Results for '08.10 non-western philosophy. '

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  1.  15
    Islamic philosophy from the 12th to the 14th century.Abdelkader Al Ghouz (ed.) - 2018 - Bonn: Bonn University Press.
    This volume is based on the ongoing studies on post-Avicennian philosophy in the context of naturalising philosophy and science in Islam from the 12th to the 14th century - a topic that deserves the special attention of historians of Islamic intellectual history. The contributors address the following questions using case studies: What was philosophy all about from the 12th to the 14th century? And how did Muslim scholars react to it during the period under consideration? The present volume approaches complex (...)
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  2.  14
    The creation of philosophical tradition: biography and the reception of Avicenna's philosophy from the eleventh to the fourteenth century A.D.Ahmed H. Al-Rahim - 2018 - Wiesbaden: Harrassowitz Verlag.
    How is a philosophical tradition created? What role does literary biography play in the formation of intellectual reception history? Through a detailed analysis of the lives and works of post-Avicennan philosophers, this monograph traces the intellectual history and development of the Avicennan tradition from the fifth/eleventh to the eighth/fourteenth century. Section 1 investigates the genres of Arabo-Islamic biobibliographical and prosopographical writings as a source for the history of Arabic philosophy, delineating their literary topoi, the construction of philosophical authority, and the (...)
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  3.  2
    Die Umdeutung der griechischen Philosophie durch das islamische Denken.Abdoldjavad Falaturi - 2018 - Würzburg: Königshausen & Neumann. Edited by Mahdi Esfahani, Parvis Falaturi & Ḥamīd Riz̤ā Yūsufī.
  4.  5
    Rethinking Ibn ʻArabi.Gregory A. Lipton - 2018 - New York, NY, United States of America: Oxford University Press.
    The thirteenth century mystic Ibn ʻArabi was the foremost Sufi theorist of the premodern era. For more than a century, Western scholars and esotericists have heralded his universalism, arguing that he saw all contemporaneous religions as equally valid. In Rethinking Ibn ʻArabi, Gregory Lipton calls this image into question and throws into relief how Ibn ʻArabi's discourse is inseparably intertwined with the absolutist vision of his own religious milieu-- that is, the triumphant claim that Islam fulfilled, superseded, and therefore (...)
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  5.  5
    Early philosophical Ṣūfism: the neoplatonic thought of Ḥusayn Ibn Manṣūr al-Ḥallāğ.Saer El-Jaichi - 2018 - Piscataway, NJ: Gorgias Press.
    This study challenges the conventional image of the tenth-century Sufi mystic Al-Husayn Ibn Manṣūr al-Ḥallāğ (d. 929) as an anti-philosophical mystic. Unlike the predominantly theological or text-historical studies which constitute much of the scholarly literature on Ḥallāğ, this study is completely philosophical in nature, placing Ḥallāğ within the tradition of Graeco-Arabic philosophy and emphasizing, in a positive light, his continuity with the pagan Neoplatonism of Plotinus and Proclus.
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  6.  9
    Liber primus Naturalium: tractatus tertius, De his quae habent naturalia ex hoc quod habent quantitatem.J. Janssens - 2017 - [Bruxelles]: Académie royale de belgique. Edited by J. Janssens.
    Ce volume offre l'édition critique de la traduction latine médiévale (partielle) de la troisième partie de la Physique du Shif?' d'Avicenne. Pour l'édition de la peine première partie traduite à Tolède, qui couvre le prologue et le début du premier chapitre, les mêmes principes ont été maintenus que pour l'édition du second traité. Quant à l'édition de la majeure partie, qui fut traduite à Burgos quasiment un siècle après la tolédane et qui n'a été conservée que dans un seul témoin, (...)
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  7.  12
    Je fantasme: Averroès et l'espace potentiel.Jean-Baptiste Brenet - 2017 - Lagrasse: Verdier.
  8.  5
    From being to living =.François Jullien - 2020 - London, England: SAGE Publications. Edited by Michael Richardson & Krzysztof Fijałkowski.
