College of Fellows

Intercultural Studies

Die Focus Group Intercultural Studies geht von der globalen Vielfalt geistesgeschichtlicher Traditionen und menschlicher Welt- und Selbstverständnisse aus. Die Forschungsprojekte zielen einerseits auf eine Sensibilisierung für den Reichtum nicht-westlicher Ideen, andererseits auf ein grundsätzliches Verständnis von Interkulturalität und die kritische Reflexion der europäisch-westlichen Tradition. Im Zentrum stehen Fragen nach dem Bewusstsein für das Zusammenleben verschiedener Kulturen in der globalen Welt: Wie lässt sich das Miteinander verschiedener kultureller Welten denken, ohne sie unter eine allgemeine Form zu subsumieren? Wie lassen sich verdeckte Machtstrukturen und Identitätszuschreibungen aufdecken? Was kann kulturelle Zugehörigkeit heute überhaupt bedeuten und welchen Einfluss hat die Globalisierung auf die kulturelle Zugehörigkeit des Einzelnen? Müssen wir die europäisch-westliche Ideengeschichte neu bewerten? Wie verändert die interkulturelle Begegnung unser Verhältnis zur Natur? Und was bedeutet sie für die Wissenschaften?

Das College of Fellows lädt in unregelmäßigen Abständen Wissenschaftler*innen dazu ein, für einige Monate am College über ein Thema im Rahmen der Intercultural Studies zu arbeiten und sich in die Lehre einzubringen. Aktuelle Ausschreibungen werden auf der Seite des Colleges und in unserem Newsletter (Anmeldung hier) angekündigt. Eine Übersicht der aktuellen Intercultural Fellows am CoF gibt es hier.


7.– 8. Februar 2024
WS "Kenosis and Its Ethics in a Contemporary and Intercultural Perspective"

Workshop "Kenosis and Its Ethics in a Contemporary and Intercultural Perspective"
7.– 8. February 2024, University of Tübingen
Organisation: Dr. Norihito Nakamura, PD Dr. Niels Weidtmann

Neue Aula, Raum 236

Today, we humans are living in excesses: Information, population, production, and consumption surpass any previous point in our long human history and the global movement of people, goods, and money still continues to escalate. Since the 19th century, each nation state has devoted itself to increasing its own wealth in imperialistic competition, and educated people to conform to that nationalistic discipline. However, suffering from multiple crises, our global society seeks for a new life-form completely different from our previous one, which could be grounded not in growth and triumph, but in reducing and discarding. In other words, we need an alternative “weak” image of the human being capable of humility and negation, rather than a “strong” image of the human being oriented toward growth and overcoming.
What, then, is this “weak” ethical way of life? In this workshop, we aim to explore this ideal through the concept of “kenosis.” Kenosis is derived from the words of the Bible in the Letter to the Philippians, and refers to the act of humility in which Jesus renounced his immortality and eternity, and dared to die in the form of a slave. In the field of theology, since Luther, this has been variously considered as an important motif underlying the “theology of the cross,” which emphasizes the finitude of God rather than the “theology of glory,” which emphasizes the omnipotence of God.

Since the late 20th century, when we became more aware of the environmental crisis, the threat of nuclear war, the negative consequences of colonialism, and gender inequality throughout human history, this concept of kenosis has been widely considered in relation to contemporary issues beyond the narrow confines of Christian theology. (I) For example, within theology or religious studies, Salie McFague (1933-2019) focused on kenosis as an ethical way of life to critique contemporary consumerism and proposed the kenotic Christianity as the new figure of religion in climate change. (II) In the field of contemporary philosophy, Gianni Vattimo (1936- ) placed kenosis at the center of “weak thought,” his own project to criticize metaphysics. Emmanuel Levinas and Hans Jonas also observed the possibility of a dialogue between Christianity and Judaism within the concept of kenosis. (III) From an intercultural perspective, Japanese philosophy of the latter half of the 20th century can also serve as a point of inquiry. For example, Kazoh Kitamori (1919-98), one of the leading theologians of postwar Japan, seriously reflected on the catastrophes in Hiroshima and Nagasaki and thoroughly criticized conventional Christianity from the standpoint of “theology of the cross.” Kitamori drew inspiration from the Kyoto School, particularly his teachers Keiji Nishitani and Hajime Tanabe. His influential work, The Pain of God (1946), is said to have influenced Jürgen Moltmann, credited with sparking the contemporary renaissance of kenosis. This narrative reveals the practice of a philosophical dialogue between Christianity and Buddhism, as well as between the West and the East. 

