Comparative Political Theory and Cross-Cultural Philosophy: by Jin Y. Park

By Jin Y. Park

Comparative Political concept and Cross-Cultural Philosophy explores new kinds of philosophizing within the age of globalization by way of difficult the normal border among the East and the West, in addition to the conventional limitations between diversified educational disciplines. This wealthy research demonstrates the significance of cross-cultural considering in our interpreting of philosophical texts and explores how cross-cultural pondering transforms our figuring out of the conventional philosophical paradigm.

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It also has a variation from one culture to another: for example, the question of age is something public in Korea whereas it is something private or privately guarded information in the United States. Broadly defined, moreover, the human is the simultaneous happening of the internalization of the external and the externalization of the internal, which is chiasmic or transversal. The body itself, which defines our existential condition of being in the world, is a two-dimensional, double-bound being: it is at once private and public.

As a freshman in college in 1954, I was introduced to Alfred North Whitehead’s inspiring work Adventures of Ideas (1954), which left an indelible impression on me. It taught me an unforgettable lesson on the endearing idea that human civilization, human civility, is the victory of persuasion over force. 17 The breach of civility is predicated upon one’s epistemological infallibility and moral inculpability, which is a deadly mix: I can never err and do nothing wrong. J. Glenn Gray’s (1959) The Warriors: Reflections on Men in Battle is a deeply phenomenological study of homo furens (warriors).

The icon of the emerging new face symbolizes the arrival of Maitreya (the future “Awakened One”) or Middle Way—that third enabling term of transversality that is destined to navigate the stormy waters of intercultural border crossings. ” We are warned not to take it simply as a middle point between bipolar opposites. ). 10 Inspired directly and indirectly by the philosophical insights of Merleau-Ponty, Sartre, Deleuze, Guattari, Lyotard, and Foucault, he has developed transversality as diagonal/dialogical engagement and enrichment across differences and embraces the conception of truth as the spatio-temporal way of communicability that, as I Transverality and Public Philosophy in the Age of Globalization 29 appropriate it, would be intercultural, interspeciesistic, intersexual, intersensorial, and, above all, interdisciplinary.

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