    This new English translation of François Jullien's work is a compelling summation of his thinking on the comparison and divergences between Western and Chinese thought. Jullien argues that Western thinking is preoccupied with the question of 'being', whereas Chinese thought concerned itself principally with that of 'living'. Organised as a lexicon around some 20 concepts that juxtapose Chinese and Western thought, including propensity (vs causality), receptivity (vs freedom), maturation (vs modelisation),between (vs beyond) and resource (vs truth). Jullien (...)
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  9.  6
    Non-Western educational traditions: local approaches to thought and practice.Timothy G. Reagan - 2018 - New York: Routledge.
    Informative and mind-opening, this text uniquely provides a comprehensive overview of a range of non-western approaches to educational thought and practice. Its premise is that understanding the ways that other people educate their children--as well as what counts for them as "education"--may help readers to think more clearly about some of their own assumptions and values, and to become more open to alternative viewpoints about important educational matters. The approach is deliberately and profoundly pedagogical, based in the author's own (...)
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  10.  8
    Philosophy and Its Pitfalls.Jane Heal - 2012-08-29 - In Armen T. Marsoobian, Eric Cavallero & Alexis Papazoglou (eds.), The Pursuit of Philosophy. Wiley. pp. 37–43.
    This chapter contains sections titled: Introduction Philosophy Pitfalls, and What Is Needed to Avoid Them Institutional History at Cambridge Cambridge Philosophy Reference.
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  11.  28
    Teaching (Chinese/Non-Western) Philosophy as Philosophy.Paul J. D’Ambrosio, Dimitra Amarantidou & Tim Connolly - 2021 - Teaching Philosophy 44 (4):513-534.
    In this paper we argue that the approach for teaching non-Western, and specifically Chinese philosophy to undergraduate Western students, does not have to be significantly different than that for teaching philosophies from “Western” traditions. Four areas will be explored. Firstly, we look at debates on teaching non-Western philosophy from the perspective of themes or traditions, suggesting that, as an overarching guideline, it is mote discussion. Secondly, in terms of making generalizations, we argue that no more explanation (...)
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  12.  23
    The Western Blindness to Non-Western Philosophies.Ben-Ami Scharfstein - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 5:102-108.
    Western philosophers still tend to think that philosophy, in a sense that they can take with professional interest, does not exist in non-Western traditions. To persuade them otherwise would require them to make an effort that they prefer to evade. I attempt to begin to persuade them by closely paraphrasing a few arguments by the early Chinese philosopher Chuang Tzu and a few by the Indian skeptic and mystic Shriharsha. One of Chuang Tzu's arguments has some resemblance to (...)
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  13.  11
    A Comparative Introduction to Chinese, Western, and Indian Philosophies by Xianglong Zhang. [REVIEW]Ying Liu - 2024 - Philosophy East and West 74 (1):1-5.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Comparative Introduction to Chinese, Western, and Indian Philosophies by Xianglong ZhangYing Liu (bio)Zhongxiyin Zhexue Daolun 中西印哲學導論 ( A Comparative Introduction to Chinese, Western, and Indian Philosophies). By Xianglong Zhang 張祥龍. Beijing: Peking University Press, 2022. Pp. 555. Hardcover RMB128, isbn 9787301329146. A Comparative Introduction to Chinese, Western, and Indian Philosophies (hereafter Comparative Introduction) is not only the culmination of Zhang Xianglong's 張祥龍 two decades (...)
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  14.  82
    It’s not them, it’s you: A case study concerning the exclusion of non-western philosophy.Amy Olberding - 2015 - Comparative Philosophy 6 (2).
    My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in (...)
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  15.  36
    Understanding Non-Western Philosophy. [REVIEW]Charles C. Verharen - 1995 - Teaching Philosophy 18 (1):90-93.
  16.  79
    "What is philosophy?" The status of non-western philosophy in the profession.Robert C. Solomon - 2001 - Philosophy East and West 51 (1):100-104.
