FRINK Linked Data Fragments server

Matches in SemOpenAlex for { <https://semopenalex.org/work/W2068091503> ?p ?o ?g. }

• W2068091503 endingPage "171" @default.
• W2068091503 startingPage "153" @default.
• W2068091503 abstract "Ethnophilosophy, Comparative Philosophy, Pragmatism:Toward a Philosophy of Ethnoscapes Thorsten Botz-Bornstein, Associate Researcher In this essay I would like to reflect on the place of philosophy within a globalized world and reconsider its status as a phenomenon that is potentially linked to a local culture. Whenever we question the authority of general truths and we look for ways of integrating local discourses into the overall construction called global philosophy, we come across the old idea of ethnophilosophy. Far from suggesting ethnophilosophy as a model for the philosophy of the future, I intend to rethink certain themes of ethnophilosophy and contrast them with disciplines such as comparative philosophy and pragmatism. I will sketch an approach that I believe to be appropriate for the development of philosophy in times of globalization. One of the negative undertones of the term globalization is that it is seen as a uniformizing and flattening power that eliminates existing cultural differences. On the other hand, there is an important side effect of globalization represented by those movements acting against it, stressing the importance of localization or regionalization. Ethnophilosophy, in spite of its outdated origin and its potential dangers, remains interesting as an intellectual model as long as it is not formulated in a radical fashion. When it is formulated in a radical fashion it has to face the reproach of relativism and of enclosing itself in a cultural sphere that it declares to be inaccessible to others. Ethnophilosophy: A Renaissance? Ethnophilosophy was developed in Africa in the 1960s, although its origin can be traced back to a book on Bantu philosophy by the Belgian missionary Placide Tempels. In this book, published in 1946, Tempels tried to conclude with the view that primitive peoples have neither ontology nor logic and are unable to recognize the nature of being or even of reality as such. Tempels was looking for an ontology colored by local cultural components but also by language,1 and he made a serious attempt to build a philosophical system based on Bantu thought. What followed were endless controversies about the nature of African philosophy that made of ethnophilosophy a stream of thought much richer than its name might allow one to suppose. A part of its stimulating power can perhaps be traced to the ambiguity of Tempels' approach: on the one hand it could easily be dismissed as paternalism or the attempt to force African philosophy into the straightjacket of European concepts, while on the other hand the expressed desire to give ethnic [End Page 153] philosophy a new role within the international hierarchy of the philosophies was immensely attractive. Be that as it may, Tempels' book became the real manifest of ethnophilosophy. Another point at issue that spurned internal ethnophilosophical discussions was the question whether African philosophy is advanced by an entire people (that is, by a collective) or by individual philosophers. This question (which does not arise in Tempels' book) was first taken up by the Beninese philosopher Paulin Hountondji,2 who claimed that ethnophilosophy is no philosophy at all because it remains indifferent toward individually critical, that is, typically philosophical, approaches. Related debates touch upon fundamental questions concerning the meaning of collective thinking or the nature of philosophy as such.3 However subtle the points may be that emerge from these discussions, for the outside observer ethnophilosophy appears to be a kind of anthropology (whose premises it continues to share) with an incorporated interest in metaphysical questions. Its opposite is conventional Western philosophy, which persistently explores truth with the help of a single, individual mind, aiming at the crystallization of a truth relevant for everybody. What matters for ethnophilosophy is the truth brought forward by a certain way of life of a group of people that can be found on the inside of a culture and that can exist independently of any considerations of those things that exist on the outside. Ethnophilosophy is radical in the sense that it not only aims to reestablish, through its opposition to the all-intruding international philosophy, its own philosophy within the borders of a certain nation; going much further than many of today's opponents of globalization would dare to go, ethnophilosophy thinks of philosophy..." @default.
• W2068091503 created "2016-06-24" @default.
• W2068091503 creator A5009958906 @default.
• W2068091503 date "2006-01-01" @default.
• W2068091503 modified "2023-10-18" @default.
• W2068091503 title "Ethnophilosophy, Comparative Philosophy, Pragmatism: Toward a Philosophy of Ethnoscapes" @default.
• W2068091503 cites W1567663590 @default.
• W2068091503 cites W180470812 @default.
• W2068091503 cites W1942550511 @default.
• W2068091503 cites W1965746239 @default.
• W2068091503 cites W1996830519 @default.
• W2068091503 cites W2031530666 @default.
• W2068091503 cites W2033223339 @default.
• W2068091503 cites W2061181402 @default.
• W2068091503 cites W2074405737 @default.
