The Whole-Interactive Approach to Philosophy of History: A Criticism of Reductional Monism and Asystem Pluralism

1993 ◽  
pp. 158-175
Author(s):  
V. N. Sagatovsky
Author(s):  
Sp. Sh. Aytov

This article is devoted to the analysis of the formation of the cognitive perspective of the historical-anthropological dimension of modern philosophy of history. The influence of the mentioned problem field on the development of intellectual directions of modern philosophical and historical studios was studied.


Author(s):  
Walter D. Mignolo

This book is an extended argument about the “coloniality” of power. In a shrinking world where sharp dichotomies, such as East/West and developing/developed, blur and shift, this book points to the inadequacy of current practices in the social sciences and area studies. It explores the crucial notion of “colonial difference” in the study of the modern colonial world and traces the emergence of an epistemic shift, which the book calls “border thinking.” Further, the book expands the horizons of those debates already under way in postcolonial studies of Asia and Africa by dwelling on the genealogy of thoughts of South/Central America, the Caribbean, and Latino/as in the United States. The book's concept of “border gnosis,” or sensing and knowing by dwelling in imperial/colonial borderlands, counters the tendency of occidentalist perspectives to manage, and thus limit, understanding. A new preface discusses this book as a dialogue with Hegel's Philosophy of History.


Author(s):  
Bhavana H M ◽  
◽  
Rancy M P ◽  
Susan Koshy ◽  
Swetha R Prasad ◽  
...  

2015 ◽  
Vol 2015 (1-2) ◽  
pp. 79-94
Author(s):  
Ferdinand Fellmann

In this paper I claim that the metaphysical concept of culture has come to an end. Among the European authors Georg Simmel is the foremost who has deconstructed the myth of culture as a substantial totality beyond relations or prior to them. Two tenets of research have prepared the end of all-inclusive culture: First, Simmel’s formal access that considers society as the modality of interactions and relations between individuals, thus overcoming the social evolutionism of Auguste Comte; second, his critical exegesis of idealistic philosophy of history, thus leaving behind the Hegelian tradition. Although Simmel adheres in some statements to the out-dated idea of morphological unity, his sociological and epistemological thinking paved the way for the concept of social identity as a network of series connected loosely by contiguity. This type of connection is confirmed by the present feeling of life as individual self-invention according to changing situations.


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