What kenosis teaches us is that, to survive this crisis, we must learn to give up, abandon, be unable, rather than to gain, triumph or overcome. Such a message is not only actual but also traditional. In this workshop, conducted in collaboration with scholars from diverse fields and nations, we strive to investigate contemporary challenges from a foundational vantage point, employing the dialectic of orthodoxy and innovation. Consequently, might not the ideals of kenosis empower us to illuminate the essence of past philosophies and religions in a novel light, contextualized within the milieu of the contemporary crisis? Moreover, could this novel interpretation not also unite philosophers hailing from diverse cultural spheres and disciplines within the same hermeneutic horizon, thereby catalyzing the conceptualization of an alternative and ethical mode of existence?

Das vollständige Programm gibt es hier

13. – 15. Dezember 2023
WS "Eco-phenomenology: Exploring Eco-phenomenological Concepts and Theories from and for Africa’s Ecological Lifeworld"

Workshop "Eco-phenomenology: Exploring Eco-phenomenological Concepts and Theories from and for Africa’s Ecological Lifeworld"
13. bis 15. Dezember 2023, Universität Tübingen
Organisation: Dr. Abiodun Afolabi, Dr. Niels Weidtmann
Bewerbungsschluss: 24. Oktober 2023

The specific concern of phenomenology is to redirect our consciousness towards what is there in experience. It seeks to understand the fundamental structures of subjective experience in the world. However, its pioneers only make scanty theorizations of human’s experience in, and with, the natural environment. Only recently have scholars begun to apply the classical phenomenological thoughts of Edmund Husserl, Martin Heidegger, Husserl, Merleau-Ponty and Emmanuel Levinas to address environmental issues like climate change that our world is facing (see Brown and Toadvine 2003; Peeters et al., 2015; Edelglass, 2020; Booth, 2021). The result is the beginning of a new discipline: Eco-phenomenology. 
The engagement of human’s experience in, and with, the natural environment and how the natural world (including its constituent species) shows up for them is central to eco-phenomenology. David Wood, one of the foremost eco-phenomenologists posits that eco-phenomenology can be thought of as a hybridization of phenomenological ecology and ecological phenomenology (Wood, 2019: 14). The sense here is that eco-phenomenology adopts the methods and insights of phenomenology and, at the same time, uses these methods, concepts, and insights for studying the interrelationship between organism and the world in its metaphysical and axiological dimensions.   
Despite the recent wave of eco-phenomenology, there is a surprising need for abundant eco-phenomenological perspectives from the African continent whose situated experiences are often connected to the flora and fauna of the natural environment. Of course, it is not the case that African philosophers do not adopt phenomenology as a method in their research. Many African scholars have used phenomenological approaches to reflect on the lived experiences of Africans to examine how such lived experiences can promote better awareness of their challenges and aid a meaningful response to these challenges (John Sanni, 2019: 2). However, such attempts have been common to theorizing socio-political realities (see Olivier 2023) but very sparse in addressing Africa’s socio-ecological experience (Rootaan, 2019) even now when human ecological consciousness needs to be taken seriously.
Although many African Scholars have reflected on Africa’s ecological crisis from ethical and socio-political standpoint (see Munrove 2009; Behrens 2014; Metz 2015; Kelbessa 2018; Fayemi 2016; Chimakonam 2017; Etieyibo 2017 and 2023; Chemhuru 2019; Ogude and Mushonga 2023; Samuel 2023), a vacuum is yet to be filled by applying phenomenology to the environmental crisis in Africa. This overlooked intellectual space is the focus of this workshop. It is expected at this workshop that both classical and contemporary phenomenological theories will be interpreted and engaged without eschewing analysis of the African social, political, and historical structures which imbue ecological experiences with intersubjective meaning-complexes that are necessary for philosophical understanding. This workshop aims to use eco-phenomenology to analyze African environment or nature-related problems in a bid to contribute important insights that would direct and infuse the habits of thought and action in the everyday lives of African people towards a transformative eco-consciousness.

The Workshop speakers may explore, among others, the following questions.
•    In what ways has the African environmental lived experiences provoke or promote attitudes of eco-dissonance, eco-disjunction, and eco-affectivity?
•    Are there peculiar emotional and felt significance of our relations with the more-than-human world in Africa?
•    How can we phenomenologically reconstruct the African environmental relations using eco-relational concepts that are co-adaptively engaging as well as attentive to Africa’s socio-ecological contexts?
•    How does the African experience of a particular place reveal essential experiential qualities of environmental relations?
•    Are there phenomenological theories from Africa that can help promote human-animal relational awareness?
•    What are the normative implications of adopting eco-phenomenology for addressing African environmental crisis with reference to environmental justice and environmental sustainability?

For further enquiries on the workshop, please send an email to:
Dr. A.P. Afolabi, Research Fellow, College of Fellows, Universitat Tubingen:

View a detailed program here or download all abstracts here.  


