Journal of World Philosophies <p><em>Journal of World Philosophies</em>&nbsp;(e-ISSN 2474-1795)&nbsp;is a semiannual, peer-reviewed, international journal dedicated to comparative thought. Published as an open access journal by <a href="">Indiana University Press</a>, <em>JWP</em> seeks to explore common spaces and differences between philosophical traditions in a global context. Without postulating cultures as monolithic, homogenous, or segregated wholes, it aspires to address key philosophical issues which bear on specific methodological, epistemological, hermeneutic, ethical, social, and political questions in comparative thought.</p> <p><em>Journal of World Philosophies</em> aims to develop the contours of a philosophical understanding not subservient to dominant paradigms and provide a platform for diverse philosophical voices, including those long silenced by&nbsp; accident, history, or design. <em>Journal of World Philosophies</em> also endeavors to serve as a juncture where specific philosophical issues of global interest may be explored in an imaginative, thought-provoking, and pioneering way. We welcome innovative and persuasive ways of conceptualizing, articulating, and representing intercultural encounters. Contributions should be able to facilitate the development of new perspectives on current global thought-processes and sketch the outlines of salient future developments.</p> <p><em>Journal of World Philosophies</em> is an open-access journal, freely available to read. Contributors to the journal can contribute without any submission or publication charges.</p> <p>You can access the content either here on the OJS site, or on the <a href="">Directory of Open Access Journals</a>.</p> en-US <p>JWP is an open access journal, using a Creative Commons license. Authors submitting an article for publication to JWP agree on the following terms:</p><ul><li>The Author grants and assigns to the Press the full and exclusive rights during the term of copyright to publish or cause others to publish the said Contribution in all forms, in all media, and in all languages throughout the world.</li><li>In consideration of the rights granted above, the Press grants all users, without charge, the right to republish the Contribution in revised or unrevised form, in any language, and that it carries the appropriate copyright notice and standard form of scholarly acknowledgement as applicable under the CC-BY license.</li></ul><p> <a href="" rel="license"><img style="border-width: 0;" src="" alt="Creative Commons License" /></a><br />This work is licensed under a <a href="" rel="license">Creative Commons Attribution 4.0 International License</a>.</p> (Monika Kirloskar-Steinbach) (Dan Pyle) Mon, 17 Dec 2018 10:16:40 -0500 OJS 60 Identity Through Necessary Change: Thinking About “Rāga-Bhāva,” Concepts and Characters <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>In order to make Mukund Lath’s thoughts on music and identity accessible to a broader audience, and to call attention to links between Hindustānī musical theory and classical Indian philosophical notions, Lath’s paper “Identity Through Necessary Change: Thinking About ‘Rāga-Bhāva,’ Concepts and Characters” is being republished here with an introduction by David Shulman and explanatory notes.</p> <div class="page" title="Page 6"> <div class="layoutArea"> <div class="column"> <p>Mukund Lath argues that identity is usually understood as something that remains the same <em>despite</em> change. His endeavor is to explore an alternative to this convention. The case study for Lath’s philosophical exploration is <em>rāga</em> music, i.e. Hindustānī classical music. He argues that the identity of the <em>rāga</em> is maintained not despite change, but owing to the necessary change in every execution of “the same” <em>rāga</em>. But how are we to even start thinking about a notion of identity that embraces rather than rejects change, a notion of identity that is based on and is rooted in change, not in stability or perpetuity? Lath explores this alternative and its consequences for the notion of identity at large.</p> </div> </div> </div> </div> </div> </div> Mukund Lath, David Shulman ##submission.copyrightStatement## Fri, 14 Dec 2018 17:03:21 -0500 Hard Theological Determinism and the Illusion of Free Will: Sri Ramakrishna Meets Lord Kames, Saul Smilansky, and Derk Pereboom <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>This essay reconstructs the sophisticated views on free will and determinism of the nineteenth-century Hindu mystic Sri Ramakrishna (1836-1886) and brings them into dialogue with the views of three western philosophers—namely, the Scottish Enlightenment philosopher Lord Kames (1696-1782) and the contemporary analytic philosophers Saul Smilansky and Derk Pereboom. Sri Ramakrishna affirms hard theological determinism, the incompatibilist view that God determines everything we do and think. At the same time, however, he claims that God, in His infinite wisdom, has endowed ordinary unenlightened people with the illusion of free will for the sake of their moral and spiritual welfare. Kames, I suggest, defends a theological determinist position remarkably similar to Sri Ramakrishna’s. However, I argue that Sri Ramakrishna’s mystical orientation puts him in a better position than Kames to explain why a loving God would implant in us the illusion of free will in the first place. I then show how certain aspects of the views of Smilansky and Pereboom resonate with those of Sri Ramakrishna.</p> </div> </div> </div> Ayon Maharaj ##submission.copyrightStatement## Thu, 13 Dec 2018 12:11:53 -0500 Panentheism(s): What It Is and Is Not <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>There has been much written of late on the topic of panentheism. Dissatisfied with many contemporary descriptions of “panentheism” and the related “pantheism,” which we feel arise out of theistic presuppositions, we produce our own definition of sorts, rooted in and paying respect to the term’s etymology and the concept’s roots in Indian religion and western philosophy. Furthermore, we consider and comment on the arguments and comments concerning panentheism’s definition and plausibility put forth by Göcke, Mullins, and Nickel.