Pub Date : 2022-11-29DOI: 10.1163/24683949-12340120
Robert Clarke
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Pub Date : 2022-11-29DOI: 10.1163/24683949-12340121
Timo Ennen
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.
以美国哲学家詹姆斯·柯南特(James Conant)最近提出的两种怀疑论的区别为基础，我们可以区分如何在跨文化对话中克服两种文化视野之间的差距的问题，以及如何在不考虑其方法、成功或失败的情况下进行这种对话的问题。第一个问题是关于实践条件的，也就是我们作为哲学家必须达到的，第二个问题是关于先验条件的。在明确了这一区别之后，本文提出了最近关于文化间对话的三个学术案例，每个案例都可以被解读为对这两种形式的文化间理解条件的回应。这些例子是Jean-Yves Heurtebise关于“跨文化”哲学的概念，Eric S. Nelson关于“跨文化哲学”的工作，以及刘国英关于“文化肉体”的概念。然而，在谈到两种形式的条件性时，他们往往不能充分区分他们对这两个问题的反应。
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Pub Date : 2022-07-18DOI: 10.1163/24683949-12340113
P. Ujomu
Defining the features of ubuntu in the context of African philosophy, is basically about the quest for a definitive means of culturally expressing what seems primal, unique, useful, and common to the Africans in relation to the world. Put simply, the quest to clarify the key features of ubuntu is to some extent a search for the African self-concept or identity for effective global interconnectedness of the races. This is to be done in a way that defines and sustains the ontology and essence of the Africans, as a people who know who or what they are, and what they are capable of contributing to the world. A search for the values of ubuntu is the pursuit of a new way of doing things: a quest for a new definition of social justice in which all people, particularly the Africans and their beliefs will be given due recognition and respect in the global order. Legitimizing of ubuntu is in a way the repudiation of the colonial history of the African continent; the aggressive and relentless pursuit of the decolonization of all African spaces-economic, cultural, political, moral, intellectual, and so on. So, in summary, ubuntu is framed philosophically as a platform for liberating the Africans from all manners of peonage, domination, oppression, and exploitation both from within or outside the continent and establishing a basis for interrelations with the world.
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Pub Date : 2022-07-18DOI: 10.1163/24683949-12340115
Robert Clarke
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Pub Date : 2022-07-18DOI: 10.1163/24683949-12340110
G. Cipriani
{"title":"Culture and Dialogue: The Tenth Anniversary","authors":"G. Cipriani","doi":"10.1163/24683949-12340110","DOIUrl":"https://doi.org/10.1163/24683949-12340110","url":null,"abstract":"","PeriodicalId":160891,"journal":{"name":"Culture and Dialogue","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126123783","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 : 2022-07-18DOI: 10.1163/24683949-12340114
Gereon Kopf
The past decades have seen an increase in theories envisioning multi-cultural encounters and analyzing the hidden and obvious power dynamics that govern them. This essay suggests an innovative approach to assess and negotiate these theories. It introduces a metapsychology, illustrated by original pictures and poems, to examine multi- cultural engagement, to negotiate the major representatives among the leading theoretical responses to diversity and globalism, to develop a heuristic model that interprets each theory in their own right, and to envision innovative strategies that enable co-existence across boundaries, imagined and historically sedimented. Finally, it proposes a brand new theoretical approach to the study of both cultures and theories.