6. – 10. November 2023
Symposium: „Natur“ im Buddhismus und Christentum

Veranstalter: JDK (Japanisch-Deutsches Kulturinstitut in Kyoto, Japan); EKŌ-Haus der Japanischen Kultur Düsseldorf; CoF (College of Fellows - Center for Interdisciplinary and Intercultural Studies der Universität Tübingen)

Die Veranstaltung wird finanziell unterstüzt von der Stiftung BDK (Bukkyô-Dendô-Kyôkai)

Thema: „Natur“ im Buddhismus und Christentum

Der Dialog zwischen den Weltreligionen sowie der Austausch ihrer Erfahrungen und Gedanken werden für ein gegenseitiges und besseres Verständnis dieser Weltreligionen immer wichtiger. Als ein Ansatzpunkt, an dem dieser Dialog in philosophisch-religiöser Hinsicht in Gang gebracht werden kann, gilt der Begriff der „Natur“. Dieser Begriff ist innerhalb der Exegetik von Buddhismus und Christentum nicht immer in einer einstimmigen Auffassung überliefert. Er wird sich deshalb bei einer komparativen Betrachtung zu den beiden Religionen bzw. in der Begegnung der beiden als ein Prüfstein ergeben, an dem die echte Auseinandersetzung versucht werden kann. Zudem muss der Naturbegriff heute auch auf das „Problem“ der Umwelt zurückbezogen werden, dem die betreffenden Religionen in ihrer eigenen Weise verpflichtet sind. Durch die Dialoge der Weltreligionen über den Naturbegriff wird deshalb und nicht zuletzt jede Seite des Dialogs dazu veranlasst werden, sich selbst in einem anderen Licht zu verstehen.

Zeit und Ort:

I. Teil: 6. – 7. Nov. 2023 in Tübingen, College of Fellows / Neue Aula, Raum 236

II. Teil: 9. – 10. Nov. 2023 in Düsseldorf, Ekô-Haus


Deutsch, Japanisch, Englisch


Das Programm können Sie hier herunterladen.

13. – 14. Oktober 2023
Tagung "Strukturphilosophie im Widerstreit. Phänomenologische, historische und interkulturelle Perspektiven"

13. – 14. Oktober 2023
Neue Aula, Raum 236
(Geschwister-Scholl-Platz, Tübingen)

Fr, 13. Oktober 2023, 9:30-19.00 Uhr 
Nach einr Einführung von Dr. Niels Weidtmann folgen vier Vorträge: 

  • Jung Wang (Zhejiang): „Menschlicher Mensch. Von Heidegger, Scheler und Rombach aus gesehen"
  • Thomas Schmaus (Alfter): „Ist die Strukturanthropologie ein Posthumanismus?"
  • Axel Horn (Schwäbisch-Gmünd): „Der Sport als Feld zur Veranschaulichung strukturphilosophischer Grundbegriffe"
  • Christoph Schmitt (Luzern): „Anders sehen lernen. Lebenslage Implikationen von Rombachs Modellanalyse der Wahrnehmung für meine professionelle Bildungsarbeit"

Um 13:00 Uhr wird es eine Mittagspause geben. Für die Referent:innen endet der Abend mit einem gemeinsamen Abendessen um 19:00 Uhr. 

Sa, 14. Oktober 2023, 10:00-16:30 Uhr
Es finden folgende Vorträge statt: 

  • Thomas Franz (Berlin): „Kein Ende des Drachenkampfs. Differenztheoretische Anfragen an die Strukturphilosophie“
  • Annette Hilt (Karlsruhe): „Die offene Struktur der Grundphänomene - Eugen Finks und Heinrich Rombachs Ontologien im Widerstreit“
  • Niels Weidtmann (Tübingen): „Von der Ontologie zur Hermetik. Rombachs Denken an der Grenze der Philosophie“

Um 13:00 Uhr wird es eine Mittagspause geben. Die Tagung endet um 16:30 Uhr. 

Ein detailiertes Programm kann hier heruntergeladen werden. 


9. – 12. Oktober 2023
Lektürekurs „Die Selbsterhellung der Phänomene"

9.12. Oktober 2023
„Die Selbsterhellung der Phänomene“
Ein Lektürekurs zu Heinrich Rombachs "Strukturontologie. Eine Phänomenologie der Freiheit"

Organisation: Niels Weidtmann und Roman Schelling
Im Anschluss an den Lektürekurs findet vom 13. bis 14. Oktober 2023 die Tagung "Strukturphilosophie im Widerstreit. Phänomenologische, historische und interkulturelle Perspektiven" zu Rombachs Denken statt, zu dem die Teilnehmer*innen des Kurses eingeladen sind.