• W2068091503 cites W2089949594 @default.
• W2068091503 cites W2094789744 @default.
• W2068091503 cites W2099907788 @default.
• W2068091503 cites W2119566515 @default.
• W2068091503 cites W2145134535 @default.
• W2068091503 cites W2317072959 @default.
• W2068091503 cites W2795495363 @default.
• W2068091503 cites W2798938274 @default.
• W2068091503 cites W2802117940 @default.
• W2068091503 cites W3135291502 @default.
• W2068091503 cites W437915511 @default.
• W2068091503 cites W573179751 @default.
• W2068091503 cites W607880228 @default.
• W2068091503 cites W87816755 @default.
• W2068091503 doi "https://doi.org/10.1353/pew.2006.0006" @default.
• W2068091503 hasPublicationYear "2006" @default.
• W2068091503 type Work @default.
• W2068091503 sameAs 2068091503 @default.
• W2068091503 citedByCount "7" @default.
• W2068091503 countsByYear W20680915032012 @default.
• W2068091503 countsByYear W20680915032019 @default.
• W2068091503 countsByYear W20680915032020 @default.
• W2068091503 countsByYear W20680915032021 @default.
• W2068091503 countsByYear W20680915032022 @default.
• W2068091503 crossrefType "journal-article" @default.
• W2068091503 hasAuthorship W2068091503A5009958906 @default.
• W2068091503 hasConcept C111472728 @default.
• W2068091503 hasConcept C11413529 @default.
• W2068091503 hasConcept C135646171 @default.
• W2068091503 hasConcept C138885662 @default.
• W2068091503 hasConcept C144024400 @default.
• W2068091503 hasConcept C158573231 @default.
• W2068091503 hasConcept C170143251 @default.
• W2068091503 hasConcept C17744445 @default.
• W2068091503 hasConcept C185305159 @default.
• W2068091503 hasConcept C199539241 @default.
• W2068091503 hasConcept C2119116 @default.
• W2068091503 hasConcept C2779231336 @default.
• W2068091503 hasConcept C2779304628 @default.
• W2068091503 hasConcept C36289849 @default.
• W2068091503 hasConcept C41008148 @default.
• W2068091503 hasConcept C522434184 @default.
• W2068091503 hasConcept C537492667 @default.
• W2068091503 hasConceptScore W2068091503C111472728 @default.
• W2068091503 hasConceptScore W2068091503C11413529 @default.
• W2068091503 hasConceptScore W2068091503C135646171 @default.
• W2068091503 hasConceptScore W2068091503C138885662 @default.
• W2068091503 hasConceptScore W2068091503C144024400 @default.
• W2068091503 hasConceptScore W2068091503C158573231 @default.
• W2068091503 hasConceptScore W2068091503C170143251 @default.
• W2068091503 hasConceptScore W2068091503C17744445 @default.
• W2068091503 hasConceptScore W2068091503C185305159 @default.
• W2068091503 hasConceptScore W2068091503C199539241 @default.
• W2068091503 hasConceptScore W2068091503C2119116 @default.
• W2068091503 hasConceptScore W2068091503C2779231336 @default.
• W2068091503 hasConceptScore W2068091503C2779304628 @default.
• W2068091503 hasConceptScore W2068091503C36289849 @default.
• W2068091503 hasConceptScore W2068091503C41008148 @default.
• W2068091503 hasConceptScore W2068091503C522434184 @default.
• W2068091503 hasConceptScore W2068091503C537492667 @default.
• W2068091503 hasIssue "1" @default.
• W2068091503 hasLocation W20680915031 @default.
• W2068091503 hasOpenAccess W2068091503 @default.
• W2068091503 hasPrimaryLocation W20680915031 @default.
• W2068091503 hasRelatedWork W1699653520 @default.
• W2068091503 hasRelatedWork W2004101948 @default.
• W2068091503 hasRelatedWork W2009277985 @default.
• W2068091503 hasRelatedWork W2068091503 @default.
• W2068091503 hasRelatedWork W2151069734 @default.
• W2068091503 hasRelatedWork W2207286632 @default.
• W2068091503 hasRelatedWork W2369144690 @default.
• W2068091503 hasRelatedWork W2736207399 @default.
• W2068091503 hasRelatedWork W3038540743 @default.
• W2068091503 hasRelatedWork W4255867284 @default.
• W2068091503 hasVolume "56" @default.
• W2068091503 isParatext "false" @default.
• W2068091503 isRetracted "false" @default.
• W2068091503 magId "2068091503" @default.
• W2068091503 workType "article" @default.