Discusses the conditions of possibility for intercultural and comparative philosophy, and for crosscultural communication at large. This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms of interaction and how we can speak of similarities and differences in this context. The authors posit that it is necessary to dissolve the question of universalism versus relativism by replacing the ideal language paradigm with a paradigm of family resemblances and that it is not necessary to share a common language to engage in comparison. Numerous case studies are presented, including many comparisons of Western and Chinese concepts.
In recent decades, a growing concern in studies in Chinese intellectual history is that Chinese classics have been forced into systems of classification prevalent in Western philosophy and thus imperceptibly transformed into examples that echo Western philosophy. Lin Ma and Jaap van Brakel offer a methodology to counter this approach, and illustrate their method by carrying out a transcultural inquiry into the complexities involved in understanding shi and fei and their cognate phrases in the Warring States texts, the Zhuangzi in particular. The authors discuss important features of Zhuangzi's stance with regard to language-meaning, knowledge-doubt, questioning, equalizing, and his well-known deconstruction of the discourse in ancient China on shifei. Ma and van Brakel suggest that shi and fei apply to both descriptive and prescriptive languages and do not presuppose any fact/value dichotomy, and thus cannot be translated as either true/false or right/wrong. Instead, shi and fei can be grasped in terms of a pre-philosophical notion of fitting. Ma and van Brakel also highlight Zhuangzi's idea of "walking-two-roads" as the most significant component of his stance. In addition, they argue that all of Zhuangzi's positive recommendations are presented in a language whose meaning is not fixed and that every stance he is committed to remains subject to fundamental questioning as a way of life.
Jacob Leisler emigrated to the Dutch colony of Nieu Nederlandt in North America in 1660. He was the son of a Reformed minister and hailed from Frankfurt on the Main. To posterity Jacob Leisler is known for his role during the Glorious Revolution in 1689 as rebel against the English governor of the colony of New York - for which he was cruelly put to death in 1691. The essays in this collection show that Leisler's world had many more faces and sides: there is the military aspect of Leisler's career, the mercantile world in which Leisler lived (and was captured by Algerian pirates), the religious world that got him into a fierce fight with a Dutch-Reformed pastor, and finally the larger ideological, political, and economic context that ranges from a study of the role of the little port of Dover (England) to the larger issues related to the role of colonies in the Atlantic economy and the British Empire. A number of general themes hold the essays together: Two are of particular importance: The Atlantic nature of religion and the transnational character of the Atlantic economy. Most of the essays were presentations to a workshop held at the Centre for the Study of Human Settlement and Historical Change at the National University of Ireland in Galway.
Patrons of the Old Faith is the first full-length study on the Catholic nobility in the Dutch Republic. Based on a detailed prosopographical analysis and through the examination of their marriage strategies, interaction with Protestants, religiosity and contributions to the Holland Mission, Jaap Geraerts shows how the behaviour of the Catholic nobility was highly distinctive and differed from their co-religionists and Protestant peers as it was influenced by a specific set of noble and Catholic values. Due to the synthesis of their noble and confessional identities, the Dutch Catholic nobility in Utrecht and Guelders acted as patrons of their faith and were instrumental for the survival of Catholicism in the Dutch Republic.
Determines wether or not the relevant socio-economic actors pursued a neo-corporatist strategy with regard to the formation and implementation of social and economic policy (incomes policy) and analyses if their strategies are successful.