Phänomenologie, das ist im besten Sinne des Wortes eine „Arbeitsphilosophie“. Sie ist keine Methode „ex cathedra“, welche unabhängig von den Phänomenen entwickelt und dann auf diese angewandt wird. Anstatt eine Theorie zu bilden, die versucht Phänomene zu erklären, entwickelt und klärt sich die Phänomenologie selbst allererst in der Auseinandersetzung mit den „Sachen selbst“. Korrelationsapiori, Intentionalität, Retention und Protention etc., alle diese phänomenologischen Strukturmomente sind den Phänomenen ebenso abgerungen, wie sie zu deren Erhellung beitragen. Es lässt sich deshalb mit einigem Recht sagen, dass sich die konkrete Gestalt der Phänomenologie gar nicht von den von ihr erforschten „Sachen“ trennen lässt und sie sich selbst allererst im Vollzug der phänomenologischen Praxis entwickelt.

Rombach greift diese enge Verbindung zwischen der Phänomenologie und den von ihr untersuchten Phänomenen in seinem strukturphänomenologischen Ansatz auf, weist aber auf deutlich weiterreichende Konsequenzen hin, indem er zeigt, dass sich die Phänomenologie in der Auseinandersetzung mit den Phänomenen nicht einfach weiterentwickelt, sondern darüber hinaus auch selbst differenziert. Ausgangspunkt ist auch hier die Überlegung, dass sich Phänomene grundsätzlich nur von innen her erhellen lassen. Um die Phänomene zur Erscheinung zu bringen, muss die Phänomenologie deshalb das Strukturierungsgeschehen der Phänomene selbst mitvollziehen. Wie die Phänomenologie genau aussieht, hängt dann aber strenggenommen von den jeweiligen Phänomenen ab, die erhellt werden sollen. Es verwundert deshalb nicht, dass der Vielfalt der Phänomenbereiche eine fast ebenso große Vielfalt phänomenologischer Ansätze entspricht, so beispielsweise Husserls Analyse der Horizontkonstitutionen der in ihnen gegebenen Gegenständlichkeit, Heideggers Aufweis einer Mannigfaltigkeit von Seinsweisen der geschichtlichen Wahrheit des Seins, Merleau-Pontys Phänomenologie der Leiblichkeit dem Involviert-Sein des Menschen in die Welt (und seiner Verflechtung mit dem Fleisch der Welt), Levinas‘ „Ethik“ dem Phänomen des Anderen, Waldenfels‘ Phänomenologie der Responsivität dem Phänomen des Fremden, Marions Analyse „gesättigter Phänomene“ dem religiösen Glauben, Stengers „intermundane“ Phänomenologie der interkulturellen Situation – um nur eine unvollständige Auswahl an bekannteren Beispielen anzuführen.

Wenn sich die Phänomenologie derart konsequent von den Phänomenen leiten lässt, die sie analysiert, dann ist ihr die Tendenz, sich zu pluralisieren, zutiefst eigen. Es gibt nicht die eine immergleiche Phänomenologie. Das wird besonders dort deutlich, wo sich Phänomenolog*innen Grundphänomenen zuwenden, die ein ganzes Feld eigenständiger Phänomenalität eröffnen. Jedes solche Grundphänomen erfordert eigene Anpassungen in der Art der Analyse. Rombach geht aber noch einen Schritt weiter. Da die Phänomene in aller Regel nicht offen vorliegen, sondern von der Phänomenologie allererst in der ihr eigenen Sinntiefe zur Erscheinung gebracht werden müssen, bedeutet der genannte Mitvollzug des phänomenalen Strukturierungsgeschehens nichts anderes als die Selbstentfaltung der Phänomene: In der Strukturanalyse gehen die Phänomene erst als diejenigen auf, die sie eigentlich sind; sie entfalten sich selbst, und das je spezifisch und geschichtlich. So verstanden kann sich die Phänomenologie nicht darin erschöpfen, die Welt durch Deskription verständlich zu machen – sie muss ihr allererst zur vollen Entfaltung verhelfen. Darin zeigt sich die ontologische Relevanz der Phänomenologie.

In seiner Strukturontologie arbeitet Rombach heraus, was es bedeutet, dass sich ein Phänomen in seinem Zur-Erscheinung-Kommen selbst entfaltet. Er zeigt, dass der relationale Bezug zwischen den einzelnen Momenten eines Phänomens nicht statisch verstanden werden darf (Systemdenken), weil die einzelnen Momente dann niemals das Ganze des Phänomens zur Erfahrung bringen könnten. Stattdessen ist die relationale Struktur der verschiedenen Momente so zu verstehen, dass sie in der Genese des Phänomens wechselseitig auseinander hervorgehen. Mit dem Schritt zur Genese der Phänomene führt die Strukturontologie nicht nur die Phänomenologie in ihre äußerste Konsequenz, sondern bezieht nun auch das ontologische Denken ganz in das phänomenologische Geschehen ein. Der ontologische Grundzug der Wirklichkeit entscheidet sich an der Struktur und Konstellation der Phänomene; das ist der Grund dafür, dass es plurale Ontologien geben kann – eine Konsequenz, die Rombachs Denken heute aktueller denn je erscheinen lässt.