    In lieu of an abstract, here is a brief excerpt of the content:"What Is Philosophy?"The Status of World Philosophy in the ProfessionRobert C. SolomonThe question "What is philosophy?" is both one of the most virtuously self-effacing and one of the most obnoxious that philosophers today tend to ask. It is virtuously self-effacing insofar as it questions, with some misgivings, its own behavior, the worth of the questions it asks, and the significance of the enterprise itself. It is obnoxious when it (...)
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  17.  21
    "What is Philosophy?" The Status of Non-Western Philosophy in the Profession.Robert C. Solomon - 2001 - Philosophy East and West 51 (1):100-104.
    In lieu of an abstract, here is a brief excerpt of the content:"What Is Philosophy?"The Status of World Philosophy in the ProfessionRobert C. SolomonThe question "What is philosophy?" is both one of the most virtuously self-effacing and one of the most obnoxious that philosophers today tend to ask. It is virtuously self-effacing insofar as it questions, with some misgivings, its own behavior, the worth of the questions it asks, and the significance of the enterprise itself. It is obnoxious when it (...)
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  18.  11
    Companion Encyclopedia of the History and Philosophy of the Mathematical Sciences.Ivor Grattan-Guinness (ed.) - 1993 - Routledge.
    The Companion Encyclopedia is the first comprehensive work to cover all the principal lines and themes of the history and philosophy of mathematics from ancient times up to the twentieth century. In 176 articles contributed by 160 authors of 18 nationalities, the work describes and analyzes the variety of theories, proofs, techniques, and cultural and practical applications of mathematics. The work's aim is to recover our mathematical heritage and show the importance of mathematics today by treating its interactions with the (...)
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  19. Daniel Bonevac and Stephen Phillips, eds., Understanding Non-Western Philosophy: Introductory Readings Reviewed by.Verna V. Gehring - 1994 - Philosophy in Review 14 (4):236-238.
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  20.  25
    Women Philosophers from Non-western Traditions: The First Four Thousand Years.Mary Ellen Waithe & Therese Boos Dykeman (eds.) - 2023 - Springer Verlag.
    This book presents the views of 22 women philosophers from outside the Greco-Roman and Judeo-Christian worlds. These eminent thinkers are from Mesopotamia, India, Tibet, China, Korea, Japan, Australia, America, the Philippines and Nigeria. Six philosophers, the earliest of whom predates the Greek pre-Socratics by two thousand years, lived at “the dawn of philosophy”; another six from late Antiquity through the Classical period; five more taught and wrote during the Middle Ages up to the Age of Exploration, and yet five others (...)
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  21.  25
    Vidyānandin’s Discussion with the Buddhist on Svasaṃvedana, Pratyakṣa and Pramāṇa.Jayandra Soni - 2019 - Journal of Indian Philosophy 47 (5):1003-1017.
    Two of the terms in the title are from Vidyānandin’s Tattvārtha-śloka-vārttika, which is his commentary on Umāsvāti’s Tattvārtha-sūtra. Sūtra 6 of the TAS states the following: pramāṇa-nayair adhigamaḥ, ‘knowledge—of the seven categories—is obtained through the pramāṇas and the nayas’). Vidyānandin’s commentary on this sūtra 6 entails a total of 56 ślokas, with his own prose vārttika on each of them in varying lengths. TAŚV 1, 6, 1–8 deal with particulars and universals, for which he uses the synonymous pairs aṃśa/aṃśin and (...)
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  22.  26
    Does Western Philosophy Have Non-Western Roots?Michael Forster - 2015 - In Valentin Pluder & Gerald Hartung (eds.), From Hegel to Windelband: Historiography of Philosophy in the 19th Century. Boston: DE GRUYTER. pp. 141-158.
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  23.  7
    John Maraldo, Japanese Philosophy in the Making 1: Crossing Paths with Nishida. [REVIEW]John Krummel - 2022 - Journal of Japanese Philosophy 8 (1):135-142.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Japanese Philosophy in the Making 1: Crossing Paths with Nishida by John MaraldoJohn KrummelJohn Maraldo, Japanese Philosophy in the Making 1: Crossing Paths with Nishida Nagoya: Chisokudō, 2017The present volume by John Maraldo is a collection of his essays, mostly on Nishida. It constitutes the first volume of a two-part collection on Japanese philosophy, this one focusing on Nishida while the second volume includes works on other Japanese (...)
