Different aspects of Intercultural Philosophy

 

Manab Biswas1, Debabrata Biswas2

1Department of Mathematics, Kalimpong College, P.O. Kalimpong,

Dist-Kalimpong, PIN- 734301, West Bengal, India.

2Department of Philosophy, Kalimpong College, P.O. Kalimpong,

Dist-Kalimpong, PIN- 734301, West Bengal, India.

*Corresponding Author E-mail: dr.manabbiswas@gmail.com, debabratabiswasapd17@gmail.com

 

ABSTRACT:

Cross-cultural interactions have been occurring for a long time among Asians and have become more individualized with different practices, cultures, religions, and philosophical traditions, some of which have experienced confusion, rejection, and active engagement since the early modern era. Intercultural philosophy has been increasing the contact between different cultures and traditions. This encourages philosophers from diverse backgrounds to engage with each other in a mutually respectful manner and recognizes that their philosophical views may be incomplete or require revision. This paper explores various ways of intercultural philosophy, its presuppositions and rationales, and associated challenges. This includes contributions from scholars from different regions of the world including Asia. We also discuss the significance of intercultural philosophy, review some of the ideas presented in the existing literature, and examine the justifications for these ideas while addressing the challenges that must be overcome.

 

KEYWORDS: Intercultural Philosophy, Intercultural Hermeneutics, Doctrines, Intercultural Communication, Comparative Philosophy.

 

 

INTRODUCTION:

Intercultural Philosophy is a philosophical trend that recognizes the cultural aspect of philosophy. Despite the universal and ideal nature of philosophy, cultural influences still shape our understanding of reality. Philosophy is expressed in language, which is conditioned by the cultural milieu. Intercultural Philosophy is a new movement that affirms philosophy to be universal and ideal, but also acknowledges its cultural component. Culture shapes our explicit intentional relations with the world, and language conditioned by cultural milieu is an important instrument for communication. It means that every philosophical inquiry is built upon a cultural foundation.

 

Intercultural Philosophy states that every culture has a world-view and a philosophical perspective, even if not all have a formal philosophy. All philosophies originate from tribal cultures, which may become powerful and suppress or annihilate other cultures. Hegemonization is a pervasive historical process where bigger entities dominate and consume smaller ones. It exists in all aspects of human activities and results in asymmetric growth of philosophical thought in different cultures due to historical circumstances.

 

Intercultural Philosophy fills the gap by researching subaltern cultures and their philosophical worldviews. Intercultural philosophy aims to facilitate dialogue between cultures with formal philosophical systems. The goal is mutual understanding, which can lead to fruitful interaction and enrich all involved. The hope is to develop a comprehensive history of philosophy that includes all cultures and traditions. The approach values universal concepts and rationality in all human ways of thinking. The intercultural dialogue promotes collaboration and communication among philosophers while respecting all perspectives and seeking moral grounds for common action. According to Raul Fornet-Betancourt25, the task of Intercultural philosophy is to reflect on the culturality or regionality of every kind of thinking on every level; to search for universally valid arguments and concepts, and to do justice to the respective regional philosophic traditions.

 

This paper focuses on Intercultural Philosophy of Asia/India. To ensure diverse perspectives, representatives from Europe, Africa, Latin America, China, Tibet and Japan should be involved in conversations. The philosophical traditions in South Asia, particularly in India, place a strong emphasis on balance. However, India has yet to engage in thought-provoking discussions with Africa, China, Japan, and Latin America. It is essential to explore and study the philosophical richness within these cultures to really promote intercultural philosophy. Moreover, in India the Cross-cultural philosophy has a significant responsibility of fostering Dalit and tribal philosophies. The exploration of their folklores, myths, and symbols can commence a path of developing their ideas using global philosophical concepts. If India genuinely focuses attention to this aspects of cultural heritage, it can make a remarkable contribution to the future of philosophy.

 

What is Intercultural Philosophy?