In vier Tagen gemeinsamer Diskussion wollen wir uns Heinrich Rombachs Strukturontologie erarbeiten. Daran schließt sich ein zweitägiger Workshop zu Rombachs Denken an, zu dem neben den Teilnehmer*innen des Lektürekurses ausgewählte Expert*innen eingeladen werden.

Die Teilnehmer*innen sollten das Buch vorab gelesen haben und bereit sein, ein 15-minütiges Referat zu halten, in dem sie in die Diskussion eines der Kapitel des Textes einführen.  

Die Bewerbungen für den Lektürekurs sind bereits abgeschlossen. Bei Interesse können Sie sich mit einer Email an Dr. Niels Weidtmann ( wenden.

Alle Informationen zumm Lektürekurs gibt es auch zum Download hier.

30. – 31. März 2023
Engaging Sustainability

Do, 30. – Fr, 31. März 2023
Raum 236, Neue Aula (Geschwister-Scholl Platz, Tübingen)
Organisation: Dr. Olusegun Samuel

Das vollständige Programm zum Workshop inclusive der Abstracts finden Sie hier und die Übersicht über die Vorträge hier.

Der Workshop findet in Präsenz und online (Zoom) statt. Zoom-Meeting beitreten.

The question of sustainability has received attention in both academic and public domains. What is sustainability and how can we bring it about? With the hope of contributing to the existing understanding of and solutions to sustainability concerns, this workshop aims to investigate and engage two important aspects of the question.

The first concerns theoretical-conceptual issues about sustainability. A theory is a lens through which we view, understand, and interpret our experiences. How we understand sustainability, for example, would influence the method we choose to achieve it. Given that a theory provides the justifications for our gaze and the reasons underlying our method and practices, scholars have raised the importance of developing a new theoretical lens that would provide a better understanding of sustainability. Many scholars, including Robert Bullard, J. Baird Callicott, Val Plumwood, Workineh Kelbessa, and Mogobe Ramose, challenge the dominant theoretical orientations (economic, religious, and political) about sustainability that place more emphasis on humanity, ignoring other beings and ecosystems. Holmes Rolston III and Richard Routley call for ‘a new environmental ethics’, which not only incorporates nonhumanity within our environmental-ethical gaze but also emphasizes the need for their continued existence. There is a concern that anthropocentric foci not only misrepresent the place of other beings but also hinder a plausible sustainability agenda. But how do we transcend anthropocentrism in a way that is possible for humanity to realize sustainability?

This workshop will engage theoretical problems about sustainability, including how we should understand sustainability, the roles of ethics and ontology in sustainability thinking, and methodological issues in framing sustainability. Are there approaches to sustainability from the global South that challenges existing western conceptions? What valuable lessons do they offer? Here, existing and new moral, epistemic, and metaphysical theoretical philosophical discussions about sustainability from non-Western perspectives are fundamental to this workshop.

The second involves practical human issues undermining sustainability. Increasing literature and debates on sustainability have identified political disagreements as core to negotiating positive change in how people use the environment they share with others. Irmelin GramHanssen et al, for example, have drawn attention to the conflict between indigenous communities and their colonizers, thereby emphasizing how oppressive structures shape and impact sustainability plans. These structures manifest in various ways, including colonialism, racism, genderism, and speciesism, which all threaten those in the weaker group. This reflects the hegemonic dominance of a people, class, gender, and species over another. While there are solutions in the literature and public policies to these problems, this workshop will investigate how we might build what Felix Wagner and Marcus Andreas describe as a culture of sustainability that does not merely incorporate the economic, social, ecological, and cultural aspects of life but also disrupts the antagonistic hierarchies and privileges in an illuminating way. This workshop will consider works that speak to practical sustainability issues, including solutions to environmental colonialism, injustice, speciesism, gender gap, and cultural apathy to non-anthropocentric practices. Considering sustainability from both theoretical and practical perspectives would help enrich our engagement with socio-ecological problems.

23. – 24. März 2023
Religions in Global Encounters: Traditions and Ideologies

Do, 23. März – Fr, 24. März 2023
Neuphilologikum (Brechtbau), Raum 215, (Wilhelmstr. 50, Tübingen)
Organisation: Dr. Abbed Kanoor

Das vollständige Programm gibt es hier.

Keynote speakers: 
Mark J. Sedgwick, Angus Nicholls, Patrick McGuinness

The development of cultural anthropology and the rise of cultural studies are signs of a global introspection, as if the memory of the world is involved in a state of retrospection instead of generating metaphysical systems. This turning point has rightly been called a „cultural turn” with devastating consequences: launching the debate on multiculturalism, transculturality and interculturality on the one hand and opening up the horizon of global studies, world philosophies and critical de- & postcolonial approaches on the other.‬‬‬

The Zeitgeist of the 1990s gave the impression that ideologies had been erased from mental maps and that “the end of history” had been reached; the era of liberal or social democracies would be the future of the world and the only remaining problem would be the compatibility of cultures, values and lifestyles. But after 30 years, a fundamental question should be asked: why, despite the growing global commitment to cultural openness, is the rise of ideologies such as chauvinistic nationalism, institutional racism and religious fundamentalisms stronger than before? Or to put the question more clearly: why does the age of multiculturalism go hand in hand with the revival of hard ideologies and the return of archaic forms of hatred, exclusion and rage? 

