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 CONTENTS

Foreword .................................................................................................... ix
Edward Demenchonok

Introduction ................................................................................................. 1
Striving for Dialogue and Harmony in a Conflicted World
Edward Demenchonok and Keping Wang

Part I. Cultural Identity and Intercultural Dialogue as an Alternative

to Homogenizing Globalization

Chapter One............................................................................................... 21
Bridging the Gaps: The Voices of Non-Western Philosophies in Global
Polylogue
Enrique Dussel

Chapter Two .............................................................................................. 43

Toward a Philosophy of Intercultural Dialogue in a Conflicted World
Raúl Fornet-Betancourt

Chapter Three ............................................................................................ 57

Social Identities: Conflict and Resolution
Jorge J. E. Gracia

Chapter Four .............................................................................................. 81

Bakhtin’s Dialogism and Current Discussions on the Double-Voiced
Word and Transculture
Edward Demenchonok

Chapter Five ............................................................................................ 139

Toward a Phenomenology of Intercultural Dialogue
Marc Lucht

Chapter Six .............................................................................................. 159

Eurocentrism, Hospitality, and the Long Dialogue with China
Andrew Fiala
vi Contents

Part II. In Search of Harmony in Diversity

Chapter Seven.......................................................................................... 181

“Harmony in Diversity” and Dialogue among Cultures
Xin Ru

Chapter Eight........................................................................................... 191

A Harmonious Society in a Harmony-Conscious Culture
Keping Wang

Chapter Nine............................................................................................ 207

Four Aspects of Hé (Harmony ࿴) in Daoism
Xia Chen and Yan Liu

Chapter Ten ............................................................................................. 221

Whitehead’s Concepts of Number and Harmony: Their Background,
Transformation, and Use
Leonidas Bargeliotes

Chapter Eleven ........................................................................................ 239

Contemporary Chinese Culture in a Diverse World
Xiujuan Chen

Part III. Intercultural Philosophical Dialogue Facing World Problems

Chapter Twelve ....................................................................................... 255

The Philosophical Quest for Perfect Justice
William L. McBride

Chapter Thirteen ...................................................................................... 271

No Democracy without Both Representation and Participation
Enrique Dussel

Chapter Fourteen ..................................................................................... 291

Universal Human Rights in a Culturally Diverse World
Edward Demenchonok

Chapter Fifteen ........................................................................................ 347

Gandhi’s Contribution to Non-Violence and Global Peace
Y. V. Satyanarayana
 Intercultural Dialogue: In Search of Harmony in Diversity vii

Chapter Sixteen ....................................................................................... 365

After Babel: Journeying toward Cosmopolis
Fred Dallmayr

Contributors ............................................................................................. 379

Name Index ............................................................................................. 385

Subject Index ........................................................................................... 389

 FOREWORD

EDWARD DEMENCHONOK

The theme of this volume is promoting cultural diversity and

intercultural dialogue as the way toward a more peaceful, just, and
harmonious world.1 Readers may hear the words “in search of harmony”
in the title as a bit too idealistic. Invoking such powerful notions generally
runs the risk of meeting suspicion and misinterpretation. In today’s
polarized and conflicted world, permeated with escalating violence,
massive injustice, gross material disparities, and ecological crisis, they
may ask: What “harmony” are you talking about? Why even mention this
term “harmony,” which, like other humane and nice-sounding notions
such as “peace,” “justice,” “human rights,” and “democracy” has been
compromised by ideological abuse in hypocritical political language and
reduced to a euphemism for manipulative purposes, becoming nothing
more than Orwellian “doublespeak”?
Should we abstain from using these notions because they have been
heavily abused by politicians and loaded with connotations associated with
dominant ideologies? Or should philosophy assume a critical role in
clarifying these notions, unpacking their distortions, restoring their
genuine meaning, and regaining their role in the ongoing struggle of
people for a better life, for peace, human rights, and more harmonious
relations within society, within their inner selves, and with nature?
Critical social inquiry should distinguish the genuine meanings of
social ideals and conceptions from their ideological distortions. Social
ideals must not be trivialized or inflated by their casual use in political
discourse or identified with any claims that their fulfillment is “just around
the corner.” We need to keep ideals in mind, but hold them accountable to
actual circumstances. We also need be wary of political campaigns using
mass media sound bites and calculated gestures of propagandists and
pundits in the service of governments and economic elites that suggest we
are already living in a near-just or almost-harmonious world. These imply
that the full realization of the declared goals and ideals requires only blind,
unconditional trust, conformity, and loyal subjection to the government.
x Foreword