Exploring diverse cultural beliefs and values is essential to gain a deeper understanding of the world around us, making intercultural philosophy a fascinating topic. What exactly does the field of study entail? Let's explore its essence together, using clear and concise language presented directly and logically. To begin with, it is essential to have a clear understanding of the word "intercultural," which has a wide variety of meanings. For few individuals, the word is straightforward “relating to, involving, or representing different cultures’’1 - which is quite ambiguous at present. A somewhat stronger sense is “taking place between cultures or derived from different cultures’’2. The previous description may be too closely linked to "multicultural" or "cross-cultural" ideas. We can improve our understanding by exploring the subtleties beyond these phrases: “leads to a deeper understanding of the other’s global perception”3.

 

Few argue that true interculturality involves contact among exemplifying cultures or leads to, “comprehensive mutuality, reciprocity, and equality”4. Those in intercultural philosophy aspire to the latter sense of interculturality. Inter-cultural philosophy is often linked with the concept of "comparative philosophy." This involves the act of comparing different philosophical systems and traditions from various cultures around the world. David Wonge5 argued that philosophical traditions, which have developed in relative isolation from one another and are broadly defined along cultural and regional lines, should be considered together.

 

The debate still continues on whether intercultural philosophy is same as comparative philosophy. It's unclear whether intercultural philosophy is a distinct field or simply an approach to doing philosophy. Some believe that intercultural philosophy is different from philosophy in general, while others argue that all philosophy is inherently "intercultural." Despite these challenges, many advocates of intercultural philosophy believe that it is possible and necessary to take diversity in philosophical discourse seriously.

 

Approaches of Intercultural Philosophy in Asian, especially Indian context:

 Intercultural philosophy examines how humans of all cultures reflect on their actions. Paul Masson-Oursel7,8,9,10 proposed the idea of comparative philosophy, which aimed to take a scientific approach to the study of philosophy. However, this proposal was not widely accepted by philosophers. More recently, Ram Adhar Mall11,12 and Franz Martin Wimmer13,14 developed intercultural philosophy, which seeks to facilitate philosophical dialogues between thinkers from different cultures. It aims to find a balance between specific philosophies and a universal philosophy, acknowledging that no one philosophy is suitable for all of humanity. Wimmer13,14 called this a “polylog approach.” This approach is influenced in part by the work of Brajendranath Seal6, an Indian polymath who authored several comparative studies.

 

Wimmer13,14 provides a detailed explanation of how intercultural philosophy should be approached, which is arguably more straightforward than many earlier philosopher. He13,14 admits that philosophy can be viewed in two ways: firstly, as a thematic sense that covers ontology, epistemology, ontology and ethics, which can be found in various cultures and traditions, although the questions raised may differ in origin. Secondly, philosophy can also be considered to reflect specific "forms of thinking and argumentation," which is a narrower and more conventional understanding of philosophy than some supporters of intercultural philosophy may prefer.

Alternatively, there is an approach to intercultural philosophy that is reflect in the writings of British philosopher Alban Widgery as well as Indian philosophers Sarvepalli Radhakrishnan and P.T. Raju, as well as other figures such as Alban Widgery. This approach was originated in the early and mid-twentieth century due to communication between British and Indian philosophers. Radhakrishnan and Raju not only start to interact with ideas outside of India and the Hindu traditions but also recommended the development of a comparative philosophy, which is now known as an intercultural philosophy. This philosophy integrates insights from Chinese, Indian, and Western intellectual traditions.

 

Raju16 believes that Chinese thought provides autonomous social ethics based on human nature, Indian thought provides the reality and autonomy of the inner spiritual life, and Western thought views life as rooted in physical nature. These distinct yet complementary traditions provide a means by which each can broaden its scope and be brought together through intercultural dialogue.

 

There are various models of intercultural philosophy. Some argue that past encounters of philosophical texts across cultures provide evidence for this paper.

