Search results for 'Philosophy, Comparative' (try it on Scholar)

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  1. Ralph Weber (2014). Comparative Philosophy and the Tertium: Comparing What with What, and in What Respect? Dao: A Journal of Comparative Philosophy 13 (2):151-171.score: 216.0
    Comparison is fundamental to the practice and subject-matter of philosophy, but has received scant attention by philosophers. This is even so in “comparative philosophy,” which literally distinguishes itself from other philosophy by being “comparative.” In this article, the need for a philosophy of comparison is suggested. What we compare with what, and in what respect it is done, poses a series of intriguing and intricate questions. In Part One, I offer a problematization of the tertium comparationis (the third (...)
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  2. Lin Ma & Jaap van Brakel (2013). On the Conditions of Possibility for Comparative and Intercultural Philosophy. Dao: A Journal of Comparative Philosophy 12 (3):297-312.score: 216.0
    In this essay, we present a theory of intercultural philosophical dialogue and comparative philosophy, drawing on both hermeneutics and analytic philosophy. We advocate the approach of “de-essentialization” across the board. It is true that similarities and differences are always to be observed across languages and traditions, but there exist no immutable cores or essences. “De-essentialization” applies to all “levels” of concepts: everyday notions such as green and qing 青, philosophical concepts such as emotion(s) and qing 情, and philosophical categories (...)
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  3. Stephen C. Angle (2010). The Minimal Definition and Methodology of Comparative Philosophy: A Report From a Conference [Abstract]. Comparative Philosophy 1 (1).score: 216.0
    In June of 2008, the International Society for Comparative Studies of Chinese and Western Philosophy (ISCWP) convened its third Constructive Engagement conference, on the theme of “Comparative Philosophy Methodology.” During the opening speeches, Prof. Dunhua ZHAO, Chair of the Philosophy Department at Peking University, challenged the conference’s participants to put forward a minimal definition of “comparative philosophy” and a statement of its methods. Based on the papers from the conference and the extensive discussion that ensued, during my (...)
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  4. Bo Mou (2010). On Constructive-Engagement Strategy of Comparative Philosophy: A Journal Theme Introduction [Abstract]. Comparative Philosophy 1 (1).score: 216.0
    In this journal theme introduction, first, I explain how comparative philosophy as explored in the journal Comparative Philosophy is understood and how it is intrinsically related to the constructive engagement strategy. Second, to characterize more clearly and accurately some related methodological points of the constructive-engagement strategy, and also to explain how constructive engagement is possible, I introduce some needed conceptual and explanatory resources and a meta-methodological framework and endeavor to identify adequacy conditions for methodological guiding principles in (...) studies. Third, as a case analysis, I show how the constructive-engagement reflective practice bears on recent studies of Chinese and comparative Chinese-Western philosophy, especially in the past decade, for two purposes: to illustrate the foregoing theoretic characterization of the constructive engagement strategy, and to identify and explain some constructive morals that might have general significance for comparative studies. (shrink)
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  5. David Edward Shaner (1989). Science and Comparative Philosophy: Introducing Yuasa Yasuo. E.J. Brill.score: 204.0
    NAGATOMO SHIGENORI PRELUDE: INTRODUCING YUASA YASUO) An Initial Encounter with Professor YUASA In June,, TP Kasulis1 and I went to see Professor Yuasa at ...
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  6. Joseph Kaipayil (1995). The Epistemology of Comparative Philosophy: A Critique with Reference to P.T. Raju's Views. Rome: Centre for Indian and Inter-Religious Studies.score: 192.0
    Even as dismissive of pursuing Comparative Philosophy for achieving East-West synthesis in philosophy, the author maintains the need for “open philosophizing.” “Open philosophizing” is one characterized by dialogical openness to culturally diverse philosophical traditions and thought-patterns.