Perhaps one of the more pernicious forms of ideology of the status quo is
the claim that there are no alternatives to present institutions.
Ideals of a free, just, peaceful, and harmonious society guide
philosophers in critically analyzing and evaluating existing societies and
their problems. Humanistic thinkers approach social and world problems
from the perspective of their concern about the plight of individuals and
the long-range interests of humanity, indicating possible solutions through
non-violent means. In rethinking significant past intellectual achieve-
ments, we can rediscover their rich heuristic and philosophical potential
and creatively apply them to contemporary experiences.
One classic, yet still relevant, source of guiding light for thinking
through these problems is found in the philosophical legacy of Immanuel
Kant. He said that the greatest evils are the results of war. He provided a
philosophical grounding for the ideal of lasting peace and offered a project
to achieve its practical realization through a solution to social and
international antagonisms that would lead toward planetary harmony.
Kant accurately diagnosed the dangerous tendencies of modern
civilization that remain with us today: authoritarian and paternalistic
power structures in society, wars among nations, and the imperial
ambitions of powerful states. He warned against a “world republic” for
fear that the hegemony of a powerful state would be like a despotic
“universal monarchy.” He rightly considered all of these to be threats to
freedom as such, and he warned that they might someday imperil the
future of the human race unless they are properly confronted and
dispatched. His solution was to relate the prospect of lasting peace to the
advancement of a lawful society of free, morally conscious, and
enlightened citizens. He believed that within a political community
organized around a republican constitution, citizens can deliberate and
decide on major political decisions, including those of war and peace. He
also believed that most people would prefer to avoid suffering the
calamities of war, so that they can be united with other peoples within a
peaceful federation of free states. An international system would
eventually evolve toward a cosmopolitan order of law and peace.
Kant envisioned a dilemma for humanity. On one side is the
continuation of politically organized violence, leading to collective
suicide: “destroy one another, and thus find perpetual peace in the vast
grave that covers all the horrors of violence along with their authors”
(1996, 328). On the other side, the only rational way to avoid such
destruction is through a peaceful alternative, to aim for lasting peace
through a lawful international order and federation of nations, and a
realization of the ideal of a cosmopolitan order. This dilemma is even
 Intercultural Dialogue: In Search of Harmony in Diversity xi

more relevant in the Nuclear Age, when perpetual war threatens to turn
our entire planet into a graveyard.
Kant’s proposed solutions remain as apt and urgent today as they were
in his time. His project, however, remains largely an unfinished agenda.
So far, humanity has paid a heavy price for the delays and inconsistencies
in its implementation, which fail to constrain the escalating violence.
After the end of the Cold War, many hoped that humanity would at last
come to its senses and embrace new opportunities for peaceful and
collaborative relations among the nations as equals, for the solution of
social and global problems. These escalating problems, such as gross
material disparities, third-world underdevelopment, stockpiles of thermo-
nuclear weapons, and the ecological crisis, threaten the future of humanity.
However, these hopes were soon dashed. Instead of a world order
grounded in the rule of law and comity among nations, the world—even
before the tragic events of September 11, 2001—confronted the spectacle
of a heavily militarized superpower that espouses a strategy of global
hegemony. This shift in world politics was a result of the neoconservative
“revolution,” of the Bush Doctrine and its implementation in a boundless
“global war on terror,” the invasion in Iraq, and so on.
The hegemonic project is pursued as alternative to international law
and institutions, opposing to them “moralization” of international politics
based on the ethos of a superpower. Many theorists are concerned about
the emerging “hegemonic international law” and the possibility of
hegemonic capture of humanitarian and universalizing concepts and their
distortion into “humanitarian imperialism” or “imperial cosmopolitanism.”
In the words of Jürgen Habermas, “The Bush administration has laid the
220-year-old Kantian project of juridifying international relations ad acta
with empty moralistic phrases,” and the neoconservatives impose “the
vision of an American global political order that has definitively broken
with the reformist program of UN human rights policy” (2006, 103, 28).
Currently, the military preponderance and hegemonic policy of the
world’s sole remaining military superpower is perceived as a threat by
nations that do not want to be dominated; this provokes their defensive
reaction. Facing a threat to their security, they try to counter the policy. It
triggers counter-alliances, a geopolitical competition, and the arms race,
increasing the risk of war. But the real alternative will be not for the
dominating power to change hands, but for a world free from any
hegemonic domination.
The problem of war continues to lie at the heart of many other
contemporary problems. This creates a vicious circle of violence against
human beings and nature, with little room for positive programs of social
xii Foreword