</p> </div> </div> </div> Raphael Lataster, Purushottama Bilimoria ##submission.copyrightStatement## Thu, 13 Dec 2018 12:19:48 -0500 On the Screen of the Visible: Outlines for an Aesthetic Research across Different Cultures <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>Taking into account my personal path as a philosopher and as a painter, I try to sketch the perspective on aesthetics that was opened to me by a cross-cultural encounter. The European tradition, on one side, and the Sino-Japanese tradition, on the other side, are the two mirroring currents along which I moved in order to trace a sort of “deconstruction” and a “restructuring” of artistic and philosophical vision. In my painting, I aim for a confluence of different streams of thought by thinking about European informal art and landscape ink-painting of China and Japan. This confluence continues to produce a fertile dialogue, enlivening the deep resources that constitute the core of a subjectivity in process. Aesthetics converts itself into ethics: an ethical move, beyond the opposition of visible and invisible as dull substances, beyond the opposition of immanence and transcendence, is one of the inner goals of this pathway between art and philosophy.</p> </div> </div> </div> Marcello Ghilardi ##submission.copyrightStatement## Fri, 14 Dec 2018 15:43:16 -0500 What Kinds of Comparison Are Most Useful in the Study of World Philosophies? <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>Cross-cultural comparisons face several methodological challenges. In an attempt at resolving some such challenges, Nathan Sivin has developed the framework of “cultural manifolds.” This framework includes all the pertinent dimensions of a complex phenomenon and the interactions that make all of these aspects into a single whole. In engaging with this framework, Anna Akasoy illustrates that the phenomena used in comparative approaches to cultural and intellectual history need to be subjected to a continuous change of perspectives. Writing about comparative history, Warwick Anderson directs attention to an articulation between synchronic and diachronic modes of inquiry. In addition, he asks: If comparative studies require a number of collaborators, how does one coordinate the various contributors? And how does one ensure that the comparison is between separate entities, without mutual historical entanglement? Finally, how does comparative history stack up against more dynamic approaches, such as connected, transnational, and postcolonial histories? Gérard Colas, for his part, claims that comparisons cannot allow one to move away from the dominant Euroamerican conceptual framework. Should this indeed be the case, we should search for better ways of facilitating a “mutual pollination” between philosophies. Finally, Edmond Eh first asserts that Sivin fails to recognize the difference between comparisons within cultures and comparisons between cultures. He then argues that the application of generalism is limited to comparisons of historical nature.</p> </div> </div> </div> Nathan Sivin, Anna Akasoy, Warwick Anderson, Gérard Colas, Edmond Eh ##submission.copyrightStatement## Fri, 14 Dec 2018 15:56:24 -0500 Jewish Philosophy: A Personal Account <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>This essay relates my life story as a Jewish philosopher who was born and raised in Israel but whose academic career has taken place in the United States. The essay explains how I developed my approach to Jewish philosophy as intellectual history, viewing philosophy as cultural practice. My research evolved over time from preoccupation with medieval and early-modern Jewish philosophy and mysticism to contemporary concerns of feminism, environmentalism, and transhumanism. Through a personal life story, the essay makes the case for doing philosophy in a contextual, cross-cultural, and interdisciplinary way, integrating the desire for universality and the commitment for differentiated particularity. Jewish philosophy offers a viable model for the intellectual challenges facing all people in the twenty-first century.</p> </div> </div> </div> Hava Tirosh-Samuelson ##submission.copyrightStatement## Fri, 14 Dec 2018 16:01:17 -0500 From World Philosophies to Existentialism—And Back <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>This essay charts the author’s philosophical journey from schoolboy enthusiasms for Sartre, Plato, and Buddhism to the equally intercultural themes of his writings over the last few decades. It tells of his disillusion with the dominant style of philosophy in 1960s Oxford and of the liberating effect of working for three years in the USA. The author relates the revival of his interest in Existentialism and how his reading of Heidegger led to an increasing appreciation of Asian traditions of thought. The essay explains why it is important for philosophers to be acquainted with non-western traditions. This importance is illustrated by the ways in which the author draws upon various world philosophies in his recent writings on, for example, mystery, our relationship to nature, and the significance of beauty.