 

Appreciation of Intercultural/ Cross-cultural Philosophy:

The idea of an international philosophy is fostered by the existence of concepts, texts, and the like that have migrated from one culture into another (called the "migration"17,18). Think about the Buddhist ideology that was followed in North America and Europe in the recent past, even in Japan, China and Korea. The "migration" of Buddhism from its "original" form in India to different cultures has resulted in the formation of "schools" of Buddhism: Theravada in Southeast Asia (Sri Lanka, Mayanmar, Thailand, Cambodia and Laos); Mahayana primarily in north and northeast Asia; and several other developments (within Mahayana) in Tibet, Japan, China, and Korea (Seon).

 

Similar to how many Western ideologies have "migrated" east and south, many of these ideas have been brought into and seem to have frequently been taken by non-Western civilizations and traditions (for example, in China and Japan, in the Indian subcontinent, and in Africa). Here, some instances include the 19th and 20th century import of British philosophy (such as idealism, utilitarianism, and empiricism) to India and the ensuing interactions, as well as the introduction of postmodern theory and hermeneutics to Asia. Phenomenology and hermeneutics are being employed by many Asian scholars in their work on Asian thought today, and translations of works by authors such as M. Foucault and others—such as G. Deleuze, J. Derrida, and H.-G. Gadamer—into various Asian languages, particularly Chinese. The migration and exchange of other philosophical ideas in cultures far from those of their origin are other instances to follow.

 

It may seem simple, even banal, to discuss this occurrence of "migrating scriptures and practices." Further, it appears to illustrate an idea that a lot of modern philosophers accept for the award while researching and teaching the works of traditional, mediaeval, as well as cutting-edge philosophers: that is, philosophical writings and practices are not limited to one’s own cultural backgrounds and can be viewed as cross-cultural exchange. These examples indicate that the possibility of various traditions of philosophical thought interacting with one another with a certain amount of collaboration and reciprocation is not wholly implausible, while this sort of interaction might not be sufficient for the kinds of intercultural or cross-cultural philosophy indicated above.

 

Challenges:

However, some people find that the goal of Intercultural philosophy is far from simple and transparent. While the researchers acknowledge that philosophical texts, ideas, and traditions from different cultures have come into contact, they question the extent to which this has happened. They argue that the migration and appropriation of texts and traditions for a multicultural philosophy are only superficially visible.

 

A claim concerning philosophy and culture is one of the main challenges facing the intercultural philosophy project. Many philosophers nowadays contend that philosophical traditions and ideologies are profoundly influenced by the societies from which they originate, and that this makes direct interaction and even attempts at mutual understanding impossible. Culture is infused with philosophy. Not only does it have its roots in its native culture, but it is unable to separate from them.

 

This claim has very obvious justifications. The particular issues and queries that philosophers look into are found inside the cultural contexts that give rise to our language and values. To be sure, one learns from their society what constitutes philosophy—as opposed to science, history, religion or literature —as well as how to tell philosophy apart from these other disciplines. Culture has an impact on how philosophical problems are phrased, addressed, and even what constitutes a good response. For a significant period in the Western world, the philosophical traditions of Asian, African, and American indigenous cultures, along with the works of philosophers like Laozi, Confucius, or Sankara, were often regarded as nothing more than mere "worldviews" or, at best, religious beliefs.

 

Some scholars support this claim by citing instances in which a tradition or culture lacks the vocabulary, concepts, or even syntax necessary to allow problems or concepts from other traditions to be understood, or in which a language can tilt a discussion in a way that makes philosophical issues in one culture seem awkward or irrelevant in another, see19. Some African philosophers have expressed worry about this, especially in relation to ontology-related issues. For example, if African philosophers are correct in reporting that there are three or four constituent principles of the human being instead of the traditional two of Western thought (i.e., mind or soul and body), then questions like mind/body dualism and the nature of death as the radical separation of soul and body are not only difficult to translate into African thought but also potentially irrelevant to it, see19.

