This paper summarizes the author’s view and research on the concept of ‘Spiritual Humanism’ as a cross-cultural, historical heritage and theoretical framework for contemporary research in philosophy. It builds on comprehensive scholarship conducted over the last decades within a plurality of leading academic communities. It reflects the author’s commitment to include Chinese Philosophy and intellectual history within the international scholarly canon.

Taking as the background the discourses on friendship initiated by ancient Confucian and Greek philosophers, this article is focused on Xunzi’s perspective on friends by examining where and how he engages effectively ethical justifications of friendship. It will be argued that although Xunzi shows a kind of consistency with Confucius and Mencius, he comes to justify friendship through his own deliberations on human nature, on learning and education, and on the nature and function of human community. We will then proceed to examine the three perspectives Xunzi takes to highlight the ethical value of friends: friendship can be justified as it is needed in overcoming the inborn tendencies towards competition and strife; friendship can be justified because it is taken as supplementary to learning and education where friends are made equivalent to teachers in terms of moral influence and exemplary models; friendship can be justified because it is necessary for communities to function well and for individuals to lead a good life. We will finally come to the conclusion that these justifications constitute a unique ethics of friendship, which is not only significantly divergent from Greek propositions on friends but also differentiable, one way or another, from those proposed or presumed by Confucius and Mencius, and that the Xunzian philosophy of friendship is still an invaluable resource for us to draw on in the age of globalisation and de-globalisation.

Japan is the world’s largest producer of love simulation games, revealing a curious feature: these games, in theory, assign female players to the unique task of seducing a male character, but, in reality, they promote the establishment of a network of friendship between women. Love cannot be achieved if this network is not carefully woven both in play and in real life. Based on the analysis of this double dynamics, outwardly contradictory, I would like to advance the following hypothesis: that such games enable their users to ‘outsmart’ gender expectations. These games, called otome games, became popular in the context of a national panic related to the declining birthrate: they target the market of women who – living alone or with their parents – are held responsible for the future shortfall of the system. These new generations of women don’t start a family. They have no children. How do they manage to ward off exclusion and stigma? The study will focus on the strategies collectively devised to turn otome games into an identity-building tool, promoting friendship between players as a means of resistance against social norms.

Fernando Ortiz introduced his account of transculturation to replace Melville Herskovits’s notion of acculturation as a way of describing the historical contact between cultures. Ortiz understood the idea of acculturation to be promoting a kind of assimilationist model very different from what he witnessed in his native Cuba. Transculturation conforms neither to the model of cosmopolitanism promoted by Kant’s universal history, nor to the kind of multiculturalism that is rooted in Herder’s rival approach to history. Instead, it presents a concept of cultural contact and cultural transformation that highlights the way the material and economic conditions of social existence shape the institutions in which cultures more narrowly conceived are embedded and relate to each other. By bringing transculturation into dialogue with the idea of the porosity of cultures initially promoted in 1925 by Walter Benjamin in his essay on Naples, we find a way to free transculturation from Ortiz’s tendency to lapse into biological metaphors with the danger of retaining a reference to cultural purity that he would not endorse. Transculturation, thus revised, recommends itself as a term helpful for thinking about a world shaped by mass migration and the new technological forms of ever more rapid cultural exchange. Properly understood, it promotes a future where openness and sharing are valued over ownership and preservation.

The topic of ‘global Islam’ has become a prominent focus of discussion in both academic and journalistic writing, as well as in broader political discourse. Yet the cumulative effect of this abundance of commentary has been to render the term global Islam increasingly unclear. As a response to this predicament, this essay proposes a working definition of global Islam that may serve to clarify the object/s of study and, in turn, enable future research to make sense of how, where, and when the phenomena originated. Particular attention is given to the necessity of grappling with the plurality and diversity of Islamic practice worldwide, as well as to the practical analytical problems of scale. In this manner, a distinction is made between ‘global Islam’ and ‘world Islam’. Overall, the essay argues that ‘global Islam’ can serve as an analytically precise category for specific religious actors and organizations who operate in the networked places and specific timeframe of modern globalization.

Utopia is nominally a ‘nowhere’ that is also, as Thomas More tells us, a ‘good’ place. Although there are competing cognate notions, the Greek description looms large in most accounts of utopia. The details of this ideal are so specified that utopic literature consists in a catalogue (and critique) of specifications. This essay draws attention to the fragrance attributed to Lucian’s ‘Isles of the Blest’ together with Ivan Illich’s attention to ‘atmosphere’ and to the aura and the nose along with Nietzsche’s emphasis on the sense of smell. Utopic suspicion is discussed as parallels are drawn with pragmatic critiques of utopia as inherently totalitarian along with the ‘good life’ in political theory and the programmatic default of techno-utopic fantasy. In the historical context of ‘conspiracy’ and the politics of living and breathing together in community, I conclude with Illich on pax and breath.

