Pub Date : 2021-05-04DOI: 10.1080/17570638.2021.1987960
G. Mazis
ABSTRACT Nishida’s and Merleau-Ponty’s “perceptual ontologies” lead to other notions of self, spirituality, and faith, bringing out the distinctive and comparable religious paths of Buddhism and embodied phenomenology entered by deepening the prereflective openness to the world’s “voices of silence.” Loughnane’s study highlights how Nishida’s and Merleau-Ponty’s turn towards a series of artists in their respective cultural contexts brings out the particular groundedness in the materiality of the beings of the world in this “mutual interexpressivity” or “reversibility.” Faith is revisioned as the dropping of egoistic control to allow perception to be carried into the depths of the world of spiritual hearkening.
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1915109
Julian Ferreyra
In Roman times, Finisterre was considered the place where the world ended (in Latin, it means literally “the end of the world”). It is actually a cape on the west coast of Galicia, Spain, and no one would nowadays believe it to be the end of anything. We might now believe that Argentina, in the southern extreme of America, is the current location of Finisterre. The six essays that compose this special issue of Continental and Comparative Philosophy, all conceived and produced in Argentina, would thus be a sample of the philosophy of Finisterre. But what does this mean? What does it mean, in philosophy, to be at the end of the world? It is clearly not a question of geographic location. Even if boundaries are essentially variable, in constant becoming, the issue is not one of empirical cartography. What is it then? First of all, at the end of the philosophical world, we work and think in a location where the access to journals, books, courses, lectures, and conferences that take place in the supposed center of the world are scarce, problematic, and expensive. Secondly, we speak a minor philosophical language (Spanish) and are strangers in the supposed lingua franca of our discipline (English); we speak it precariously, and we fail to express our ideas with the rigor that we are used to in our native tongue. In the third place, most of the authors that we study (in our undergraduate studies, for our thesis, our senior research) do not belong in our land, but in Europe (with rare exceptions). It does not mean that there are no great philosophers in Argentina, or Latin America in general. There are. But, once again, many of them sink their thought deeply in European authors, intertwining with them as roots; their work is often based on those thinkers and cannot be followed without some knowledge of their production. And the farther they move away from the shores of the mainland, the less they will be recognized as “philosophers” (philosophy being defined mostly by attachment to the canon). These three facts (conditions of production, minor use of the English language, and research mainly focused on European authors) are true for the nine authors that share the pages of this special issue of Continental and Comparative Philosophy Journal, as well as for me as guest editor. We all share a formation that has focused notably on the Greek, German, and French traditions. We have written our doctoral dissertations and carry on our research in close relation to German Idealism, Phenomenology, or Post-structuralism. We believe, however, that there is an Argentinian philosophy (as a part of a Latin American character), which is both a fact and a task, and that our work must belong to that tradition. We have no certainty or agreement about how
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1911066
A. M. Osswald, Rafael E. Mc Namara
ABSTRACT This essay will explore the constitution of a transcendental theory of space through an examination of the notion of spatial synthesis in the works of Husserl, Paliard, and Deleuze. First, we shall explore the constitution of the sensorial fields in Husserl’s phenomenology. In Husserlian terms, space is not originally an empty form that can eventually be filled with a certain empirical content. Accordingly, the philosopher claims that spatiality is a consequence of the immanent synthesis of sensations. Then, we will move on to Jacques Paliard’s psychology of perception, where we will find both aesthetic and noetic synthesis as transcendental conditions for the perception of space. Lastly, we will explore Deleuze’s theory of intensive space, specifically the concept of depth developed in a dialogue with Paliard. This comparative analysis shows that purely intensive fields of individuation are a transcendental a priori for the perception of an extensive space.
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1907021
Christine Abigail Tan
There is now no longer any shortage of introductory books on Chinese philosophy in the anglophone world. No longer serving a niche, authors who seek to make significant contributions to scholarship...
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1897181
M. J. Solé
ABSTRACT It is a widely accepted idea that German Idealism stands on two pillars: Kant and Spinoza. The aim of this essay is to critically reflect on this way of understanding the history of philosophy through a study of the reception of Spinoza in the early writings of Fichte, Schelling, and Hegel. This analysis will show that each of them builds a different image of Spinoza that is not based on the scholarly study of his works, but rather deeply conditioned by other readings and controversies of the time. Each assigns a central role to that image of Spinoza in the justification of his own system, and in each case that theoretical function is different: Spinoza is viewed as an enemy (Fichte), a possibility and a source of inspiration (Schelling), and a model of true philosophy (Hegel).
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1915111
Diana Arghirescu
ABSTRACT Starting from a comparative, textual investigation, the present research proposes a transcultural analysis of the early interaction between Confucianism and Buddhism in China, Korea, and Japan, and of their historical movement from tension/disconnection to mutual acceptance and reciprocal influence.
{"title":"New Insights into the Mutual Exchange Between Confucianism and Buddhism in East Asia","authors":"Diana Arghirescu","doi":"10.1080/17570638.2021.1915111","DOIUrl":"https://doi.org/10.1080/17570638.2021.1915111","url":null,"abstract":"ABSTRACT Starting from a comparative, textual investigation, the present research proposes a transcultural analysis of the early interaction between Confucianism and Buddhism in China, Korea, and Japan, and of their historical movement from tension/disconnection to mutual acceptance and reciprocal influence.","PeriodicalId":10599,"journal":{"name":"Comparative and Continental Philosophy","volume":"13 1","pages":"98 - 107"},"PeriodicalIF":0.2,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/17570638.2021.1915111","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41462664","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1915110
Mariano Gaudio
ABSTRACT In Fichte’s Addresses to the German Nation (1807–8), one important issue is which of the concepts works as a foundation for the others. People, nation, language, state, or education are all possible candidates to take a central place. First, this paper analyzes the problems presented by the notions of “people” and “nation,” such as their ambiguous and even contradictory aspects. Second, we focus on how the concept of education needs a solid ground from which an educational plan can develop. Finally, we show that the fundamental concept of Fichte’s Addresses is the same one as in his Natural Right: the State. According to Fichte, only the rational State can guarantee the realization of education, people, and nation.
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1913011
Elad Lapidot
ABSTRACT This essay is dedicated to Elliot Wolfson’s new book on Heidegger and Kabbalah. Wolfson’s project is read here as a philosophical reflection and scholarly intervention on the “and,” that is, on pluralism in thought. Wolfson juxtaposes Heideggerian and kabbalistic corpora as expressing the same conception of non-totalitarian, plural thought, and criticizes both Heidegger and Kabbalah for betraying this pluralism in their ethnocentric tendencies. As a scholarly “ethical corrective,” Wolfson indicates in both corpora a countermeasure: A Gnostic disengagement of thought from politics, in favor of poetics. The essay critiques this corrective by pointing at the different constellations of Gnosis and politics in Heidegger and Kabbalah.
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Pub Date : 2021-01-02DOI: 10.1080/17570638.2021.1913833
Celia Cabrera, V. Kretschel
ABSTRACT In spite of the supposed lack of attention paid to it by Husserl in his early works on time, the future is an important topic for phenomenology that gains increasing relevance in his late works. Regarding the experience of the future, phenomenology can approach the subjective possibility of anticipating what is not yet given, both actively and passively. A new perspective on the subject’s relation to the future arises thanks to the consideration of practical phenomena. What is at stake here is the possibility of doing something with what is not yet given. In this sense, our principal concern is to contextualize Husserĺs reference to the relationship between willing and future in the framework of his more general analysis of the future; at the same time, we seek to answer a question that arises in the analysis of time: the problem of novelty, and the possibility of creativity.
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