Ideologies arise when cultural canons are obsolete, when world-visions become broken mirrors and the res religiosa finds no equivalent. The consequence is the essential paradox of ideology: it is the subjectivation of the totality insofar as it excludes the permanent search for intersubjective truth (and this makes it different from culture, which envelops the subject in the totality of a relation to the world as a whole). But the same process leads to the de-totalizing vision of truth, which manifests itself in the egocentric consciousness cut off from reality. The ideologized mind, dispossessed of its symbols, seeks to reinvest itself in secularized ideas.

19. – 22. September 2022
Language and Foreignness: An Intercultural Perspective

19. – 22. September 2022
Organisation: Madalina Guzun

How can we define a foreign language? And how does learning a foreign language change the way in which we experience what we call our “own”? Language as the mother tongue is the place of familiarity, it is a place of belonging. What changes, then, when we make a step out of this familiarity? From a philosophical point of view, and enabling intercultural dialogue, this international workshop discusses what kind of displacement a foreign language may imply. 

Full workshop abstract

Workshop programme

1. – 3. September 2022
Indigenous Forms of Ownership in the Context of Extractivism and the Anthropocene: Ethnologic Comparisons from South America

1. – 3. September 2022
Organisation: Juan Rivera

Link zum Programm

Ausführliche Informationen und einen Bericht über den Workshop-Verlauf gibt es hier.

11. – 12. April 2022
Neue kritische Theorien und dezentralisierte Epistemologien

Deutsch-Französisches Doktorandenkolleg:
"Neue kritische Theorien und dezentralisierte Epistemologien"

Doktorandenkolleg der Université Toulouse Jean Jaurès und der Universität Tübingen
Programmbeauftragte: Prof. Dr. Dorothee Kimmich

Die Focus Group "Intercultural Studies" beteiligte sich an der Gestaltung des Programms des Doktorandenkollegs.

Weitere Informationen siehe:

Den Flyer finden Sie hier.

3. Dezember 2021
1st Young GiP Workshop: Thinking for Oneself?

1st Young GiP Workshop: Thinking for Oneself?

3. Dez. 2021, 09:00 - 11:00 Uhr (CET)
Organisation: Dr. Fernando Wirtz und Dr. Carina Pape

Auf dem ersten Nachwuchsworkshop der Gesellschaft für Interkulturelle Philosophie stellten junge interkulturelle Philosophen ihre individuellen Projekte kurz vor:


Christian Sinn
School teachers are mainly executors who depend on theoretical results. They do not have time nor the will for proper theory production, and their main task is the imposition of knowledge

These are common suppositions about teachers not only by society but also by academics. Opposed to this external attribution, the investigations of the Grupo de la Historia de la Práctica Pedagogica have shown a variety of differing self-attributions. During the 70s’, teachers and educational workers uncovered a different intellectual and political self-attribution, as empowered active constructors of social and political life. By framing this different teacher role as an activist of life (militante de la vida), Contreras & Murcia have analysed the political interpretation of Colombian teachers in the social movement. Colombian teachers fought for political and social recognition of their knowledge and expertise, mainly incarnated in a right to theorise themselves and to co-decide on educational politics. In the workshop I will present two fundamental approaches I have found on Colombian teacher roles in relation to Claudia Brunner’s concept of undoing epistemic violence.

Alessio Gerola
Beyond control: philosophical and ethical implications of biomimicry

Biomimicry is a contemporary design approach that takes nature as source of inspiration for technological innovation. Besides biomimicry, other bio-inspired approaches exist, such as biomimetics and bionics. Their interests and scope lean closer to those of engineering than to those of ecology. This situation creates a fundamental ambiguity within bio-inspired approaches. While biomimicry aims at more sustainable and bio-inclusive design, biomimetics and bionics seem to imply a more subtle form of exploitation of nature. In the context of the Anthropocene, such ambiguity raises questions about the possible forms of our planetary futures. If nature is supposed to inspire not only our technologies but also our ecological ethos, what kind of relationship with nature can we imagine in order to shape a more sustainable future? I will briefly explore potential directions in which Japanese philosophers such as Nishida Kitaro can help us addressing this question.