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  24.  24
    Another Wittgensteinian response to the evolutionary argument against naturalism.Zoheir Bagheri Noaparast - forthcoming - International Journal for Philosophy of Religion:1-6.
    In “The evolutionary argument against naturalism: a Wittgensteinian response,” DeVito and McNabb (Int J Philos Relig 92(2):91–98, 2022, 10.1007/s11153-022-09832-3) propose a Wittgensteinian argument against Alvin Plantinga’s evolutionary argument against naturalism. In their paper, they seek to establish symmetry between a component of Plantinga’s premise and the premise of the radical skeptic. The first premise of Plantinga’s argument assumes the possibility of doubting the reliability of our cognitive abilities. The Radical skeptic doubts we have rational grounds to refute being brains in (...)
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  25. God, free will, and time: the free will offense part II. [REVIEW]J. L. Schellenberg - 2013 - International Journal for Philosophy of Religion 73 (3):1-10.
    God, free will, and time: the free will offense part II Content Type Journal Article Category Article Pages 1-10 DOI 10.1007/s11153-011-9328-z Authors J. L. Schellenberg, Mount Saint Vincent University, 166 Bedford Highway, Halifax, NS B3M2J6, Canada Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
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  26.  18
    Non-Western educational traditions: alternative approaches to educational thought and practice.Timothy G. Reagan - 1996 - Mahwah, N.J.: L. Erlbaum Associates.
    The history of education, as it has been conceived and taught in the United States (and in the West generally), has focused almost entirely on the ways in which our own educational tradition emerged, developed, and changed over the course of the centuries. Although understandable, this means that the many other ways that societies have sought to meet the same challenges have been ignored. This book seeks to redress this oversight by providing a brief yet comprehensive review of a small (...)
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  27.  28
    The Dimensions of Diversity: Teaching Non-Western Works in Introductory Philosophy Courses.Megan Mitchell - 2018 - Dialogue 57 (2):383-408.
    L’effort récent pour diversifier les cours de philosophie est souvent motivé par le désir d’inclure les étudiants sous-représentés. Bien que l’incorporation de la philosophie non-occidentale permettrait d’atteindre une plus grande diversité, il ne semble y avoir aucune raison particulière de choisir des traditions non-occidentales à cette fin. Je soutiens que cette apparence est trompeuse. Les données suggèrent qu’une absence de contenu non-occidental dans le programme d’études provoque l’aliénation de certains de nos étudiants de couleur. Étant donné le fardeau minimal que (...)
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  28.  23
    Non-Western educational traditions: alternative approaches to educational thought and practice.Timothy G. Reagan - 1996 - Mahwah, N.J.: L. Erlbaum Associates.
    This text provides a brief, yet comprehensive, overview of a number of non-Western approaches to educational thought and practice. The history of education, as it has been conceived and taught in the United States (and generally in the West), has focused almost entirely on the ways in which our own educational tradition emerged, developed, and changed over the course of the centuries. Although understandable, this means the many ways that other societies have sought to meet many of the same (...)
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  29. Generativities: Western Philosophy, Chinese Painting, and the Yijing.Eric S. Nelson - 2013 - Orbis Idearum 1 (1):97–104.
    Western philosophy has been defined through the exclusion of non-Western forms of thought as non-philo-sophical. In this paper, I place the notion of what is “properly” philosophy into question by contrasting the essence/appearance paradigm governing Western metaphysics and its deconstructive critics with the more fluid, dynamic, and participatory forms of encountering and performatively enacting the world that are articulated in Chinese thinking and made apparent in Chinese painting. In this hermeneutical contrast, Western and Chinese thinking themselves (...)
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  30.  42
    From the ‘History of Western Philosophy’ to entangled histories of philosophy: the Contribution of Ben Kies.Josh Platzky Miller - 2023 - British Journal for the History of Philosophy 31 (6):1234-1259.
