One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One truly significant development in scholarship in recent decades has been the maturing of intercultural studies. Intercultural studies in philosophy have their origins in the comparative study of religions that emerged in the late nineteenth and early twentieth centuries. Pioneering practitioners include Max Müller, E. B. Tylor, and James Frazer among others. By the second half of the twentieth century, these traditions were further refined and extended by such notable figures as Gerardus van der Leeuw and Mircea Eliade. However, acceptance (...) of what is now called “intercultural philosophy” was not immediately forthcoming. In 1962, Edward Conze observed that the “rapid growth of communications has brought Eastern and Western cultures face to face. So far European, and particularly British, philosophers have reacted by becoming more provincial than ever before.” Although Conze believed philosophers could not remain provincial forever, he allowed that in his day the omens were “most unpropitious.” His point was not that Western philosophy should simply include non-Western philosophers in the conversion but, rather, that non-Western philosophies, beyond their own intrinsic worth, would provide a valuable service to Western philosophy by exposing its “latent presuppositions” to sustained examination and questioning. Put differently, if the activity of philosophy is understood as public discourse in a community of inquiry, then the philosophical conversation of mankind could only be enriched by inclusion of other voices. (shrink)