and cultural development, disarmament, and preservation of the

environment. In this atmosphere of disenchantment, the themes of peace,
justice, and preservation of unique cultures have almost disappeared from
public discourse.
The twenty-first century seems to be repeating the violent pattern of
the past century. But now things are different. These developments are not
limited to a sole country. They are on a global scale, threatening the future
of the human race. We can no longer deny the obvious, which is that
humanity finds itself today on a planet with a rapidly deteriorating ecology
and the potential risk of nuclear Holocaust. There exists not only the
immediate threat of living on the “powder keg” of the stocks of weapons
of mass destruction, which can be detonated by regional wars and explode
at any time, but also the “time bombs” of the escalating ecological crisis
and of the deteriorating socio-economic conditions in the underdeveloped
countries. The “end of history” of humanity can come “not as a bang but
as a whimper”: an entropy-like, agonizing process of degradation.
The complexity of world problems poses challenges to philosophy and
calls for its transformation. Philosophy can critically examine the nature of
these problems, their current effects and future consequences, awaken the
global consciousness, and assist in understanding the urgent need for joint
efforts by nations in finding possible solutions. Philosophy can also
contribute to social transformation through envisioning alternative futures.
Philosophy is characterized by openness to all questions and all
possibilities, taking nothing for granted. It can fulfill its task only if it
approaches the social ideals in relation to reality and uses them as criteria
for the evaluation of current social and cultural processes. This means we
must compare ideals to empirical reality and reveal their opposites—
violence, injustice, deprivation of rights, undemocratic power, or dishar-
mony—to observe how close our reality is to the ideals or to some
political program that appeals to ideals, and which claims to be a road-map
toward their realization. Such critical assessment will help us see obstacles
and problems on the way toward achieving these goals and help determine
which issues need to be solved to facilitate progress toward, if not an
“ideal,” then at least a realistically better, more peaceful and just world.
Such a normative critique shows a glaring discrepancy between
declared ends and the means: world stability through power politics and
the hegemony of a global empire; security through militarization and
global electronic mass surveillance; prosperity of the few at the expense of
the many; economic growth at the cost of destroying the environment; and
forcible “spread of democracy” in violation of international law. The
imposition of democracy and human rights by military force or by the
 Intercultural Dialogue: In Search of Harmony in Diversity xiii

