By Peter K. J. Park
A ancient research of the exclusion of Africa and Asia from glossy histories of philosophy.
In this provocative historiography, Peter okay. J. Park offers a penetrating account of an important interval within the improvement of philosophy as an educational self-discipline. in the course of those many years, a variety of ecu philosophers stimulated by means of Immanuel Kant started to formulate the historical past of philosophy as a march of growth from the Greeks to Kant—a family tree that supplanted current bills starting in Egypt or Western Asia and at a time while eu 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 examine 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 was once this exclusion of Africa and Asia because of the the scientization of philosophy? To what quantity used to be it due to the racism?
This publication contains the main wide description to be had 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 background 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 great addition to a overlooked quarter within the heritage of principles. Philosophy has lengthy suffered from exclusions that retain us from absolutely appreciating the contributions to our box from Africa and Asia. Park’s publication 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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Additional resources for Africa, Asia, and the History of Philosophy. Racism in the Formation of the Philosophical Canon, 1780–1830
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. ”103 Thus, Kant himself seems to prescribe the a priori construction of the history of philosophy. In another of Kant’s manuscripts, one finds this passage: There are thus three stages that philosophy had to go through with respect to metaphysics. The first was the stage of dogmatism; the second was that of skepticism; the third was that of the criticism of pure reason.
28 The “lives and opinions” mode is characteristic of several successful works of history of philosophy of the seventeenth and eighteenth centuries. 35 It would not be an exaggeration to say that the eighteenth century consulted Brucker. Several generations of philosophers learned the history of philosophy from his work. 37 Goethe learned his history of philosophy from Brucker. ”42 With Brucker’s work, the history of philosophy attained new heights of erudition through the study and criticism of an array of sources and with attention paid to the historical and cultural context of the philosophers’ ideas.
Contra Grohmann, Tennemann held that chronology is essential to every kind of history, including the history of philosophy. ”128 Contra Reinhold, who had argued that the history of philosophy had nothing to do with events in time and space, Tennemann held a heterodox position. He stated that events in the history of philosophy related both internally to human consciousness and externally to the world. ” “There is thus an internal and external connection among events in time. 136 Tennemann thus reasoned that the idea of science is at the same time an ideal of science, but in this case, the events relating to that science, taken together, constitute a history whose course runs from what is consummate in philosophy to what is defective.