Intercultural philosophy

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The term intercultural philosophy denotes a separate line of thought in philosophy , which explicitly takes into account different philosophical cultures ( interculturality ).

Three important lines of argument can be distinguished:

  1. a comparative intention that is strongly related to efforts towards an intercultural hermeneutics and z. B. looking for "cultural overlaps",
  2. a philosophical-historical thrust that points to the various "birthplaces" of philosophy,
  3. an effort to transform philosophy across cultures.

In terms of method, the attempt is made not to privilege any system of terms and to bracket particular hermeneutic assumptions .

The foundation of an intercultural philosophy therefore includes the discussion of the results from such an approach, practical, methodical , scientific theoretical and epistemological problems and the underlying DETERMINED ends concepts.

approach

Concerns and epistemological foundations

The intercultural philosophy arose at the end of the 80s and beginning of the 90s of the 20th century, primarily because of the insight into the challenges of ( neoliberal ) economic and political globalization and its tendency towards (cultural) standardization as well as the increasing encounters and conflicts between cultures . Primarily, the necessity of cultural exchange is emphasized, which in view of philosophy u. a. is justified with the basic assumption of contextuality and cultural dependence of every thought and philosophy, which does not exclude universal elements in them (which is why some intercultural philosophers look for "transcultural overlaps"). Therefore, no particular form of philosophical assumption or approach should be privileged. As the word component "inter" (between) makes clear, a conversation between different cultures or philosophical positions is sought. Central concerns are overcoming Eurocentrism (as it is, for example, clearly shown in Kant or Hegel's assessment of non-European philosophies), correcting the postmodern fragmentation of reason, overcoming cultural relativism (because it is based on an isolationist understanding of culture) , promoting dialogue between philosophical cultures, promoting the development of contextual philosophies, etc.

Two conceptual approaches that differ in the target expectations can be distinguished:

Cross-cultural philosophical knowledge

Ram Adhar Mall, for example, characterizes the intercultural approach as follows: traditional “monoculturally centered”, Eurocentric one-sided “images” would be overcome, also with regard to the history of philosophy; in their place would be a variety of philosophical cultures, each (potentially) offering their own solution approaches for certain questions; these are in principle equal; cultural plurality is understood to be (if necessary) an indication of conflict; In any case, no particular system of concepts is privileged; it is not about uniformity, but about a unity captured in “many names”, to which the many philosophies point the way; conceptual concordance is aimed at and the ubiquity of a philosophia perennis is made “audible” in many races, cultures and languages. Intercultural philosophy is therefore a necessary condition for the possibility of a comparative philosophy that can be more than “a mere coexistence”. Gregor Paul formulates his programmatic approach with similar expectations .

Emphasis on the culture dependence of philosophy and thought

There is no such uniform reference with Raúl Fornet-Betancourt (or Raimon Panikkar); he understands his approach to intercultural philosophy as a deliberate departure from a comparative philosophy, which always has philosophies on the topic, whereas he wants to overcome such comparisons and works with the aim of "realizing philosophy in the sense of a constantly open process in which the philosophical experiences of the all of humanity come together again and again and learn to live together. ”In this respect, he is interested in the critical opening and relativization of one's own tradition and culture through getting to know otherness and more precise self-awareness. The prerequisites for an intercultural dialogue are an awareness of the cultural implications of all speech. Universality must be understood in the sense of Sartre in such a way that it is only configured through a dialectic of subjectivities. The universal is therefore singularized per se, so one cannot “settle into universality”. Conversely, the singular is universal insofar as subjectivity permanently consists in an open movement of the constitution and totalization of meaning in cultures and in the overall process of human history. The only thing that is anthropologically invariant is that every human being is a source of exteriority and indeterminacy and, in his “subjective reflection”, cares about his own non-alienated freedom. This includes the duty to rationally justify existence, in particular the ways of thinking and acting in front of oneself and others.

Methods

One of the best-known representatives of "intercultural philosophy" is the cultural philosopher Franz Martin Wimmer . He describes his motivation to the effect that as many traditions as possible should be included in every issue; Wimmer speaks of polylog (gr. Poly = a lot, gr. Logos = among other things, speech, thinking).

