Intercultural Dialogue: in Search of Harmony in Diversity
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THE UNDERSIDE of MODERNITY: ADORNO, HEIDEGGER, and DUSSEL Fred Dallmayr University of Notre Dame
THE UNDERSIDE OF MODERNITY: ADORNO, HEIDEGGER, AND DUSSEL Fred Dallmayr University of Notre Dame Theories or ideas, no matter how lofty, are not immune from historical circumstance: the latter often discloses what otherwise is left unsaid. Far from being an assortment of random data, history from this angle remains a great taskmaster—by teaching us about the complex ambivalences and unintended consequences of rational designs. The ideas of “modernity” and “enlightenment” are a prominent case in point. No one can doubt the loftiness and even intrinsic nobility of these labels. Basically, modernity (as understood in the West) was meant to inaugurate a new age of human freedom and self-determination, as contrasted with previous eras marked by political, clerical, and intellectual tutelage. In turn, enlightenment—in Kant’s memorable phrase—was meant to awaken humankind from the “slumber of self-induced immaturity” and ignorance, thereby paving the way for the undiluted reign of scientific knowledge and moral self-legislation. As history teachers, these and related ideas did indeed generate some of the desired results—but often in unforeseen ways and straddled with dubious or less noble implications. Like a deep shadow, these implications accompanied from the beginning the modern spreading of “light.” At the very onset of the new age, Francis Bacon proclaimed the equation of knowledge with power—thereby vindicating the prospect of human mastery over nature (as well as over less knowledgeable people). In the domain of politics and ethics, the modern maxim of freedom exacerbated a formula which Aristotle already had used against non-Greeks: “meet it is that barbarous peoples should be governed by the Greeks.”1 The merits and demerits of modernity have been widely discussed in recent decades from a variety of angles (anti-modern, modernist, postmodern)—but often in a purely academic vein. -
Jürgen Habermas and the Third Reich Max Schiller Claremont Mckenna College
Claremont Colleges Scholarship @ Claremont CMC Senior Theses CMC Student Scholarship 2012 Jürgen Habermas and the Third Reich Max Schiller Claremont McKenna College Recommended Citation Schiller, Max, "Jürgen Habermas and the Third Reich" (2012). CMC Senior Theses. Paper 358. http://scholarship.claremont.edu/cmc_theses/358 This Open Access Senior Thesis is brought to you by Scholarship@Claremont. It has been accepted for inclusion in this collection by an authorized administrator. For more information, please contact [email protected]. Introduction The formation and subsequent actions of the Nazi government left a devastating and indelible impact on Europe and the world. In the midst of general technological and social progress that has occurred in Europe since the Enlightenment, the Nazis represent one of the greatest social regressions that has occurred in the modern world. Despite the development of a generally more humanitarian and socially progressive conditions in the western world over the past several hundred years, the Nazis instigated one of the most diabolic and genocidal programs known to man. And they did so using modern technologies in an expression of what historian Jeffrey Herf calls “reactionary modernism.” The idea, according to Herf is that, “Before and after the Nazi seizure of power, an important current within conservative and subsequently Nazi ideology was a reconciliation between the antimodernist, romantic, and irrantionalist ideas present in German nationalism and the most obvious manifestation of means ...modern technology.” 1 Nazi crimes were so extreme and barbaric precisely because they incorporated modern technologies into a process that violated modern ethical standards. Nazi crimes in the context of contemporary notions of ethics are almost inconceivable. -
State-Of-The-Art Report on Multi-Scale Modelling Methods
Nuclear Science NEA/NSC/R(2019)2 June 2020 www.oecd-nea.org State-of-the-Art Report on Multi-Scale Modelling Methods Nuclear Energy Agency NEA/NSC/R(2019)2 Unclassified English text only 11 June 2020 NUCLEAR ENERGY AGENCY NUCLEAR SCIENCE COMMITTEE State-of-the-Art Report on Multi-Scale Modelling Methods Please note that this document is available in PDF format only. JT03462919 OFDE This document, as well as any data and map included herein, are without prejudice to the status of or sovereignty over any territory, to the delimitation of international frontiers and boundaries and to the name of any territory, city or area. 2 NEA/NSC/R(2019)2 │ ORGANISATION FOR ECONOMIC CO-OPERATION AND DEVELOPMENT The OECD is a unique forum where the governments of 37 democracies work together to address the economic, social and environmental challenges of globalisation. The OECD is also at the forefront of efforts to understand and to help governments respond to new developments and concerns, such as corporate governance, the information economy and the challenges of an ageing population. The Organisation provides a setting where governments can compare policy experiences, seek answers to common problems, identify good practice and work to co-ordinate domestic and international policies. The OECD member countries are: Australia, Austria, Belgium, Canada, Chile, Colombia, the Czech Republic, Denmark, Estonia, Finland, France, Germany, Greece, Hungary, Iceland, Ireland, Israel, Italy, Japan, Korea, Latvia, Lithuania, Luxembourg, Mexico, the Netherlands, New Zealand, Norway, Poland, Portugal, the Slovak Republic, Slovenia, Spain, Sweden, Switzerland, Turkey, the United Kingdom and the United States. -
