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The article aims for a critical reflection on the practices and methodology of the so-called comparative philosophy. It starts from an observation that the recent successful developments in comparative philosophy nevertheless have a very limited impact outside the discipline. The article argues that a specific universality-particularity tension is to blame. Because "comparison" as a method also inherently displays this tension, and thus cannot overcome it, the article suggests seeing translation as a method of philosophical thinking. It is argued that this constitutes a postcomparative take on universality-particularity tension and a postcomparative response to the need for a more culturally inclusive academic philosophy. The advantages of looking at translation as a core methodological stance in intercultural postcomparative philosophy are suggested.

The article proposes to see Confucian role ethics as a philosophical project that puts forward metaethical and metaphilosophical arguments regarding the nature of ethics and the concept of human beings, instead of concentrating on its interpretational work in explicating the nature of early Confucian ethics. Thus, a more fitting context for evaluating the core claims of role ethics is suggested, one that is comprised of different positions, coming from a wide range of philosophical and cultural backgrounds, as well as different disciplines, all of which criticize individualism or formulate a non-individualistic concept of person. Role ethics concept of person, as a totality of one's lived roles and relations, is discussed by concentrating on the specificity of two key notions in this position, that is, "relation" and "role". The article ends with a suggestion that the deeper and fuller investigation and exposition of normativity, as stemming from the specific and concrete role-relationships, is the most needed and promising direction of further development of role ethics.

The article asks why, in Western universities, the success of the academic field of comparative philosophy has so far failed to significantly diversify the curricula of academic philosophy. It suggests that comparative philosophy has mainly relied on the same approaches that have made academic philosophy Eurocentric, namely, on the history of philosophy as the main mode of teaching and researching philosophy. Further, post-comparative philosophy and transcultural studies are presented as providing tools to address the foundations of the institutional parochialism of academic philosophy, while preserving one of the most fundamental tenets of philosophy—the quest for universal knowledge that transcends cultural particularities.

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Straipsnyje kritikuojama anglakalbėje lyginamojoje moralės filosofijoje ir psichologijoje labai paplitusi praktika anglišką moral ir kinišką daode 道德 terminus bei jų vedinius traktuoti kaip lygiareikšmius. Straipsnyje teigiama, jog esama pakankamai empirinių tyrimų, įrodančių, kad, nepaisant reikšmingų panašumų, normatyvinės sritys, kurios Kinijoje ir Vakaruose atitinkamai įvardijamos kaip daode ir morality, yra netapačios. Visgi į skirtumus atsižvelgiama nepakankamai, ir šiuolaikinėse tarpkultūrinėse studijose įsitvirtina asimetriško lyginimo praktikos, kai lyginimai bene išimtinai atliekami tik iš Vakarų kultūrų perspektyvos. Norint tokio asimetriškumo išvengti, siūloma atlikti daugiau empirinių tyrimų, susijusių su skirtingų kultūrų kasdienės kalbos vartosenose atsispindinčiomis įvairių normų skyrimo ir klasifikavimo strategijomis. Tikimasi, kad tokių tyrimų duomenys leistų pakoreguoti esamus teorinius moralės filosofijos ir moralės psichologijos modelius, kad jie tinkamiau atspindėtų skirtingų kultūrų žmonių normatyvines intuicijas.