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  7. John R. Shook (2009). Comparative Political Philosophy: Categorizing Political Philosophies Using Twelve Archetypes. Metaphilosophy 40 (5):633-655.score: 192.0
    Abstract: Comparative political philosophy can be stimulated by imposing a categorization scheme on possible varieties of political philosophies. This article develops a categorization scheme using four essential features of political philosophies, resulting in twelve archetypal political philosophies. The four essential features selected are a political philosophy's views concerning human nature, the proper function of morality, the best form of society, and the highest responsibility of citizenship. The twelve archetypal political philosophies range from the communal (Rousseau), the democratic (J. S. (...)
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  8. Ulrich Libbrecht (2007). Within the Four Seas--: Introduction to Comparative Philosophy. Peeters.score: 186.0
    This book explains how a comparative model, based on the paradigm-free axes of energy and information, accommodates the current world-views of Taoism, Buddhism ...
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  9. Troy Richardson (2011). Between Native American and Continental Philosophy: A Comparative Approach to Narrative and the Emergence of Responsible Selves. Educational Philosophy and Theory 44 (6):663-674.score: 180.0
    This essay explores some of the affinities between current theories of North American Indigenous trickster narratives and continental philosophy where they are both concerned with the question of responsibility in subject formations. Taking up the work of Judith Butler, Franz Kafka and Gerald Vizenor, the author works to show how both continental and Indigenous intellectual traditions work against any assumed stability for the ‘I’ in the narration of the self, yet toward responsible relationality. Such affinities, however, emerge from differing socio-cultural (...)
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  10. P. T. Raju (1962). Introduction to Comparative Philosophy. Lincoln, University of Nebraska Press.score: 180.0
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  11. Walter Benesch (1997). An Introduction to Comparative Philosophy: A Travel Guide to Philosophical Space. St. Martin's Press.score: 180.0
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  12. Carmen Dragonetti (2009). Essays on Indian Philosophy in Comparative Perspective. G. Olms.score: 180.0
     
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  13. S. L. Kwee (1953). Methods of Comparative Philosophy. Universitaire Pers Leiden.score: 180.0
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  14. Anadi Kumar[from old catalog] Lahiri (1963). Comparative Studies in Philosophy. Calcutta.score: 180.0
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  15. Chenyang Li (2005). Dao Yu Xi Fang de Xiang Yu: Zhong Xi Bi Jiao Zhe Xue Zhong Yao Wen Ti Yan Jiu = the Tao Encounters the West: Explorations in Comparative Philosophy. Zhongguo Ren Min da Xue Chu Ban She.score: 180.0
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  16. David Loy (1988/1997). Nonduality: A Study in Comparative Philosophy. Humanities Press.score: 180.0
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  17. S. Radhakrishnan (1966). The Concept of Man: A Study in Comparative Philosophy. London, Allen & Unwin.score: 180.0
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  18. M. Rafique (1988). Indian and Muslim Philosophy: A Comparative Study. Ashish Pub. House.score: 180.0
  19. P. T. Raju (1970). Lectures on Comparative Philosophy. Poona,University of Poona.score: 180.0
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  20. P. J. Saher (1969). Eastern Wisdom and Western Thought: A Comparative Study in the Modern Philosophy of Religion. London, Allen & Unwin.score: 180.0
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  21. Ronnie Littlejohn, Comparative Philosophy. Internet Encyclopedia of Philosophy.score: 174.0
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  22. Kevin Schilbrack (2012). Assessing Wesley Wildman's Religious Philosophy as Multidisciplinary Comparative Inquiry. Sophia 51 (2):303-309.score: 174.0
    Wesley Wildman is one of the foremost philosophers of religion calling for the evolution of the discipline from its present narrow focus on theistic beliefs to become a discipline concerned with religions in all their diversity. Towards this end, he proposes that philosophers of religion understand what they do as multidisciplinary comparative inquiry. This article assesses his proposal.