Studies / Studien
Studies / Studien Review paper UDC 177(045)Young, I. doi: 10.21464/sp32109 Received: November 19th, 2015 Marita Brčić Kuljiš University of Split, Faculty of Humanities and Social Sciences, Sinjska 2, HR–21000 Split [email protected] Civil Society, Public Sphere, and Justice in the Philosophy of Iris Marion Young Abstract Iris Marion Young accepts the concepts of the private and the public, but denies the social division between public and private spheres, each with different kinds of institutions, activi- ties, and human attributes. Young defines “private” as that aspect of a person’s life and activity that he or she has a right to exclude others from. The private in this sense is not what public institutions exclude, but what the individual chooses to withdraw from public view. According to Young the public in a democratic society is heterogeneous. “Indeed, in open and accessible public spaces and forums, they should expect to encounter and hear from those who are different, whose social perspectives, experience, and affiliations are differ- ent.” An important characteristic of a developed democratic society is a developed civil society. Civil society is voluntary associational life that is distinguished from the state and economy, and helps with the transfer of private problems to the public agenda. They are voluntary, in the sense that they are neither mandated nor run by state institutions, but spring from the everyday lives and activities of the communities of interest. Distinguish- ing voluntary associational life from economy as well as state helps refine the role of civil society in promoting social justice. -
What Is Democratic Theory?
What Is Democratic Theory? Rikki Dean, Jean-Paul Gagnon, and Hans Asenbaum What is democratic theory? The question is surprisingly infrequently posed. Indeed, the last time this precise question appears in the academic archive was exactly forty years ago,1 in James Alfred Pennock’s (1979) book Democratic Political Theory.2 This is an odd discursive silence not observable in other closely aligned fields of thought such as political theory,3 po- litical science,4 social theory,5 philosophy,6 economic theory,7 and public policy/administration8 – each of which have asked the “what is” question of themselves on regular occasion. The premise of this special issue is, therefore, to pose the question anew and break this forty-year silence. Answering this question turns out to be rather more difficult than posing it. Pennock (1979: xvii) does not answer the question himself; he leaves that labor to posterity, only stating that “the phrase [democratic theory] is often used as though it stood for a clearly demarcated and agreed upon body of doctrine; but that is far from the case. Even the question of what topics it should include is the subject of wide disagree- ment.” Perhaps the only thing democratic theorists could agree about democratic theory is that it is diverse, even inchoate in nature. Robert Dahl (1956: 1), for example, famously argued that “there is no democratic theory – there are only democratic theories.” There are, too, a litany of rival claims, now mostly historical, to the heart of democracy, and more than twenty-two hundred adjectival descriptors of democracy have so far been documented (Gagnon 2018). -
Linearity, Modulation, and Virtual Agency in Prokofiev's War Symphonies
Copyright by Joel Davis Mott 2018 The Dissertation Committee for Joel Davis Mott Certifies that this is the approved version of the following Dissertation: A New Symphonism: Linearity, Modulation, and Virtual Agency in Prokofiev's War Symphonies Committee: Robert Hatten, Supervisor Byron Almén Inessa Bazayev Eric Drott Marianne Wheeldon A New Symphonism: Linearity, Modulation, and Virtual Agency in Prokofiev's War Symphonies by Joel Davis Mott Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2018 Dedication for Ashley Acknowledgements This dissertation is a product of the support of faculty, family, and friends. I am indebted to Dr. Robert S. Hatten’s insight into musical meaning and movement along with his unwavering support and careful guidance. Dr. Byron Almén fostered my early interest in musical narrative. Dr. Marianne Wheeldon oversaw my first efforts to analyze Prokofiev’s music in historical and cultural context. Dr. Edward Pearsall assisted in my application of musical forces to the piano sonatas. I worked with Dr. Eric Drott to understand what it meant for Prokofiev to write a Soviet Symphony. Dr. David Neumeyer ensured I applied my work in his Schenkerian analysis course to my work on Prokofiev’s music. I am also grateful to Dr. Daniel Harrison at Yale University, whose work on tonality post-1900 helped formulate my approach to the War Symphonies. I am thankful for the ideas, support, and encouragement of my fellow graduate students during my time at UT Austin, including Garreth Broesche, Eloise Boisjoli, Catrin Watts, Eric Hogrefe, Matthew Bell, Steven Rahn, Bree Geurra, and Scott Schumann. -
The Concept of the “Polylogue” and the Question of “Intercultural” Identity