Historical-philosophical foundations

Hegel's philosophy of history was based on a necessary advance in the awareness of freedom as world history, mediated by absolute reason. This assumption is shared by Franz Martin Wimmer and Ram Adhar Mall , but understood to mean that the history of thought shows “transcultural overlaps” in the sense that “well-founded theses have been developed in more than just one cultural tradition.” Raúl Fornet-Betancourt does not accept such a single reference or such a concordant single goal.

Practical-philosophical requirements

The practical-philosophical foundations of intercultural philosophy are shaped by the attempt to treat other cultures and philosophies without prejudice as in principle equal and tolerant. The latter emphasizes z. B. Hamid Reza Yousefi . In his work Interculturality and History , Yousefi describes interculturality as the name of a “theory and practice that deals with the historical and present relationship of all cultures and people as their carriers on the basis of their complete equivalence. It is a scientific discipline, provided it methodically examines this theory and practice. ”In this sense, he differentiates between historical, systematic and comparative interculturality. Yousefi bases his view of intercultural philosophy on this prior understanding. He understands this as the name of an epistemological form of thought which, in his opinion, includes all forms of thinking, speaking and acting in theory and practice, past and present.

Some approaches of intercultural philosophy refer to discussions on the concept of difference , as can be found in Theodor W. Adorno , Emmanuel Levinas , Gilles Deleuze and others.

See also

literature

Basics, introductions and overviews

  • Munasu Duala-M'bedy : Xenology . The science of the foreign and the repression of humanity in anthropology . Fermenta philosophica. Freiburg i. Br. / Munich: Karl Alber 1977. ISBN 3-495-47350-5
  • Csaba Földes / Marc Weiland : Perspectives and methods of integrative cultural research: Current perspectives on intercultural philosophy as a basic science. In: Eruditio - Educatio. (Komárno) 4 (2009) 3. pp. 5-34. Full text on the Internet (PDF; 1.7 MB)
  • Raúl Fornet-Betancourt : Transformación intercultural de la filosofía. Bilbao 2001.
  • Raúl Fornet-Betancourt: Latin American philosophy between inculturation and interculturality. Frankfurt a. M. 1997.
  • Thomas Fornet-Ponse : Ecumenism in three dimensions. Jewish impulses for the Christian ecumenism. Münster 2011, pp. 22–72.
  • Franz Gmainer-Pranzl : Heterotopia of Reason. Sketch of a methodology of intercultural philosophizing on the background of the phenomenology of Edmund Husserl . Vienna / Berlin 2007.
  • Heinz Kimmerle : Intercultural philosophy as an introduction. Hamburg: Junius Verlag 2002, ISBN 978-3-88506-366-7 online version .
  • Jacob Mabe : On the theory and practice of intercultural philosophy. Reprint from Hamid Reza Yousefi and Klaus Fischer (eds.): Interkulturalität. Discussion fields of a comprehensive term. Nordhausen 2010.
  • Ram Adhar Mall : Philosophy Comparing Cultures. Intercultural philosophy - a new orientation. Darmstadt: Wiss. Book Society 1995
  • Gregor Paul : Introduction to Intercultural Philosophy. Darmstadt: Wiss. Book Society 2008
  • Guido Rappe : Intercultural Ethics: Historical-critical studies on the foundation of a cross-cultural ethics with special consideration of ancient theory and practice in China and Greece (multi-part work). Berlin, Bochum, London, Paris 2004–2010
  • Hans Rainer Sepp : Across the border. Prolegomena to a philosophy of the transcultural. libri nigri volume 1. Nordhausen: Traugott Bautz. ISBN 978-3-88309-793-0
  • Georg Stenger : Intercultural Thinking - A New Challenge for Philosophy. A discussion report , in: Philosophisches Jahrbuch 1996, 90-103.323-338
  • Georg Stenger: Philosophy of Interculturality. Experience and worlds. A phenomenological study. Freiburg i. Br. / Munich: Karl Alber 2006. ISBN 978-3-495-48136-3
  • Franz Martin Wimmer : Intercultural Philosophy. UTB 2004
  • Hamid Reza Yousefi , Ina Braun: Interculturality. An interdisciplinary introduction ; Scientific Book Society, Darmstadt 2011; ISBN 978-3-534-23824-8
  • Hamid Reza Yousefi: Interculturality and History. Perspectives for a Global Philosophy. Hamburg 2010.
  • Hamid Reza Yousefi: Basic Positions in Intercultural Philosophy. Nordhausen: Traugott Bautz 2005

