Feizi (Cambridge, MA, and London: Harvard University Press, 2010), pp. 23–38. 7 – See Defoort, “‘Chinese Philosophy’ at European Universities,” pp. 1053–1065, comparing the History and Philosophy departments at KU Leuven, Belgium. 8 – For the situation in Europe from 2007 to 2014, see Ralph Weber, “On the Contemporary Study of ‘Chinese Philosophy’ in Europe,” Journal of Chinese Philosophy 42, nos. 3–4 (2017): 371–396. 9 – For a critical view of the universality of the sciences, see, e.g., David Livingstone, Putting Science in Its Place: Geographies of Scientiﬁc Knowledge (Chicago: University of Chicago Press, 2003). 10 – See Defoort and Ge, “The Legitimacy of ‘Chinese Philosophy,’ Part I,” pp. 3–4. 11 – See Defoort, “Is There Such a Thing as Chinese Philosophy?” pp. 406– 409; and Defoort, “Is ‘Chinese Philosophy’ a Proper Name?” pp. 638– 642—inspired by Rudi Visker. 12 – This claim has been attributed to Thomas Aquinas. Intercultural Encounter in the Age of Hybridity: A Response to Eric S. Nelson Mario Wenning Department of Philosophy, University of Macau email@example.com In an age when the geopolitical dynamics are shifting from the Atlantic to the Paciﬁc, the reception of Asian sources in Europe could be seen as primarily of
Philosophy East and West – University of Hawai'I Press
Published: Feb 21, 2020
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