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

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  1.  3
    Ben-Ami Scharfstein (1998). A Comparative History of World Philosophy: From the Upanishads to Kant. State University of New York Press.
    Breaks through the cultural barriers between Western, Indian, and Chinese philosophy and demonstrates that despite considerable differences between these three great philosophical traditions, there are fundamental resemblances in their abstract principles.
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  2.  2
    Louis J. A. Mercier (1950). Comparative Philosophy and Literature as a Special Approach to Cultural History. Proceedings of the American Catholic Philosophical Association 24:118-123.
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  3. B. -A. Scharfstein (1999). A Comparative History of World Philosophy. Philosophy East and West 49:96-97.
     
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  4.  9
    John W. M. Krummel (forthcoming). Comparative Philosophy in Japan: Nakamura Hajime and Izutsu Toshihiko. In Bret W. Davis (ed.), The Oxford Handbook of Japanese Philosophy. Oxford University Press.
    This chapter discusses the comparative philosophies of two premier comparativists of postwar Japan, Nakamura Hajime and Izutsu Toshihiko. Both were known as accomplished scholars within their respective fields—Buddhist studies and Indology for Nakamura, and Islamic studies for Izutsu—when they initiated their comparative projects. Each had a distinct vision of what comparison entails and the sort of philosophy it would produce. Nakamura’s project was a world history of ideas that uncovers basic patterns in the unfolding of human thought. (...)
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  5.  6
    Béla Mester (2013). Toward a Central-European Comparative History of Philosophy. After Chimaerae of National Philosophies – the Hungarian Case. Synthesis Philosophica 27 (2):269-283.
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  6.  2
    George Sefler (1980). Structuralism: Comparative Studies Within the History of Philosophy. Metaphilosophy 11 (3-4):256-258.
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  7. Jeffrey Barnouw (2008). Jeffrey Barnouw is Professor of English and Comparative Literature in the University of Texas at Austin. He has Published Numerous Articles on Hobbes and Written Extensively on the History of Ideas, Especially 17th-and 18th-Century Thought. His Latest Research has Concentrated on Greek Philosophy and Literature as Well as Their Role in the Later European Tradition. His Recent. [REVIEW] Hobbes Studies 21:109-110.
     
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  8.  4
    Hajime Nakamura (1975). Parallel Developments: A Comparative History of Ideas. Distributed [by] Harper & Row.
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  9.  5
    Pietro Rossi (2011). Birth and Metamorphosis of the Philosophy of History. Rivista di Filosofia 102 (3):477-508.
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  10.  4
    Philip Bagby (1963). Culture and History: Prolegomena to the Comparative Study of Civilizations. Greenwood Press.
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  11.  21
    David Edward Shaner (ed.) (1989). Science and Comparative Philosophy: Introducing Yuasa Yasuo. E.J. Brill.
    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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  12.  14
    Anthony Parel & Ronald C. Keith (eds.) (1992). Comparative Political Philosophy: Studies Under the Upas Tree. Sage Publications.
    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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  13.  5
    Hajime Nakamura (1986). A Comparative History of Ideas. Routledge, Chapman & Hall.
    This is a lucid and rewarding book which sets a new standard for dealing with a history of thought across many cultures.
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  14.  9
    Leah Kalmanson (2015). If You Show Me Yours: Reading All “Difference” as “Colonial Difference” in Comparative Philosophy. Comparative and Continental Philosophy 7 (2):201-213.
    Postcolonial studies and decolonial theory make visible the nature and extent of Eurocentrism through a critique of constructed categories as basic as “history” and “culture.” Walter Mignolo asserts a strong claim that the concept of “culture” is itself a colonial construction, and hence all cultural difference bears the mark of coloniality. This thesis presents a challenge to the field of comparative philosophy: What does “cross-cultural” philosophy even mean if all so-called cultural difference is indeed colonial difference? Could comparativists, (...)
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  15.  22
    John A. Schuster (2012). The European Birth of Modern Science: An Exercise in Macro and Comparative History. [REVIEW] Metascience 21 (3):657-665.
    The European birth of modern science: an exercise in macro and comparative history Content Type Journal Article Category Essay Review Pages 1-9 DOI 10.1007/s11016-012-9645-6 Authors John A. Schuster, Unit for History and Philosophy of Science and Sydney Centre for the Foundations of Science, University of Sydney, Sydney, NSW 2006, Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  16.  7
    Tommy L. Lott (2011). Comparative Aspects of Africana Philosophy and the Continental-Analytic Divide. Comparative Philosophy 2 (1):25-37.