    The idea of ‘Western Philosophy’ is the product of a legitimation project for European colonialism, through to post-second world war Pan-European identity formation and white supremacist projects. Thus argues Ben Kies (1917-1979), a South African public intellectual, schoolteacher, trade unionist, and activist-theorist. In his 1953 address to the Teachers’ League of South Africa, The Contribution of the Non-European Peoples to World Civilisation, Kies became one of the first people to argue explicitly that there is no such thing as ‘ (...) philosophy’. In this paper, I introduce Kies as a new figure in the historiography of philosophy with important insights, relevant today. I outline his three key arguments: that ‘Western Philosophy’ is the product of political mythmaking, that it is a recent, largely mid-twentieth century fabrication, and that there is an alternative to ‘Histories of Western Philosophy’, namely ‘mixed’ or entangled histories. I show that Kies’ claims are supported both by contemporary scholarship and bibliometric analysis. I thus argue that Kies is right to claim that the idea of a distinctive, hermetically sealed ‘Western Philosophy’ is a recent, political fabrication and should be abandoned. We should instead develop global, entangled historiography to make sense of philosophy and its history today. (shrink)
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  31.  7
    But Not Philosophy: Seven Introductions to Non-Western Thought.George Anastaplo & Van John Doren - 2001 - Lexington Books.
    Gathered in this one volume, But Not Philosophy provides useful and thought-provoking introductions to seven major 'schools' of non-Western thought: Mesopotamian, ancient African, Hindu, Confucian, Buddhist, Islamic, and North American Indian. Anastaplo studies ancient literary epics and legal codes and examines religious traditions and systems of thought, providing detailed references to authoritative histories and commentators.
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  32.  46
    A Contribution toward the Decolonization of Philosophy: Asserting the Coloniality of Power in the Study of Non-Western Philosophical Traditions.Gabriel Soldatenko - 2015 - Comparative and Continental Philosophy 7 (2):138-156.
    This article proposes that the study of non-Western philosophical traditions ought to include a critical awareness of the experience, impact, and legacy of colonialism. In this regard, Latin American philosophy offers us a key concept—the coloniality of power. It will be shown that coloniality enriches and complicates our understanding of both the history of Western and non-Western philosophies. More specifically, coloniality helps to clarify and answer the following questions: First, how was it that the discipline of philosophy (...)
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  33.  84
    Environmental Ethics and the Mahābhārata: The Case of the Burning of the $$ {\text{Kh}}\overline {\text{a}} \mathop{\text{n}}\limits{ \cdot } \mathop{\text{d}}\limits{ \cdot } {\text{ava}} $$ Forest. [REVIEW]Christopher G. Framarin - 2013 - Sophia 52 (1):185-204.
    Environmental Ethics and the Mahābhārata : The Case of the Burning of the Forest Content Type Journal Article Pages 1-20 DOI 10.1007/s11841-011-0264-2 Authors Christopher G. Framarin, Department of Philosophy, University of Calgary, 2500 University Dr. NW, Calgary, AB T2N 1N4, Canada Journal Sophia Online ISSN 1873-930X Print ISSN 0038-1527.
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  34. Hegel's interpretation of the religions of the world: the logic of the gods.Jon Stewart - 2018 - New York: Oxford University Press.
    In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical (...)
     
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  35.  71
    Non-Western Perspectives on Learning and Knowing.Sharan B. Merriam (ed.) - 2007 - Krieger Pub. Co..
    Introduces systems of knowing and learning different from the Western educational tradition. This book contains chapters on Native American Indigenous Knowledge, Confucianism, Hinduism, Islam, Buddhism, Maori, Latin American Perspectives and African Indigenous Knowledge, which acquaint readers with alternative understandings of learning.
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  36.  24
    Enhancing decolonization and knowledge transfer in nursing research with non-western populations: examining the congruence between primary healthcare and postcolonial feminist approaches.Louise Racine & Pammla Petrucka - 2011 - Nursing Inquiry 18 (1):12-20.
