After the end of Euro-American hegemony and the return of the multi-centric world, Eurocentrism in philosophy and the social sciences has come under attack. However, no real alternative has been proposed. This provides an opportunity to reassess the philosophy of the social sciences that has been developed in the West. This book argues that the re-emergence of a multi-centric world allows the Euro-centric social sciences in general, and critical theory in particular, to finally disengage from countless paradoxes and impasses by which they have heretofore been hindered. The author presents a solution in the form of the "kaleidoscopic dialectic." This dialectic is unique in that it is able to overcome the precarious dichotomy between universalism and relativism by relying on an original approach to the philosophy of science. With this approach, the focus is on the configurations embedded in the ethics of understanding, accommodation and learning and on their connections to broader social scientific critique. This book demands that the European social sciences make philosophical and methodological adaptations to the new realities of the social world by becoming more reflexive and, by extension, less Euro-centric.

After the end of Euro-American hegemony and the return of the multi-centric world, Eurocentrism in philosophy and the social sciences has come under attack. However, no real alternative has been proposed. This provides an opportunity to reassess the philosophy of the social sciences that has been developed in the West. This book argues that the re-emergence of a multi-centric world allows the Euro-centric social sciences in general, and critical theory in particular, to finally disengage from countless paradoxes and impasses by which they have heretofore been hindered. The author presents a solution in the form of the "kaleidoscopic dialectic." This dialectic is unique in that it is able to overcome the precarious dichotomy between universalism and relativism by relying on an original approach to the philosophy of science. With this approach, the focus is on the configurations embedded in the ethics of understanding, accommodation and learning and on their connections to broader social scientific critique. This book demands that the European social sciences make philosophical and methodological adaptations to the new realities of the social world by becoming more reflexive and, by extension, less Euro-centric.

This book is an original, systematic, and radical attempt at decolonizing critical theory. Drawing on linguistic concepts from 16 languages from Asia, Africa, the Arab world, and South America, the essays in the volume explore the entailments of words while discussing their conceptual implications for the humanities and the social sciences everywhere. The essays engage in the work of thinking through words to generate a conceptual vocabulary that will allow for a global conversation on social theory which will be necessarily multilingual. With essays by scholars, across generations, and from a variety of disciplines – history, anthropology, and philosophy to literature and political theory – this book will be essential reading for scholars, researchers, and students of critical theory and the social sciences.

Critically exploring the presuppositions of contemporary social theory, this collection argues for a trans-civilizational dialogue and a deepening of the universe of intellectual discourse in order to transform sociology into a truly planetary conversation on the human condition. Focusing on perspectives from Asia, notably East Asia and India, it interrogates presuppositions in contemporary critical social theory about man, culture and society, and considers central themes such as knowledge and power, knowledge and liberation. The diverse contributions tackle key questions such the globalization of social theory, identity and society in east asia, as well as issues such as biopolitics, social welfare and eurocentrism. They also examine dialogues along multiple trajectories between social theorists from the Euro-American world and from the Asian universe, such as between Kant and Gandhi, Habermas and Sri Aurobindo, the Bildung tradition in Europe and the Confucian traditions. Arguing for a global comparative engagement and cross-cultural dialogue, this is a key read for all those interested in the future of social theory in the wake of globalization and the rise of the global south.

Critical international theory encompasses several distinct, radical approaches that focus on identity, difference, hegemonic power, and order. As an applied theory, critical international theory draws on critical social theories to shed light on international processes and global transformations. While this approach has led to increasing interest in formulating an empirically relevant critical international theory, it has also revealed the difficulties of applying critical theory to international politics. What are these difficulties and problems? And how can we move beyond them? This book addresses these questions by investigating the intellectual currents and key debates of critical theory, from Kant and Hegel to Habermas and Derrida, and the recent work of critical international theory, including Robert Cox and Andrew Linklater. By drawing on these debates, the book formulates an original theory of complementarity that brings together critical theory and critical international theory. It argues that complementarity—a governing principle in international law and politics—offers a conceptual framework for working toward two goals: engaging the changing contexts and forms of resistance and redressing some of the difficulties of applying critical theory to international relations. In adopting three critical perspectives on complementarity to analyze the evolving social and political contexts of global justice, this book provides an essential resource for undergraduate and graduate students and scholars interested in the application of critical theory to international relations.

This volume makes a timely intervention into a field which is marked by a shift from unipolar to multipolar order and a pluralization of constitutional law. It addresses the theoretical and epistemic foundations of Southern constitutionalism and discusses its distinctive themes, such as transformative constitutionalism, inequality, access to justice, and authoritarian legality. This title has three goals. First, to pluralize the conversation around constitutional law. While most scholarship focuses on liberal forms of Western constitutions, this book attempts to take comparative law's promise to cover all major legal systems of the world seriously; second, to reflect critically on the epistemic framework and the distribution of epistemic powers in the scholarly community of comparative constitutional law; third, to reflect on - and where necessary, test - the notion of the Global South in comparative constitutional law. This book breaks down the theories, themes, and global picture of comparative constitutionalism in the Global South. What emerges is a rich tapestry of constitutional experiences that pluralizes comparative constitutional law as both a discipline and a field of knowledge.

This book develops a nuanced decolonial critique that calls for the decolonization of media and communication studies in Africa and the Global South. Last Moyo argues that the academic project in African Media Studies and other non-Western regions continues to be shaped by Western modernity’s histories of imperialism, colonialism, and the ideologies of Eurocentrism and neoliberalism. While Africa and the Global South dismantled the physical empire of colonialism after independence, the metaphysical empire of epistemic and academic colonialism is still intact and entrenched in the postcolonial university’s academic programmes like media and communication studies. To address these problems, Moyo argues for the development of a Southern theory that is not only premised on the decolonization imperative, but also informed by the cultures, geographies, and histories of the Global South. The author recasts media studies within a radical cultural and epistemic turn that locates future projects of theory building within a decolonial multiculturalism that is informed by trans-cultural and trans- epistemic dialogue between Southern and Northern epistemologies.