By Peter K. J. Park
“A old 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 an important interval within the improvement of philosophy as a tutorial self-discipline. in the course of those a long time, a few ecu philosophers stimulated via Immanuel Kant started to formulate the background of philosophy as a march of growth from the Greeks to Kant—a family tree that supplanted current money owed starting in Egypt or Western Asia and at a time while ecu curiosity in Sanskrit and Persian literature used to be flourishing. now not with out debate, those traditions have been eventually deemed outdoor the scope of philosophy and relegated to the learn of faith. Park uncovers this debate and recounts the improvement of an exclusionary canon of philosophy within the many years of the past due 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 quantity used to be it as a result racism?
This ebook contains the main broad description on hand anyplace of Joseph-Marie de Gérando’s Histoire comparée des systèmes de philosophie, Friedrich Schlegel’s lectures at the heritage of philosophy, Friedrich Ast’s and Thaddä Anselm Rixner’s systematic integration of Africa and Asia into the heritage of philosophy, and the debate among G. W. F. Hegel and the theologian August Tholuck over ‘pantheism.’”
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Extra info for Africa, Asia, and the History of Philosophy: Racism in the Formation of the Philosophical Canon, 1780–1830
In the same year in which his Histoire comparée appeared, he became Secretary General of the Ministry of the Interior, an office that he held for more than six years. In May of 1805, he accompanied Napoleon I to Milan, where the latter was crowned King of Italy. De Gérando rose further up the ranks of the French government. In 1808, he was appointed a Master of Requests and was sent to Italy to help reorganize Tuscany and the Papal States. In 1811, he became a Councillor of State and, in March of that year, an officer in the Légion d’honneur as well as a baron of the empire.
Rather, what de Gérando intended was something more preliminary. ”5 De Gérando distinguished his project from that of the Kantian historians. He would not rely on a priori principles of organization, nor would he judge philosophical systems using theoretical criteria. Instead, he would judge them by their practical effects in the realms of science, art, and government. His work thus had little in common with the Traité des systèmes (1749) by Étienne Bonnot de Condillac. He greatly disagreed with that author, who set out to demonstrate the shortcomings of other philosophical systems on the basis of his abstract principles.
In what sense and to what extent can one call Kant the creator of philosophy? ”66 More boldly than in the earlier version, Heydenreich claimed that Kant’s Critical Philosophy provided a universally valid concept of philosophy. 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.
Africa, Asia, and the History of Philosophy: Racism in the Formation of the Philosophical Canon, 1780–1830 by Peter K. J. Park