Download PDF by Ben-Ami Scharfstein: A Comparative History of World Philosophy: From the

By Ben-Ami Scharfstein

A Comparative historical past of global Philosophy offers a private but balanced consultant via what the writer argues to be the 3 nice philosophical traditions: chinese language, eu, and Indian. The booklet breaks throughout the cultural limitations among those traditions, proving that regardless of their enormous variations, basic resemblances exist of their summary rules. Ben-Ami Scharfstein argues that Western scholars of philosophy will revenue significantly in the event that they research Indian and chinese language philosophy from the very starting, in addition to their very own. Written with readability and infused with an interesting narrative voice, this e-book is equipped thematically, offering in almost each bankruptcy attribute perspectives from each one culture that symbolize related positions within the center components of metaphysics and epistemology. even as, Scharfstein develops every one culture traditionally because the chapters spread. He provides an exceptional number of philosophical positions relatively, warding off the relativism and ethnocentrism which may simply plague a comparative presentation of Western and non-Western philosophies.

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Extra resources for A Comparative History of World Philosophy: From the Upanishads to Kant

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There is a marked tendency to appropriate Derrida’s thought (especially about writing) in order to radicalise both reading and writing within literary, interpretive and philosophical paradigms. The connection between writing and the other remains undertheorised, and its relation to the opening of irreducible alterity tends to be overlooked. In 48 other words, the quasi-transcendental function of writing within Derrida’s thought is still to be explored adequately. 2 Derrida and the question of politics The political implications of Derrida’s thought are two-fold.

In Glas and in other recent works, he argues, he is trying to produce new writing which ‘stakes out the faults (failles) and deviations of language’ (Kearney, 1984: 123). Derrida understands writing as the other of logocentric conceptions of language. Thus neither the literary nor the philosophical text can be conceived as a homogeneous and autotelic entity. Instead, each is constitutive of a new kind of writing that does not presuppose a totalisation of either language or text as book. Deconstruction, in this sense, cannot be used to construct a methodology or a theory of either reading or writing as they are commonly understood, for that would constitute an attempt to establish it as a determinate signified.

For Levinas, as we shall see later, the encounter with the other is a ‘face to face’ encounter, while the other in Derrida is beyond being and beyond any subjectivist or theological conceptions of the other. As Rapaport rightly points out, it is connected to ethics and responsibility. He asserts that Derrida’s deconstruction of the dichotomy between event and apocalypse is not ‘what some Christian readers will suspect’ – namely the expression of ‘a deep seated atheism’ – but rather ‘an interpretation of Christian apocalypse from the standpoint of the audelà de L’Etre as developed by Levinas in a Judaic context’ (Rapaport, 1991: 220–221).

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A Comparative History of World Philosophy: From the Upanishads to Kant by Ben-Ami Scharfstein


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