Since the beginning of the 21st century, globalization has become a central theme in the humanities. The increasing globalization of discourses in the humanities can already be observed in the 20th century. Within philosophy, the globalization of the thematic framework has been promoted in particular by the World Congresses of Philosophy since 1900. Stimulated by these developments, histories of different philosophies have emerged worldwide in many different languages. In addition, global histories of philosophy have increasingly been written since the beginning of the 21st century. This paper concludes by presenting the approach of a transformative phenomenology as a way of dealing with this thematic diversity in philosophy today.

This paper explains why and how we should introduce birth into the canon of subjects explored by philosophy. It focuses on the epistemology of birth, namely, on the nature, origin, and limits of the knowledge produced by and/or related to giving birth. The paper provides a view on the philosophy of birth, i.e., an approach to construct a new logos for genos.

This paper begins with specific articulations of ‘care’ by three prominent care theorists - Eva Kittay (1999), Joan Tronto (2013), and Maria Puig de la Bellacasa (2017) - to analyze aspects of the Covid-19 reality in the US and in India. The central concern is to explore whether a care analysis of the pandemic can initiate radically different imaginings of ‘living with’ in a post-Covid world. After examining some roadblocks to adopting the deeply relational nature of life that Covid-19 foregrounded, I explore whether our response to the crises contains an implicit self-refutation of entrenched neoliberal frameworks based on atomized selfhood, individualized responsibility, and the values of market fundamentalism.

This article discusses friendship and filial piety in Ming Neo-Confucianism, particularly the Yangming learning. I argue that the Yangming jianghui provided important social settings for elevating the value of friendship. True friendship was considered as a means for moral improvement, and to prevent the risk of moral subjectivism in the Yangming philosophy.

I also revisit the question of whether Ming Neo-Confucians did challenge the order of the five cardinal relationships by elevating friendship as the most important one. Through the investigation of filial piety in imperial culture and the Yangming learning, I emphasize that filial piety was not only the basis of socio-political order, but also the essence of the true self. The importance of friendship lies in its capacity to aid moral cultivation and to become a better self. It could never surpass that of filial piety. It remained a supplement to familial ethics.

The neoliberal globalization project of expanding and maintaining capitalism globally requires the shaping of neoliberal nation-states that will entrench its ideology, political structures, and practices. In that sense, the neoliberal nation-state provides an appropriate conceptual site for investigating the local-global nexus in the dynamics of global capitalism. Using the Philippines as an example, this paper investigates the various factors or dimensions in the making of the Philippines as a neoliberal nation-state from the colonial era to the supranational structures that exert external control on the Philippine political economy: the global power of transnational corporations, the IMF, American and Chinese imperialism, including the American military aid that supports militarization and counter-insurgency against movements that challenge the neoliberal agenda of the past and current regimes. In addition, this paper offers implications for policy changes and strategies for global resistance that anti-globalization movements can consider.

Sociology emerged in the course of Western modernization; its major classical-era statements are preoccupied with modernity and its impact on national societies. After decolonization, ‘Third World’ modernization paved the way for the notion of globalization. The sociology of globalization is a current specialty within US and European sociological associations. The promise of global sociology has been on the agenda of the International Sociological Association since at least 1990. At a deeper level, global sociology requires un-thinking the role of core concepts such as modernity or religion or society vis-à-vis their Western origins. Global Studies and post-colonial sociology, two of the most widely known research fields claiming global intent, are examined with respect to whether they provide adequate conceptual resources for global sociology. While the research agendas of both offer promising insights, inquiry suggests that both suffer from important drawbacks. The sociological tradition is now facing an impasse; fragmentation may persist, but other possibilities also exist. No grand solution is perhaps possible. A truly global sociology may eventually emerge from the original interpretations that develop from non-Western historical paths.

