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This edited book introduces students and scholars to Comparative Political Thought. Featuring contributions from an excellent international line-up of esteemed scholars it examines some of the following issues:Is political theory 'Western-centric'? What can we learn from non-Western traditions of political thought? How do we compare different strands of national and regional political thought?Political thought in China, India, the Middle East and Latin AmericaIslamic political thoughtPolitical thought in the wake of post-colonialism

In African countries there has been a surge of intellectual interest in foregrounding ideas and thinkers of African origin--in philosophy as in other disciplines--that have been unjustly ignored or marginalized. African scholars have demonstrated that precolonial African cultures generated ideas and arguments which were at once truly philosophical and distinctively African, and several contemporary African thinkers are now established figures in the philosophical mainstream. Yet, despite the universality of its themes, relevant contributions from African philosophy have rarely permeated global philosophical debates. Critical intellectual excavation has also tended to prioritize precolonial thought, overlooking more recent sources of home-grown philosophical thinking such as Africa's intellectually rich liberation movements. This book demonstrates the potential for constructive interchange between currents of thought from African philosophy and other intellectual currents within philosophy. Chapters authored by leading and emerging scholars: recover philosophical thinkers and currents of ideas within Africa and about Africa, bringing them into dialogue with contemporary mainstream philosophy; foreground the relevance of African theorizing to contemporary debates in epistemology, philosophy of language, moral/political philosophy, philosophy of race, environmental ethics and the metaphysics of disability; make new interventions within on-going debates in African philosophy; consider ways in which philosophy can become epistemically inclusive, interrogating the contemporary call for 'decolonization' of philosophy. Showing how foregrounding Africa--its ideas, thinkers and problems--can help with the project of renewing and improving the discipline of philosophy worldwide, this book will stimulate and challenge everyone with an interest in philosophy, and is essential reading for upper-level undergraduate students, postgraduate students and scholars of African and Africana philosophy

Kitarō Nishida introduces the concept of "inverse correlation" (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.

Chapter One: Introduction -- Chapter Two: The spectator's view -- Chapter Three: A true test and a beautiful sight -- Chapter Four: Sport and art: some central points of comparison -- Chapter Five: Defining sport -- Chapter Six: Defining art -- Chapter Seven: Sport has its own world; art inhabits the everyday world -- Chapter Eight: The value of art -- Chapter Nine: The value of sport -- Chapter Ten: Sport, art and the meaning of life.

It is common knowledge that Martin Heidegger's attempts at engaging non-Western philosophy are very much a construct of his own making. This article in no way seeks to disagree with those observations, but argues two things: first, that Heidegger's "dialogue" with his two main other sources of inspiration, the ancient Greek thinkers and the German poets, is not different in kind or in principle from his engagement with East Asia. One can of course quite easily argue that Heidegger's main interest was the ancient Greek thinkers, and then the poets, and only lastly Asia. But this hierarchy in preference does not make Heidegger's approach different in kind or in principle. Second, I argue that there is an important place in comparative philosophy for the type of thinking displayed by Heidegger in this kind of Auseinandersetzung (confrontation) with—and "appropriation" of—Asian (or Greek, or Poetic) thought.

Ethnophilosophy in the African Philosophical Canon -- The Perennial Challenge: Transcending the Universalism-Particularism Divide -- Transcending the Universalism-Particularism Divide - The Challenge of Consolationism -- The Consolationist System -- On God and Nature -- Homo Melancholicus -- Cross-cultural and Comparative Philosophy as Moral Conversation -- Consolation Philosophy's Challenge to German Philosophy and Western Existentialist Thought -- The Intellectual Love of God in a Comparative Context.