 

Intercultural philosophy faces a challenge due to the nature of philosophy, which involves asking and answering questions. To understand a philosopher's words or meanings, we need to know the question they seek to answer. Engaging philosophies and philosophers from different cultures is complicated, as understanding claims or texts from another context requires a brief history of philosophy's background, which will highlight the issues leading to the philosophical perspective. Without knowledge of the questions that led to this perspective, one cannot genuinely engage with it. Therefore, engaging with different cultures requires a thorough understanding of the philosophical system and its origins.

 

Intercultural philosophy faces challenges as past attempts to integrate philosophical concepts from different traditions often failed. Recent authors like Alasdair MacIntyre24 suggest that understanding and exchange of ideas are less likely when these concepts come from different cultures, highlighting the importance of understanding and assimilating these ideas. MacIntyre24 argues that contemporary philosophical and ethical vocabulary lacks coherence and consistency, despite the shared language and traditions. It is possible for individuals to feel that they have common cultural and traditional values with other people, leading to better understanding and communication. However, divisions and conflicts persist within humanistic inquiry, contradicting the idea of its unity, as seen in contemporary universities. This emphasizes the need for a more comprehensive and inclusive approach to understanding philosophy. Therefore, moral beliefs and practices are shaped by the customs in which they are embedded.

 

We will have different criteria for reasonability, justification, and proof among different traditions, accompanied by corresponding beliefs, epistemic practices, and moral practices. We won't get very far with discussion efforts based on this premise. While MacIntyre would argue that intercultural communication is far more difficult than most people understand, this is not to suggest that it cannot occur. Fruitful communication and interaction are rarely the result of coincidence; rather, they usually need careful consideration and judgement on the part of someone with "practical wisdom." It follows that this MacIntyrean argument raises issues with intercultural philosophy attempts in many, if not most, of them. The proceeding objections and concerns are clearly forceful.

 

The aforementioned text addresses the migration of ideas and philosophical encounters and promises to address issues and offer assessments of the process's effectiveness. It also discusses the current state of definitions and discussion in intercultural philosophy.

 

Historical aspects of Intercultural Philosophy:

The history of civilization is the spirit of mankind, encompassing the realization of human essence through practice. It represents an organic integration of the political-economic system and cultural values, influenced by bilateral penetration as well as influence. Culture, including material, systemic, and spiritual aspects, embodies the concrete meaning of civilization. Meanwhile, philosophy and spirituality represent the spirit of the time.

 

Diverse cultures, traditions, beliefs, and values have emerged from the world's nations, forming dynamic civilizations throughout history. Diversity, which involves differences, necessitates communication, which facilitates development. A civilization's development cannot occur in isolation, and harmonious communication and mutuality have been instrumental in enriching and developing these civilizations. Throughout history, cross-cultural communication has played a pivotal role in driving the evolution and progress of world civilizations.

Conflict and the merging of civilizations have produced a great deal of diversity in human history. The two primary means of communication across civilizations and cultures are peace and war. The principal medium of communication that affects the social, political, business, religious, and cultural spheres is peace. It is the main driving force behind historical advancement. Violence, on the other hand, has been present in various forms, including conquest, plunder, theft, destruction, and war. Despite temporary conflicts, harmonious communication, cultural understanding, and mutual convergence of civilizations have been the driving forces of progress in human civilizations throughout history. The most valuable thing is harmony, which serves as a guide for relationships between cultures. The rational communication of civilizations should focus on eliminating violent communication, promoting peace and development, and aligning each civilization with laws and ethical guidelines.

 

The progress of human society and civilization greatly relies on the calm and rational exchange of ideas and beliefs. Philosophy, which embodies the essence of the times, serves as the lifeblood of civilization and the theoretical bedrock of the overall culture. Throughout human history, various civilizations, e.g., Chinese and Western civilizations, developed harmonious and rational communication in diverse ways due to the cross-cultural exchange of ideas, including religious beliefs and ideologies.

