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I will argue for three points. The first is on the need to make Chinese philosophy a world philosophy. The second point is that, in order to promote Chinese philosophy as a world philosophy we should not historicize philosophy. Philosophy and history are two different disciplines. As important as historical context is, overemphasizing it or even taking philosophy merely as a matter of intellectual history makes it difficult for non-specialists to study Chinese philosophy, and is therefore counter-productive to advancing it as a world philosophy. A good balance is thus needed in order to develop Chinese philosophy in response to contemporary needs and not to exclude a large number of non-specialists from studying and drawing on it. My third point is that comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as a world philosophy. Comparative philosophy provides a much needed bridge across different cultures for philosophy to connect on the world stage.

A comprehensive introduction to political philosophy. Introduces key thinkers such as Hobbes, Locke, Marx, Mill, Berlin, Rawls and Nozick. Issues discussed include utilitarianism, liberty, rights, justice and democracy.

Every sociology rests on representations that are not explicitly thematised, and are in concordance with an atmosphere and cultural formations. These representations correspond to what Panofsky called a mental habit. which is transferable from one field of activity or thought to another. The essay shows how both the themes of individuality and of Bildung play back on G. Simmel's conception and place of the "social" and, consequently, on his sociological view.

The article presents the authors' vision of the formation of the "philosophy of history" as a form of philosophical knowledge. Analyzing the retrospective of its formation in the first part of the article, the interpretation of the "philosophy of history" is given not as one of the sections of philosophy in general, but as one of its modes in the semantic horizon of which a specific answer to the main question of philosophy is achieved: what is the source of all that exists? In the context of this consideration of the problem, philosophy is viewed as the highest form of human activity, integrating all types of human activity as expressions of its spiritual and, in this sense, supernatural content. In fact, this concerns the formation of historical self-consciousness as one of the modes of the manifestation of modern civilization. The authors trace how "historicity" has asserted itself in the structure of human thinking from the time of antiquity to the present. Through the views of Herodotus, Polybius and Titus Livy, Blessed Augustine, Machiavelli, Vico, Hegel, and Marx, the step-by-step logic of this process is revealed. In the second part of the article, the authors consider the content of the actual "historical" form of being that is characteristic of modern, bourgeois civilization. Independent human activity appears here for the first time as an unconditional principle of the world order (or reality as such), and interest in the past as a source is replaced by interest in the future as a target setting. Thus, the classical philosophy of history is transformed into historiosophy. In conclusion, the authors touch upon the specifics of historical self-consciousness in the Russian intellectual and spiritual tradition. They assume that the experience of recent Russian history cannot be adequately understood in terms of bourgeois thinking since its content does not correspond to the value orientations of the latter.

1. Presocratic Greek philosophy -- 2. Greek philosophy : Plato, Aristotle -- 3. Medieval philosophy : Augustine, Aquinas, Ockham -- 4. Rationalism : Descartes, Spinoza, Leibniz -- 5. Empiricism : Locke, Berkeley, Hume -- 6. Transcendental idealism : Kant -- 7. Later German philosophy : Hegel, Nietzsche -- 8. Analytical philosophy : Russell, Wittgenstein -- 9. Phenomenology and existentialism : Husserl, Sartre -- 10. Logical philosophy : Wittgenstein -- 11. Linguistic philosophy : Wittgenstein -- 12. Recent philosophy.

Beginning with the assumption that philosophy - the Greek love of wisdom - is alive and well in American culture, this work traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation

Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic philosophy usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement withordinary linguistic intuitions or common sense beliefs, or both. All of these aspects of the subject sit uneasily with the use of historical texts for philosophical illumination. In this book, ten distinguished philosophers explore the tensions between, and the possibilities of reconciling, analyticphilosophy and history of philosophy.Contributors: M. R. Ayers, John Cottingham, Daniel Garber, Gary Hatfield, Anthony Kenny, Steven Nadler, G. A. J. Rogers, Tom Sorell, Catherine Wilson, Yves Charles Zarka.