unilateral actions of either one nation or a group of nations (con-

dominium), within the framework of power politics, cannot succeed in the
long term. Traditional policies have failed to solve the real problems. They
have not removed the root causes of the problems, but have made them
even worse while also generating new problems. Thus, new approaches
and policies are needed.
In contrast, a call for genuine harmony invokes a different philosophy,
at the center of which is human freedom and the vital interests of
humanity. It promotes an ethics of nonviolence and planetary co-
responsibility. It attempts to bridge the ideal and the real world, aiming for
a more harmonious world—including peace and cooperation among the
nations, freedom, justice, democratic equality, realization of human rights,
dialogical relationships, conditions for harmonious development of
individuals, flourishing of diverse cultures, and preservation of the natural
environment. This critical view of harmony needs not deny differences
and conflicts of interests, but it approaches them in a balanced, egalitarian,
and dialogical manner. It considers the legitimate interests of all and their
rights of participation in the decision-making process regarding the issues
that affect them. It asserts that morally good ends can be achieved only
through morally good means.
Intercultural dialogue is a condition and an indispensable means for
progression toward a more peaceful and harmonious world. In its
normative role, dialogism can serve as the standard for evaluation and
critique of the existing relationships within a socially-culturally diverse
world. It can also serve as a regulative principle in the ennoblement of
human relationships. Dialogism should become the norm broadly
recognized by both the scholarly community and the “reasoning public”
for ways of thinking and in relationships on all levels—intersubjective,
social, cultural, and international. Philosophy can contribute to the further
grounding and assertion of the normative status of dialogism.
However, on the one hand, dialogue—as the way toward removing
divisive prejudices, justly resolving conflicts of interests, and collaborating
on solutions to problems—has never been so urgent as now, in a world
facing problems that threaten the future of humanity. On the other hand,
the task of implementing dialogical relationships has never seemed as
difficult as it is in today’s politically and economically polarized world.
While diverse cultures and culturally embedded philosophical traditions
tend toward a dialogical interaction, the political abuse of cultural
differences continues to result in “culture wars” and violent “clashes.”
Asymmetry of political-economic power, domination, and a homo-
genizing effect of globalization in its hegemonic version create conditions
xiv Foreword

conducive neither to the preservation of unique cultures of nations and

minority groups nor to the dialogue of cultures as equals. Thus, today we
see only embryonic rather than full-fledged manifestations of intercultural
dialogue. The full realization of its potentials is still to come.
Philosophy is committed to a priori respect for all human beings as
potential participants in intersubjective and intercultural dialogue. Inter-
cultural dialogue should have inter-philosophical global dialogue as its
epistemological and ontological foundation. Philosophers are facing a
twofold task: to examine the conditions for intercultural dialogue, while at
the same time striving for a better understanding of the existing problems
which hinder dialogue, and to seek possible solutions. A dialogue that is
beginning to take place among the various world philosophies contributes
theoretically and practically to fostering intercultural dialogue, which, in
turn, may serve as a model for constructive political interactions, thus
promoting a more peaceful, just, collaborative, and harmonious world. The
realization of human dialogic potential ultimately depends on us.
Possible solutions to—or at least mitigation of—the world problems
that concern all human beings are related to alternative, dialogically
oriented, and more humane models of society. It is necessary to go beyond
instrumental rationality and to be open to cross-cultural and inter-religious
dialogue, humanizing education, and the ethics of co-responsibility. The
solution to these problems can be achieved only by peaceful means, based
on strengthening international law and institutions, increasing global
consciousness and progressive movements, and aiming for a gradual
realization of the ideal of a cosmopolitan order of law and peace.
It is our hope that this volume will help readers to see that meaningful
choices remain, for all of us, as peoples, nations, and individuals.

Note
1.
Essays in this volume are based mainly on the keynote addresses and other
papers presented at the conference of the International Society for Universal
Dialogue, summer 2010, Beijing, China. The general theme of the conference was
“Dialogue among Cultures: Peace, Justice, and Harmony.” I would like to begin by
thanking the Beijing International Studies University for hosting the conference.
Further gratitude is expressed to the estate of the late Jens A. B. Jacobsen for its
generous financial support. I am also grateful to Keping Wang for his assistance,
particularly in proofreading the chapters of this volume on Chinese philosophy and
culture. Thanks also to Elizabeth D. Boepple for her help in editing the volume.
 Intercultural Dialogue: In Search of Harmony in Diversity xv

References
Habermas, Jürgen. 2006. The Divided West. Cambridge: Polity Press.
Kant, Immanuel. 1996. “Toward Perpetual Peace.” In Practical
Philosophy, translated by Mary J. Gregor, 311–352. New York:
Cambridge University Press.
 INTRODUCTION