 

Despite differences between the Greco-Roman and Eastern civilizations, the Greco-Roman civilization absorbed the best of these civilizations early through intercultural communication, inspiring Roman and Greek populations and combining the knowledge of multiple nationalities. During the Hellenistic and Roman eras, connections with Egypt and Western Asia had a considerable influence on Greek classical philosophy. The myth, astronomy, and mathematics of ancient civilizations had a profound impact on Greek philosophers. Different traditions were able to mix and influence one another because of the cosmopolitan communication that existed between these civilizations, which created a rich intellectual surroundings. The philosophical and religious concepts of the late Greek and Roman periods converged as a result of their embrace of Eastern knowledge, religion, and intellectual traditions. This coming together created the groundwork for the synthesis of several intellectual traditions that still influences modern Western philosophy.

 

Indeed, the intercultural exchanges facilitated by the Silk Road and other routes played a crucial role in enriching Chinese civilization and fostering harmony among various cultures. The interactions between China, India, the Middle East, and Europe along these trade routes contributed to the exchange of ideas, technologies, goods, and philosophies. During the Han and Tang dynasties, the spread of Indian Buddhism along the Silk Road greatly influenced Chinese society. Buddhist teachings were integrated with Chinese culture, giving rise to various schools of Buddhism with distinct Chinese characteristics. This fusion of Buddhist philosophy with indigenous Chinese beliefs such as Confucianism and Taoism led to the development of unique philosophical and cultural traditions in China. Additionally, the Tang dynasty saw significant interactions between Chinese civilization and Islamic civilization. These interactions encompassed trade, diplomacy, and cultural exchanges. Muslim traders and diplomats traveled to China, contributing to the cultural diversity of Chinese society. Islamic merchants settled in Chinese cities, establishing vibrant communities that enriched local culture with their traditions and practices. Throughout history, China has demonstrated a remarkable ability to engage in harmonious intercultural communication, absorbing and integrating foreign influences while maintaining its cultural identity. These exchanges not only promoted the progress of Chinese civilization but also facilitated mutual understanding and cooperation among diverse cultures across Asia and beyond.Top of Form

 

The integration of traditional Chinese culture and Islamic religious practices in the architecture of the mosque in Xi'an exemplifies the rich history of cultural exchange and integration in China. This fusion reflects the openness and adaptability of Chinese society to diverse influences. During the 16th to 18th centuries, China experienced significant interactions with the Western world, particularly through figures like Matteo Ricci. Ricci, along with other missionaries, facilitated the exchange of ideas between China and Europe, bringing back classical Chinese texts and introducing Western scientific and philosophical thought to Chinese intellectuals. This intercultural communication played a crucial role in shaping Chinese intellectual discourse, as scholars began to engage with Western ideas alongside traditional Chinese thought. The influence was reciprocal, with Chinese civilization also leaving a mark on the Western Enlightenment. In France, for instance, the physiocrats praised Chinese civilization, recognizing its merits and contributing to a broader appreciation of non-Western cultures during the Enlightenment. This cross-cultural exchange fostered a deeper understanding of different philosophical traditions and worldviews. Moreover, the transmission of ideas continued into the modern era, with figures like Yan Fu playing a pivotal role in introducing Western concepts such as scientific reasoning and democracy to China. These ideas, rooted in the Enlightenment, contributed to the modernization of Chinese society and its engagement with global intellectual currents. Overall, the historical exchange between China and the Western world underscores the interconnectedness of human civilizations and the enduring impact of cultural dialogue on intellectual development and societal progress.

 

The historical narrative indeed supports the notion that conflict between civilizations is not an inherent or necessary aspect of cultural development. Rather, peaceful communication and harmonious convergence have often been the predominant drivers of progress throughout history. By emphasizing the importance of peaceful interaction and mutual understanding, the world can strive to avoid the pitfalls of clashes between civilizations. Recognizing and respecting differences in ideology, social systems, and modes of development can help prevent these disparities from becoming barriers to communication or sources of antagonism. In the contemporary global context, promoting peace and development as common interests and values for humanity is paramount. This involves actively working to cultivate an environment where diverse civilizations and cultures are respected and celebrated. Rational intercultural communication and harmonious unity can only be achieved through a sincere appreciation for the richness and complexity of global cultural diversity. Ultimately, by fostering an environment of mutual respect and cooperation, humanity can strive towards the common progress of world civilizations. This requires a commitment to dialogue, understanding, and collaboration across borders and cultural divides. By doing so, we can build a more inclusive and prosperous global community that benefits all of humanity.

