Humanism In Trans Civilizational Perspectives

This book introduces into the current global ethics debate models of humanism developed in classical Chinese traditions, which have not yet been comprehensively presented to Western scholarship or integrated into the framework of global discourses on social ethics and morality. It creates new paradigms for an understanding of humanism that meets the demands of our time. It begins by presenting European descriptions and critical assessments of this discourse, and then moves to an exploration of humanistic ideas shaped through historical developments in Asia, with a focus on the Chinese tradition. In this sense, the book is written from a transcivilizational perspective. The methods used in the research transcend---that is, surpass and overcome---the rigid, isolating, and essentialist concept of civilization. At the same time, the book points to the possibility of transformation through the exchange of knowledge and ideas between different civilizations. Within this framework, the book starts from the assumption that the ontology of civilizations and cultures is not based on immutable substances, but on the relations between different factors that constitute them as categories. The transcivilizational perspective rooted in transcultural dialogues between philosophies that originated in different cultures and civilizations is particularly valuable because of the globalized world in which we live today. This means that the problems that affect people in different parts of the world and the issues that are embedded in different geopolitical and developmental frameworks also affect all of humanity. This book is of particular interest to scholars and students of global ethics, globalization, Asian philosophy and Sinology.

"Legality and legitimacy in global affairs edited by Richard Falk, Mark Juergensmeyer, and Vesselin Popovski, brings together analyses of controversial events in international politics from top experts in field ; combines approaches to involvement between nations from across the social science disciplines ; approaches contemporary international relations from a philosophical, ethical, and legal standpoint" --

- Wouter de Vos.

Cosmopolitanism and Its Discontents seeks to address the kinds of challenges that cosmopolitan perspectives and practices face in a world organized increasingly in relation to a proliferating series of global absolutisms – religious, political, social, and economic. While these challenges are often used to support the claim that cosmopolitanism is impotent to resist such totalizing ideologies because it is either a Western conceit or a globalist fiction, Gunn argues that cosmopolitanism is neither. Situating his discussion in an emphatically global context, Gunn shows how cosmopolitanism has been effective in resisting such essentialisms and authoritarianisms precisely because it is more pragmatic than prescriptive, more self-critical than self-interested and finds several of its foremost recent expressions in the work of an Indian philosopher, a Palestinian writer, and South African story-tellers. This kind of cosmopolitanism offers a genuine ethical alternative to the politics of dogmatism and extremism because it is grounded on a new delineation of the human and opens toward a new, indeed, an "other," humanism.

This volume is a collection of essays on medieval Spain, written by leading scholars on three continents, that celebrates the career of Thomas F. Glick. Using a wide array of innovative methodological approaches, these essays offer insights on areas of medieval Iberian history that have been of particular interest to Glick: irrigation, the history of science, and cross-cultural interactions between Jews, Christians, and Muslims. By bringing together original research on topics ranging from water management and timekeeping to poetry and women’s history, this volume crosses disciplinary boundaries and reflects the wide-ranging, gap-bridging work of Glick himself, a pivotal figure in the historiography of medieval Spain.

The essays in this volume consider the relevant historical discourses, important contemporary philosophical reflections as well as artistic perspectives on the relationship between Humanism and Meta-, Post- and Transhumanism. Leading scholars of many different traditions, countries and disciplines have contributed to this collection.

Is waste (or trash) really so useless that, as William Faulkner once wrote, “[r]ead everything—trash, classics, good and bad, and see how they do it. . . . If it is good, you’ll find out. If it’s not, throw it out the window”? (TE 2012) Interestingly, this critical view of waste (or trash) can be contrasted with an opposing observation by Isaac Bashevis Singer, who once famously said that “the waste basket is the writer’s best friend.” (TE 2012a) Contrary to these opposing views (and other ones as will be discussed in the book), waste, in relation to both uselessness and usefulness is neither possible or impossible, nor desirable or undesirable to the extent that the respective ideologues on different sides would like us to believe. Of course, this challenge to the opposing views of waste does not imply that waste has no practical value, or that those interdisciplinary fields (related to waste) like epidemiology, global warming, waste management, low-carbon economics, ethical consumerism, resource recovery, freeganism, environmental justice, space debris, and so on are unimportant. Of course, neither of these extreme views is reasonable. Rather, this book offers an alternative, better way to understand the future of waste, especially in the dialectic context of uselessness and usefulness—while learning from different approaches in the literature but without favoring any one of them or integrating them, since they are not necessarily compatible with each other. More specifically, this book offers a new theory (that is, the transfigurative theory of waste) to go beyond the existing approaches in a novel way. If successful, this seminal project is to fundamentally change the way that we think about waste in relation to uselessness and usefulness from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what the author originally called its “post-human” fate.

The culmination of a lifetime's scholarly work, this study by Sister Prudence Allen traces the concept of woman in relation to man in Western thought from ancient times to the present. This volume is the second in her study, in which she explores claims about sex and gender identity in the works of over fifty philosophers (both men and women) in the late medieval and early Renaissance periods.

Is peace really so precious that it is popularly viewed in irenology (peace studies) of our time as “natural” and “a prime force in human behavior”—whereas war, its opposite, is instead condemned as “sinful” and “not” natural? In fact, there is even the prestigious Nobel “peace” prize to be awarded to those who contribute to world peace but not an equivalent Nobel “war” prize to those who do the contrary. This euphoric view of peace is by no means a constant conventional wisdom in human history, as it can be sharply contrasted with an equally seductive view of war in polemology (war studies). For instance, only several decades ago, the well-known writer Thomas Mann once approvingly asked about war: “Is not peace an element of civil corruption and war a purification, a liberation, an enormous hope?” (WK 2009a) This fickleness of conventional wisdom on war and peace has blinded us from the dark sides of both war and peace, with the consequence of impoverishing our understanding of the human condition and its future. Contrary to the two opposing sides of this conventional wisdom in its fickle history, war and peace are neither possible nor desirable to the extent that their respective ideologues would like us to believe. In addition, war and peace cannot exist with each other. Of course, this is not to suggest that irenology (peace studies) and polemology (war studies) are worthless, or that other fields of study (related to war studies and peace studies) like “political science, economics, psychology, sociology, international relations, history, anthropology, religious studies,…gender studies, as well as a variety of others” should be ignored. (WK 2009) Needless to say, neither of these two extreme views is reasonable either. Instead, this book accepts the challenging task to provide an alternative (better) way to understand the nature of war and peace, especially in relation to aggression and pacificity—while learning from different approaches in the literature but without favoring any one of them (nor integrating them, since they are not necessarily compatible with each other). Thus, this book offers a new theory to transcend the existing approaches in the literature on war and peace in a way not conceived before. If successful, this seminal project is to fundamentally change the way that we think about war and peace, from the combined perspectives of the mind, nature, society, and culture, with enormous implications for the human future and what I originally called its “post-human” fate.