STRIVING FOR DIALOGUE AND HARMONY

IN A CONFLICTED WORLD

EDWARD DEMENCHONOK AND KEPING WANG

Intercultural dialogue is underpinned largely by the social, cultural, and

world problems that concern all human beings. These problems are the
subject of dialogue among philosophers at conferences and through publi-
cations. This volume contributes to the ongoing debates in philosophy and
cultural studies regarding the problems of cultural identity and relations
among different cultures, as well as the role of intercultural dialogue in
striving for a more peaceful, just, and harmonious world. It responds to the
need to find alternatives to deal with a twofold problem: the homogenizing
consequences of the current globalization in its hegemonic version on the
one hand, and ethnocentric fragmentation and religious/ideological fun-
damentalism on the other.
The contributors, from different countries, seek a common ground in
promoting cultural diversity and intercultural dialogue. In approaching
these issues dialectically, they argue for the preservation of uniquely di-
verse cultures and for dialogic (respectful and mutually complementing)
relations among them based on universal human values. They are therefore
preoccupied with the consideration of cultural diversity and universality.
The contributors approach these problems philosophically and from a
broad historical perspective. The chapters of the volume reconstruct the
ideas of dialogue and harmony as expressed in different cultural traditions,
including Daoism, Confucianism, Ancient Greek, and Indian philosophy,
as well as contemporary Latin-American, Russian, and other philosophies.
At the same time, the contributors view the ideas of dialogue and harmony
in the current setting and their normative role in the analysis of the com-
plex and conflicting socio-cultural tendencies in their own countries and
the world over. In contrast to the concepts of “culture wars” and “clash of
civilizations,” this volume articulates the ideas of intercultural dialogue as
mutually beneficial for each culture and as a condition for their flourish-
2 Introduction

ing. The volume connects the ideas of dialogue and harmony to the phi-
losophy of nonviolence and the planetary ethics of co-responsibility.
The volume approaches the theme of harmony and other concepts from
the perspective of the cultural diversity of our world and interrelations of
the cultures, arguing for the necessity and significance of intercultural dia-
logue. The contributors do not pretend to provide any final “answers” or
ready “solutions,” but rather view their modest goal as participating in the
ongoing discussions about these problems and to invite the readers to join
them in critical reflections and constructive conversations.
This introduction will start with a brief review of some main themes
elaborated in the chapters of the volume, and then the second part will
introduce the topic of harmony.

The Harmonizing Potential of Intercultural Dialogue

The chapters of the volume are organized in three thematic parts. The
first, “Cultural Identity and Intercultural Dialogue as an Alternative to
Homogenizing Globalization” addresses the importance of a quest for in-
tercultural dialogue and the conditions for its realization, as well as the
problems that need to be solved for a dialogue of equals to prevail over the
monologic dicta of the powerful. Then the question is: A broad cross-
cultural philosophical dialogue about what? Hence, the volume proceeds
toward the content of an intercultural philosophical dialogue addressing
some of its major themes. Intercultural philosophy not only affirms the
principles of intercultural dialogue and the conditions for its realization,
but helps to clarify issues pertaining to the thematic content of such a dia-
logue regarding universally valid themes in the culturally diverse world.
One of these themes focuses on harmony in cultural diversity, which is
explored in the essays of the second part, “In Search of Harmony in Diver-
sity.” Some other themes for the dialogue, such as justice, human rights,
democracy, non-violence, and cosmopolitan order are discussed in the
third part, “Intercultural Philosophical Dialogue Facing World Problems.”
Diverse cultures all express, in one way or another, the ideas of dia-
logue and harmony. At the same time, cultures themselves are complex
and far from being harmonious either internally or in their external interre-
lationships. Cultural diversity contains a rich potential and opens new op-
portunities for the creative self-expression of individuals and for an inter-
active development of cultures and human liberation. But cultural identity
is also used as an ideological weapon in political power-games under the
banners of nationalism, racism, and religious fundamentalism. Freedom of
cultural self-identification presupposes a responsibility for respecting the
 Striving for Dialogue and Harmony in a Conflicted World 3

same freedom for others, thus promoting mutually beneficial intercultural

relations through dialogue. Dialogic relationships are an indispensable
means for progression toward a more harmonious world. Unless mutually
respectful dialogic interrelations among culturally diverse people prevail,
the continuation of historical patterns of culture wars and ,clashes of civi-
lizations will be even more devastating in the globalized world.

