By Peter K. J. Park
A old research of the exclusion of Africa and Asia from sleek histories of philosophy.
In this provocative historiography, Peter ok. J. Park offers 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 encouraged by way 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 debts 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 finally deemed open air 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 a long time 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 end result of the racism?
This publication contains the main wide description to be had at any place 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 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 welcome boost to a overlooked quarter within the background 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 publication uncovers a few of the resources of philosophy’s exclusionary practices. The old 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
65 Heydenreich published an expanded version of his essay under a different title, Originalideen über die Kritische Philosophie (1793), which poses these questions: “Is there one philosophy? What is its essence? From when can one recount its existence? 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.
It was equally important to enumerate the flaws of the Historia critica philosophiae. De Gérando thought that its presentation of barbarian philosophies was “inaccurate,” that too much attention was given to the minor circumstances of the lives of the philosophers, and that the causes both particular and general of the development of philosophy were neglected. The principal defect, however, was Brucker’s manner of explication, which the French thinker claimed lacked elegance, variety, and clarity.
These methods impose a simpler order on human knowledge, but one that is entirely artificial. Only in the perspective of speculative philosophy does it seem necessary. Because speculative principles are expressions of relations between or among the most universal ideas, they must be regarded as original and nonderivative for these relations to have the character of first principles. 28 It is a further feature of speculative philosophy that logical relations are mistaken for metaphysical laws. To confound simple logical relations with metaphysical laws is an error almost inevitable in speculative philosophy.
Africa, Asia, and the History of Philosophy. Racism in the Formation of the Philosophical Canon, 1780–1830 by Peter K. J. Park