By Peter K. J. Park
A old research of the exclusion of Africa and Asia from smooth histories of philosophy.
In this provocative historiography, Peter okay. J. Park presents a penetrating account of an important interval within the improvement of philosophy as an educational self-discipline. in the course of those a long time, a variety of ecu philosophers stimulated through Immanuel Kant started to formulate the heritage of philosophy as a march of growth from the Greeks to Kant—a family tree that supplanted latest bills starting in Egypt or Western Asia and at a time whilst ecu curiosity in Sanskrit and Persian literature was once flourishing. no longer with out debate, those traditions have been eventually deemed open air the scope of philosophy and relegated to the learn of faith. Park uncovers this debate and recounts the advance of an exclusionary canon of philosophy within the many years of the past due eighteenth and early 19th centuries. To what volume was once this exclusion of Africa and Asia as a result of the scientization of philosophy? To what quantity was once it as a result of the racism?
This booklet comprises the main vast description on hand wherever of Joseph-Marie de Gérando’s Histoire comparée des systèmes de philosophie, Friedrich Schlegel’s lectures at the background of philosophy, Friedrich Ast’s and Thaddä Anselm Rixner’s systematic integration of Africa and Asia into the heritage of philosophy, and the controversy among G. W. F. Hegel and the theologian August Tholuck over “pantheism.”
“Africa, Asia, and the historical past of Philosophy is a great addition to a missed quarter within the historical past of principles. Philosophy has lengthy suffered from exclusions that retain us from totally appreciating the contributions to our box from Africa and Asia. Park’s e-book uncovers a few of the assets of philosophy’s exclusionary practices. The historic element is impressive.” — Elizabeth Millán, writer of Friedrich Schlegel and the Emergence of Romantic Philosophy
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Extra resources for Africa, Asia, and the History of Philosophy. Racism in the Formation of the Philosophical Canon, 1780–1830
Maass and J. E. 83 In an article appearing in the first volume (1788–9), Eberhard wrote, The Leibnizian philosophy contains just as much of a critique of reason as [the Kantian philosophy], while at the same time it still introduces a dogmatism based on a precise analysis of the faculties of knowledge. 84 If this were true, the Kantians could not claim that Kant’s philosophy represented a real advance over the Leibnizio-Wolffian system. Claims of a “Copernican revolution” effected by the new philosophy would be unfounded.
But what makes the Histoire comparée original and unprecedented is its Second Part: a comparative analysis of systems of philosophy. With respect to the principles of human knowledge, systems of philosophy fell into one or another of de Gérando’s six asymmetrical classes: rationalism, empiricism, idealism, materialism, dogmatism, and skepticism. De Gérando’s analysis of these classes did not follow a linear order of either chronology or logical development. Rather, it was comparable to the procedure of analysis already embraced by contemporary natural historians.
17 That issues relating to the history of philosophy drew more attention in the 1790s than at any other time in the eighteenth century was due partly to the radical changes in the political and social order of Europe then occurring and philosophical reflection in Germany (as elsewhere) on the meaning of these changes for the history and destiny of humanity. ”19 One should note that Reinhold’s essay, “Ueber den Begrif der Geschichte der Philosophie” (“On the Concept of History of Philosophy”), was published in a journal wholly devoted to the theoretical discussion of the history of philosophy: Beyträge zur Geschichte der Philosophie, edited by Georg Gustav Fülleborn.
Africa, Asia, and the History of Philosophy. Racism in the Formation of the Philosophical Canon, 1780–1830 by Peter K. J. Park