophy, while

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14

Schall, James V. "Comparative Political Philosophy and Revelation." Perspectives on Political Science 35, no. 1 (2006): 31–36. http://dx.doi.org/10.3200/ppsc.35.1.31-36.

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15

Siderits, Mark. "Relativism, Objectivity and Comparative Philosophy." Journal of Indian Philosophy and Religion 3 (1998): 1–15. http://dx.doi.org/10.5840/jipr199831.

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16

Li, Chenyang. "Comparative Philosophy and Cultural Patterns." Dao 15, no. 4 (2016): 533–46. http://dx.doi.org/10.1007/s11712-016-9519-5.

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17

Schiltz, Elizabeth. "How to Teach Comparative Philosophy." Teaching Philosophy 37, no. 2 (2014): 215–31. http://dx.doi.org/10.5840/teachphil20144415.

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18

Neville, Robert Cummings. "Two forms of comparative philosophy." Dao 1, no. 1 (2001): 1–13. http://dx.doi.org/10.1007/bf02857460.

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19

Albertini, Tamara. "Women’s Contributions to Comparative Philosophy." Journal of Chinese Philosophy 50, no. 4 (2024): 345–48. http://dx.doi.org/10.1163/15406253-12340119.

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20

Li, Chenyang. "Chinese Philosophy as a World Philosophy." Asian Studies 10, no. 3 (2022): 39–58. http://dx.doi.org/10.4312/as.2022.10.3.39-58.

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I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develo

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21

Botz-Bornstein, Thorsten. "Ethnophilosophy, Comparative Philosophy, Pragmatism: Toward a Philosophy of Ethnoscapes." Philosophy East and West 56, no. 1 (2006): 153–71. http://dx.doi.org/10.1353/pew.2006.0006.

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22

Stepanyants, Marietta. "Intercultural Philosophy." Philosophical anthropology 7, no. 1 (2021): 168–84. http://dx.doi.org/10.21146/2414-3715-2021-7-1-168-184.

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Intercultural philosophy emerged in the 1980s and 1990s in Germany and Austria. It has become widespread throughout the world. Geopolitical changes, which defined the nature of modernity as an era of post-colonialism and globalization, played a decisive role in its emergence. The new philosophic trend has grown from a comparative philosophy that has gone through three stages of evolution: from proving the universal "truth" of Western philosophy, to attempts to create a "synthetic philosophy" and, finally, to the recognition of autonomy and significance of non-Western philosophies. Intercultura

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23

Sullivan, Laura Specker. "Comparative Philosophy and Practical Applied Ethics." Journal of Chinese Philosophy 51, no. 1 (2024): 44–53. http://dx.doi.org/10.1163/15406253-12340128.

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Abstract Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics,

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24

Koller, John M., Gerald James Larson, and Eliot Deutsch. "Issues in Comparative Philosophy: A Review of "Interpreting across Boundaries: New Essays in Comparative Philosophy"." Philosophy East and West 39, no. 3 (1989): 338. http://dx.doi.org/10.2307/1399455.

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25

Shahidullah, Sharif Mohammad, and Nor Faridah Abdul Manaf. "The Philosophy of Happiness: A Comparative Study between Western and Islamic Thought." KEMANUSIAAN The Asian Journal of Humanities 29, no. 2 (2022): 121–40. http://dx.doi.org/10.21315/kajh2022.29.2.6.

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The concept of happiness is an equally important topic of discussion in both Islamic and Western philosophy. This article presents a comparative analysis of happiness concepts from Islamic as well as Western points of view. The article aims at discovering the influence of al-Ghazali (a medieval Muslim scholar of Sufi persuasion) upon Syed Muhammad Naquib al-Attas, a present-day Malaysian Muslim philosopher, concerning the philosophy of happiness. It also focuses on the Aristotelian philosophy of happiness, underscoring the discussion from his seminal book The Nichomachean Ethics, and includes

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26

Mou, Bo. "A Holistic Account of Adequacy Conditions for How to Look at Contraries." Asian Studies 10, no. 3 (2022): 157–79. http://dx.doi.org/10.4312/as.2022.10.3.157-179.

