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Journal articles on the topic 'Intercultural philosophy'

Author: Grafiati

Published: 20 February 2023

Last updated: 21 February 2023

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1

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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2

Saunders, N. "Intercultural Philosophy." Australasian Journal of Philosophy 80, no. 1 (March 2002): 132. http://dx.doi.org/10.1080/00048402.2002.10107426.

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3

Wu, Kuang-Ming. "Research: Philosophy Intercultural." Open Journal of Philosophy 04, no. 03 (2014): 378–89. http://dx.doi.org/10.4236/ojpp.2014.43041.

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4

이선필 and Hoy-Yong Kim. "Background and Idea of Intercultural Philosophy - Focusing on Mall’s intercultural philosophy -." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 58 (December 2017): 155–74. http://dx.doi.org/10.17282/ethics.2017..58.155.

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5

Evanoff, Richard. "Worldviews and Intercultural Philosophy." Dialogue and Universalism 26, no. 4 (2016): 119–32. http://dx.doi.org/10.5840/du201626464.

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6

Hansson, Sven Ove. "Philosophy and Intercultural Dialogue." Theoria 79, no. 2 (April 3, 2013): 93–95. http://dx.doi.org/10.1111/theo.12013.

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7

Wiredu, Kwasi. "Can Philosophy Be Intercultural?" Diogenes 46, no. 184 (December 1998): 147–67. http://dx.doi.org/10.1177/039219219804618416.

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8

Mikinski, Maio. "Whitehead and Intercultural Philosophy." Tattva - Journal of Philosophy 2, no. 2 (August 20, 2010): 76–82. http://dx.doi.org/10.12726/tjp.4.7.

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9

Łukoszek, Dominika. "Intercultural philosophy – a new approach to philosophy." Pogranicze. Studia Społeczne 17, no. 2 (2011): 203–13. http://dx.doi.org/10.15290/pss.2011.17.02.14.

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10

Reznik, Yuriy M. "From Philosophy over cultures towards Intercultural philosophy? (Reflection on “Intercultural philosophy: origins, methodology, problematics, prospects” by M.T. Stepanyants)." Civilization studies review 4, no. 2 (2022): 88–100. http://dx.doi.org/10.21146/2713-1483-2022-4-2-88-100.

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The article presents a review of the book by M.T. Stepanyants “Intercultural Philosophy: origins, methodology, problems, prospects” [1]. It discusses the problems of intercultural philosophy, i.e. its status, principles and rules, as well as the possibilities of intercultural cognition, including the criteria of environmental friendliness and fairness. Interculturality is considered as an alternative to the policy of multiculturalism and cultural universalism with its Western-centrist logic. And the intercultural approach is analyzed as a new cartography of philosophy. At the same time, the author makes a number of assumptions about countering Western dominance in Russian philosophy and the need to strengthen its ideological sovereignty.

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11

Gloy, Karen. "The project of intercultural philosophy." Вісник Київського національного університету імені Тараса Шевченка. Філософія. Політологія, Вип. 106 (2012): 63–68.

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12

Joo, Kwang Sun. "The Hermeneutics of Intercultural Philosophy." Cogito 93 (February 28, 2021): 305–33. http://dx.doi.org/10.48115/cogito.2021.02.93.305.

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13

Joo, Kwang-Sun. "Intercultural Philosophy and Self-theologizing." Journal of the Daedong Philosophical Association 94 (March 31, 2021): 393–421. http://dx.doi.org/10.20539/deadong.2021.94.016.

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14

Stepanyants, M. T. "INDIAN CONTRIBUTION TO INTERCULTURAL PHILOSOPHY." RUDN Journal of Philosophy 22, no. 4 (2018): 446–54. http://dx.doi.org/10.22363/2313-2302-2018-22-4-446-454.

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15

JOO, Kwang-Sun. "The Vision of intercultural Philosophy." Journal of the Daedong Philosophical Association 76 (September 30, 2016): 268–89. http://dx.doi.org/10.20539/deadong.2016.76.11.