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  23. Erin M. Cline (2007). Two Senses of Justice: Confucianism, Rawls, and Comparative Political Philosophy. Dao: A Journal of Comparative Philosophy 6 (4):361-381.score: 168.0
    This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of Rawls’s account of a sense of justice and its place within his theory of justice, focusing (...)
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  24. Desheng Zong (2010). A New Framework for Comparative Study of Philosophy. Dao: A Journal of Comparative Philosophy 9 (4):445-459.score: 168.0
    The aim of this essay is to outline a conceptual framework for a type of philosophy (or approach to philosophy) to be herein called “non-sentential philosophy.” Although I will primarily concern myself with the conceptual coherence of the framework in this essay, illustrations will be provided to show that the notion has rich implications for comparative studies. In particular, I believe this theoretical framework will be of interest to those looking for a way to capture the differences between certain (...)
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  25. Ellen Y. Zhang (2010). Bai, Tongdong 白彤東, New Mission of an Old State: Classical Confucian Political Philosophy in a Contemporary and Comparative Context 舊邦新命: 古今中西參考下的古典儒家政治哲學. Dao: A Journal of Comparative Philosophy 9 (4):465-469.score: 168.0
    Bai, Tongdong 白彤東, New Mission of an Old State: Classical Confucian Political Philosophy in a Contemporary and Comparative Context 舊邦新命: 古今中西參考下的古典儒家政治哲學 Content Type Journal Article DOI 10.1007/s11712-010-9183-0 Authors Ellen Y. Zhang, Department of Religion and Philosophy, Hong Kong Baptist University, Kowloon Tong, Kowloon, Hong Kong Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.
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  26. Anindita N. Balslev (1997). Philosophy and Cross-Cultural Conversation: Some Comments on the Project of Comparative Philosophy. Metaphilosophy 28 (4):359-370.score: 168.0
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  27. Tommy L. Lott (2011). Comparative Aspects of Africana Philosophy and the Continental-Analytic Divide. Comparative Philosophy 2 (1).score: 168.0
    Critical engagement involving philosophers trained in continental and analytic traditions often takes its purpose to be a reconciliation of tensions arising from differences in style, or method. Critical engagement in Africana philosophy, however, is rarely focused on method, style, or orientation because philosophic research in this field, regardless of orientation, has had to accommodate its empirical grounding in disciplines outside of philosophy. I focus primarily on the comparative dimensions of three important strands of this research: (1) a history of (...)
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  28. Zoltán Péteri, István H. Szilágyi & Máté Paksy (eds.) (2005). Ius Unum, Lex Multiplex: Liber Amicorum Studia Z. Péteri Dedicata: Tanulmányok a Jogösszehasonlítás, Az Államelmélet És a Jogbölcselet Köreb̋l = Studies in Comparative Law, Theory of State and Legal Philosophy. Szent István Társulat.score: 168.0
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  29. Zhongying Cheng & On Cho Ng (eds.) (2008). The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications.score: 162.0
     
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  30. Tao Jiang (2011). The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics—A Tribute Volume Dedicated to Professor Chung-Ying Cheng – Edited by On-Cho Ng. Journal of Chinese Philosophy 38 (1):151-156.score: 156.0
  31. Anthony Parel & Ronald C. Keith (eds.) (1992). Comparative Political Philosophy: Studies Under the Upas Tree. Sage.score: 156.0
    Like many disciplines, the study of political philosophy has, to a large extent, been the study of modern western political philosophy, particularly liberalism, utilitarianism, and socialism. As a consequence, the study of comparative political philosophy is still in its infancy. The contributors to this volume move beyond this Eurocentric bias to facilitate and exchange perspectives originating in European, Chinese, Indian, and Islamic communities. They document the responses to the perilous transition from "tradition" to "modernity" and address the commonality of (...)
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  32. Justin Tiwald (2010). Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy. Comparative Philosophy 1 (2):55-63.score: 150.0
    The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be more familiar with the issues (...)
