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Responding to a deep and universal need of philosophizing in the context of intensive intercultural interaction among all philosophical traditions in the process of globalization, this timely book offers a unique collection of excellent papers on inter-translatability, art, and ethics; subjects which are most crucial for intercultural conversations today. Instead of opting for a “comparative philosophy” that suggests the superiority of philosophy in comparison with other forms of thought, this book explores “inter-translatability” between East and West, given that any dialogue between heterogeneous cultures and systems of thought has to start with translation, which constitutes the first part of this book. Art and ethics are the two areas that most obviously link philosophies of the past and the present and constitute a fundamental part of Chinese long-living and practical philosophy. The value of art and aesthetic appreciation, no less than ethics, is at the core of Chinese culture and, indeed, promises a great deal for the future world. Thus, they are dealt with here in the second and third parts. This book is also relevant to inter-culturalism in philosophy itself, as the contributors, firstly, come from several different continents and, secondly, though most of them are philosophers, all contributors are well-versed in other disciplines, such as anthropology, literature, religion, aesthetics, history of art, sinology, cognitive sciences, and social sciences.
Introduction: Why Confucianism? -- Harmony with nature -- What people really want -- Emotions and enjoying life -- Cultivating feelings -- Learning -- Ritual, music and embodied emotions -- Temptations, excuses, and putting ideas into practice -- Power, politics and action.
He (和), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference.
This book offers a conceptual intervention for Language and Intercultural Communication studies by advocating for a critical interdiscursive approach to research on interculturality. The volume addresses two interrelated theses in research on interculturality; namely that the speaking subject in interaction reproduces the egocentrism and phonocentrism of the Munchausen Effect. In considering the first, the book traces the ways in which interculturality research has historically supposed the ‘speaking subject’—that is, the research participant—as the basis of truth and knowledge, not giving context to the discursive layers or paratexts involved in analyzing the subject’s speech. This notion of the ‘speaking subject’ being taken at face value prompts Simpson’s second interrelated argument on representation and historical conceptualizations of community in interculturality research, whereby, in trying to represent their subjects, researchers often impose a sense of community affiliation onto their subjects and end up negating their subjective identities. The book serves as a conceptual and practical response to calls for epistemological diversity and plurality within Interculturality in proposing an approach that brings epistemology and ontology together. This book will be of interest to scholars in intercultural communication, language education, identity theory, and philosophy of education.
This book examines the works of Medieval Muslim philosophers interested in intercultural encounters and how receptive Islam is to foreign thought, to serve as a dialogical model, grounded in intercultural communications, for Islamic and Arabic education. The philosophers studied in this project were instructors, tutors, or teachers, such as Al-Kindi, Al-Farabi, Al-Ghazali, and Averroes, whose philosophical contributions directly or indirectly advanced intercultural learning. The book describes and provides examples of how each of these philosophers engaged with intercultural encounters, and asks how their philosophies can contribute to infusing intercultural ethics and practices into curriculum theorizing. First, it explores selected works of medieval Muslim philosophers from an intercultural perspective to formulate a dialogical paradigm that informs and enriches Muslim education. Second, it frames intercultural education as a catalyst to guide Muslim communities’ interactions and identity construction, encouraging flexibility, tolerance, deliberation, and plurality. Third, it bridges the gap between medieval tradition and modern thought by promoting interdisciplinary connections and redrawing intercultural boundaries outside disciplinary limits. This study demonstrates that the dialogical domain that guides intercultural contact becomes a curriculum-oriented structure with Al-Kindi, a tripartite pedagogical model with Al-Fārābī, a sojourner experience with Al-Ghazali, and a deliberative pedagogy of alternatives with Averroes. Therefore, the book speaks to readers interested in the potential of dialogue in education, intercultural communication, and Islamic thought research. Crucially bridging the gap between medieval tradition and modern thought by promoting interdisciplinary connections and redrawing intercultural boundaries outside disciplinary limits, it will speak to readers interested in the dialogue between education, intercultural communication, and Islamic thought. .
This book is about the necessity, and even value, of vulnerability in human experience. In it, Michael Ing brings early Chinese texts into dialogue with questions about the ways in which meaningful things are vulnerable to powers beyond our control; and more specifically, how relationships with meaningful others might compel tragic actions.
This book brings together fifteen essays investigating aspects of interculturality. Like its author, it operates at the borderline between social anthropology and intercultural philosophy. It seeks to make a contribution to intercultural philosophy, by formulating with great precision and painful honesty the lessons deriving from extensive intercultural experiences as an anthropologist. Its culminating section presents an intercultural philosophy revolving on the tenet 'cultures do not exist'. The kaleidoscopic nature of intercultural experiences is reflected in the diversity of these texts. Many belong to a field that could be described as "meta-anthropology", others are more clearly philosophical; occasionally they spill over into belles lettres, ancient history, and comparative cultural and religious studies. The ethnographic specifics supporting the arguments are diverse, deriving from various African situations in which the author has conducted participatory field research (Tunisia, Zambia, Botswana, and South Africa).
This book presents a collection of thematically focused articles addressing culture-specific features of academic communication, with a particular focus on communication conducted in English as an Additional Language and directed at multicultural audiences. It comprises papers arranged in four sections: Expert writers, Novice writers and readers, Conference participants, and Non-research academic genres. The book explicitly addresses and is centred upon the concept of a research niche understood as a space to be captured and populated, as a temporary location to move or grow out of in the course of individual professional development from novice to expert, and as a space to consciously reach beyond, delimited by one’s linguistic, cultural, educational, and geopolitical background. Here the niche is approached as a frame of reference for discussion of what is culture-bound, culture-sensitive, and culture-free in the academic community and its practices.
This book assesses the direction and impact of African philosophy as well as its future role. What is the intellectual, social, cultural, and political territory of African philosophy? What directions will African philosophy take in the future? What problems will it face? In 10 probing essays by distinguished African, European, and American scholars, African Philosophy as Cultural Inquiry examines the role of African philosophy at the opening of the new millennium. Here philosophy cuts across disciplinary boundaries to embrace ideas taken from history, literary studies, anthropology, and art. Addressing topics such as the progress of philosophical discourse, knowledge and modes of thought, the relevance of philosophy for cultures that are still largely based on traditional values, and the meaning of philosophy to cultures and individuals in the process of modernization, this volume presents today's best thinking about the concerns and practices that constitute African experience. New views about personhood, freedom, responsibility, progress, development, the role of the state, and life in civil society emerge from these broad-based considerations of the crisis of the postcolonial African state. In a lively fashion this diverse book shows how philosophical questions can be applied to interpretations of culture and reveals the multifaceted nature of philosophical discourse in the multiple and variable settings that exist in contemporary Africa.