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16

JOO, Kwang-Sun. "The Vision of intercultural Philosophy." Journal of the Daedong Philosophical Association 76 (September 30, 2016): 268–89. http://dx.doi.org/10.20539/deadong.2016.76.11.

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17

Bai, Heesoon, Claudia Eppert, Charles Scott, Saskia Tait, and Tram Nguyen. "Towards Intercultural Philosophy of Education." Studies in Philosophy and Education 34, no. 6 (September 24, 2014): 635–49. http://dx.doi.org/10.1007/s11217-014-9444-1.

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18

Shen, Vincent. "Some Thoughts on Intercultural Philosophy and Chinese Philosophy." Journal of Chinese Philosophy 30, no. 3-4 (February 1, 2003): 357–72. http://dx.doi.org/10.1163/15406253-0300304006.

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19

Shen, Vincent. "Some Thoughts on Intercultural Philosophy and Chinese Philosophy." Journal of Chinese Philosophy 30, no. 3-4 (September 2003): 357–72. http://dx.doi.org/10.1111/1540-6253.00125.

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20

Ramose, Mb. "African Philosophy as the Bridge to Intercultural Philosophy." International Journal of the Humanities: Annual Review 4, no. 9 (2007): 123–32. http://dx.doi.org/10.18848/1447-9508/cgp/v04i09/43434.

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21

Malinov A.V., A. V. "Intercultural Philosophy: A Polylogue of Traditions." Solov’evskie issledovaniya, no. 4 (December 15, 2021): 183–94. http://dx.doi.org/10.17588/2076-9210.2021.4.183-194.

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This article provides an overview of the Seventh International Readings on the History of Russian Philosophy, entitled “Intercultural Philosophy: A Polylogue of Traditions”, which were held at the Sociological Institute of the Russian Academy of Sciences – a branch of the Federal Research Sociological Center of the Russian Academy of Sciences. The path of the intercultural philosophy began around the 1980ies and 1990ies in Germany and Austria as a criticism of Western-centrism in philosophy and as an ideological alternative to the Western style of thinking. In this conference, an attempt was made to transfer the principles and methods of intercultural philosophy (philosophy of polylogue) to the history of Russian philosophy. This article also offers a summary of the structure of the conference, the content of its plenary lectures as well as the reports on the intercultural subjects and polylogue methodology, including their applied aspects. The main parts of the plenary sessions, roundtables and seminars that were held within the conference are also analyzed. It is pointed out that the process of formation of intercultural philosophy has not been completed yet; its terminology has not been established; and, eventually, the methods and results have not received wide recognition. However, the period of declarations and of manifestos is coming to an end. The conference contributed to the popularization of intercultural philosophy and the philosophy of polylogue in Russia. Relying on the experience and traditions of non-Western thinking, it offers a solution to the problems facing modern humanity, it indicates a number of possible ways to overcome the crisis situations in culture and society, and it also provides some answers to the “eternal” philosophical questions.

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22

KARIMOV, Rakhmat, Oleg NAUMENKO, Kamola SAIDOVA, Ruslan ELMURATOV, and Rauf BEKBAEV. "The Phenomenon of Education in the Context of an Intercultural Philosophical Approach." WISDOM 24, no. 4 (December 25, 2022): 84–90. http://dx.doi.org/10.24234/wisdom.v24i4.941.

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The article discusses the principles of coordination of intercultural philosophy with the main vectors of development of modern spheres of education. The mechanisms of the formation of intercultural philosophy since the end of the 20th century have been investigated. The etymological analysis of the concepts of “dialogue”, “discussion”, “contact”, “interaction”, “polylogue”, “speech of many” and “multiple contacts” is carried out. The authors analyze the processes of correlation, mutual influence and communication of cross-cultural discourse in the context of comparative philosophy and synthesis of cultures both from a general theoretical and methodological perspective. Special attention is paid to the prospects of studying the phenomenon of intercultural and interregional interactions of the philosophy of education, comparative and intercultural philosophy.