Striving for Cultural Identity and Intercultural Dialogue

The issues of cultural identity, diversity, and the relationship among
different cultures came to the forefront of social consciousness during the
second half of the twentieth century. After World War II and the establish-
ment of the United Nations, the process of decolonization and movements
for national liberation and cultural identity stimulated the emergence of
Latin American, African, and other “Third World philosophies.” These
emerged in the form of the philosophical self-consciousness of ex-colonial
nations, challenging Eurocentrism and striving for the creation of their
own thought in order to help their quest for cultural identity and independ-
ent socio-cultural development. In the search for their originality, or “au-
thenticity,” they turned focus to their own cultural traditions. However,
their further development requires them to interrelate with other philo-
sophical traditions and to elaborate their intercultural dimensions
(Demenchonok 2010, 448). In the historical development of these philoso-
phies, they show a tendency to evolve from initial ethnocentrism to more
critical self-reflection and openness to intercultural dialogue.
A dialogue among the various world philosophies suggests a broad
conception of philosophy’s mission and place in the world, which William
L. McBride calls “the globalization of philosophy” (2010, 428). Philoso-
phers from various countries have made distinctive contributions to the
dynamics of inter-philosophical and intercultural dialogue. Their ponder-
ings represent various perspectives and theories, in many respects overlap-
ping or complementing each other, and forming a polyphonic interaction
of creativity.
In this polyphony, the voice of Latin American philosophers stands out.
Long ago, they had addressed relevant issues related to interculturality, and
they created in practice a new, original type of culturally embedded
thought—Latin American Philosophy. They helped advance and develop the
ideas of intercultural philosophy from the viewpoint of Latin America and
other developing regions, applying them to the philosophical North-South
dialogue in the search for a solution to social and global problems.
4 Introduction

Since the late 1980s, Latin American and German philosophers have
initiated a series of seminars in response to the need for an intercultural
dialogue in philosophy, which would help to overcome the traditional
dominance of Eurocentric discourse. The project was coordinated by Raúl
Fornet-Betancourt, a Cuban philosopher residing in Germany. Two main
philosophical currents came to the forefront of the dialogue: discourse
ethics and the liberation philosophy, represented respectively by Karl-Otto
Apel and Enrique Dussel. The first seminar of this dialogue took place in
1989, in Freiburg, and the second in Mexico City, in 1991. These were
followed by seminars on a regular basis on both continents, in which intel-
lectuals from other regions of the world also participated.
In this volume, the Latin American philosophical thought regarding in-
tercultural dialogue is represented by Enrique Dussel, Raúl Fornet-
Betancourt, and Jorge Gracia. Dussel’s chapter “Bridging the Gaps: The
Voices of Non-Western Philosophies in Global Polylogue” addresses the
problem of dialogue among cultures and among culturally embedded phi-
losophies within a broad historical and global perspective. It points out the
historically inherited and recent obstacles, such as the asymmetrical situa-
tion of its participants, which are obstructing equality in dialogue. Dussel
asserts that intercultural dialogue should have an inter-philosophical global
dialogue as its epistemological and ontological foundation. This cross-
cultural philosophical dialogue, or polylogue, should include the philoso-
phers and philosophies of both Western (the industrialized global North)
and non-Western (the developing global South) regions. He addresses the
problem of what he calls “philosophical coloniality” and the necessity of
fostering a dialogue among philosophers of the countries of the global
South. As an alternative to the hegemonic “univocal universality,” he envi-
sions an emerging new world, which will be an analogical pluriverse of
different cultures engaged in dialogue “in a permanent process of creative
cross-fertilization.”
The theoretical foundation of philosophy’s contribution to intercultural
dialogue is analyzed by Raúl Fornet-Betancourt in his chapter “Toward a
Philosophy of Intercultural Dialogue in a Conflicted World.” He points to
the ambivalence of human dialogicality, stemming from the existential
contradictions of the human condition in each person as well as a structur-
al contradiction in history. The existing asymmetries of power and margin-
alization of traditional cultures need to be changed in order to provide fa-
vorable conditions for dialogue. Philosophy’s contribution to intercultural
dialogue in a conflicted world consists of defending the culture of reason
in response to irrationality and the “aphasia” that condemns humanity to
conflict. Philosophy should show the path of dialogue as the only alterna-
 Another Random Document on
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