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  33. Joel J. Kupperman (2010). Why Ethical Philosophy Needs to Be Comparative. Philosophy 85 (2):185-200.score: 150.0
    Principles can seem as entrenched in moral experience as Kant thinks space, time, and the categories are in human experience of the world. However not all cultures have such a view. Classical Indian and Chinese philosophies treat modification of the self as central to ethics. Decisions in particular cases and underlying principles are much less discussed. Ethics needs comparative philosophy in order not to be narrow in its concerns. A broader view can give weight to how people sometimes can (...)
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  34. Tomomi Asakura (2011). On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy. Philosophy East and West 61 (4):647-678.score: 150.0
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's (...)
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  35. Amos Yong (2010). Methodologies of Comparative Philosophy: The Pragmatist and Process Traditions. American Journal of Theology and Philosophy 31 (3):266-269.score: 150.0
    Robert Smid is senior lecturer in philosophy and religion at Curry College in Milton, Massachusetts. This book, a slightly revised version of his recent PhD dissertation from Boston University, is dedicated to Robert Cummings Neville, under whose guidance it was originally written. As the title suggests, this volume explores various methods of comparative philosophers in the pragmatist and process traditions of American philosophy. Smid thus focuses his analytic lens on William Ernest Hocking (1873–1966), F. S. C. Northrop (1893–1992), the (...)
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  36. Douglas Allchin (1996). Points East and West: Acupuncture and Comparative Philosophy of Science. Philosophy of Science 63 (3):115.score: 150.0
    Acupuncture, the traditional Chinese practice of needling to alleviate pain, offers a striking case where scientific accounts in two cultures, East and West, diverge sharply. Yet the Chinese comfortably embrace the apparent ontological incommensurability. Their pragmatic posture resonates with the New Experimentalism in the West--but with some provocative differences. The development of acupuncture in China (and not in the West) further suggests general research strategies in the context of discovery. My analysis also exemplifies how one might fruitfully pursue a (...) philosophy of science that explores how other cultures investigate and validate their conclusions about the natural world. (shrink)
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  37. Purusottama Bilimoria (2003). What is the "Subaltern" of the Comparative Philosophy of Religion? Philosophy East and West 53 (3):340-366.score: 150.0
    : It is claimed that Comparative Philosophy of Religion (CPR) mistakenly builds on the dogmas of comparative religion (or history of religions) and philosophy of religion. Thus, the belief that there are things common and therefore comparable between two or more traditions and that these objects of comparison are of philosophical or theological significance are questions that continue to trouble the field. Just what does one compare, how does one choose what to compare or why, through what methodological (...)
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  38. Jeppe Sinding Jensen (2012). Wesley Wildman: Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future for the Philosophy of Religion. [REVIEW] International Journal for Philosophy of Religion 71 (3):247-250.score: 150.0
    Wesley Wildman: Religious philosophy as multidisciplinary comparative inquiry: envisioning a future for the philosophy of religion Content Type Journal Article Category Book Review Pages 1-4 DOI 10.1007/s11153-012-9339-4 Authors Jeppe Sinding Jensen, Department of Culture and Society, Faculty of Arts, Aarhus University, Tasingegade 3, 8000 Aarhus C, Denmark Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
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  39. Scott Morrison (2007). Comparative Political Philosophy. The Proceedings of the Twenty-First World Congress of Philosophy 7:131-135.score: 150.0
    Has comparative political philosophy progressed beyond crude generalizations and scattershot explorations of traditions perceived as exotic and other? In commenting on the current condition of comparative political philosophy, I will treat two of the main methodological questions which arise in the encounter with texts from traditions unfamiliar to philosophers in the West. First, I survey the difficulties of translation, between both languages and cultures. Second, I examine the problem of comparison, the associated dangers of distortion and the effects (...)