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23

Ennen, Timo. "Two Forms of Conditionality of Intercultural Understanding and Three Contemporary Responses." Culture and Dialogue 10, no. 2 (November 29, 2022): 180–94. http://dx.doi.org/10.1163/24683949-12340121.

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Abstract Building on a distinction between two kinds of skepticism recently worked out by the American philosopher James Conant, we can differentiate the question of how to overcome the gap between two cultural horizons in intercultural dialogue from the question of how there could even be such dialogue, irrespective of its method, success or failure. While the first question concerns practical conditionality, that is, something we as philosophers have to achieve, the second question concerns transcendental conditionality. After making this distinction clear, the paper presents three cases of recent scholarship on intercultural dialogue, each of which can be read as a response to those two forms of conditionality of intercultural understanding. Those cases are Jean-Yves Heurtebise’s notion of a “transcultural” philosophy, Eric S. Nelson’s work on “intercultural philosophy,” and Kwok-Ying Lau’s concept of a “cultural flesh.” However, while speaking to both forms of conditionality, they tend not to distinguish sufficiently their responses to the two problematics.

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24

Ruthenberg, Klaus, and Rom Harré. "Philosophy of chemistry as intercultural philosophy: Jaap van Brakel." Foundations of Chemistry 14, no. 3 (August 8, 2012): 193–203. http://dx.doi.org/10.1007/s10698-012-9161-1.

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25

Demenchonok, Edward. "Intercultural Discourse and African-Caribbean Philosophy." Dialogue and Universalism 15, no. 1 (2005): 181–201. http://dx.doi.org/10.5840/du2005151/274.

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26

Lee, Sun Pil. "Intercultural Philosophical Application of Plato’s Philosophy." Journal of Humanities and Social sciences 21 9, no. 1 (February 28, 2018): 545–54. http://dx.doi.org/10.22143/hss21.9.1.43.

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27

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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28

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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29

Mansueto, Anthony. "Philosophy and Theology in Intercultural Deliberation." Études maritainiennes / Maritain Studies 27 (2011): 51–66. http://dx.doi.org/10.5840/maritain2011274.

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30

Liptay, John. "Natural Law and/as Intercultural Philosophy." Études maritainiennes / Maritain Studies 27 (2011): 83–98. http://dx.doi.org/10.5840/maritain2011276.

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31

Jo, Hae-jeong, and Tae-seung Lee. "The basic spirit of intercultural-philosophy for understanding modern multicultural society: Reading intercultural-philosophy by ‘middle-way’." Journal of Eastern-Asia Buddhism and Culture 41 (March 31, 2020): 341–73. http://dx.doi.org/10.21718/eabc.2020.40.13.

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32

Jo, Hae-jeong, and Tae-seung Lee. "The basic spirit of intercultural-philosophy for understanding modern multicultural society: Reading intercultural-philosophy by ‘middle-way’." Journal of Eastern-Asia Buddhism and Culture 41 (March 31, 2020): 341–73. http://dx.doi.org/10.21718/eabc.2020.41.13.

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33

Nelson, Eric S. "Intercultural Philosophy and Intercultural Hermeneutics: A Response to Defoort, Wenning, and Marchal." Philosophy East and West 70, no. 1 (2020): 247–59. http://dx.doi.org/10.1353/pew.2020.0003.

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34

Malinov, Alexey V. "Intercultural Philosophy: An Experience of Thematization. (Book Review: Stepanyants, M.T. (2020) Mezhkul’turnaya Filosofiya: Istoki, Metodologiya, Problematika, Perspektivy [Intercultural Philosophy: Sources, Methodology, Problems, Prospects]. Moscow: Nauka – Vostochnaya Literatura. 183 p.)." Imagologiya i komparativistika, no. 15 (2021): 280–90. http://dx.doi.org/10.17223/24099554/15/17.