This article concentrates on what historians have borrowed and adapted from neighbouring disciplines in the last few decades, rather than what they have lent (much more rarely). It discusses the ‘social turn’ of the 1960s, the movements for historical anthropology and ‘psychohistory (drawing on psychoanalysis) in the 1970s, the literary turn of the 1980s (ranging from the poetics of history to the analysis of ‘fiction in the archives’), the history of ‘social’ or ‘cultural’ memory, the rise of the history of gender, and the ‘cultural turn’ of the 1990s. In those forty years, historians were often in dialogue with social scientists and with other scholars in the humanities. In the 21st century, by contrast, there has been a rapprochement with experimental psychology and neuroscience (in the case of studies of memory and emotion) and with biology, culminating – so far – in a ‘bio-history’ concerned with the co-evolution of humans and animals. The famous opposition between ‘nature’ and ‘culture’ is melting away.

In 2018, the first full year of the Trump presidency, it became abundantly clear that the transatlantic relationship had entered a period of intense discord, causing a series of pessimistic reports and commentary in the mainstream Anglo-American media. With this as the starting point, the article re-examines the study of the ‘transatlantic’ as a region. It engages with thinking of time (periodisation), space (scale), and discipline (methodology) in order to question standard assumptions and open up new avenues for research, identity-formation, and emancipatory commitment.

Caught in a web of cultural and religious conservatism, a totalitarian government that does not permit any form of civil society organisation, it is hardly surprising to note that before 1991 Saudi women could not mobilise in a movement to demand their confiscated rights. Until very recently, Saudi women were deprived of suffrage rights, freedom of movement, and the right to own their bodies and act freely without the consent of their male guardians. This article traces Saudi women’s trajectory to secure citizenship rights and achieve autonomy against the threat of a conservatism that is deeply imbedded in the Saudi socio-cultural fabric.

This paper critically analyses the hypothesis of the aetiological link between EDCs and trans identities from a scientific point of view, evincing its lack of evidence. It also problematizes the hypothesis by drawing from gender studies scholars who have denounced the transsex panic underlying the scientific literature on the effects of EDC on non-human animals, as well as from philosophical, biological, STG studies’, and neuroscientific elaborations that address sex-gender identities. It finds that the hypothesis that causally links prenatal exposure to EDCs and trans identities, which fuses biological determinism with a toxic and perturbing element, not only obscures the dynamic processual and relational character of trans identities, but also offers a pathologising understanding of them.

This short article provides an overview of the various theoretical and methodological approaches to analysing neoliberalism, paying particular attention to political-economic and governmental approaches (and the extent to which they can be contrasted or combined), and argues for a more theoretically- and methodologically-informed, interdisciplinary critique of neoliberalism in media studies. In emphasising the heterogeneity of approaches to studying an object such as neoliberalism, as well as the differences in how those approaches are deployed in different ‘studies’, it will thus also argue for the applicability of such concerns to research in multiple disciplines in other countries (such as France) as well.

This article seeks to make sense of the rise of global religious philanthropy in relation to disaster. Global religious philanthropy refers to the transnational activities of religious organizations to respond to humanitarian crisis. These organizations can be faith-based initiatives or religious groups or denominations that have created humanitarian services for the specific purpose of relief and recovery in other countries. The first part spells out what we mean by the rise of global religious philanthropy in disaster response. It is not so much a shift as it is a rediscovery of the religious roots of humanitarian work. But at the same time, it is also a contemporary development that is part of the globalization of risk, humanitarian aid, and religion itself. The second part will explain the rise in two ways. First, faith-based and religious organizations hold what we describe as a global imaginary. In this imaginary, the world is in crisis and it offers an opportunity to demonstrate global compassion. Second, the rise of global religious philanthropy is also tied to the expansion of religious movements, some of which are in emerging economies. The expansion renders the religious field competitive. This is why, in a paradoxical manner, their humanitarian activities are also acts of strength and power that contend with the state and other players in the religious field.

This paper seeks to examine the new empirical realities in India that globalization has ushered in and to explore the reasons for the hypervisibility of some of these realities and the neglect of others. The two interrelated questions that this paper asks of Indian sociology are: Why did a globalization propelled by the rise of new urban spaces, an expanding middle class, and a culture of consumption draw so much attention from Indian sociology? And why was the simultaneous crisis of rural society, the precarious nature of labor, and the rise of cultural nationalism and its parochial bigotry so little taken into account? I suggest that the answers to these questions may be found in (i) the dominant intellectual traditions of Indian sociology; and (ii) its everyday local practices. This twofold approach stems from an understanding that Indian sociology’s tryst with globalization cannot be understood by a restricted focus on intellectual ideas alone but through the convoluted ways that the concept of globalization travelled into our classrooms, our syllabi and our common sense.