Suchergebnisse

"This book sets up a dialogue between Emmanuel Levinas and Theodor W. Adorno, using their thought to address today's environmental and social-political situation. The chapters focus on critical natural history and the environmental crisis (part 1), religion, prophecy, and the good (part 2), and an asymmetrical account of equality, liberty, and solidarity (part 3). Eric S. Nelson presents a critical ethics of the material other, addressing the alterities, non-identities, and the good that constitute, interrupt, and reorient ethical and social-political forms of life. This ethics of the material other has significant implications. First, the self is constituted through material and communicative relations to others in "other-constitution" rather than individual or collective self-constitution. Second, encounters with the prophetic "other-power" or transcendence of the good in others-in the ordinary mundanities and sufferings of immanent material life-disturb the economies of the individual ego relishing its own happiness and collective identities that codify themselves through the subjugation and refusal of non-human and human others. Finally, the infinite ethical and social-political demand of others calls for unrestricted solidarities that can transform ethical and social-political sensibilities, if always in relation to the material and communicative conditions of contemporary global capitalism"--

"Daoism and Environmental Philosophy explores ethics and the philosophy of nature in the Daodejing, the Zhuangzi, and related texts to elucidate their potential significance in our contemporary environmental crisis. This book traces early Daoist depictions of practices of embodied emptying and forgetting and communicative strategies of undoing the fixations of words, things, and the bodily self. These are aspects of an ethics of embracing plainness and simplicity, nourishing the asymmetrically differentiated yet shared elemental body of life of the myriad things, and being responsively attuned in encountering and responding to things. These critical and transformative dimensions of early Daoism provide exemplary models and insights for cultivating a more expansive ecological ethos, environmental culture of nature, and political ecology. This work will be of interest to students and scholars interested in philosophy, environmental ethics and philosophy, and religious studies, and intellectual history"--

In this wide-ranging and authoritative volume, leading scholars engage with the philosophy and writings of Wilhelm Dilthey, a key figure in nineteenth-century thought. Their chapters cover his innovative philosophical strategies and explore how they can be understood in relation to their historical situation, as well as presenting incisive interpretations of Dilthey's arguments, including their development, their content, and their influence on later thought. A key focus is on how Dilthey's work remains relevant to current debates around art and literature, the biographical and autobiographical self, knowledge, language, science, culture, history, society, and psychology and the embodied mind. The volume will be important for researchers in hermeneutics, aesthetics, practical philosophy, and the history of German philosophy, providing a valuable introduction to Dilthey's work as well as detailed critical analysis of its ongoing significance.

"Presenting a comprehensive portrayal of the reading of Chinese and Buddhist philosophy in early twentieth-century German thought, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought examines the implications of these readings for contemporary issues in comparative and intercultural philosophy. Through a series of case studies from the late 19th-century and early 20th-century, Eric Nelson focuses on the reception and uses of Confucianism, Daoism, and Buddhism in German philosophy, covering figures as diverse as Buber, Heidegger, and Misch. He argues that the growing intertextuality between traditions cannot be appropriately interpreted through notions of exclusive identities, closed horizons, or unitary traditions. Providing an account of the context, motivations, and hermeneutical strategies of early twentieth-century European thinkers' interpretation of Asian philosophy, Nelson also throws new light on the question of the relation between Heidegger and Asian philosophy. Reflecting the growing interest in the possibility of intercultural and global philosophy, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought opens up the possibility of a more inclusive intercultural conception of philosophy."--Bloomsbury Publishing

Appeals to the significance of a culture, tradition, or way of life can simultaneously edify and alienate different audiences as they serve an identity-forming and other-excluding function. The imaginary that some cultures are civilized and complex and others natural and simple has been complexly mediated through the historical entanglements and interactions between, on the one hand, colonialism and Eurocentrism and, on the other, varieties of anti-colonial resistance and the postcolonial formation of contemporary national, cultural, and religious identities. It is in this context that claims of the ostensible intrinsic naturalness and "greenness" of a culture or tradition are perceived and debated.

Heidegger's early philosophical project was identified with a nihilistic philosophy of nothingness after the 1927 publication of Being and Time—with its depiction of the radical existential anxiety of being-towards-death—and his 1929 lecture "What is Metaphysics?"—with its analysis of the loss of all orientation and comportment in the face of an impersonal self-nihilating nothingness. Heidegger's philosophy of nothingness would be contrasted in both Germany and Japan in the 1930s and 1940s with "Oriental nothingness" by authors such as Kitayama Junyū, a neglected Japanese philosopher active in Germany and an early interpreter of Heidegger and Nishida. In this contribution, I trace how Heidegger's reflections on nothingness and emptiness (which are distinct yet intertwined expressions) become interculturally entangled with East Asian discourses in the early reception of his thought, particularly in Kitayama and the introduction of Nishida's philosophy into Germany, and their significance in Heidegger's "A Dialogue on Language".