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The aim of this essay is to give a meta-philosophical and meta-methodological characterization of some central characteristic features comparative philosophy as a general way of doing philosophy through cross-tradition engagement toward world philosophy. This is elucidated by presenting a holistic account of the conditions for maintaining adequate methodological guiding principles for appropriately and effectively considering different approaches to philosophy. This essay is meta-methodological in character: given that comparative philosophy sets out to explore how to adequately look at contra

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27

Taheri, Javad. "Traditions-Directed Approach in the Comparative Philosophy of Religion." Poligrafi 27, no. 105/106 (2022): 217–42. http://dx.doi.org/10.35469/poligrafi.2022.246.

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This paper aimed to present a novel approach to the comparative philosophy of religion which I call traditions-oriented. It is related to and yet distinct from both comparative philosophy and confessional (tradition-oriented) comparative theology. This paper begins with a reflection on the meaning and employment of ‘comparison’ in the context of philosophical analysis. What follows is an analysis of the nature of the comparative practice conducted under the umbrella concept of the comparative philosophy of religion. After sketching out the developmental trajectory of research through which a t

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28

S, Katyayani. "An Epistemology of Swami Vivekananda: A Comparative Approach." Philosophy International Journal 6, no. 2 (2023): 1–7. http://dx.doi.org/10.23880/phij-16000293.

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Indian philosophy being profoundly rich from socio-political, economical, and spiritual perspective has a lot to offer. A lot many philosophies of different Indian thinkers have been probed into for the purpose of character and national building such as that of Kautilya, Gandhi, Nehru, M.N. Roy and likewise. However, there exists a plethora of thinkers whose philosophies have been not studied systematically or have been overlooked. It is owing to this research gap, that the paper is prepared with special attention to the teachings and philosophy of Swami Vivekananda who altogether gives a diff

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29

Fleming, Jesse. "Comparative Philosophy: Its Aims and Methods." Journal of Chinese Philosophy 30, no. 2 (2003): 259–70. http://dx.doi.org/10.1163/15406253-03002008.

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30

Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (2020): 91–110. http://dx.doi.org/10.4312/as.2020.8.3.91-110.

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Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line wi

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31

Chinn, Ewing. "The Relativist Challenge to Comparative Philosophy." International Philosophical Quarterly 47, no. 4 (2007): 451–66. http://dx.doi.org/10.5840/ipq20074746.

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32

Scharfstein, Ben-Ami. "A Comparative History of World Philosophy." Philosophy East and West 49, no. 1 (1999): 96. http://dx.doi.org/10.2307/1400127.

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33

Lysenko, Victoria G. "Comparative Philosophy in the Soviet Union." Philosophy East and West 42, no. 2 (1992): 309. http://dx.doi.org/10.2307/1399294.

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34

Zeuschner, Robert B., and David Loy. "Nonduality: A Study in Comparative Philosophy." Buddhist-Christian Studies 10 (1990): 300. http://dx.doi.org/10.2307/1390225.

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35

Potter, Karl H., and David Loy. "Nonduality. A Study in Comparative Philosophy." Philosophy and Phenomenological Research 51, no. 3 (1991): 733. http://dx.doi.org/10.2307/2107905.

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36

Carpanini, Francesco. "Fundamentals of comparative and intercultural philosophy." Comparative and Continental Philosophy 10, no. 2 (2018): 196–97. http://dx.doi.org/10.1080/17570638.2018.1495368.

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37

Johnson, David W. "Relational Hermeneutics: Essays in Comparative Philosophy." Comparative and Continental Philosophy 12, no. 1 (2020): 76–79. http://dx.doi.org/10.1080/17570638.2020.1721127.

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38

McLaughlin, Terence. "Education, philosophy and the comparative perspective." Comparative Education 40, no. 4 (2004): 471–83. http://dx.doi.org/10.1080/0305006042000284484.

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39

Connolly, Tim. "Fundamentals of comparative and intercultural philosophy." Contemporary Political Theory 19, S2 (2019): 157–60. http://dx.doi.org/10.1057/s41296-019-00313-3.

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40

Fleming, Jesse. "Comparative Philosophy: Its Aims And Methods." Journal of Chinese Philosophy 30, no. 2 (2003): 259–70. http://dx.doi.org/10.1111/1540-6253.00118.