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Pub Date : 2022-07-18DOI: 10.1163/24683949-12340112
M. Turki
Juste avant sa mort précoce il y a près de vingt ans, Edward Saïd nous a légué en signe de testament l’un de ses derniers ouvrages Humanisme et démocratie dans lequel il a étalé sa vision du monde futur et montré l’impact que doit avoir l’humanisme sur la conception démocratique de la praxis politique. Son projet consiste en effet à réhabiliter l’humanisme pris déjà pour cible par le courant structuraliste antihumaniste au milieu du vingtième siècle et à le réintégrer dans le processus démocratique de l’action politique et sociale. Il s’agit en effet, comme il l’exprime, « d’une méditation approfondie sur les possibilités concrètes de l’humanisme comme pratique durable et non comme propriété, sur ce qu’une activité humaniste implique, plutôt qu’une énumération des qualités souhaitables chez un humaniste ». Tout en se référant aux événements politiques des dernières décennies et à ses expériences propres dans ce domaine, particulièrement son engagement pour la cause palestinienne, Edward Saïd considère que l’humanisme présente une base solide pour bâtir une société et une culture séculaires ouvertes au monde dominé actuellement par l’impérialisme et la mondialisation. Ce qui lui importe au fond le plus, « c’est l’humanisme en tant que praxis utile aux intellectuels qui veulent comprendre ce qu’ils font, à quoi rime leur engagement en tant que chercheurs, et qui veulent également relier ces principes au monde dans lequel ils vivent comme citoyens ». Ce n’est pas en vérité une recette toute prête à résoudre les crises ou les problèmes politiques actuels mais, à la lueur de la synthèse théorique et pratique qu’il opère dans cette œuvre, Saïd nous permet aujourd’hui de relire et comprendre les événements des révolutions arabes et d’en tirer les conséquences critiques, car son projet offre la possibilité de se pencher de manière critique sur le rôle public que doit jouer l’intellectuel dans la consolidation du processus démocratique. Il indique également comment on peut participer à l’élaboration d’une culture humaniste de coexistence et de partage à la place d’une culture d’exclusion, de terreur et de guerre telle qu’on est en train de vivre actuellement dans plusieurs pays du monde. Notre feuille de travail tend à rappeler le trajet qu’a suivi Edward Saïd dans son cursus théorique et pratique depuis la parution de son écrit l’Orientalisme tout en passant par Culture et impérialisme jusqu’à Humanisme et Démocratie, et de mettre en exergue les idées fortes de cette œuvre et leurs répercussions sur les études post-orientalistes et postcoloniales.
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Pub Date : 2022-07-18DOI: 10.1163/24683949-12340111
D. Raveh
This paper is an attempt to make sense of the notion and ideal of nonviolence in these ultra-violent days. The paper is a dialogue with three “specialists” of violence, who nevertheless aspire to a different, brighter horizon: Ramchandra Gandhi (henceforth R. Gandhi), Saadat Hasan Manto and Mahasweta Devi. R. Gandhi is one of the most intriguing voices of twentieth-century Indian philosophy. Manto and Mahasweta are writers, the former known for his short partition stories in Urdu; the latter for her gut-wrenching literature in Bengali. All three dare to look violence in the eye, implying that nonviolence can only emerge from deep reflection on violence as an inherent human tendency. Violence is part of me as much as of anyone else. R. Gandhi argues that partition, the cradle of violence, is in the eye, and suggests that we can train the human gaze, our gaze, to prioritize the common denominator between you and I, which hides under the obvious differences between us. For Manto, the remedy is to be found in language. He implies that an ethical dimension is concealed within language, waiting to be excavated. Mahasweta gives voice to those unheard. Acknowledging the unacknowledged, she and Manto show us, is an act of nonviolence.
本文试图在这些极端暴力的日子里理解非暴力的概念和理想。这篇论文是与三位暴力问题“专家”的对话，尽管如此，他们都渴望一个不同的、更光明的前景:拉姆钱德拉·甘地(Ramchandra Gandhi)、萨达特·哈桑·曼托(Saadat Hasan Manto)和马哈韦塔·德维(Mahasweta Devi)。甘地是20世纪印度哲学界最引人入胜的声音之一。Manto和Mahasweta都是作家，前者以乌尔都语的分裂短篇故事而闻名;后者是因为她用孟加拉语写的令人揪心的文学作品。这三个人都敢于正视暴力，这意味着非暴力只能从对暴力的深刻反思中产生，暴力是人类固有的倾向。暴力是我和其他人的一部分。甘地认为，分裂，暴力的摇篮，就在眼睛里，并建议我们可以训练人类的目光，我们的目光，优先考虑你和我之间的共同点，它隐藏在我们之间明显的差异之下。对曼托来说，补救办法是语言。他暗示，语言中隐藏着一种伦理维度，有待挖掘。Mahasweta为那些未被听到的人发出声音。她和曼托向我们展示，承认未被承认的事实是一种非暴力行为。
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Pub Date : 2021-12-23DOI: 10.1163/24683949-12340105
Jill Drouillard
What kind of rhetoric frames French reproductive policy debate? Who does such policies exclude? Through an examination of the “American import” of gender studies, along with an analysis of France’s Catholic heritage and secular politics, I argue that an unwavering belief in sexual difference as the foundation of French society defines the productive reproductive citizen. Sylviane Agacinski is perhaps the most vocal public philosopher who has framed the terms of reproductive policy debate in France, building an oppositional platform to reproductive technology around anthropological assertions of sexual difference. This paper engages with Agacinski to examine rhetorical claims of sexual difference and how such claims delayed passage of France’s revised bioethics legislation that extends access of assisted reproductive technology (ART) to “all women.” Though the “PMA pour toutes” [ART for all women] legislation was eventually passed, such rhetoric motivated the explicit exclusion of all trans person from its extension, thus hardly permitting ART to all women.