 

Aspects of Intercultural Hermeneutics/Doctrines:

Conflicts between different civilizations are not the driving force behind cultural development and are usually temporary in nature. The primary basis of progress in humanity is harmonious convergence and peaceful communication. Ideological, sociological, and developmental differences shouldn't prevent cooperation or discrimination. Respecting the diversity of civilizations and cultures fosters peaceful coexistence, intercultural dialogue, and collective prosperity.

 

Hermeneutics / Doctrines, a philosophical approach to understanding and interpreting human existence, has a long history in Western intellectual history. Hans-Georg Gadamer's doctrines, a philosophical approach, deal with analysing and interpreting individual heritage practices as well as progress through open engagement. However, the cross-cultural doctrine may transcend Gadamerian doctrines in three ways: it emphasises comprehending and decoding across diverse ethnic practices, examining the associations within text, context, prejudice, and tradition, and exploring historical structures in different contexts and traditions. It also allows for a pluralistic philosophical basis, engaging different philosophical theories and aiming for overlapping consensus for the collective growth of various human civilizations. Intercultural doctrines can benefit from Chinese traditional philosophy, exemplified by Confucius' "Harmony in Diversity.". It focuses on "spontaneous character existing in plurality," which is often seen in national culture within a civilization or in different traditions achieving complementarity or positive culture. Analyzing

 

Intercultural communication can be categorized into three main categories: intersubjectivity, understanding and interpretation, and interculturality. Intersubjectivity involves the relationship between communicative subjects in intercultural activities, stressing the harmony of interconnected trust, cultural diversity, generosity, and bilateral transformation. Understanding and interpretation involve bilateral and mutual understanding of texts in different cultures, allowing for the reflection of one's own culture in the other. Effective understanding between cultures can embody interdependence and mutual trust among diverse cultures."Interculturality" refers to the ability to recognize and appreciate cultural differences, and to effectively communicate and interact with people from different cultural backgrounds. This is a crucial aspect of intercultural understanding and communication. It is a complex and diverse concept that involves the interaction and mutual interpretation of different cultures. Intercultural communication aims to achieve positive interculturality, which promotes a mediating role in the interaction and interpenetration of different cultures. It involves seeking common points while maintaining differences, promoting harmony in diversity, and encouraging the harmonious coexistence and common progress of various civilizations.

 

Aspects of Comparative Philosophy:

The study of comparative philosophy, a tool of multi-cultural study, is not just a simple comparison between philosophical traditions but also a mode of intercultural communication. It involves examining philosophical texts and scholarly insights to discover variety and uniqueness among many philosophies and cultures. This identity is dynamic, based on similarities and complementarities, reflecting the globally diverse civilizations and cultures. Comparative philosophy highlights the positive character of interculturality, as different philosophical traditions are comparable and dialectical.

Assessing many beliefs and practices can prevent inter-cultural misunderstandings, find common truth, and foster unity in diversity. This creative approach transcends cultural boundaries, promoting harmonious coexistence and progress among diverse civilizations by highlighting similarities and identities.

 

For example, Confucius and Socrates' philosophical doctrines significantly influence Chinese and Western traditions, reflecting identity and particularity, promoting understanding and positive intercultural communication between these traditions. Both philosophers created a new school of thought with ethics at its heart. Confucius initiated the Confucian civilization, while Socrates laid the groundwork for rational thinking and the liberal attitude in the West's civilization. They share three common points: embodied humanistic principles held rationalist epistemology, advocated for ethical politics, and universal harmony.

 

Confucian and Socratic doctrines differ due to their historical and cultural contexts. Confucian doctrine emphasizes patriarchal hierarchy and family consanguinity, while Socrates emphasized public ethics and city-state virtues. Confucian philosophical doctrine uses a constructive method of interpretation, influenced by classical hermeneutics. Socrates, on the other hand, applied dialectical reasoning to explore virtue definitions and logical analysis in his discourses.