Intercultural Communication Studies XIX: 3 2010 Chen The Concept of the “Polylogue” and the Question of “Intercultural” Identity Hsueh-i Chen, National Taiwan Normal University In this study, two different ideas will be analyzed, the concept of the polylogue, which was developed by Franz Martin Wimmer, and the assumption of an intercultural identity. The complementary relationship between the two ideas will be expounded. In a polylogue, individuals are confronted with several dialogue partners from different cultures simultaneously; the term is used to emphasize that many perspectives need to be considered, rather than just two, as the word dialogue seems to imply. Due to its different approach, the idea of the polylogue will profoundly affect the structure of intercultural communication. This study also takes the multicultural nature of actual reality into account, presupposes the human ability to accept different cultures, and attempts to explore the relations between interculturally capable individuals and multicultural society. Under the assistance of a conception of an intercultural identity, finding one’s identity not only involves one’s own pre-existing tradition but also includes influences from other cultures as well. Employing the concept of the polylogue and relying on the human capacity for multicultural acceptance, individuals should be able to construct their own personal intercultural identities and communicate with others interculturally. The concept and term polylogue stems from Franz Martin Wimmer (Wimmer, 2004), a contemporary Austrian philosopher who employs the concept in order to surmount the so- called Eurocentrism in philosophical thinking. Not only does he criticize the standard, narrow-minded way of philosophizing, in using the term polylogue, he also intends to reject every possible form of cultural centrism, such as Sinocentrism and Americacentrism. -
APA Newsletters
APA Newsletters Volume 01, Number 2 Spring 2002 NEWSLETTER ON HISPANIC/LATINO ISSUES IN PHILOSOPHY FROM THE EDITOR, EDUARDO MENDIETA ARTICLES BENIGNO TRIGO “Latinamerican Genealogies: Appropriating Foucault” EDWARD DEMONCHONOK “Globalization, Postcoloniality, and Interculturality” INTERVIEWS LINDA MARTIN ALCOFF “Introduction: ‘Puerto Rican Studies in a German Philosophy Context: An Interview with Juan Flores’” LINDA MARTIN ALCOFF “Introduction: ‘A Philosophical Account of Africana Studies: An Interview with Lewis Gordon’” © 2002 by The American Philosophical Association ISSN: 1067-9464 APA NEWSLETTER ON Hispanic/Latino Issues in Philosophy Eduardo Mendieta, Editor Spring 2002 Volume 01, Number 2 States. He is known for his work on Frantz Fanon, race theory, phenomenology and Africana philosophy. His work is FROM THE EDITOR particularly significant because he has been bridging the divide between Latino Studies, Latin American philosophy, and Afro-Caribbean and Afro-American thought. These two Eduardo Mendieta “Afro-Latino” philosophers epitomize the cosmopolitanism and originality of an emergent paradigm in cultural studies In this issue of the newsletter we have been able include a and philosophy. version of the introduction to the recently published book The committee welcomes as a new chair Susana Foucault and Latin America, edited by Benigno Trigo. This Nuccetelli who has been appointed by the APA directors to wonderful collection gathers canonical texts from Latin take over Pablo DeGreiff, who resigned late last semester from American literary criticism and more recent contributions that the chairship. We are thankful to Prof. Nuccetelli for taking exhibit a creative appropriation of Foucault for the study of over this important job. We also congratulate her for the recent Latin America. -
Political Theory
Political Theory Themes for Comprehensive Examinations: 2019-20 The first theme, comprised of core works in the history of political thought, is required for all students being examined in the field of political theory. Students majoring in the field are responsible for four additional themes; students offering political theory as a minor field are responsible for two additional themes. N.B. : The theme bibliographies listed here are advisory only (except in the case of the “core” theme); they do not constitute necessary and sufficient lists of the works for which students will be held responsible. A written contract regarding the parameters and bibliography for each theme must be worked out by the student and relevant faculty. Examination format: Questions may integrate material from more than one theme prepared by the student, or may be specific to one theme. Students majoring in the field will answer three out of five questions, of which at least one question will involve material from the core theme. Students minoring in the field will answer two out of three questions. Theme 1: History of Political Thought (Required) For example: Socrates, “Apology” and “Crito” Plato, Republic Aristotle, Politics Augustine, City of God Aquinas, The Political Writings of St. Thomas Aquinas (Bigongiari, ed.) Machiavelli, Prince and Discourses Hobbes, Leviathan Locke, Second Treatise of Government Rousseau, Social Contract Marx, On the Jewish Question; Economic and Political Manuscripts of 1844; Communist Manifesto; Wage Labour and Capital; Critique of the Gotha Program Mill, On Liberty Nietzsche, On the Genealogy of Morals Arendt, The Human Condition Foucault, The History of Sexuality, vol. -
The Promise and Problems of Intercultural Philosophy