This book addresses themes in the newly emerging discipline of philosophy of chemistry, in particular issues in connection with discussions in general philosophy of science on natural kinds, reduction and ceteris paribus laws. The philosophical issue addressed in all chapters is the relation between, on the one hand, the manifest image (the daily practice or common-sense-life-form) and on the other the scientific image, both of which claim to be the final arbiter of "everything."With respect to chemistry, the question raised is this: Where does this branch of science fit in, with the manifest or scientific image? Most philosophers and chemists probably would reply unhesitatingly, the scientific image. The aim of this book is to raise doubts about that self-evidence. It is argued that chemistry is primarily the science of manifest substances, whereas "micro" or "submicro" scientific talk--though important, useful, and insightful--does not change what matters, namely the properties of manifest substances.These manifest substances, their properties and uses cannot be reduced to talk of molecules or solutions of the Schrödinger equation. If "submicroscopic" quantum mechanics were to be wrong, it would not affect all (or any) "microlevel" chemical knowledge of molecules. If molecular chemistry were to be wrong, it wouldn't disqualify knowledge of, say, water--not at the "macrolevel" (e.g. its viscosity at 50 C), nor at the pre- or protoscientific manifest level (e.g. ice is frozen water).
This innovative book explores the preconditions necessary for intercultural and comparative philosophy. Philosophical practices that involve at least two different traditions with no common heritage and whose languages have very different grammatical structure, such as Indo-Germanic languages and classical Chinese, are a particular focus. Lin Ma and Jaap van Brakel look at the necessary and not-so-necessary conditions of possibility of interpretation, comparison, and other forms of interaction and how we can speak of similarities and differences in this context. The authors posit that it is necessary to dissolve the question of universalism versus relativism by replacing the ideal language paradigm with a paradigm of family resemblances and that it is not necessary to share a common language to engage in comparison. Numerous case studies are presented, including many comparisons of Western and Chinese concepts.
Offers the first focused study of the shifei debates of the Warring States period in ancient China and challenges the imposition of Western conceptual categories onto these debates. In recent decades, a growing concern in studies in Chinese intellectual history is that Chinese classics have been forced into systems of classification prevalent in Western philosophy and thus imperceptibly transformed into examples that echo Western philosophy. Lin Ma and Jaap van Brakel offer a methodology to counter this approach, and illustrate their method by carrying out a transcultural inquiry into the complexities involved in understanding shi and fei and their cognate phrases in the Warring States texts, the Zhuangzi in particular. The authors discuss important features of Zhuangzi’s stance with regard to language-meaning, knowledge-doubt, questioning, equalizing, and his well-known deconstruction of the discourse in ancient China on shifei. Ma and van Brakel suggest that shi and fei apply to both descriptive and prescriptive languages and do not presuppose any fact/value dichotomy, and thus cannot be translated as either true/false or right/wrong. Instead, shi and feican be grasped in terms of a pre-philosophical notion of fitting. Ma and van Brakel also highlight Zhuangzi’s idea of “walking-two-roads” as the most significant component of his stance. In addition, they argue that all of Zhuangzi’s positive recommendations are presented in a language whose meaning is not fixed and that every stance he is committed to remains subject to fundamental questioning as a way of life.
This book addresses themes in the newly emerging discipline of philosophy of chemistry, in particular issues in connection with discussions in general philosophy of science on natural kinds, reduction and ceteris paribus laws. The philosophical issue addressed in all chapters is the relation between, on the one hand, the manifest image (the daily practice or common-sense-life-form) and on the other the scientific image, both of which claim to be the final arbiter of "everything."With respect to chemistry, the question raised is this: Where does this branch of science fit in, with the manifest or scientific image? Most philosophers and chemists probably would reply unhesitatingly, the scientific image. The aim of this book is to raise doubts about that self-evidence. It is argued that chemistry is primarily the science of manifest substances, whereas "micro" or "submicro" scientific talk--though important, useful, and insightful--does not change what matters, namely the properties of manifest substances.These manifest substances, their properties and uses cannot be reduced to talk of molecules or solutions of the Schrödinger equation. If "submicroscopic" quantum mechanics were to be wrong, it would not affect all (or any) "microlevel" chemical knowledge of molecules. If molecular chemistry were to be wrong, it wouldn't disqualify knowledge of, say, water--not at the "macrolevel" (e.g. its viscosity at 50 C), nor at the pre- or protoscientific manifest level (e.g. ice is frozen water).
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