</p> </div> </div> </div> David E. Cooper ##submission.copyrightStatement## Fri, 14 Dec 2018 16:06:20 -0500 Looking Forward to Progress: On Amy Allen's The End of Progress <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>In <em>The End of Progress</em>, Amy Allen connects post- and decolonial concerns about the implications of the concept of progress to contemporary critical theory. In the work of Jürgen Habermas and Axel Honneth, progress—as historical development and sociocultural learning—has taken on the load-bearing role in grounding normativity. Allen seeks to decolonize critical theory “from within” by recuperating Adorno and Foucault’s more ambivalent conceptions of progress. While such a move does not itself amount to “decolonizing” critical theory, Allen helps to inaugurate this important exchange via her convincing critique of some of the leading figures of critical theory today.</p> </div> </div> </div> Jordan Daniels ##submission.copyrightStatement## Fri, 14 Dec 2018 16:10:04 -0500 From Liberal Feminist to Buddhist Nun <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>In her <em>Women and Buddhist Philosophy</em> (2017), Jin Y. Park examines the life and philosophy of the Korean Zen Buddhist nun Kim Iryŏp. By retracing the evolution of Iryŏp’s philosophy, the book not only explores a distinct way of doing philosophy—narrative philosophy—but also demonstrates a Buddhist nun’s full agency in her conversion as well as her dedicated Buddhist practice.</p> </div> </div> </div> Ranjoo S. Herr ##submission.copyrightStatement## Fri, 14 Dec 2018 16:13:05 -0500 Crossing Paths with Maraldo's Nishida <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>John Maraldo’s <em>Crossing Paths with Nishida</em> assembles the life’s work of one of the leading voices in Nishida scholarship. Spanning over three decades, this brilliant collection of essays charts the path not just of Nishida’s philosophy, but also the path of deep inquiry of one of his most incisive commentators. In thirteen insightful essays, each reprinted with a new introduction by the author, Maraldo delves into the most critical issues in Nishida scholarship while rendering his philosophy germane to a host of contemporary issues, such as environmentalism, nationalism, cognitive science, and phenomenology. A variety of systematic topics are explored, ranging from Nishida’s notions of “absolute nothingness” (<em>zettai mu</em>) and “enactive intuition” (<em>kōiteki chokkan</em>) to questions of religion, politics, and Nishida’s relation to Heidegger. This volume is essential reading for the specialist and for any reader with an interest in the most important thinker of the Kyoto School of Japanese philosophy.</p> </div> </div> </div> Adam Loughnane ##submission.copyrightStatement## Fri, 14 Dec 2018 16:23:48 -0500 Departing from and Returning to Nothingness <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>This review highlights <em>The Bloomsbury Research Handbook of Contemporary Japanese Philosophy</em>’s focus on “departures from nothingness.” These departures are seen in four themes: the definition of <em>tetsugaku</em> (philosophy), interpersonal relationships, culture, and the socio-political sphere. In the first theme, I examine the dialogical character of nothingness (formlessness) and how it might relate with being (form). In the second, I show how this engagement with being connects to how we relate with the Thou, and examine its particulars in a unique spiritual form of Japanese feminism. In the third, I examine how this relational nothingness connects to society, social imaginaries, and aesthetics. And in the fourth, I delve into the complex interrelationship of nothingness and politics. I end with a note on the philosophical relevance of Yusa’s ordering of these chapters, and the potential of both departing from and returning to nothingness.</p> </div> </div> </div> Anton Luis Sevilla ##submission.copyrightStatement## Fri, 14 Dec 2018 16:30:59 -0500 Toward Respect: A Review of Brittney Cooper’s Beyond Respectability: The Intellectual Thought of Race Women <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>In chapter 7 of her 2008 book, <em>Lose Your Mother: A Journey Along the Atlantic Slave Route</em>, Saidiya Hartman writes, “I too am trying to save the girl, not from death or sickness or a tyrant but from oblivion. [...] These words are the only defense of her existence, the only barrier against her disappearance” (Hartman 2008: 137-38). Hartman’s project in <em>Lose Your Mother</em> is a search for a life beyond the archive; it is a search for a living narrative, written on, in, and by the body—an act of re-membering. The same sentiment is echoed in Brittney C. Cooper’s<em> Beyond Respectability: The Intellectual Thought of Race Women</em>. Cooper offers a sympathetic rejoinder to Hartman’s investigation of what it means to be the contemporaries of the enslaved, and what it means to theorize: to produce a living history by a loving engagement in, with, and through the body. Cooper’s approach is to utilize the practice of listing. Listing is the “intentional calling of names [that] create[s] an intellectual genealogy for race women’s work and was a practice of resistance against intellectual erasure” (26).</p> <p>&nbsp;</p> <p><em>Beyond Respectability</em> engages with some key thinkers in early Black feminist thought: Anna Julia Cooper, Fannie Barrier Williams, Mary Church Terrell, and Pauli Murray. In this review, I briefly summarize the key theories described in the book. I conclude by arguing that Cooper’s reading is limited when it comes to reading Pauli Murray as a “race woman.”</p> </div> </div> </div> Andrea Dionne Warmack ##submission.copyrightStatement## Fri, 14 Dec 2018 16:35:22 -0500 Response to Steve Fuller, “‘China’ as the West’s Other in World Philosophy” <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>Fuller’s critique of my work is based on the anthropological distinction between “functional” and “substantive” interpretations. However, he has used these terms in non-standard ways that may lead to confusion. Furthermore, in either the standard or Fuller’s senses of these terms, he has misdescribed my position.</p> </div> </div> </div> Bryan W. Van Norden ##submission.copyrightStatement## Fri, 14 Dec 2018 16:38:12 -0500