Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

With its specific focus on Asia, this anthology constitutes an excursion into the realm of transversality, or the state of 'postethnicity,' which, the book argues, has come to characterize the global culture of our times. Hwa Yol Jung brings together prominent contemporary thinkers—including Thich Nhat Hanh, Edward Said, and Judith Butler—to address this fundamental and important aspect of comparative political theory. The book is divided into three parts. Part One demythologizes Eurocentrism, deconstructing the privilege of modern Europe as the (...) world's cultural, scientific, religious, and moral capital. Part Two traces the rise of Asian thought and the process of East-West cultural hybridization, while Part Three introduces the concept of the 'global citizen.' Jung's anthology reveals a postmodern multiculturalism whose new philosophical matrix transgresses the existing cultural and intellectual typology to offer new understanding of today's pluralistic world. (shrink)

Transversality is the keyword that permeates the spirit of these thirteen essays spanning almost half a century, from 1965 to 2009.

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more befitting (...) response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo). (shrink)

This paper advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it attempts to deconstruct the notion of universality in modern Western philosophy. It begins with a critique of the notion of Eurocentric universality which is founded on the fallacious premise that what is particular in the West is made universal, whereas whereas what is particular in the non-West remains particular forever. Eurocentric Universality has no (...) place in the globalization of the multicultural world. It simply ignores the reality of interlacing of multiple life-worlds. The concept of transversality, whose icon is the Maitreyan Middle Way, is proposed to replace universality. It not only reduced ethnocentric particularism but also fosters a hybridity that in fact dissolves the binary opposition between particularism and universalism. In short, transversality is conceived of as a radically new paradigm in philosophical conceptualization or world philosophy. (shrink)

Prolegomena to a Carnal Hermeneutics introduces body politics from both Eastern and Western perspectives. Hwa Yol Jung explores Giambattista Vico's anti-Cartesiansim and covers the carnal landscapes of Martin Heidegger, Mikhail Bakhtin, Hannah Arendt, Emmanuel Levinas, Luce Irigaray, Marshall McLuhan, and transversal geophilosophy.

This paper advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it attempts to deconstruct the notion of universality in modern Western philosophy. It begins with a critique of the notion of Eurocentric universality which is founded on the fallacious premise that what is particular in the West is made universal, whereas whereas what is particular in the non-West remains particular forever. Eurocentric Universality has no (...) place in the globalization of the multicultural world. It simply ignores the reality of interlacing of multiple life-worlds. The concept of transversality, whose icon is the Maitreyan Middle Way, is proposed to replace universality. It not only reduced ethnocentric particularism but also fosters a hybridity that in fact dissolves the binary opposition between particularism and universalism. In short, transversality is conceived of as a radically new paradigm in philosophical conceptualization or world philosophy. (shrink)

This essay proposes the idea of transversal geophilosophy as ultima philosophia to save the earth. Geophilosophy is that philosophical discipline which embraces all matters of the earth as a whole. Since it requires global efforts on all fronts, it is necessarily cross-cultural, cross-speciesistic, and cross-disciplinary, that is, geophilosophy is transversal. It attends especially to the importance of Sinism, which incorporates Confucianism, Daoism, and Chan/Zenb Buddhism, in constructing an ethico-aesthetic paradigm. Sinism is a species of relational ontology or philosophy of Interbeing (...) which defines reality as social process, that is, in the cosmos everything is connected to everything else or nothing exists in isolation, that coincides with the “first law” of ecology. Not only is the aesthetic a discourse of the body, but also the body is our anchorage in the world. In Sinism, the aesthetic and the ethical come together in the embodied concept of harmony, which is the master keyboard, as it were, they are being played together: what is harmonious is simultaneously beautiful and ethical, which culminates in the cosmopolitan virtue of ren. Today we must walk tomorrow as well as yesterday: we steop backward in order to step forward. The Way (Dao) of Ecopiety is to be had in part by recycling the ancient wisdom of Sinism instead of abandoning it as old and foreign. (shrink)

