The aim of this paper is to consider the vicissitudes of “area studies” from the Second World War to the present focusing eventually on the normative imperative to develop a new paradigm of “planetary thinking.” First an overview of the history of “area studies” will be given from the start in the U.S. during the Second World War in response to the geostrategic imperative for America to know its new geopolitical responsibilities in a world divided by war. This security imperativemorphed (...) into the postwar requisite to develop a counterhegemonic strategy against soviet communism in the hot spot parts of Asia, Latin American, and later Africa. The latter military‐oriented strategy was added to with research into development and modernization in the third-world through to the boundary displacement of areas studies at the end of the Cold War into the current era of globalization. At this very historical moment of transition a new rationale for area studies emerged in the form of a geoeconomic imperative – both in the U.S. and, with a different gloss, in South Korea in the late 1990s. Second, on the basis of this historical apercu, the argument will be proposed that, given the problem of global warming and the issue‐area of global inequality lurking behind the UnitedNation’s Millennium Development Goals, a pressing contemporary task for philosophy is to make a critical contribution to developing a new planetary perspective for area studies informed by a constitutive philosophical anthropology attendant to the species being of human beings. (shrink)

The aim of this paper is to consider the vicissitudes of “area studies” from the Second World War to the present focusing eventually on the normative imperative to develop a new paradigm of “planetary thinking.” First an overview of the history of “area studies” will be given from the start in the U.S. during the Second World War in response to the geostrategic imperative for America to know its new geopolitical responsibilities in a world divided by war. This security imperativemorphed (...) into the postwar requisite to develop a counterhegemonic strategy against soviet communism in the hot spot parts of Asia, Latin American, and later Africa. The latter military‐oriented strategy was added to with research into development and modernization in the third-world through to the boundary displacement of areas studies at the end of the Cold War into the current era of globalization. At this very historical moment of transition a new rationale for area studies emerged in the form of a geoeconomic imperative – both in the U.S. and, with a different gloss, in South Korea in the late 1990s. Second, on the basis of this historical apercu, the argument will be proposed that, given the problem of global warming and the issue‐area of global inequality lurking behind the UnitedNation’s Millennium Development Goals, a pressing contemporary task for philosophy is to make a critical contribution to developing a new planetary perspective for area studies informed by a constitutive philosophical anthropology attendant to the species being of human beings. (shrink)

The aim of this paper is to consider the vicissitudes of “area studies” from the Second World War to the present focusing eventually on the normative imperative to develop a new paradigm of “planetary thinking.” First an overview of the history of “area studies” will be given from the start in the U.S. during the Second World War in response to the geostrategic imperative for America to know its new geopolitical responsibilities in a world divided by war. This security imperativemorphed (...) into the postwar requisite to develop a counterhegemonic strategy against soviet communism in the hot spot parts of Asia, Latin American, and later Africa. The latter military‐oriented strategy was added to with research into development and modernization in the third-world through to the boundary displacement of areas studies at the end of the Cold War into the current era of globalization. At this very historical moment of transition a new rationale for area studies emerged in the form of a geoeconomic imperative – both in the U.S. and, with a different gloss, in South Korea in the late 1990s. Second, on the basis of this historical apercu, the argument will be proposed that, given the problem of global warming and the issue‐area of global inequality lurking behind the UnitedNation’s Millennium Development Goals, a pressing contemporary task for philosophy is to make a critical contribution to developing a new planetary perspective for area studies informed by a constitutive philosophical anthropology attendant to the species being of human beings. (shrink)

The aim of this paper is to consider the vicissitudes of “area studies” from the Second World War to the present focusing eventually on the normative imperative to develop a new paradigm of “planetary thinking.” First an overview of the history of “area studies” will be given from the start in the U.S. during the Second World War in response to the geostrategic imperative for America to know its new geopolitical responsibilities in a world divided by war. This security imperative (...) morphed into the postwar requisite to develop a counterhegemonic strategy against soviet communism in the hot spot parts of Asia, Latin American, and later Africa. The latter military-oriented strategy was added to with research into development and modernization in the third-world through to the boundary displacement of areas studies at the end of the Cold War into the current era of globalization. At this very historical moment of transition a new rationale for area studies emerged in the form of a geoeconomic imperative – both in the U.S. and, with a different gloss, in South Korea in the late 1990s. Second, on the basis of this historical apercu, the argument will be proposed that, given the problem of global warming and the issue‐area of global inequality lurking behind the United Nation’s Millennium Development Goals, a pressing contemporary task for philosophy is to make a critical contribution to developing a new planetary perspective for area studies informed by a constitutive philosophical anthropology attendant to the species being of human beings. (shrink)

In his Welcome Message for the XXII World Congress of Philosophy hosted by Seoul National University in August 2008 the President of the International Federation of Philosophical Societies (FISP), Peter Kemp, said that—inter alia—it will be an occasion “for rethinking the great philosophical questions.” Amongst there questions how we in the present understand the philosophical past is surely a perennial query before us. In this short paper I will refer to the endeavor of understanding past philosophical thought on its own (...) terms or as presented in a current idiom as “philosophical translation.” The latter can take three forms: logical, analytical, or hermeneutic. This paper will briefly discuss all three forms vis-à-vis modern attempts to understand the medieval concept of “supposition” with special regard to the role metalanguage plays in philosophical translation. (shrink)

What might the project be of lyric poetry in late global capitalism in the early years of the new millennium which acknowledges both a post-romantic and modernist lineage, and which faces the critical challenge of postmodernist theorizing? This paper endeavors to respond to this question forwarding the Adorno-inspired viewpoint that the praxes of individual lyric poems reveal orientations of affirmation or negation be they intended or not. The thesis is stated that the “arguments” of modern poets are creative litigations posing (...) counter-worlds, constituting anti-worlds, and projecting ideal worlds. The philosophical anthropology that informs this thesis focuses on the homo duplex conception of man as a double being—as a unique human individual and as members of thehuman species socialized into the social life-world. Thus a counterworld privileges the human subject in society as homo externus, whereas an anti-world centers on the human subject as homo internus opposed, at odds, or turned away from the external social life-world. These reflections finally concentrate on Northrop Frye’s idea of a “third order of experience” that, in his words, contrasts with “an existing world and a world which may not exist but is pointed toby the articulate orders of experience... this world is frequently called… an unborn world, a world that never quite enters existence.”. (shrink)

What might the project be of lyric poetry in late global capitalism in the early years of the new millennium which acknowledges both a post-romantic and modernist lineage, and which faces the critical challenge of postmodernist theorizing? This paper endeavors to respond to this question forwarding the Adorno-inspired viewpoint that the praxes of individual lyric poems reveal orientations of affirmation or negation be they intended or not. The thesis is stated that the “arguments” of modern poets are creative litigations posing (...) counter-worlds, constituting anti-worlds, and projecting ideal worlds. The philosophical anthropology that informs this thesis focuses on the homo duplex conception of man as a double being—as a unique human individual and as members of the human species socialized into the social life-world. Thus a counter-world privileges the human subject in society as homo externus, whereas an anti-world centers on the human subject as homo internus opposed, at odds, or turned away from the external social life-world. These reflections finally concentrate on Northrop Frye’s idea of a “third order of experience” that, in his words, contrasts with “an existing world and a world which may not exist but is pointed to by the articulate orders of experience... this world is frequently called… an unborn world, a world that never quite enters existence.”. (shrink)