The collapse of the state-controlled economies in the Soviet Union and Eastern Europe led to an eventual resurgence of the ＂law and development＂ movement. This movement placed its main goals and expectations on the ...The collapse of the state-controlled economies in the Soviet Union and Eastern Europe led to an eventual resurgence of the ＂law and development＂ movement. This movement placed its main goals and expectations on the use （or abuse） of legal transplants to implement what seemed the only order that should prevail： free-markets and deregulation as driving forces of economies throughout the world. In Latin America, this ＂transplant＂ enthusiasm generated a forced and precipitated introduction to a global competitive economy which mostly resulted in backlashes and what economists and social scientists called a ＂showcase modernity＂. Thus, the main goals of this paper will be to give an integrated perspective on the implications that the end of the Cold War had on Latin America＇s development, why the ＂transplant＂ efforts failed, and what is still pending in Latin America＇s countries to benefit from this experience.展开更多
Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which...Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.展开更多
文摘The collapse of the state-controlled economies in the Soviet Union and Eastern Europe led to an eventual resurgence of the ＂law and development＂ movement. This movement placed its main goals and expectations on the use （or abuse） of legal transplants to implement what seemed the only order that should prevail： free-markets and deregulation as driving forces of economies throughout the world. In Latin America, this ＂transplant＂ enthusiasm generated a forced and precipitated introduction to a global competitive economy which mostly resulted in backlashes and what economists and social scientists called a ＂showcase modernity＂. Thus, the main goals of this paper will be to give an integrated perspective on the implications that the end of the Cold War had on Latin America＇s development, why the ＂transplant＂ efforts failed, and what is still pending in Latin America＇s countries to benefit from this experience.
文摘Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as ＂Chinese philosophy＂ ＂Daoist cosmology,＂ ＂Neo-Confucian idealism,＂ or ＂Chinese metaphysics.＂ For some, ＂Chinese metaphysics＂ may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about ＂metaphysics＂ is frequent and popular and to which talk of ＂Chinese metaphysics＂ may wish to contribute： the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting ＂Chinese metaphysics＂ on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy--of which talk about ＂Chinese metaphysics＂ may but need not be an example.