This article puts forward the thesis that in the age of multiculturalism, global communication is rooted in cross-cultural understanding as shown in McLuhan's late communication theory. The American philosopher Ernest Fenollosa went to Japan during the Meiji Restoration when it started in earnest full-scale Westernization. He became fascinated with the poetics of sinography manifested in etymosinology. Etymosinology reveals the depth of the Sinic cultural soul, which is this-worldly, practical, concrete and specific. Sinism (i.e. Confucianism, Daoism and Chan/Zen Buddhism) is a (...) species of relational ontology which is predicated upon the conception of reality as social process. This social process is always already embodied. With the aid of Merleau-Ponty's phenomenology of embodiment, I critically explore and examine the connection between embodiment and `new media' theory. (shrink)

The present topic, I must admit, has a forbidding aura of tension and invites a controversy which is philosophical, political, and even personal. The comparison between Martin Heidegger and Leo Strauss is a sensitive issue. In the early 1960s, while I was searching for an alternative to political behavioralism as a viable approach to the study of politics, I was impressed with the argument advanced by Strauss on the importance of ethical issues in political inquiry. Sometime later in 1961, I (...) was attending a seminar, given by the late John Wild at Northwestern University, which was devoted to the careful reading and explication of Heidegger’s Sein und Zeit. Wild was the American philosopher who met Edmund Husserl in 1931, studied with Heidegger at the University of Freiburg, came to the defense of Plato against Karl Popper, and was one of those who were primarily instrumental for propagating phenomenology on the American scene. It took me only a short while to realize that particularly in its critique of both intellectualism and empiricism, phenomenology is a paradigmatic force in political inquiry. In the following pages I shall discuss in broad strokes four main issues: Heidegger’s involvement with German National Socialism in relation to his philosophy ; Strauss’s critique of positivism which may be corroborated with phenomenological insights ; his critique of Heidegger’s ontology as historicism ; and the deconstruction of technology as an example of Heidegger’s seminal and epochal contribution to modern thought. (shrink)

The aim of this essay is to bring to light what I take to be the two most seminal philosophical insights of John Macmurray in the face of the postmodern condition which establishes the foundation and platform of a new philosophy, a new ethics, and a new politics.

The recent controversy over whether Marxism is an ecologically viable theory or can justify astate of harmony between man and nature has a serious flaw because none of the participants in the discussion seems to think that technology is intrinsic to the reconciliation of man with nature. While it is correct that the writings of the early Marx offer some basis for the reconciliation, the later Marx was preoccupiedwith the question of nature’s instrumentality or the human significance of nature, and (...) he saw technology as the human mode of dealing with nature. Marx and Marxists have contributed to making us aware of man’s exploitation of and alienation from other men, but not man’s exploitation of and alienation from nature. To eradicate the second requires a radical deconstruction of modern technomorphic culture and its metaphysical foundations. (shrink)

The recent controversy over whether Marxism is an ecologically viable theory or can justify astate of harmony between man and nature has a serious flaw because none of the participants in the discussion seems to think that technology is intrinsic to the reconciliation of man with nature. While it is correct that the writings of the early Marx offer some basis for the reconciliation, the later Marx was preoccupiedwith the question of nature’s instrumentality or the human significance of nature, and (...) he saw technology as the human mode of dealing with nature. Marx and Marxists have contributed to making us aware of man’s exploitation of and alienation from other men, but not man’s exploitation of and alienation from nature. To eradicate the second requires a radical deconstruction of modern technomorphic culture and its metaphysical foundations. (shrink)

Phenomenology, Transversality, and World Philosophy explores the concept of world philosophy (Weltphilosophie) to take into account the reality of today’s multicultural and globalizing world, as well as the constructive roles played by phenomenology and transversality.

Cet article présente le concept de transversalité comme une possible clé d’interprétation des phénomènes culturels et sociaux de la postmodernité.

Cet article présente le concept de transversalité comme une possible clé d’interprétation des phénomènes culturels et sociaux de la postmodernité.