This article examines the significance of reflexive self-critical modernity in the development of early "New Confucianism" by reconsidering the example of Zhang Junmai in the context of the May Fourth and New Culture Movements. Whereas these movements advocated scientific rationality and thorough Westernization, Zhang's education and research in Germany before and after the First World War led him to a critical perspective on Western modernity informed by its contemporary crisis tendencies and Western philosophical and social-political critics. Zhang adopted elements from German Idealism, life-philosophy, and social democracy to critique the May Fourth and New Culture Movements and reconstruct the "rational core" and ethical sensibility of Confucian philosophy. Zhang's "self-critical modernity" was oriented toward a moral and social-political instead of a scientific and technological vision of Westernization. Zhang's position was condemned by New Culture champions of scientific modernity who construed Zhang's position as reactionary metaphysics beholden to the past without addressing his self-critical interpretation of modernity that adopted early twentieth century Western critiques of the spiritual and capitalist crisis-tendencies of modernity. In response to this complex situation, Zhang articulated a phenomenological interpretation of the social-political, ethical, and cultural lifeworld, drawing on classic and contemporary Chinese and Western sources, which endeavoured to more adequately address the paradoxes of Westernization and modernization, and the crisis of Chinese ethical life.

This article examines the significance of reflexive self-critical modernity in the development of early "New Confucianism" by reconsidering the example of Zhang Junmai in the context of the May Fourth and New Culture Movements. Whereas these movements advocated scientific rationality and thorough Westernization, Zhang's education and research in Germany before and after the First World War led him to a critical perspective on Western modernity informed by its contemporary crisis tendencies and Western philosophical and social-political critics. Zhang adopted elements from German Idealism, life-philosophy, and social democracy to critique the May Fourth and New Culture Movements and reconstruct the "rational core" and ethical sensibility of Confucian philosophy. Zhang's "self-critical modernity" was oriented toward a moral and social-political instead of a scientific and technological vision of Westernization. Zhang's position was condemned by New Culture champions of scientific modernity who construed Zhang's position as reactionary metaphysics beholden to the past without addressing his self-critical interpretation of modernity that adopted early twentieth century Western critiques of the spiritual and capitalist crisis-tendencies of modernity. In response to this complex situation, Zhang articulated a phenomenological interpretation of the social-political, ethical, and cultural lifeworld, drawing on classic and contemporary Chinese and Western sources, which endeavoured to more adequately address the paradoxes of Westernization and modernization, and the crisis of Chinese ethical life. ; Besedilo proučuje pomen reflektivne samokritične modernosti v razvoju zgodnjega »novega konfucianizma«, in sicer na primeru ponovne obravnave Zhang Junmaija v kontekstu gibanja četrtega maja in novih kulturnih gibanj. Medtem ko so se intelektualci v gibanjih zavzemali za znanstveno racionalnost in popolno vesternizacijo, je Zhanga izobraževanje in raziskovanje v Nemčiji pred prvo svetovno vojno in po njej usmerilo h kritičnemu pogledu na zahodno modernost, ki sta ga oblikovali sočasni kriza in zahodna filozofska ter družbenopolitična kritika. Zhang je v kritiko gibanja četrtega maja in novih kulturnih gibanj uvedel elemente nemškega idealizma, filozofije življenja in socialne demokracije ter rekonstruiral »racionalno jedro« in etično senzibilnost konfucijanske filozofije. Zhangova »samokritična modernost« je usmerjena k moralnemu in družbenopolitičnemu pogledu in ne k znanstveni in tehnološki viziji vesternizacije. Zagovorniki nove kulture znanstvene modernosti so Zhangovo trditev imeli za nazadnjaško metafiziko, ki je zavezana preteklosti, pri čemer niso upoštevali njegove samokritične interpretacije modernosti, ki je sprejela zahodno kritiko duhovnih in kapitalističnih kriznih tendenc modernosti z začetka 20. stoletja. Kot odziv na te kompleksne razmere je Zhang oblikoval fenomenološko interpretacijo družbenopolitičnega, etičnega in kulturnega življenjskega sveta, ki črpa iz klasičnih in sodobnih kitajskih in zahodnih virov in si prizadeva za bolj enakovredno obravnavo paradoksov vesternizacije in modernizacije ter krize etičnega življenja na Kitajskem.