Sakine Mohamadi Bozorg
A Historical Investigation into the “Emersion” or “Problematization” of Critical Thinking in Iranian Modernity

The discussion of modernity in Iran and its various dimensions has been a significant issue in recent Iranian academic and intellectual debates. The variety of research questions and approaches stemming from these debates address subject areas such as political modernity, social modernity, modernization, and the discussion of development. They have also produced plentiful attempts to provide different readings of historiography and the definition of modernity. However, most of these studies are based on Occidental modern philosophy, with Iranian scholars attempting to formulate Iranian modernity based on the ideas of Foucault, Habermas, Giddens, and others. My project investigates theoretical dimensions and philosophical concepts in modern Iranian thought. For this purpose, I will question of the concept of critique and the characteristics of critical thinking. I focus on a specific contemporary Persian literary genre, namely Persian travelogues.

12. – 13. November 2021
Métissage: Its Philosophical Claim and Interrogation

Dieser Hybrid-Workshop wurde organisiert von unserem Intercultural Fellow Dr. Abbed Kanoor.

Languages: German, French, English

As François Laplantine (anthropologist) and Alexis Nouss (linguist) in their book Le métissage (1997) hinted at the richness of  this term in its historical (Mediterranean, Latin  America), linguistic (translation, creolization), cultural (Andalusia, Renaissance) and philosophical (Nietzsche, Bruno, Erasmus) aspects, they were in fact tracking the  Zeitgeist of late 1990s at the interface between cultural anthropology and philosophy with a fundamental question: what would a thinking look like that begins in medias res, instead of metaphysical quest for foundations or pursuing a systematic philosophy of principles? Their promising attempt – resulted later in their jointly published lexicon
Métissages. De Arcimboldo à Zombi  (2001) –  was not only in resonance with Serge Gruzinski’s major anthropological study in La pensée métisse (1999), but also deeply inspired by the specific philosophical era in French thought scene after 1960s (Deleuze and Derrida).

20 years later, there are rather concepts such as “interculturality”, “transculturality”, “global history”, “decolonization” and “globalization” in the foreground of cultural debates. The challenge is however still the same: how does philosophy relate to our cultural actuality? Does it play a methodological role i.e. preparing the theoretical frame of theories of culture? Does it react to it through a critical examination of the canonical historiography of philosophy and forms of thought? Evidently. There is however, in addition, the philosophical claim of cultural phenomena which has to be taken into account, that is when the cultural “in-between” opens the door to philosophical assessments; namely  both 1) when the descriptive approach of cultural anthropology to the phenomena of métissage leads to philosophical interrogations concerning the philosophy itself in its self-reflection, and 2) when thematizing the métissage in a phenomenological aspect involves the philosophical consideration of the lived experience expressed in literature, art  and narration of bodies engaged in this situation in a lively interaction with other disciplines such as anthropology, sociology, cultural and literary studies.

Apart from the cultural anthropological debates around this term in the French speaking context, its thematization in the context of German-speaking intercultural philosophy  could serve the following dual goal: i) reviving the theoretical discussion about the métissage in a new interdisciplinary framework delimiting it from concepts such as “mixture”, “hybridity” and “synchronism” ; ii) contributing to the philosophical examination of the moment “inter-” through the complex concept of métissage which interrogates the limits of models such as assimilation and integration.

14. – 16. Oktober 2021
Shifting Orders: Belonging in transition

“Shifting Orders: Belonging in transition”
International and Interdisciplinary Conference

College of Fellows - Center for Interdisciplinary and Intercultural Studies, Tübingen University
14. – 16. Oktober 2021
Fürstenzimmer, Schloss Hohentübingen

Belonging is an increasingly questionable concept in the 21st century, in which human society is becoming more and more global. Societies are becoming more diverse, national allegiances are being challenged by modern labor migration as well as by flight and poverty migration, and traditional ties seem to be generally dissolving. At the same time, a new need for belonging is emerging.
Do the phenomena of globalization and belonging contradict each other? Or are we challenged today to rethink belonging at all?

The topic of the workshop takes up a number of research questions that are currently being widely discussed in many humanities and social sciences.
The question of the lines of belonging along which increasingly globalized societies are structured is a key issue everywhere. The different perspectives and emphases of the individual disciplines not only complement each other, but also productively challenge each other.

The conference addresses the topic of belonging in six sessions each reflecting on a specific aspect of the phenomenon, namely property, intersectionality, situatedness, the right to belonging/not-belonging, emplacement and religion.