    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 (...)
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  17.  6
    Wolfgang Geierhos (1979). Karl Marx on Forms of Pre-Capitalist Production. Comparative Studies on the History of Landed Property 1879–80. Philosophy and History 12 (2):203-205.
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  18. Hajime Nakamura (2003). A Comparative History of Ideas: A Global Approach. Trubner.
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  19.  8
    Ewing Chinn (2007). The Relativist Challenge to Comparative Philosophy. International Philosophical Quarterly 47 (4):451-466.
    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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  20.  12
    Shyam Ranganathan (2007, 2017(2Ed.)). Ethics and the History of Indian Philosophy. Delhi: Motilal Banarsidass Publishers.
    Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History of Indian Philosophy argues (...)
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  21.  2
    A. van den Braembussche (1989). Historical Explanation and Comparative Method: Towards a Theory of the History of Society. History and Theory 28 (1):1-24.
    What is the relevance of an analytical philosophy of history to the practice of history? There are four fundamental criticisms of the existing analytical philosophy: analytical philosophers have concentrated on old, dualistic traditions of history; they have not provided sufficient empirical validation for their explanatory theories; they have paid little attention to the preliminary operations necessary to the writing of historical explanation; and they have ignored important stages of growth within the study of history. These are (...)
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  22.  35
    Purusottama Bilimoria (2003). What is the "Subaltern" of the Comparative Philosophy of Religion? Philosophy East and West 53 (3):340-366.
    : 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 (...)
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  23.  10
    Silvia Manzo (2012). Francis Bacon's Natural History and Civil History: A Comparative Survey. Early Science and Medicine 17 (1-2):1-2.
  24. Narayanrao Appurao Nikam (1973). Philosophy, History, and the Image of Man. Bombay: Somaiya Publications.
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  25. Ratnamuthu Sugathan & Kamal Kishor Mishra (eds.) (2008). Random Plurals: Fragments on Philosophy, Aesthetics, and History. Anjalianu Publishers.
     
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  26.  68
    Tang Yijie (1987). The Significance of Comparative Philosophy and Comparative Religion: A View From the Introduction of Indian Buddhism Into China. Contemporary Chinese Thought 18 (4):3-63.
    This essay will not attempt to provide an analysis or a study of the entire history of Indian Buddhism's introduction into China. Instead, we will simply explore the relationship that existed between Buddhism after it was introduced into China in the Wei-Jin-Northern and Southern dynasties period and the intellectual or ideological culture that already existed in China at the time, and from this demonstrate the significance of studying comparative philosophy and comparative religions.
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  27.  8
    Tang Yijie (1983). A Perspective on the Meaning of Comparative Philosophy and Comparative Religion Studies: The Case of the Introduction of Indian Buddhism Into China". Contemporary Chinese Thought 15 (2):39-106.
    In this essay I do not intend to analyze or study the entire history of the introduction of Indian Buddhism into China; rather, I wish simply to investigate a bit the relationships which existed between Buddhism, after it was introduced into China in the period of the Wei, the Jin, and the North and South dynasties, and the prior-existing ideologies and cultures in China at the time, and use that to illustrate the meaning of studying comparative philosophy and (...)
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  28.  32
    Michael Beaney (2016). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. Journal of the Philosophy of History 10 (2):211-234.
    _ Source: _Volume 10, Issue 2, pp 211 - 234 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a (...)
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  29.  12
    Michael Beaney (forthcoming). Historiography, Philosophy of History and the Historical Turn in Analytic Philosophy. New Content is Available for Journal of the Philosophy of History.
    _ Source: _Page Count 24 This article has three main interconnected aims. First, I illustrate the historiographical conceptions of three early analytic philosophers: Frege, Russell and Wittgenstein. Second, I consider some of the historiographical debates that have been generated by the recent historical turn in analytic philosophy, looking at the work of Scott Soames and Hans-Johann Glock, in particular. Third, I discuss Arthur Danto’s _Analytic Philosophy of History_, published 50 years ago, and argue for a reinvigorated analytic philosophy of (...). (shrink)
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  30.  12
    Robert A. McDermott (1970). Radhakrishnan's Contribution to Comparative Philosophy. International Philosophical Quarterly 10 (3):420-440.
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  31.  11
    Louis A. Barth (1979). "Comparative Philosophy," by Archie J. Bahm. Modern Schoolman 56 (3):283-283.