Series of publications

  • Thought Traditions in Dialogue - Writings on Liberation and Interculturality . Frankfurt: IKO Verlag 1997–2008 (volumes 1-28); Aachen: Wissenschaftsverlag Mainz since 2009 (volumes 29-)
  • Concordia - series of monographs . Aachen: Wissenschaftsverlag Mainz since 1987
  • Intercultural library . Edited by Hamid Reza Yousefi , Klaus Fischer , Philipp Thull, Harald Seubert and Ina Braun. Verlag Traugott Bautz, Nordhausen 2005 ff.
  • libri nigri. Think beyond limits . Edited at the Central European Institute for Philosophy by Hans Rainer Sepp. Verlag Traugott Bautz, Nordhausen 2011 ff.

More specific literature

  • Hamid Reza Yousefi et al. a. (Ed.): Many forms of thought - one reason ?. About the diverse forms of thinking. Nordhausen 2010.
  • Rolf Elberfeld : Phenomenology of Time in Buddhism. Methods of intercultural philosophizing . Verlag Frommann Holzboog, Stuttgart-Bad Cannstatt 2nd edition 2010, ISBN 978-3-7728-2227-8 Elberfeld discusses texts on the time phenomenon by four thinkers from India, China and Japan
  • Rolf Elberfeld: Language and Languages. A basic philosophical orientation . Publishing house Karl Alber, Freiburg i. Br. / Munich 2012 ISBN 978-3-495-48476-0 Questions of understanding oneself, others and the world in connection with different languages ​​and language levels
  • Thomas Fornet-Ponse: Intercultural Philosophy and Interreligious Dialogue, in: Salzburger Theologische Zeitschrift 12 (2008) 230-243.
  • Franz Gmainer-Pranz: "Atopy" - "Responsiveness" - "Polylogue" . On some conversion principles of intercultural philosophizing, in: Salzburger Zeitschrift für Philosophie 52 (2007), 31-50.
  • Susanne Köb: What are you traveling for? The importance of vacations for your life. AgilEdition 2015.www.wozureistdu.at
  • Klaus Lösch : Interculturality: Cultural Theoretical Prolegomena for the Study of the Newer Indian Literature of North America , Diss. University Erlangen-Nürnberg 2000.

magazine

Web links

Introductory information

Organizations

More special

Bibliographies and collections of links

Individual evidence

  1. ↑ Ram Adhar Mall 2003 i Essay: "On the definition of terms in intercultural philosophy", edited by Hamid Reza Yousefi in "Ram Adhar Mall - Essays on intercultural philosophy" 39 - 43
  2. ↑ F. Wimmer, Intercultural Philosophy. An introduction. Vienna 2004, 51.
  3. ^ The concept of an intercultural philosophy , Polylog, Zeitschrift für interkulturelles Philosophieren 1 (1998)
  4. ^ R. Fornet-Betancourt, Latin American Philosophy Between Inculturation and Interculturality. Frankfurt a. M. 1997, 103.
  5. ^ Fornet-Betancourt: Philosophical requirements of intercultural dialogue
  6. ^ Theses, conditions and tasks of intercultural philosophy , in: polylog. Journal for intercultural philosophizing 1 (1998), 5-12.
  7. ↑ This takes up a formulation by Sven Sellmer in Polylog No. 19 (2008); there is an example of searching for such "overlaps".
  8. ↑ See e.g. B. Yousefi, Tolerance as a way to intercultural communication and understanding (PDF; 227 kB). There is u. a. formulated: "Equality, respect for one another, openness with regard to the expected results, inclusion of non-verbal forms of communication, insight into the limits of mutual understanding characterize such [intercultural] dialogues."
  9. ↑ So z. B. Heinz Kimmerle : Thinking of the difference as opening up a new area of ​​philosophy ( Memento of the original from February 10, 2008 in the Internet Archive ) Info: The archive link was inserted automatically and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / home.concepts-ict.nl