Tarpkultūrinė filosofija komparatyvistinių studijų aplinkoje

LTŠiuo skaitytojų dėmesiui teikiamu leidiniu siekiama supažindinti su Lietuvoje menkai pažįstama tarpkultūrinės filosofijos tradicija. Autoriaus žiniomis, užsienyje panašių tyrinėjimų yra nedaug, išskyrus Heinzo Rainerio Seppo, Guido Rappe’s, Georgo Stengerio tyrinėjimus, o lietuviškame akademiniame diskurse, išskyrus mano straipsnius ir Audriaus Beinoriaus monografijoje „Sąmonė klasikinėje Indijos filosofijoje“ (2002) glaustą W. Halbfasso koncepcijos aptarimą, apskritai nebuvo jokių kitų tyrinėjimų, skirtų tarpkultūrinės filosofijos ir jos iškiliausių atstovų koncepcijų analizei. Ši monografija susideda iš įvado, keturių pagrindinių dalių, kuriose gvildenamų pagrindinių problemų laukas organiškai išplaukia vienas iš kito, ir atliktą analizę vainikuojančių išvadų. Leidinyje nesiekiama aprėpti visų tarpkultūrinės filosofijos koncepcijų, o sąmoningai pasitelkiamos tik reprezentyviausios, padedančios geriau suvokti tarpkultūrinės filosofijos idėjų savitumą. Atsirenkant lyginamajai analizei konkrečias personalijas, teorijas, pagrindinis kriterijus, greta minėto reprezentatyvumo, buvo tyrimui pasirinktų koncepcijų originalumas bei jose plėtojamų metodologinių prieigų ir tyrinėjimo strategijų perspektyvumas. [Iš Pratarmės]

ENSociocultural processes taking place around the world substantiate the relevance of analysed problems (the presentation ofintercultural philosophy ideas developed in Germany, Lithuania). For example, there are revealed migration crisis from the Near Eastern, from Africa countries in these latter years. It deepened and always exposed in diverse shapes of the political, social, everyday life routine conflicts which manifest itself the relevance in respect to cultures and and understanding ofthinking traditions and it express tolerance in respect to the cultural Other. These apparent and unstable present world conditions, its problems encouraged an author ofthe study to plunge into the depth of the present German speaking countries - Germany, Austria,- international intercultural philosophy in which above mentioned problems are placed in the middle of the relevant discourse and thus are being discussed in various aspects. Intercultural philosophy is a philosophy, the objects of which are not only cultures and cultural worlds, i.e. the forms and features of lifestyles created by humans, but also philosophies of different cultures. This is the reason that intercultural philosophy is the philosophy of philosophies, defined by its metaphilosophical character. This is why in a lot of research, intercultural philosophy is treated as an exceptional attempt to read the works of philosophers of certain cultures firstly seeking to achieve original thinking. Ultimately intercultural philosophy is connected with the present comparative culturology and with the development of comparative philosophy and with its changes. From this point of view is very important to define the fundamental concepts of our investigation which will help to understand better the peculiarity of theoretical and methodological approaches towards complicated development of heterogeneous traditions of thinking.One of the main object of intercultural philosophy is the criticism of Eurocentrism. Eurocentrism treats as the tendentious ideological attitude which explicates Non-European cultures only from the European perspective. It ensuies from it the appropriate features of Eurocentric thinking: the theory that Non-European societies and its thinking traditions are inferior than Western societies; non understanding and ignorance of Asian and African culture patterns to think about the development of their societies as the part of European civilization. The influential Austrian philosopher Franz Wimmer and the German Heinz Kimmerle by criticising an establishment of Eurocentric standpoints in the Western thinking tradition explicate it as the negative ideology which tendentiously doesn’t recognize achievements ofNon-European civilizations. They based their criticism of Eurocentrism on the comparative analysis of Indian, Chinese, Greek, South Africa and on the West thinking tradition. Thus otherwise than in the comparative philosophy till seventh decade ofthe XX-th century in which the most important was an historical representation and logical explication of versatile scientific conceptions in respect to the examined cultures and civilizations, there is more important a revelation of the spectrum of thinking traditions and an historical comparative analysis of thinking traditions in the intercultural philosophy. The main searched problem ofthe study - the presentation ofintercultural philosophy ideas. The searched problem is based on the genesis of its ideas. The tradition of intercultural philosophy is developed in Germany is called intercultural and in Lithuania, Anglo-Saxon countries is called comparative philosophy.The concept ofthat work was formed in 2013 during an internship in Germany when I’d the possibility to get authentic sources and to consult with the German thinkers which work in that scientific area. Seeking for the detailed explication of researched problem the author of the study chose consciuosly the main intercultural philosophy adherents Ram Adhar Mall’s, Franz Wimmer’s, Wilhelm Halbfass, Heinz Kimmerle’s, Raul Fornet-Betancourts texts which are being compared with the different traits of thinking traditions and with the changes which are connected with the globalization. There are discussing also the most famous ideas of comparative philosophy and methodological principles which reflect East Asian, Middle Asia, South Africa and Latin America heterogeneous aspects. The main goal of the study - the versatile and complex research of the intercultural sources, its theoretical and methodological contribution into the present culture comparative studies. Seeking to accomplish defined goals and tasks the author of the study had consciuosly chosen the most prominent of the end of XX-th and at the beginning of XXI centuries intercultural philosophy leaders - Ram Adhar Mall’s, Franz Wimmer’s, Wilhelm Halbfass, Heinz Kimmerle’s, Raul Fornet-Betancourt’s, Hamid Reza Yousefi’s - texts in which are being discussed the most peculiar features and ideas of heterogeneous thinking traditions. There wasn’t any purpose to bridge all examined theoretical accesses, research strategies, to discuss evenly properly all authors and their texts of intercultural philosophy followers. By chosing for the comparative analysis the particular personalities the main criterion was the representavity, conceptuality, the perspective of their methodological accesses and their research strategies. [...]. [From the publication]