 

The philosophical and ethical concepts of Confucianism and Socrates exhibit both parallels and distinctions between China and the West, so underscoring the diversity and complementarity of cultures. Mutual understanding can advance societal growth and cultural prosperity.

 

Ethical aspects of Intercultural Communication:

Intercultural communication ethics ought to be an essential component of intercultural philosophy, focusing on the relationship between indigenous and alien cultures. A rational intercultural attitude is crucial for successful and effective communication, especially in globalization and pluralistic countries. Further studies on international ethics related to intercultural communication are needed. Intercultural communicative ethics encompasses various domains like economics, politics, culture, and society, with three key ethical ideas of interaction is generally recognized.

 

Firstly in a society mutual respect connected to globalization and local contexts, mutual respect of national cultural traditions is crucial for rational intercultural communication. Diverse cultures are equal, and adopting mutual intercultural understanding can lead to peaceful coexistence, dialogue, and harmonious communication, achieving "unity in diversity" as an advantage of multiculturalism.

 

Secondly, mutual tolerance is a crucial aspect of rational intercultural communication, promoting positive interculturality and mutual approval. It signifies the acknowledgment of distinctions between cultures and the self, and it involves not imposing anything on the other that the other cannot accept. This principle, based on Confucius' golden rule, suggests that one should not treat people in a way that they would not like to be treated themselves. Tolerance for one another instead of rejection, can foster understanding and communication among different cultures and civilizations, promoting healthy and equal dialogue rather than conflict. This involves mutually understanding, absorbing, and admitting the benefits of the other.

 

Thirdly, mutual cooperation involves coordination in communicative behavior and active, harmonious interaction between indigenous and alien cultures. It involves convergent horizons, mutual study and use, and mutual absorption of beneficial factors to enhance and progress one's own tradition and promote civilization advancements. Adopting a foreign culture is not a mechanical replacement, but rather a mutually beneficial integration of rational factors from both cultures. This integration can lead to the progress and creativity of each other's cultures, promoting positive interculturality and unity among diverse world civilizations.

 

Therefore, intercultural communication ethics is a discourse ethics that promotes equality, mutual understanding, and reciprocal absorbing of civilizations. It aims to validate the diversity of world cultures and achieve cultural innovations in both. This approach is also the international ethics of peace, promoting peaceful communication through intercultural dialogue. It emphasizes the importance of common perception, collaboration, and a logical negotiation strategies. The ultimate aim of discourse ethics is worldwide peace and prosperity, which is vital for the healthy growth of various civilizations. This approach is crucial to develop harmony in the world.

 

CONCLUSIONS:

Globalisation presents challenges for pluralistic cultures and diverse civilizations. To address these challenges, we must follow logistical intercultural beliefs, adhere to moral principles of cross-cultural interaction, endorse cooperation between peoples, and strive for positive interculturality. Harmony is crucial to promoting the common progress of different civilizations and eliminating local conflicts. Creating a peaceful society—a world of constant harmony and prosperity—is a prominent wish among individuals worldwide and a necessary requirement for social development. To achieve harmony, we should focus on peaceful and rational intercultural communication among diverse civilizations. Recognising diversity, including cultural traditions, social systems, values, and development paths, is essential. Through dialogue and exchange based on equality, diverse civilizations can learn from each other's strengths and seek common points while respecting differences, advancing human peace and development. This is the lofty goal of intercultural philosophy.

