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        1 - A Critique of the Theory of the End of Comparative Philosophy Based on Steven Burik’s View
        Maryam Parvizi Ghasem Pourhasan
        Since the coinage of the term “comparative philosophy” several views have been propounded concerning its whatness, principles, and function. Some thinkers emphasize the end of comparative philosophy, and some others insist on its significance and necessity. There are st More
        Since the coinage of the term “comparative philosophy” several views have been propounded concerning its whatness, principles, and function. Some thinkers emphasize the end of comparative philosophy, and some others insist on its significance and necessity. There are still others who advocate the beginning of some basic changes in this school from Europe-centeredness to interaction and dialog with others. However, the word “end” has different meanings the investigation of which could lead to three main meanings and referents for it: 1) essential impossibility: the followers of this theory believe that comparative philosophy suffers from an important defect called “impossibility in essence” because of its internal problems and shortages and should not have been formed at all; 2) appearance of all possibilities and actualization of all potencies and abilities, which emphasizes the principle of progress and perfection; 3) end of the past and a new beginning. Following an analytic-descriptive method and relying on Steven Burik’s viewpoint, the present study investigates and evaluates the theory of the end of comparative philosophy based on these three meanings. Apparently, what opponents of comparative philosophy emphasize is end in the first sense because they believe that this kind of philosophy has become “Europe-centered” and cannot enter any dialog or interaction with other scientific traditions and systems. Accordingly, it conceptually enjoys a kind of essential impossibility. Nevertheless, unlike the opponents, Burik believes that comparative philosophy is necessary for stopping the East’s isolation and the growth of Europe-centeredness. Through adopting a critical approach to the “previous comparative philosophy” because of its Europe-centeredness, he pays attention to the “future comparative philosophy”, which bears two responsibilities: 1) maintaining various methods of thinking and 2) facilitating the relationship between these methods without reducing one to another. Manuscript profile
      • Open Access Article

        2 - A Study of Western Thinkers’ Approach to Eastern Philosophy
        Reza Gandomi Nasrabadi
        The discussion of the meaning and existence of philosophy in the East is considered to be an introduction to any exchange of thought and agreement between the East and the West. Ritchie, the Christian missionary, wrote a book entitled Confucius: The Chinese Philosopher More
        The discussion of the meaning and existence of philosophy in the East is considered to be an introduction to any exchange of thought and agreement between the East and the West. Ritchie, the Christian missionary, wrote a book entitled Confucius: The Chinese Philosopher and introduced his thoughts to the West for the first time. Later and under his influence, Leibniz and Christian Wolf not only acknowledged the certain existence of philosophy in the East, particularly in China, but also believed that it could be used to remove the existing problems in Western philosophy and theology. However, Kant initiated a racist approach in this regard that dealt with other philosophies from a higher position and questioned the very essence of philosophy in the East altogether. This Europe-centered view entered a new era in the West with Hegel, whose view of eastern philosophy was humiliating and hierarchical. Unlike him, Deussen, Schopenhauer, Nietzsche, Husserl, Wittgenstein, Heidegger, and many other Western thinkers benefitted from the vast philosophy of the East. Generally speaking, it can be said that denying or doubting the legitimacy of Eastern philosophy on the part of some Westerners lacks logical support and is mainly rooted in their nationalist feelings. The reaction of Eastern thinkers in this regard is also noteworthy. Some of them complain that Western philosophers do not appreciate Eastern philosophy as much as it truly deserves and do not use it in order to solve the crises that contemporary Man encounters. However, some others, in line with Westerners but with a different motive, refuse to apply the word philosophy to their ancient legacy in order to protect its originality and safeguard against its mixture with Western philosophy. Manuscript profile