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Pub Date : 2021-12-23DOI: 10.1163/24683949-12340102
F. Dastur
Ce qui est en marche en France du XVIIe au XVIIIe siècle, c’est le processus en quelque sorte irréversible de l’émancipation de l’homme, par la conquête de la liberté intérieure avec Descartes et son cogito, puis par la conquête de la liberté politique avec la révolution de 1789. Mais c’est en Allemagne avec Marx, Nietzsche et Freud que cette centration excessive de l’homme sur lui-même va se voir profondément mise en question. Le culte ainsi rendu à la raison humaine a en effet conduit à un développement des techniques et des sciences qui a permis à l’être humain de s’arracher de manière progressive à l’ordre de la nature, comme le montrent ces grands critiques de la technique moderne que sont Martin Heidegger en Allemagne et Jacques Ellul en France. A l’individualisme qui s’est largement répandu dans les sociétés démocratiques s’oppose dans la philosophie franco-allemande du XXe siècle l’accent mis sur la nécessité pour l’être humain d’être en rapport avec ses semblables, comme le montrent les œuvres de trois philosophes français, Sartre, Merleau-Ponty et Levinas, qui se fondent tous trois sur l’œuvre fondatrice du philosophe allemand Edmund Husserl. C’est à partir de là que l’on peut voir apparaître une nouvelle et paradoxale image du sacré, comme en atteste en Allemagne la poésie de Hölderlin et en France la pensée de Levinas. La perspective anthropocentriste qui a guidé le développement de l’homme occidental depuis la Renaissance se voit ainsi radicalement mise en question. Le dialogue franco-allemand qui a marqué le développement de la pensée philosophique doit par conséquent aujourd’hui s’ouvrir à des influences plus lointaines, à la fois occidentales et orientales, qui sont celles des penseurs écologiques du XIXe siècle et du début du XXe siècle.
从17世纪到18世纪，法国正在进行的是人类解放的不可逆转的过程，通过笛卡尔和他的“我思”征服了内心的自由，然后通过1789年的革命征服了政治自由。但正是在德国，在马克思、尼采和弗洛伊德的领导下，人类对自身的过度关注受到了深刻的质疑。崇拜并意识到人类理性事实上导致了科学和技术的发展,使人类摆脱自然界的秩序逐步地表明的那样,这些现代技术的主要批评是Martin Heidegger Jacques Ellul德国和法国。曾广泛发生在民主社会中的个人主义反对在二十世纪的德国哲学,强调必须成为人类与其相似的作品,可以看出三个法国哲学家萨特、Merleau-Ponty和Levinas作品,其中三个都是以德国哲学家埃德蒙·超国家的创始人。在这里，我们可以看到一种新的、矛盾的神圣形象的出现，正如holderlin的诗歌在德国和Levinas的思想在法国所证明的那样。因此，自文艺复兴以来指导西方人类发展的人类中心主义观点受到了彻底的质疑。因此，标志着哲学思想发展的法德对话，今天必须向更遥远的影响开放，包括西方和东方的影响，即19世纪和20世纪初的生态思想家的影响。
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