Until rather recently, philosophy, when practiced as a way of life, was, for most, a communal enterprise of mutually reinforced personal cultivation. It is time, yet again, to revitalize this lost, but vital, intercultural mode of philosophy.

Bringing together leading international and interdisciplinary scholars, this ground-breaking volume examines the theory and practice of philosophical health in contemporary contexts of care broadly understood, care for the self, care for the other, and care for the world. But what do we mean by philosophical health? Whilst this book does not seek to provide a normative definition, as it explores disparate perspectives and encourages pluralism in philosophical ways of life, one may envision philosophical health as a state of creative coherence between a person's or a group's way of thinking and their way of acting, such that the possibilities for a good life are increased, and the needs for flourishing satisfied. An idea central to philosophical health is the concept of 'possibility'. Without a sense of self-possibility and openness to the future, health loses meaning, and conversely, pathologies are defined by various kinds of impossibilities. As such, philosophical health reconsiders care as a process of cultivating or pruning the compossible in embodied, psychological, and social terms, of allowing things to re-generate, or in some cases to vanish. Drawing on the history of philosophy, phenomenology, new materialism, post-colonialism but also a wide range of contemporary approaches to philosophical practice, Philosophical Health sheds light on the understudied philosophical dimension of care and the healing dimension of philosophizing. Advocating philosophy as a lived practice, it uncovers the increasing relevance of philosophical health to contemporary debates on well-being, well-belonging, counselling, and development.

As they have done historically, innovative institutions enrich the college ecosystem, helping the higher educational industry develop flexible resilience. The chapters in this book showcase perspectives, hard-won lessons, challenges and provocative ideas about how historically innovative institutions can contribute to the current discourse on innovation in higher education. The chapters in this book include case studies of innovative campuses and practices, as well as future-looking directions for innovation. Taken together, they ask, is there a way to consider how future trends can be navigated in effective ways, so that the most important features of higher education––student learning, the liberal arts, the cultivation of critical thinking––can remain central to tomorrow’s institutions?

Humanity takes up space. Human beings, like many other species, also transform spaces. What is perhaps uniquely human is the disposition to qualitatively transform spaces into places that are charged with distinctive kinds of intergenerational significance. There is a profound, felt difference between a house as domestic space and a home as familial place or between the summit of a mountain one has climbed for the first time and the “same” rock pinnacle celebrated in ancestral narratives. Contemporary philosophical uses of the word “place” often pivot on the distinction between “space” and “place” formalized by geographer-philosopher Yi-fu Tuan, who suggested that places incorporate the experiences and aspirations of a people over the course of their moral and aesthetic engagement with sites and locations. While spaces afford possibilities for different kinds of presence—physical, emotional, cognitive, dramatic, spiritual—places emerge as different ways of being present, fuse over time, and saturate a locale with distinctively collaborative patterns of significance. This approach to issues of place, however, is emblematic of what Edward S. Casey has argued are convictions about the primacy of absolute space and time that evolved along with the progressive dominance of the scientific imagination and modern imaginations of the universal. The recent reappearance of place in Western philosophy represents a turn away from abstract and a priori reasoning and back toward phenomenal experience and the primacy of embodied and emplaced intelligence. Places are enacted through the sustainably shared practices of mutually-responsive and mutually-vulnerable agents and are as numerous in kind as we are divergent in the patterns of values and intentions. The contributors to this volume draw on resources from Asian, European, and North American traditions of thought to engage in intercultural reflection on the significance of place in philosophy and of the place of philosophy itself in the cultural, social, economic, and political domains of contemporary life. The conversation of place that results explores the meaning of intercultural philosophy, the critical interplay of place and personal identity, the meaning of appropriate emplacement, the shared place of politics and religion, and the nature of the emotionally emplaced body.

This book offers a concise overview of the development of intercultural philosophy since the early 1990s, focusing on one of its key pioneers Heinz Kimmerle (1930– 2016). Building on influences from Gadamer, Heidegger, Derrida and Ramose, Kimmerle’s approach to intercultural philosophy is radical and fosters epistemic justice. Kimmerle critically reflected on his own western philosophical tradition, highlighting the problems of a discourse based on a dominant concept of rationality, and of excluding different approaches and participants. Instead, Kimmerle developed an alternative way of thinking, emphasizing the importance Of recognizing philosophies of different cultures. He focused particularly on African philosophies in academic discourse. In the book, the many layers of Kimmerle’s intercultural philosophy are revealed, exploring how dialectics, hermeneutics, deconstruction and decolonization can contribute to epistemic justice. The author goes beyond Kimmerle and demonstrates how Kimmerle’s approach can be further enhanced by using an intersectional approach and by engaging in dialogue with female philosophers and artists. This new study, which also introduces unpublished and untranslated texts from Kimmerle’s work in German and Dutch, will be of considerable interest to researchers of continental philosophy, intercultural and African philosophy, political philosophy, decolonial and feminist studies.

This book is an anthology that focuses on topics of Intercultural Philosophy. Its main goal is to offer new impulses and important contributions to all discourses, discussions and researches on (other) cultures. The importance of Intercultural Philosophy seems to be obvious in a globalized world. Eleven authors participated in such a common research on cultural differences and peculiarities. Together they discuss four topics: concepts of a general approach of Intercultural Philosophy, the relationship of universalism and cultural differences, different methods, and certain cultural peculiarities. The contributions express that Intercultural Philosophy is not just a single question of philosophy. Instead it concerns philosophy in general, its possibilities, borders and main tasks.