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In the reviewed book, intercultural philosophy is considered as a development of comparative studies. Marietta Stepanyants shows that, in the framework of comparative studies, stable stereotypes of perceiving the cultures of the West and the East have developed. Intercultural philosophy as an alternative to Westcentrism proceeds from the recognition of the equality of cultural and philosophical traditions and of the possibility to convert categories into another conceptual language. Intercultural philosophy embodies the protest potential of modern culture and the origins of a new civilization project.

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35

Wang, Jun, and Luís Cordeiro-Rodrigues. "Pathways Towards a Global Philosophy of Religion: The Problem of Evil from an Intercultural Perspective." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 197–206. http://dx.doi.org/10.4314/ft.v11i1.15.

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In this article, we will make the case for an intercultural philosophy of religion with a special focus on interculturality between Chinese and African philosophies. We will provide an overview of the kind of intercultural philosophy that has already been undertaken between the East and the South and point out that a philosophy of religion has been left out. We will then make the case for a global philosophy of religion approach and why Chinese and African philosophies of religion should engage in philosophical interchanges. We will then highlight some directions for carrying out such a philosophy and explain why the problem of evil may be better addressed from an intercultural perspective.

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36

Stepanyants, Marietta T. "Relevance of Buddhist Philosophy in Intercultural Philosophizing." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 537–43. http://dx.doi.org/10.22363/2313-2302-2020-24-4-537-543.

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37

Belimova, Vlada S. "Intercultural and Comparative Philosophy: Some Contemporary Discussions." History of Philosophy 24, no. 1 (2019): 101–11. http://dx.doi.org/10.21146/2074-5869-2019-24-1-101-111.

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38

Wimmer, Franz Martin. "Cultural Centrisms and Intercultural Polylogues in Philosophy." International Review of Information Ethics 7 (September 1, 2007): 82–89. http://dx.doi.org/10.29173/irie9.

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39

Grazer Philosophische studien, Editors. "PHILOSOPHY AND DEMOCRACY IN INTERCULTURAL PERSPECTIVE - PHILOSOPHIE ET DÉMOCRATIE EN PERSPECTIVE INTERCULTURELLE." Grazer Philosophische studien 51, no. 1 (August 12, 1996): 264–81. http://dx.doi.org/10.1163/18756735-90000641.

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40

Belimova, Vlada. "The History of Philosophy in the Perspective of the Intercultural Philosophy: The Concept of Scharfstein." Polylogos 5, no. 2 (16) (2021): 0. http://dx.doi.org/10.18254/s258770110015854-1.

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The article examines a new trend in contemporary philosophical studies known as the ‘intercultural philosophy’ in the light of its connection with the history of philosophy. The intercultural philosophy claims to study various forms of world philosophical knowledge, from its own peculiar perspective, that reveal the ‘symphonic’, ‘polylogue’ character of interaction of world cultures and their philosophical traditions. This sets up a query to rethink the traditional attitude of the existing philosophical disciplines to the diversity of forms of world philosophy. Many works on the history of philosophy, created in the paradigm of the comparative philosophy, demonstrate the bias (sometimes in the form of unconscious mind predisposition of their authors) towards the ‘Orientalism’ with its typical tendency to judge the non-Western philosophical traditions (in particular of India and China) by their conformity with the standards of European philosophy. However, among the authors, who consider themselves to be comparative philosophers, one can also find those, who understanding the defect character of ‘Orientalism’, strive to look at the non-Western philosophical traditions open-mindedly – as the autonomous, integral systems of thought, which (together with the Western philosophy) form the polyphonic tune of the world philosophy. These thinkers are shaping a new intercultural trend in modern philosophy. Ben-Ami Scharfstein belongs precisely to this rare category of modern philosophers. He reflects his own position as a position of a ‘cultural comparativist’. In his exposition he avoids the traditional mode of studying of the philosophical tenets separately – belonging to different cultures and geographical loci, and claims that it is better to study world history of philosophy uniting the positions of Indian, Chinese and Western thinkers on the basis of the universal philosophical problems. The article underlines Scharfstein's methodology as a promising for comprehending and revising the history of philosophy from the intercultural perspective.