 

REFERENCES:

1.      The American Heritage Dictionary of the English Language, 5th ed., 2013.

2.      Concise Oxford English Dictionary, 12th ed., 2011.

3.      Council of Europe: “Intercultural Dialogue” http: //www.coe.int/t/dg4/intercultural/concept_EN.asp

4.      United Church of Canada: “Defining Multicultural, Cross-cultural, and Intercultural,” 2011. http://www.united-church.ca/files/intercultural/multicultural-crosscultural-intercultural.pdf

5.      David Wong (2014): "Comparative Philosophy: Chinese and Western", The Stanford Encyclopedia of Philosophy ed. Edward N. Zalta, URL: <http://plato.stanford.edu/archives/win2014/entries/comparphilchiwes/>

6.      Brajendranath Seal: The Positive Sciences of the Ancient Hindus (London: Longmans, Green, 1915), p. iv.

7.      Paul Masson-Oursel: “True Philosophy is Comparative Philosophy,” Philosophy East and West, Vol. 1, No. 1 (1951), pp. 6-9.

8.      Paul Masson-Oursel:“Objet et méthode de la philosophie comparée,” pp.542-543.

9.      Paul Masson-Oursel: Comparative Philosophy (London: Kegan Paul, Trench, Trubner, 1926), p. 37.

10.   Masson-Oursel; Comparative Philosophy, (London: Kegan Paul, Trench, Trubner, 1926), pp. 39, 33, 42.

11.   Ram Adhar Mall: Intercultural Philosophy (Lanham, MD: Rowman and Littlefield, 2000), p. xii.

12.   Ram Adhar Mall: “The Concept of an Intercultural Philosophy,” tr. Michael Kimmel, in polylog: Forum for Intercultural Philosophy, 1 (2000). Online: http://them.polylog.org/1/fmr-en.htm.

13.   F.M. Wimmer: Interkulturelle Philosophie. Theorie und Geschichte (Wien: Passagen, 1990).

14.   Cited from the discussion of ‘polylog’ at: http://ev.polylog.org/ See also, for example, Franz Martin Wimmer, Essays on Intercultural Philosophy [Satya Nilayam Endowment Lectures] (Chennai-Madras: Satya Nilayam, 2002). For a more extensive discussion of Wimmer’s view, see: http://www.inst.at/ausstellung/enzy/polylog/wimmer.htm

15.   See the explanation of ‘polylog’ at: http://ev.polylog.org/

16.   P.T. Raju: Introduction to Comparative Philosophy (Lincoln: University of Nebraska Press, 1962), p. 335.

17.   See “Migrating Texts and Traditions” (Ottawa: University of Ottawa Press, 2012).

18.   See “Intercultural Philosophy and the Phenomenon of Migrating Texts and Traditions,” in Comparative and Intercultural Philosophy, ed. Hans Lenk (Berlin: LIT Verlag, 2009), pp. 39-58.

19.   For more on this, see “Culture, and Pluralism”, ed. William Sweet (Aylmer, QC: Editions du scribe, 2002), pp. v-xxi.

20.   An earlier version of appeared in Rethinking Philosophy, ed. William Sweet and Pham Van Duc (Washington, DC: Council for Research in Values and Philosophy, 2009).

21.   Alasdair MacIntyre: “Three Rival Versions of Moral Enquiry” (London: Duckworth, 1990), p. 6-29

22.   Alasdair MacIntyre: “Whose Justice? Which Rationality?” (Notre Dame: University of Notre Dame Press, 1988), p. 345.

23.   Alasdair MacIntyre: “Three Rival Versions of Moral Enquiry”, p. 5, p. 7.

24.   Raul Fornet-Betancourt, Philosophy as Intercultural, Vijnanadipeti, 4 (2000).

25.   Shreemayee Pati, Sthitaprajna: Effects of the Silent Language Barriers on Intercultural Communication. Research Journal of Humanities and Social Sciences. 2022; 13(4): 233-1

26.   Savita: The Persian Adaptation of Chandayan: Understanding Intercultural Communication in Medieval India. Research Journal of Humanities and Social Sciences. 2023; 14(3): 129-4.

 

 

 

Received on 10.03.2024         Modified on 25.03.2024

Accepted on 04.04.2024         © A&V Publication all right reserved

Int. J. Rev. and Res. Social Sci. 2024; 12(2):85-92.

DOI: 10.52711/2454-2687.2024.00014