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41

Yeoungyu Park. "The Comparative Philosophy for Disclosing 'Difference'." PHILOSOPHY·THOUGHT·CULTURE ll, no. 11 (2011): 1–24. http://dx.doi.org/10.33639/ptc.2011..11.001.

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42

Kalmanson, Leah. "The Ritual Methods of Comparative Philosophy." Philosophy East and West 67, no. 2 (2017): 399–418. http://dx.doi.org/10.1353/pew.2017.0032.

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43

Burik, Steven. "Comparative Resources: Continental Philosophy and Daoism." Journal of Daoist Studies 9, no. 1 (2016): 18–48. http://dx.doi.org/10.1353/dao.2016.0001.

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44

PHENIX, PHILlP H. "Philosophy of Education in Comparative Perspective*." Educational Theory 22, no. 4 (2007): 371–81. http://dx.doi.org/10.1111/j.1741-5446.1972.tb00573.x.

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45

Cheng, Chung-ying. "Comparative Philosophy of a Distinguished Variety." Journal of Chinese Philosophy 50, no. 4 (2024): 343. http://dx.doi.org/10.1163/15406253-12340118.

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46

Abu-Fares, Ashra. "Truth in Nietzsche’s and Dostoevsky’s Philosophy: A Comparative Study." Journal of Gender, Culture and Society 1, no. 1 (2021): 22–26. http://dx.doi.org/10.32996/jgcs.2021.1.1.4.

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The German philosopher Fredrick Nietzsche is one of the most significant thinkers whose work immensely impacted modern intellectual history. Likewise, the Russian writer Fyodor Dostoevsky is an influential figure whose philosophy and contribution to literature is also huge. However, there are common grounds that these two prominent figures share, especially with the fact that they were contemporaries and influenced each other. The aim of this paper is to explore the connection between Nietzsche and Dostoevsky in terms of the concept of truth. Nietzsche’s concept of ‘perspectivism’, which he pr

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47

Rabb, J. Douglas. "The Polycentric Perspective: A Canadian Alternative to Rorty." Dialogue 28, no. 1 (1989): 107–16. http://dx.doi.org/10.1017/s0012217300015626.

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Canadian philosopher Rupert C. Lodge (1886–1961) developed a pluralistic or “comparative philosophy” in which he adopted what I shall call the polycentric perspective. The polycentric perspective recognizes that since philosophical discourse, indeed all discourse, is necessarily linear, “of only one dimension”, it follows that no one metaphysical system, no one philosophical perspective, can ever be considered adequate on its own. In this paper I argue that the philosophy of pluralism, the adoption of the polycentric perspective by Lodge and other early Canadian philosophers, can and does serv

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48

Hu, Bowen. "Schopenhauer in Jack Londons The Sea-Wolf: A Comparative Analysis." Communications in Humanities Research 2, no. 1 (2023): 443–50. http://dx.doi.org/10.54254/2753-7064/2/2022538.

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As a notable work of American nautical fiction, The Sea-Wolf is a defining work of the novelist Jack London in his early career, paving the way for his future adventurous novels, including The Iron Heel, Martin Eden, and White Fang. This comparative study aims to inquire on Schopenhauerian philosophys affinities with Londons The Sea-Wolf by examining the antagonist, Wolf Larsens materialistic philosophy, and investigating Larsen as a Schopenhauerian genius and his controversial characterization as a Nietzschean bermensch.

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49

Botz-Bornstein, Thorsten. "The Heated French Debate on Comparative Philosophy Continues: Philosophy versus Philology." Philosophy East and West 64, no. 1 (2014): 218–28. http://dx.doi.org/10.1353/pew.2014.0009.

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50

Ott, Margus. "Philosophy Between Interpenetration and Juxtaposition." Yearbook for Eastern and Western Philosophy 7, no. 1 (2023): 35–48. http://dx.doi.org/10.1515/yewph-2023-0017.

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Abstract While talking about comparative philosophy, we should presumably know what philosophy is. In this paper, the concepts of interpenetration, intensity, and juxtaposition are proposed as philosophical tools to analyse phenomena, including philosophy itself. The axis of interpenetration-juxtaposition is discussed in three domains: embodiment, speaking, and thinking. The role of philosophy is seen, on different levels of interpenetration, as redistribution of concepts, resonance of intensities, and thawing of actualities. In comparative philosophy involving texts from different traditions,

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