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Journal articles on the topic 'Comparative philosophy'

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Published: 4 June 2021
Last updated: 29 July 2024

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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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2

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 (March 8, 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 (June 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 (May 7, 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 (November 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 (January 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 (September 2, 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 countries. With the emergence of the field of comparative philosophy in the 20th century, two camps developed: one focusing on difference and the other on sameness. Post-comparative philosophy, it is argued, moves beyond difference and sameness and engages in diverse philosophical endeavours by employing sources from various traditions without constituting a specific field based on culturalist distinctions.
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11

Pollard, David. "Nietzsche and Other Buddhas: Philosophy after Comparative Philosophy." Comparative and Continental Philosophy 12, no. 3 (September 1, 2020): 262–64. http://dx.doi.org/10.1080/17570638.2020.1852863.

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12

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

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13

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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14

Li, Chenyang. "Comparative Philosophy and Cultural Patterns." Dao 15, no. 4 (October 7, 2016): 533–46. http://dx.doi.org/10.1007/s11712-016-9519-5.

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15

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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16

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

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17

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

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18

Silius, Vytis. "Diversifying Academic Philosophy." Asian Studies 8, no. 2 (May 20, 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 preserving one of the most fundamental tenets of philosophy—the quest for universal knowledge that transcends cultural particularities.
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19

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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20

Li, Chenyang. "Chinese Philosophy as a World Philosophy." Asian Studies 10, no. 3 (September 2, 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 develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.
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21

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. Intercultural philosophy offers a new method of thinking, which involves the rejection of claims to the ultimate truth of the philosophical tradition of its own culture, respect for the heritage of other cultures, the deployment of large-scale discourse so that to find alternative approaches to solving both purely philosophical and global problems.
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22

Sullivan, Laura Specker. "Comparative Philosophy and Practical Applied Ethics." Journal of Chinese Philosophy 51, no. 1 (June 14, 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, and I suggest how comparative philosophers might overcome these challenges to connect their theoretical work with contemporary practical issues.
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23

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 (July 1989): 338. http://dx.doi.org/10.2307/1399455.

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24

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 an in-depth study of happiness as discussed by modern Western philosophers like Jeremy Bentham, John Stuart Mill and Immanuel Kant. The study follows a qualitative, non-empirical, textual and contextual analytical approach, which comprises several texts and journal archives composed by the aforementioned scholars and philosophers from the ancient medieval period to the present. The analysis reveals that Islamic philosophy always underscores happiness in this present life and the eternal life after death, while Aristotelian pagan philosophy stresses happiness only in this sublunary life. The study also argues that virtue is a predominant aspect necessary to attain happiness in the worldly life and in the afterlife.
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25

S, Katyayani. "An Epistemology of Swami Vivekananda: A Comparative Approach." Philosophy International Journal 6, no. 2 (April 14, 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 different perspective about life and its intricacies. This paper tends to explore the various socio-political concepts expounded by Swami Vivekananda which are relevant event today and if taken and deliberated upon seriously have the potential to resolve a lot many crises that are being faced by the Indian society. This is a qualitative study, examining the political philosophy of Swami Vivekananda through his works. The paper analyses the relevance of the philosophy in the then era as well as in the contemporary era with reference to western ideas and philosophy. A comparative approach is adopted in the paper to comprehend the differences as well as the similarities between the philosophy of western thinkers with that of Swami Vivekananda.
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26

Taheri, Javad. "Traditions-Directed Approach in the Comparative Philosophy of Religion." Poligrafi 27, no. 105/106 (December 29, 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 traditions-oriented, non-neutral, comparative philosophy of religion can emerge, the articulation and implementation of a global monotheistic philosophy of religion is suggested. Two case-studies from the area of Muslim-Christian comparative reflection are used to demonstrate the effectiveness of the approach developed in this paper.
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27

Fleming, Jesse. "Comparative Philosophy: Its Aims and Methods." Journal of Chinese Philosophy 30, no. 2 (February 1, 2003): 259–70. http://dx.doi.org/10.1163/15406253-03002008.

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28

Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (September 22, 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 with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.
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29

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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30

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

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31

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

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32

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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33

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

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34

Carpanini, Francesco. "Fundamentals of comparative and intercultural philosophy." Comparative and Continental Philosophy 10, no. 2 (May 4, 2018): 196–97. http://dx.doi.org/10.1080/17570638.2018.1495368.

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35

Johnson, David W. "Relational Hermeneutics: Essays in Comparative Philosophy." Comparative and Continental Philosophy 12, no. 1 (January 2, 2020): 76–79. http://dx.doi.org/10.1080/17570638.2020.1721127.

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36

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

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37

Connolly, Tim. "Fundamentals of comparative and intercultural philosophy." Contemporary Political Theory 19, S2 (March 8, 2019): 157–60. http://dx.doi.org/10.1057/s41296-019-00313-3.

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38

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

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39

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

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40

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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41

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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42

PHENIX, PHILlP H. "Philosophy of Education in Comparative Perspective*." Educational Theory 22, no. 4 (April 2, 2007): 371–81. http://dx.doi.org/10.1111/j.1741-5446.1972.tb00573.x.

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43

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

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44

Mou, Bo. "A Holistic Account of Adequacy Conditions for How to Look at Contraries." Asian Studies 10, no. 3 (September 2, 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 contraries (especially those from different philosophical traditions, but not limited to them, methodologically speaking), and given the self-reflective philosophical nature of comparative philosophy, exploring adequacy conditions for how to look at contraries is meta-methodological in character but also a significant part of comparative philosophy per se. This meta-methodological exploration in comparative philosophy is neither exhaustive nor exclusive: it is not exhaustive because comparative philosophy as a whole has other substantial contents; it is not exclusive because this suggested account itself is open-ended and can include further adequate conditions that would be complementary to the current set from the holistic vantage point, which is exactly one ending point of this essay.
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45

Abu-Fares, Ashra. "Truth in Nietzsche’s and Dostoevsky’s Philosophy: A Comparative Study." Journal of Gender, Culture and Society 1, no. 1 (September 26, 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 proposes in some of his works, will be linked to Dostoevsky’s novel Notes from Underground to show how these two prominent figures share a common ground in this respect.
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46

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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47

Hu, Bowen. "Schopenhauer in Jack Londons The Sea-Wolf: A Comparative Analysis." Communications in Humanities Research 2, no. 1 (February 28, 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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48

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 serve as an adequate answer and intriguing alternative to Richard Rorty's challenge to Speculative Philosophy in The Consequences of Pragmatism and Philosophy and the Mirror of Nature.
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49

Iveković, Rada. "Introduction." Hypatia 15, no. 4 (2000): 221–23. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00363.x.

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A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Iveković explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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50

Nagel, Bruno, and Ulrich Libbrecht. "A New Approach to Comparative Philosophy through Ulrich Libbrecht's Comparative Model." Philosophy East and West 47, no. 1 (January 1997): 75. http://dx.doi.org/10.2307/1400252.

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