The Promise and Problems of Inferculfural Philosophy Murray Hofmeyr Deporlment of Philosophy, University of Vendo Abstract In this paper I sketch the main elements of Heinz Kimmer/e's conceptualisation of intercultural phlïosophy: a new concept of difference that makes possible a new take on "different and equar~ which is the foundation for real dialogue. I interrogate the concept of culture in intercultural philosophYt and argue that for the South African context suffident emphasis must be ploeed on power relations as they impact on cultures and the legaey of a hlstory of cultural domination. / try to show that Kimmer/e's notion of the equa/ity of cultures imp/ies that a particu/ar context IS taken seriously as avalid instanee of the human condition, and in that sense it is of equal status with all other si/uations. All '/oealities" are linked in some way or another. /t thus belongs to adequate/y conceptualising the thoughts and feelings of a speC/fic locality that the need for dialogue should be ref/ected. A philosophy that negates these shifts would be dlsqualified as inadequate. The fact that it seeks dia/ogue IS indicative of the experience of an aporia. It IS loek, incomp/eteness, which IS universa!. I a/so tentatively propose "contex/ua/ phlïosophyl/ as a more appropriate name for intercultura/ philosophy in South Afriea. Introduction The first part of this paper is a description of the main elements of intercultural philosophy as conceptualised by the German philosopher Heinz Kimmerie, who taught at the Erasmus University in Rotterdam since 1976, and since his retirement in 1995 heads the Foundation for Intercultural Philosophy ond Art in Zoetermeer, The Netherlands. -
A Response to Defoort, Wenning, and Marchal
Intercultural Philosophy and Intercultural Hermeneutics: A Response to Defoort, Wenning, and Marchal Eric S. Nelson Division of Humanities, Hong Kong University of Science and Technology [email protected] I. Introduction Carine Defoort, Mario Wenning, and Kai Marchal offer three ways of engaging with Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought and the philosophical, hermeneutical, and historical issues it attempted to articulate and address.1 This work is historical with a contemporary philosophical intent: to reexamine a tumultuous contested epoch of philosophy’s past in order to reconsider its existing limitations and alternative possibilities. One dimension of this book is the investigation of constellations and entanglements of historical forces and concepts for the sake of articulating critical models and alternatives for the present.2 In the book, I contested the modern self-image of philosophy as exclusively and intrinsically Occidental by genealogically tracing how philosophy is already intercultural through a series of case studies focusing primarily on early twentieth-century German philosophy in its broader historical context. This critical genealogy of the intercultural conditions of the formation of modern philosophy is evidenced not only by considering “positive” influences and appropriations, as in Martin Buber, Martin Heidegger, or Georg Misch’s interpretation of Daoist sources such as the Zhuangzi 莊子 (chapters 4 and 5), but also in the constructions of the autonomy and purity of modern Western philosophy through its reactions against, and exclusion and subordi- nation of, its “non-Western” others (chapters 1, 5, and 6). The book does not represent a purely Western history or narrative insofar as I draw on a variety of argumentational and hermeneutical strategies from Chinese and other dis- courses to reverse and transform Western prejudices and perspectives. -
Is Intercultural Philosophy a New Branch Or a New Orientation in Philosophy? Franz M
Is Intercultural Philosophy a New Branch or a New Orientation in Philosophy? Franz M. Wimmer, Vienna* Summary: Probably every human culture has developed typical ways of philosophising in the sense that there were given explanations of the world, of what man is, and of the right relationships between human beings. Some of the cultures of the past have invented systems of writing and documentation, thereby establishing long lasting traditions of thought. Amidst a period of globalisation of many aspects of human life, the problem now arises, whether there will be one single form or method of philosophy in the future. If so: what then will be the role of the different traditions in shaping this future thinking? If not: must we give up the idea that philosophy ever can argue for universally acceptable truths or insights? This paper deals with some aspects of these questions by discussing the role of (Euro_)centrism in the historiography of philosophy, and by analysing the impact of the different languages of philosophy on thinking itself. Introductory remarks There are two important questions with respect to intercultural philosophy which this paper is not going to deal with: firstly, whether or not there are several culturally different origins of philosophy, and secondly, how understanding and communication is possible between such different philosophical cultures. Concerning the first question I take it for granted that contemporary philosophising is dependent on different cultural frameworks and that philosophy originated not only in Europe, but elsewhere as well;1 at least if we agree that philosophical questions concern mainly three objects: the structures of reality, knowledgability, and argumentations on norms and values - if, in other words, we consider ontology, epistemology, and ethics to be the central fields of research in philosophy.