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  32.  34
    Frank Ankersmit (2009). Danto's Philosophy of History in Retrospective. Journal of the Philosophy of History 3 (2):109-145.
    Danto's Analytical Philosopy of History is one of the undisputed classics of post-war reflection on the nature of historical writing. Upon its publication in 1965 it was immediately recognized to be a major contribution to contemporary historical thought. Strangely enough, however, little effort was made by philosophers of history to penetrate into the depth of Danto's argument. The explanation is, perhaps, that there was more than a hint of historicism in Danto's conception of historical writing and for which (...)
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  33.  17
    Robert A. McDermott (1978). Symposium on Comparative Philosophy. International Philosophical Quarterly 18 (2):119-120.
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  34. Warren G. Frisina (2016). Thinking Through Hall and Ames: On the Art of Comparative Philosophy. Dao: A Journal of Comparative Philosophy 15 (4):563-574.
    With the publication of their first collaborative book Thinking Through Confucius, David Hall and Roger Ames launched a comparative philosophical project juxtaposing American pragmatism and Chinese Confucianism. This essay focuses on the role pragmatic assumptions play in Hall’s and Ames’s announced goal of opening a “new route” into Chinese intellectual history. Hall and Ames aim to teach scholars whose scholarly sensibilities have been formed in the West what they must acknowledge about their own traditions before they can engage (...)
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  35. Dilip Naik (2010). The Poetics of History: A Comparative Study of Heidegger's Discourse on Historicity in Relation to Judaic and Indian Thought. Shakti Book House.
     
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  36. P. T. Raju (1964). The Aims of Comparative Philosophy. Memorias Del XIII Congreso Internacional de Filosofía 9:613-628.
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  37.  14
    Carolina Armenteros (2012). 'True Love' and Rousseau's Philosophy of History. Journal of the Philosophy of History 6 (2):258-282.
    Rousseau, a philosopher of history? The suggestion may startle those who know him as an enemy of history, the founder of Counter-Enlightenment who rejected his century’s hope in progress and conjured quasi-utopias devoid of time. Alone, the political texts seem to justify this interpretation. Side by side with the Emile and Julie sagas, however, they disclose a new Rousseau, the weaver of a master plot that governs private and public history. This essay describes Jean-Jacques’ overarching narrative and (...)
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  38.  10
    Geoffrey Lloyd (1997). The Comparative History of Pre-Modern Science: The Pitfalls and the Prizes. Studies in History and Philosophy of Science Part A 28 (2):363-368.
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  39.  25
    Hsu Kuang‐Tai (2016). Science and Confucianism in Retrospect and Prospect. Zygon 51 (1):86-99.
    In contrast to Western science and religion, a topic which has been studied very much since the twentieth century, less research has been done on science and Confucianism. By way of a comparative viewpoint within the history of science, this article will deal with some aspects of science and Confucianism in retrospect, for instance, the Confucian origin of the idea of tian yuan di fang 天圓地方, the natural philosophy of qi, and the wu xing li tian zhi qi (...)
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  40.  31
    John Vattanky (2007). Philosophy of Indian Logic From a Comparative Perspective. The Proceedings of the Twenty-First World Congress of Philosophy 7:179-183.
    One of the classical systems of Indian Philosophy is specially concerned with the problems of logic c This system is called Nyaya which has a long history of about two thousand years. In the extent of the literature it has produced and in the depth of the philosophical problems it discusses, it is of considerable interest and importance. However, the spirit of pure rationality in which Nyaya discusses these problems and the techniques it makes use of in handling them (...)
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  41.  2
    Nevad Kahteran (2008). Rethinking Bosnian Philosophical Heritage in the Context of Comparative Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:137-146.
    The history of Bosnia is a history of struggle for its own identity and independent position on the dividing line between two worlds. In the Middle Ages that desire to belong neither to East nor West, or to belong to both, is well illustrated by the phenomenon known as Bogumilism or the ‘Bosnian Church’. But, despiteeverything, Bosnia - situated at a major fault-line - has continued to develop as a multinational and multicultural community, in a world made up (...)
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  42.  65
    Jeffrey Bernstein (2004). Philosophy of History as the History of Philosophy in Schelling's System of Transcendental Idealism. Epoché: A Journal for the History of Philosophy 8 (2):233-254.
