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What is intercultural philosophy? Although the question leaves space for many answers, the problem does not suffer from a methodological deficit. It is an expression of a project that is primarily rooted in philosophical praxis. It aims towards interculturalisation and an intercultural orientation of philosophical praxis. Hence, intercultural philosophy is not the foundation of a new sub-discipline or the creation of a new school of thought.
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»What is intercultural philosophy? Although the question leaves space for many answers, the problem does not suffer from a methodological deficit. It is an expression of a project that is primarily rooted in philosophical praxis. It aims towards interculturalisation and an intercultural orientation of philosophical praxis.«
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The possible answers represent a differentiated reflection. Hence, they especially consider the fact that an interculturalisation – which includes a cultural contextualisation of the own philosophising – is necessarily different for the other. Whilst one might strive to overcome provincial arrogance and ignorance, others may aim at emancipation from – or in context with – a homogeneity of occidental philosophical terminology, or to deconstruct cultural, political, social (and other) conditions of thought.
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In 1990 Franz Martin Wimmer published a book with the title Interkulturelle Philosophie. Theorie und Geschichte (Intercultural Philosophy: Theory and History). He not only provided the project with a name but also – as result – with the methodological focus. His insights, presented in Thesen, Bedingungen und Aufgaben einer interkulturell orientierten Philosophie constitute one of four "classical" approaches to intercultural philosophising to be presented here. Raúl Fornet-Betancourt's examination of the Philosophical Presuppositions of Intercultural Dialogue delineates a Latin-American perspective. Raimon Panikkar is one of the most important exponents of the Hindu-Christian dialogue. His essay Religion, Philosophy and Culture problematises the divide between philosophy and religion. Finally, Ram Adhar Mall – as the fourth "classic" – elaborates, in The Concept of an Intercultural Philosophy, a way of intercultural philosophising. In his approach he draws on examples of Indian and Greek logic, among other materials.
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The reader is cautioned of two impending "temptations": On one hand, appeals and supposed formalisms should not be ignored, for the focus shall be on understanding the tasks before problem-solving measures are taken. On the other hand, none of the four essays should be read as manifesto. For intercultural philosophy nothing is certain. Everything is open and in movement, in a polylogue, which does not exclude any voices for culturalistic reasons.
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