By Hwa Yol Jung
“Hwa Yol Jung’s Transversal Rationality and Intercultural Texts is an astonishing collection of essays spanning over forty years of sustained and developed reflection on topics in phenomenological, comparative, and environmental thought by one of the leading voices in these areas. The author’s erudition is nothing short of dazzling. Original, far-reaching, and at times visionary, this work demonstrates philosophical thinking at the highest level. It sets a gold standard to follow for work in the area of comparative cross-cultural philosophy.”
Brian Schroeder, Chair of Philosophy, Director of Religious Studies, Rochester Institute of Technology
“He is able to move almost effortlessly across two cultures. I know of no other English-speaking philosopher who has achieved the depth of understanding of Eastern (and specifically Asian) modes of thought.”
Calvin O. Shrag, George Ade Distinguished Professor of Philosophy Emeritus, Purdue University, and author of The Self After Postmodernity
“In these times more than ever before, we are in dire need of recovering our piety towards humanity, other beings and the earth itself. Jung’s book deserves an accolade and acclamation from all those intellectuals and practitioners who are deeply concerned with the fate of humanity and the sustainability of the earth.”
Gibung Kwon, Global Asia
Transversality is the keyword that permeates the spirit of these thirteen essays spanning almost half a century, from 1965 to 2009. The essays are exploratory and experimental in nature and are meant to be a transversal linkage between phenomenology and East Asian philosophy.
Transversality is the concept that dispels all ethnocentrisms, including Eurocentrism. In the globalizing world of multiculturalism, Eurocentric universalism falls far short of being universal but simply parochial at the expense of the non-Western world. Transversality is intercultural, interspecific, interdisciplinary, and intersensorial. Transversal Rationality and Intercultural Texts means to transform the very way of philosophizing itself by infusing or hybridizing multiple traditions in the history of the world.
Like no other scholar, Jung bridges the gap between Asian and Western cultures. By engaging Western philosophers as diverse as Bacon, Descartes, Heidegger, Hegel, Merleau-Ponty, Derrida, Glissant, Barthes, Fenollosa, McLuhan, and Eastern philosophers such as Wang Yang-ming, Nishida Kitaro, Nishitani Keiji, Watsuji Tetsuro, Nhat Hanh, and Suzuki Daisetz Teitaro, this book marks an unparalleled contribution to comparative philosophy and the study of philosophy itself.
Hwa Yol Jung is emeritus professor of political science at Moravian College, Bethlehem, Pennsylvania. Among his many publications are Rethinking Political Theory and The Crisis of Political Understanding. More info →
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Classical phenomenology has suffered from an individualist bias and a neglect of the communicative structure of experience, especially the phenomenological importance of the addressee, the inseparability of I and You, and the nature of the alternation between them.
While there have been many essays devoted to comparing the work of Maurice Merleau-Ponty with that of Jacques Derrida, there has been no sustained book-length treatment of these two French philosophers. Additionally, many of the essays presuppose an oppositional relationship between them, and between phenomenology and deconstruction more generally.
World-renowned analytic philosophers John McDowell and Robert Brandom, dubbed “Pittsburgh Neo-Hegelians,” recently engaged in an intriguing debate about perception. In The Intentional Spectrum and Intersubjectivity Michael D. Barber is the first to bring phenomenology to bear not just on the perspectives of McDowell or Brandom alone, but on their intersection.
In The Tenets of Cognitive Existentialism, Dimitri Ginev draws on developments in hermeneutic phenomenology and other programs in hermeneutic philosophy to inform an interpretative approach to scientific practices. At stake is the question of whether it is possible to integrate forms of reflection upon the ontological difference in the cognitive structure of scientific research. A positive answer would have implied a proof that (pace Heidegger) “science is able to think.”