    RACINE L and PETRUCKA P. Nursing Inquiry 2011; 18: 12–20 Enhancing decolonization and knowledge transfer in nursing research with non-western populations: examining the congruence between primary healthcare and postcolonial feminist approachesThis article is a call for reflection from two distinct programs of research which converge on common interests pertaining to issues of health, social justice, and globalization. One of the authors has developed a research program related to the health and well-being of non-western populations, while the other author (...)
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  37.  3
    Flatulence and Philosophy.Willie Young - 2013-08-26 - In Robert Arp & Kevin S. Decker (eds.), The Ultimate South Park and Philosophy. Wiley. pp. 5–18.
    Critics of South Park make claims that are strikingly similar to those that have been leveled against Western philosophy since its beginnings. Philosophy, it's been charged, also mocks religious beliefs, leads younger folks to question accepted authority and values, and corrupts our children and culture. These condemnations formed the basis for Socrates' trial and execution in Athens. This chapter explores the heretical possibility that people perceive South Park as dangerous precisely because it is a form of philosophy. The “danger” (...)
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  38.  4
    Enlightenment Political Thought and Non-Western Societies: Sultans and Savages.Frederick G. Whelan - 2009 - Routledge.
    Presents an illuminating interpretation of key 18th- and 19th-century European political thinkers' accounts and assessments of the societies and political institutes of the non-Western world. This book is of interest to students and scholars of both political philosophy and thought as well as historians of this important period of history.
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  39.  27
    Vernadsky meets Yulgok: A non-Western dialog on sustainability.Tamara Savelyeva - 2017 - Educational Philosophy and Theory 49 (5):501-520.
    This article starts by noting the general lack of acknowledgment of alternative traditions in the dominant western sustainability discourse in education. After critically analyzing the western human–nature relationship in the context of Enlightenment, modernity and colonial expansion, this article introduces two non-western ecological discourses from Eurasia and Asia, Noöspherism and Neo-Confucianism, which offer clear contrasts to the western sustainability framework. Using theoretical argumentations, the article goes on to examine the cosmological and ontological categories expounded by Vladimir (...)
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  40. Non-Western Concepts of Psychic Function.Ilza Veith - 1958 - In F. N. L. Poynter (ed.), The History and Philosophy of Knowledge of the Brain and its Functions. Blackwell.
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  41.  2
    Introduction: Philosophy, its Pitfalls, Some Rescue Plans, and their Complications.Alexis Papazoglou - 2012-08-29 - In Armen T. Marsoobian, Eric Cavallero & Alexis Papazoglou (eds.), The Pursuit of Philosophy. Wiley. pp. 1–17.
    This chapter contains sections titled: Philosophy in Non‐Philosophy Departments Definitions and Wittgensteinean Themes Tradition and Philosophy's Pitfalls Science, Poetry, Real Politics, and History: Antidotes to Scholasticism, and Their Side Effects Institutional Structures and the Road Not Taken Acknowledgments References.
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  42.  6
    Facts and values: philosophical reflections from western and non-western perspectives.M. C. Doeser & J. N. Kraay (eds.) - 1986 - Boston: M. Nijhoff.
    The answer to philosophical questions will often depend on the position one takes regarding the fact-value problem. It is, therefore, not surprising that, in the tradition of western philosophy, the past 200 years or so record an animated discussion of it. In the present collection the debate is continued by representatives of various "schools" in contemporary western thought. A number of philosophers from non-western cultures, too, enter into it. The contributions do not all reflect on the same (...)
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  43.  29
    The Prospects for Political Liberalism in Non‐Western Societies.Mehmet Fevzi Bilgin - 2007 - Critical Review of International Social and Political Philosophy 10 (3):359-376.
    This article assesses the prospects for the adoption of Rawls’s political liberalism in non‐Western contexts. The argument centers on the religious resurgence in non‐Western societies and presents an evaluation of the viability and acceptability of political liberal principles in the face of the normative, theoretical and practical challenges posed by this development. Political liberalism emerges as a significant theoretical and normative resource; nevertheless, the socio‐political conditions in non‐Western societies may fall short of satisfying the sociological requirements of (...)