    Schelling’s System of Transcendental Idealism is usually considered to be either (1) an early Fichtean-influenced work that gives little insight into Schelling’s philosophy or (2) a text focusing on self-consciousness and aesthetics. I argue that Schelling’s System develops a subtle conception of history which originates in a dialogue with Kant and Hegel (concerning the question of teleology) and concludes in proximity to an Idealist version of Spinoza. In this way, Schelling develops a philosophy of history which is, simultaneously, (...)
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  43.  9
    Wilfred Cantwell Smith (1981). Towards a World Theology: Faith and the Comparative History of Religion. Westminster Press.
  44.  18
    Dale Riepe (1989). A Comparative History of Ideas. International Studies in Philosophy 21 (3):138-139.
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  45.  36
    Stephen Leach (2011). History, Ethics and Philosophy: Bernard Williams Appraisal of R. G. Collingwood. Journal of the Philosophy of History 5 (1):36-53.
    The author examines Williams' appraisal of Collingwood both in his eponymous essay on Collingwood, in the posthumously published Sense of the Past , and elsewhere in his work. The similarities and differences between their philosophies are explored: in particular, with regard to the relationship between philosophy and history and the relationship between the study of history and our present-day moral attitudes. It is argued that, despite Williams usually being classified as an analytic philosopher and Collingwood being classified as (...)
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  46.  39
    Dun Zhang (2010). The End of History ” and the Fate of the Philosophy of History”. Frontiers of Philosophy in China 5 (4):631-651.
    The end of history by Fukuyama is mainly based on Hegel’s treatise of the end of history and Kojeve’s corresponding interpretation. But Hegel’s end of history is a purely philosophical question, i.e., an ontological premise that must be fulfilled to complete absolute knowledge. When Kojeve further demonstrates its universal and homogeneous state, Fukuyama extends it into a political view: The victory of the Western system of freedom and democracy marks the end of the development of human (...) and Marxist theory and practice. This is a misunderstanding of Hegel. Marx analyzes, scientifically, the historical limitation of Western capitalism and maintains, by way of a kind of revolutionary teleology, the expectation of and belief in human liberation, which is the highest historical goal. His philosophy of history is hence characterized by theoretical elements from both historical scientificalness and historical teleology. (shrink)
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  47.  20
    W. H. Walsh (1947). R. G. Collingwood's Philosophy of History. Philosophy 22 (82):153 - 160.
    Philosophy of history is not a subject which has hitherto attracted much attention in this country. Preoccupation with the methods and achievements of the natural sciences, and distaste for the sort of rationale of history as a whole which Hegel and others offered under the title in the early nineteenth century, have served to make most British philosophers accord its problems only the most casual recognition. It is therefore all the more interesting to find an English writer of (...)
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  48.  13
    Ann A. Pang-White (2009). Chinese Philosophy and Woman: Is Reconciliation Possible? American Philosophical Association Newsletter 9 (1):1-2.
    Is a reconciliation possible between Chinese philosophy and woman when taking into account infamous gender-oppressive cultural practices such as foot-binding, concubinage, etc., in premodern Chinese societies? The article tackles the complexity of the subject by calling the readers' attention to texts from Confucian classics that indeed support intellectual equality of the sexes and classless access to education, while noting diverging historical cultural evidences of women's education and their social status in premodern, modern, and postmodern Chinese societies. The article challenges the (...)
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  49.  35
    Jouni-Matti Kuukkanen (2009). Towards a Philosophy of the History of Thought? Journal of the Philosophy of History 3 (1):25-54.
    There are a large number of disciplines that are interested in the theoretical aspects of the history of thought. Their perspectives and subjects may vary, but fundamentally they have a common research interest: the history of human thinking and its products. Despite this, they are studied in relative isolation. I argue that having different subjects as specific objects of research, such as political or scientific thinking, is not a valid justification for the separation. I propose the formation of (...)
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  50.  18
    Admir Skodo (2013). Analytical Philosophy and the Philosophy of Intellectual History: A Critical Comparison and Interpretation. Journal of the Philosophy of History 7 (2):137-161.
    This article argues that the relationship between analytical philosophy and the philosophy of intellectual history is conceptually uneasy and even antagonistic once the general philosophical viewpoints, and some particular topics, of the two perspectives are drawn out and compared. The article critically compares the philosophies of Quentin Skinner and Mark Bevir with the philosophies of Ludwig Wittgenstein, J.L. Austin, W.V.O. Quine and Donald Davidson. Section I compares the way in which these two perspectives view the task of philosophy. Section (...)
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