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41

Costa, Gonçalo Jorge Morais, and Nuno Sotero Alves Silva. "Informational Existentialism! Will Information Ethics Shape Our Cultures?" International Review of Information Ethics 13 (October 1, 2010): 34–41. http://dx.doi.org/10.29173/irie297.

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The evolution of philosophy and physics seem to acknowledge that ?informational existentialism? will be possible. Therefore, this contribution aims to comprehend if Heidegger existentialism can enrich the bound between information theory and the intercultural dialogue as regards to information. Even so, an important query arises: why specifically Heidegger‘s philosophy? Because it highlights an intercultural dialogue namely with East Asian and with Arabic philosophy, which is also consistent with the debate concerning the potential value and contribution of information theory to the intercultural dialogue. Therefore, this manuscript intends to understand if information is shaping worldwide cultures as a consequence of its existence.

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42

Nelson, Eric S. "Intercultural Difference and Intercultural Critique: A Reply to Jean-Yves Heurtebise." Journal of Chinese Philosophy 47, no. 1-2 (March 3, 2020): 130–34. http://dx.doi.org/10.1163/15406253-0470102013.

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43

Nelson, Eric S. "Intercultural Difference and Intercultural Critique: A Reply to Jean‐Yves Heurtebise." Journal of Chinese Philosophy 47, no. 1-2 (March 2020): 130–34. http://dx.doi.org/10.1111/1540-6253.12401.

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44

Berenson, Francis. "Comprensión intercultural y arte." Anuario Filosófico 23, no. 1 (October 19, 2018): 9–23. http://dx.doi.org/10.15581/009.23.30008.

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45

White, Richard J. "Teaching the Dao: monotheism, transcendence, and intercultural philosophy." International Communication of Chinese Culture 8, no. 2 (June 2021): 271–87. http://dx.doi.org/10.1007/s40636-021-00225-1.

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46

Ospino, Hosffman. "Foundations for an Intercultural Philosophy of Christian Education." Religious Education 104, no. 3 (June 22, 2009): 303–14. http://dx.doi.org/10.1080/00344080902881363.

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47

Agada, Ada. "Book Review: Philosophic Sagacity and Intercultural Philosophy: Beyond Henry Odera Oruka." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6, no. 1 (July 21, 2017): 110. http://dx.doi.org/10.4314/ft.v6i1.6.

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48

Nakarada, Radmila. "Political aspects of intercultural dialogue." World Futures 28, no. 1-4 (April 1990): 5–11. http://dx.doi.org/10.1080/02604027.1990.9972141.

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49

Park, Jin Y. "Law of Genre and Intercultural Philosophy: A Reading of Kwok-ying Lau’s Phenomenology and Intercultural Understanding." Dao 18, no. 1 (January 2, 2019): 119–26. http://dx.doi.org/10.1007/s11712-018-9646-2.

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50

Holmes, Stephen. "Intercultural Communicative Performance and the Body." Contemporary Pragmatism 12, no. 2 (December 22, 2015): 275–301. http://dx.doi.org/10.1163/18758185-01202006.

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From the standpoint of an intercultural communication trainer in an exploration mode, the author starts by analyzing and evaluating two Third Culture models in order to sort out their contributions to practically improving intercultural communicative performance with the stranger. In his exploration he strives to move from competence to performance by shifting the focus of the abstract potential of competence to the body as an experiencing organism and its environment, the point in a situation where performance takes place. Along his path he also discovers interfaces with related discussions (e.g. the metaphors of music and dance, the pragmatist philosophy of John Dewey and William James, neuroevolution, the deemphasis of language, the concept of the “tacit” in Knowledge management, Learning Organization and a form of communication training called the Dialogue Process). All of these interfaces together the author found are internally commensurable with each other.

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