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  44.  18
    The Beginning of Western Philosophy: Interpretation of Anaximander and Parmenides.Richard Rojcewicz (ed.) - 2015 - Bloomington: Indiana University Press.
    Volume 35 of Heidegger’s Complete Works comprises a lecture course given at the University of Freiburg in 1932, five years after the publication of Being and Time. During this period, Heidegger was at the height of his creative powers, which are on full display in this clear and imaginative text. In it, Heidegger leads his students in a close reading of two of the earliest philosophical source documents, fragments by Greek thinkers Anaximander and Parmenides. Heidegger develops their common theme of (...)
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  45.  12
    Indian and western philosophy of language.Pradyot Kumar Mukhopadhyay & Kamalesha Datta Tripathi (eds.) - 2019 - New Delhi: Aryan Books International.
    Contributed papers presented at the Three Day National Seminar on 'Indian and Western Philosophy of Language' held at Varanasi from February 10-12th, 2011 by IGNCA in collaboration with Department of Vyākaraṇa, Sanskrit Vidya Dharmavijnana Sankaya, Banaras Hindu University, Varanasi.
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  46.  26
    Confucius and the Hen-Pheasant: The Enigma at the Center of the Analects.Benoît Vermander - 2023 - Dao: A Journal of Comparative Philosophy 22 (3):351-377.
    The last sentence of Chapter 10 of the Analects describes a brief encounter between Confucius and a hen-pheasant, and it does so in puzzling terms, ridden with lexical difficulties. At the same time, intertextual references insert this fragment into the context of Confucius’ life mission as well as of Chinese mythological narratives. This contribution assesses the fragment’s meaning and significance: Confucius’ reaction to the hen-pheasant unveils his evolving understanding of the Heavenly Mandate bestowed upon him. The fragment thus forcefully concludes (...)
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  47.  10
    A Secondary Bibliography of A History of Western Philosophy, Part II: Extracted Non-English Reviews.Kenneth Blackwell, Giovanni D. De Carvalho & Harry Ruja - 2020 - Russell: The Journal of Bertrand Russell Studies 39:176-87.
    For “Part I: Extracted Reviews in English”, see Russell 39 (summer 2019): 23–96. The reviews combine Russell’s own files and copies of many reviews added and identified in this compilation and earlier.
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  48.  17
    COVID-19 and Climate Change: Re-thinking Human and Non-Human in Western Philosophy.G. Lloyd - 2023 - Journal of Bioethical Inquiry 20 (4):647-650.
    The pre-conditions and the effects of the COVID-19 pandemic are inter-connected with those of climate change, prompting reflection on how to re-think the relations between human and non-human on a changing planet. This essay considers that issue with reference to the contrasts between the philosophies of Descartes and Spinoza, who offered radically different approaches to the conceptualization of human presence in Nature.
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    The Uneasy Relation between Chinese and Western Philosophy.Eske Møllgaard - 2021 - Dao: A Journal of Comparative Philosophy 20 (3):377-387.
    The article considers the relation between Chinese philosophy as an academic discipline and Western philosophy. In the academy there are three ways Chinese philosophy can relate to Western philosophy: Chinese philosophy may see itself as the other of Western philosophy, Chinese philosophy may seek recognition from Western philosophy, and Chinese philosophy may refuse to see Western philosophy as the measure for what is philosophy. I consider scholars from each of these three positions as well as (...)
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  50.  64
    Jesus the World-Protector: Eighteenth-Century Gelukpa Historians View Christianity (1).Michael J. Sweet - 2006 - Buddhist-Christian Studies 26 (1):173.
    In lieu of an abstract, here is a brief excerpt of the content:Jesus the World-Protector:Eighteenth-Century Gelukpa Historians View Christianity1Michael J. SweetThe assumption that religion was so seamlessly woven into non-Western and preindustrial cultures that it was not even distinguished as a separate entity, let alone regarded as an object for study, has been a commonplace among Western scholars of religion for some decades.2 From this point of view, which can be broadly characterized as postmodernist and postcolonialist, the concept (...)
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