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  40. Sor-Hoon Tan (2012). Ritual and Deference: Extending Chinese Philosophy in a Comparative Context. Philosophy East and West 62 (1):131-134.score: 150.0
    The twelve elegant essays in this slim volume by Robert Cummings Neville, Ritual and Deference: Extending Chinese Philosophy in a Comparative Context, originating in lectures and projects of varying purposes, crystallize Neville’s “Confucian program” of comparative philosophy, which has been taking shape in his earlier works. More accessible than his other monographs, its apparent simplicity is deceptive. While it would inspire and benefit even the novice, only those who have traveled some distance on the same arduous journey would (...)
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  41. Ralph Weber (2013). “How to Compare?” – On the Methodological State of Comparative Philosophy. Philosophy Compass 8 (7):593-603.score: 150.0
    From early on, comparative philosophy has had on offer a high variety of goals, approaches and methodologies. Such high variety is still today a trademark of the discipline, and it is not uncommon of representatives of one camp in comparative philosophy to think of those in other camps as not really being about ‘comparative philosophy’. Much of the disagreement arguably has to do with methodological problems related to the concept of comparison and with the widely prevailing but (...)
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  42. B. K. Matilal & J. L. Shaw (eds.) (1985). Analytical Philosophy in Comparative Perspective. D. Reidel.score: 144.0
    ANALYTICAL PHILOSOPHY IN COMPARATIVE PERSPECTIVE: AN INTRODUCTION. The aim of this volume is to extend the horizon of philosophical analysis as it is ...
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  43. R. A. Mall (1991). The God of Phenomenology in Comparative Contrast to That of Philosophy and Theology. Husserl Studies 8 (1):1-15.score: 144.0
    The work deals with Husserl's phenomenology of religion. The God of phenomenology in comparative contrast to that of philosophy and theology has to be a noematic correlate of a noetically lived experience. To this extend the idea of God is phenomenologically meaningful. Still the chasm between the God of phenomenology and that of theology remains unbridged. Husserl might have reconciled the two in his own person. Still there is some evidence that Husserl lived through the tension between his being (...)
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  44. Sungmoon Kim (2011). Jin Y. Park (Ed.), Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of H Wa Yol Jung. Dao: A Journal of Comparative Philosophy 10 (4):561-565.score: 144.0
  45. Robert Cummings Neville (2001). Two Forms of Comparative Philosophy. Dao: A Journal of Comparative Philosophy 1 (1):1-13.score: 144.0
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  46. Ni Peimin (2008). Y U Xuanmeng 俞宣孟, and H E Xirong 賀錫榮, Ed., Exploring the Root and Seeking for the Origin : Essays From a New Round of Comparative Studies of Chinese and Western Philosophy 探根尋源: 新一輪中西哲學比較研究論集. Dao: A Journal of Comparative Philosophy 7 (4):473-476.score: 144.0
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  47. Yujian Zheng (2003). A Tacit Form of Comparative Philosophy: Reflection on a Case in Rational Choice Theory. Dao: A Journal of Comparative Philosophy 2 (2):291-309.score: 144.0
  48. Ewing Chinn (2007). The Relativist Challenge to Comparative Philosophy. International Philosophical Quarterly 47 (4):451-466.score: 144.0
    The claim that there are incommensurable conceptual schemes through which different cultures see the world (or see their worlds) poses a challenge to the viability of comparative philosophy that cannot be easily dismissed. Donald Davidson’s famous attack on the very idea of alternative conceptual schemes through his rejection of the “third dogma of empiricism,” the dogma of the absolute distinction between scheme and content, has never been very well understood. I will argue that the rejection of the dogma enables (...)
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  49. Bret W. Davis (2009). Step Back and Encounter: From Continental to Comparative Philosophy. Comparative and Continental Philosophy 1 (1):9-22.score: 144.0
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  50. Bo Mou (2011). Constructive Engagement of Analytic and Continental Approaches in Philosophy: From the Vantage Point of Comparative Philosophy. Comparative Philosophy 2 (2).score: 144.0
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