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Worldviews and Intercultural Philosophy

100%
Evanoff R.
Dialogue and Universalism
|
2016
|
issue 4
119-132
EN
Having a better understanding of what worldviews are and how they function may be able to contribute to the resolution of conflicts which arise when people from differ-ent cultures holding different worldviews interact with each other. This paper begins by examining the nature of worldviews and how they might be approached from the perspective of intercultural philosophy. The paper then turns to meta-philosophical questions regarding the disciplinary boundaries, goals, and methods of intercultural philosophy with respect to worldviews. Attention is given to the possibility of adopting a constructivist, dialectical approach to cross-cultural dialogue on worldviews.
2

In Search of Culturally-Informed Universalism: A Brief Recapitulation of the Early Stages of the Honolulu Movement of Comparative Philosophy

72%
Stepukonis A.
Dialogue and Universalism
|
2020
|
issue 3
43-53
EN
Humanity is moving towards a new world order, a “meta-civilization” with common values, processes, and organization, where cultural, national, and religious conflicts based on cultural differences are so easy to ignite and difficult to put out. In a world like this it is necessary to trace the origins of such differences (similarities as well), and study the conditions of their appearance. It is important to raise the awareness of the representatives of diverse civilizations and to encourage them to look for common grounds to foster intercultural understanding. With regard to the newly emerging world, philosophers do not keep aloof, they do rise from their cozy armchairs and confront the factual world where it is most problematic. “Innovative” ideas put forward today by the experts of international relations who emphasize the role of different civilizations in the global world, in fact were generated by the Honolulu movement of comparative philosophy much earlier. The members of the movement were already aware of the vital need to bring together foreign, often conflicting, civilizations and search for common intellectual footage between them. As a response to the problem they proposed the idea of a “world philosophy.” The article presents a typology of six distinguishable meanings of a “world philosophy” that were developed and circulated by the Honolulu movement of comparative philosophy, with a brief critique of each meaning.
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Metaphors and metaphorical language/s in religion, art and science

72%
Fritsch-Oppermann S. C.
Studia Philosophiae Christianae
|
2020
|
vol. 56
|
issue 3
31-50
EN
Languages play an essential role in communicating aesthetic, scientific and religious convictions, as well as laws, worldviews and truths. Additionally, metaphors are an essential part of many languages and artistic expressions. In this paper I will first examine the role metaphors play in religion and art. Is there a specific focus on symbolic and metaphoric language in religion and art? Where are the analogies to be found in artistic metaphors and religious ones? How are differences to be described? How do various (philosophical) concepts of aesthetics and theological concepts explain those different kinds of language and how, if at all, do they make use of them? Lastly: what could be added to aesthetics, philosophy and theology by examining carefully the role and importance of language, including nonverbal, sign language and especially metaphorical language? Without the human capacity for language, religions are scarcely imaginable. A widening of traditional exegesis and hermeneutics by taking into account nonverbal semantics is needed. Religion is a cognitive and linguistic phenomenon. By taking this seriously, we set and enable an agenda to discuss religion scientifically, leaving aside for the purpose of a scientific understanding and discourse about the inter-religious and the inner-religious claims of truth and absolutist claims. To sum it up: metaphor is introduced as an important means of language when it comes to religious conceptualization. Next, I will show that art, more than religion, deals with visual metaphor – the latter being an image that suggests a particular association, similarity or analogy between two (or more) generally unconnected visual elements. This often, but not always, functions in a roughly comparable fashion to the better-known concept of verbal metaphor. In addition, visual metaphor has developed many original and unique characteristics. These two sections are followed by another one dealing with (inter)cultural philosophy of religion and aesthetics, as well as the meaning of metaphors for these disciplines. The next section is on metaphor and metaphorical language in mathematics, natural sciences and art and how they are related, i.e. influence and help each other. I will discuss the critical approach to metaphors in natural science and provide a short introduction to the cultural history of mathematics and art. Mathematicians and artists have long been on the quest to understand the physical world they see before them and the abstract objects they know by thought alone. How have art and mathematics helped each other in representing each other’s concepts? A final section provides a summary and an outlook: theology is contextual as is science – and so is art. All these disciplines partly rely upon metaphor and by the help of metaphor get closer to an intercultural and interdisciplinary understanding. I shall argue that, by dealing more carefully with their metaphorical language and their own metaphors, together they become better equipped to map the world. -------------- Received: 20/03/2020. Reviewed: 23/04/2020. Accepted: 15/05/2020
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