By Peter K. J. Park
A historic research of the exclusion of Africa and Asia from glossy histories of philosophy.
In this provocative historiography, Peter ok. J. Park presents a penetrating account of a vital interval within the improvement of philosophy as an educational self-discipline. in the course of those a long time, a variety of eu philosophers stimulated via 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 debts starting in Egypt or Western Asia and at a time while ecu curiosity in Sanskrit and Persian literature was once flourishing. now not with no debate, those traditions have been finally deemed outdoor the scope of philosophy and relegated to the research of faith. Park uncovers this debate and recounts the improvement of an exclusionary canon of philosophy within the many years of the overdue eighteenth and early 19th centuries. To what volume used to be this exclusion of Africa and Asia as a result the scientization of philosophy? To what volume was once it as a result of the racism?
This publication comprises the main huge description on hand anyplace 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 background of Philosophy is a welcome boost to a ignored sector within the background of rules. Philosophy has lengthy suffered from exclusions that hold 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 ancient element is impressive.” — Elizabeth Millán, writer of Friedrich Schlegel and the Emergence of Romantic Philosophy
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Extra info for Africa, Asia, and the History of Philosophy. Racism in the Formation of the Philosophical Canon, 1780–1830
68 For Heydenreich, the most conspicuous sign of the incomplete state of philosophy before Kant’s arrival was the absence of a universally valid concept of this science—a point that Reinhold had also made. One was faced with a choice among a dozen concepts of philosophy. Heydenreich noted that it was actually a position taken by certain “skeptical” opponents of the Critical Philosophy that, due to the existence of several competing concepts of philosophy, one should withhold assent to any one concept.
Searching for a sure route toward the truth, but foiled always in its wishes and hopes; in the end the same questions, which were shared by the first geniuses of Greece more than twenty centuries ago, stirred up again today by such voluminous writings devoted to 31 32 Africa, Asia, and the History of Philosophy their discussion: This is the spectacle . . offered to the eyes of the observer . . enough to inspire in shallow minds a profound despondency. —Joseph-Marie de Gérando (1804)1 While the Kantian revolution in the field of history of philosophy was unfolding in Germany, another revolution in this field was occurring in France and in a neighboring corner of Germany.
A historical account of philosophy relates how and in what order one has philosophized until now. However, to philosophize is a gradual development of human reason, and this could not have gone on or have even begun empirically, but, indeed, by concepts only. 98 Unlike ordinary history, the history of philosophy is not empirical; it is not characterized by chance or accident. The history of philosophy as “a gradual development of human reason” has a logical necessity. Kant continues: The Kantian School 23 A philosophical history of philosophy is itself not historically or empirically possible, but rationally, that is, a priori possible.
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