2. – 6. August 2021
Philosophies of Technology in Intercultural Perspective

A summer school beyond disciplinary boundaries with Yuk Hui

The international summer school could not take place due to the current travel restrictions. Instead, there was held a discussion session with Prof. Yuk Hui's most recent book "Art and Cosmotechnics" (see: )

Organisation: Dr. Niels Weidtmann and Fernando Wirtz, University of Tübingen, Germany

“Philosophies of Technology in Intercultural Perspective”
In Western philosophy, technology is understood in such a way that humans make use of the laws of nature for creating cultural artefacts, i.e. that humans copy the functionality of nature. In this way, humans have gained a set of instruments that enables them to decouple their cultural development from biological evolution. At the same time, this has led to an instrumental understanding of nature that has recently come under increasing criticism.
There has been a trend within different disciplines like anthropology, ethnology and archeology that acknowledges this point and seeks to rehabilitate non-Western cosmologies. Authors worth mentioning here are Bernard Stiegler, Philippe Descola, Bruno Latour, Donna Haraway and Eduardo Batalha Viveiros de Castro.  One author who particularly works in this direction is Yuk Hui. In his book The Question Concerning Technology in China (2017), he proposes to break with the functional Western concept of technology using the idea of ‘cosmotechnics’, which he preliminary outlines as “the unification between the cosmic order and the moral order through technical activities” (2017, 19). Is it possible to think of a notion of technology able to overcome the discontinuities between nature and culture? Departing from the aforementioned definition, Hui points out that in Chinese philosophy (at least until the 19th century), the notion of a ‘technical object’ (qi, 器) is always subordinate to the cosmological and moral order of Dao (道). In this way Chinese thought understands nature as being primarily moral. By carefully reconstructing Chinese sources and its different schools Hui is able to deliver an alternative genealogy of technology and, in doing so, an alternative concept for it. 
Far from arguing in favour of cultural particularism, this strategy rather encourages further research about the discursive practices through which problems regarding technology become manifest. In this sense, as Hui writes, “cosmotechnics proposes that we reapproach the question of modernity by reinventing the self and technology at the same time, giving priority to the moral and the ethical” (2017, 290). This should not mean that there are no cosmotechnics in the West at all. On the contrary, what this concept implies is that the Western understanding of technology should be seized as one of multiple cosmotechnics and that we should rehabilitate the moral dimension of ontology. Therefore, Hui’s goal does not consist in returning to ancient and more authentic forms of mediation, but to destigmatize the role of cultural pluralism within philosophical debates. His focus on technology seems to provide fruitful ground for an intercultural dialogue.

Yuk Hui is associate professor of philosophy of technology and media at the School of Creative Media, City University of Hong Kong. Previous to that, he taught at the Bauhaus University in Weimar and at the institute of philosophy of the Leuphana University Lüneburg where he also wrote his habilitation thesis. Since 2015 he has been a visiting professor of philosophy and technology (with qualification of PhD supervision) at the China Academy of Art in Hangzhou, where he co-teaches a master class with Bernard Stiegler every year. He is initiator of the Research Network for Philosophy and Technology, an international network which facilitates researches and collaborations on philosophy and technology; and jury member of the Berggruen Prize for Philosophy and Culture. Hui is author of On the Existence of Digital Objects (2016), The Question Concerning Technology in China. An Essay in Cosmotechnics (Urbanomic, 2017), and Recursivity and Contingency (2019), and forthcoming Art and Cosmotechnics.


13. – 14. Mai 2021
The Structure of Conversational Thinking: Applications of Conversational Thinking

Fellowship Colloquium 
"The Structure of Conversational Thinking: Applications of Conversational Thinking"

Organisation: Dr. Jonathan Chimakonam Okeke

Programmübersicht als Download


Research Group on Africa, Philosophy and Digital Technologies (APDiT)

APDiT is an international and multidisciplinary research group which is a research initiative of Malesela John Lamola in the Department of Philosphy at the Univsersity of Pretoria. It incubates and curates research outputs from a network of researchers on the nexus of African knowledge systems, decolonial epistemological tradition, and the ramifications of technologies of the Fourth Industrial Revolution:

  • Extending the discourse on the impact of the 4IR on Africa beyond the ethical-humanist issues into the socio-ontological frontier that grapples with the self-imagination of Africans in the Information Age, and the culturo-economic sovereignty of Africa in the emerging global asymmetries of digital power.
  • Advancing productive research on the epistemological question of relations between Science as an arbiter on the quality of knowledge and African indigenous epistemologies.
  • Fostering the production of an  African Philosophy of Technology in the context of comparative methodologies in social science and philosophy.
  • Synthesising a critical post/anticolonial philosophy of economics into an examination of the global status of Africa in the production, distribution and consumption of IC

Website APDiT

Members of APDiT

Mitarbeit am Ubuntu Research Project

Centre for the Advancement of Scholarship, University of Pretoria, South Africa 2014-2019.

Responsible: Professor James Ogude, Professor Julian Muller, Dr Wilhelm van Deventer, Professor Christof Heyns and Professor Maxi Schoeman

An interview with Professor Ogude about the Ubuntu Project can be found here:

Jahrestagung 2021 der Gesellschaft für Interkulturelle Philosophie: "The Political Dimension of Nature: An Intercultural Critique"

Videos of the Keynote Lectures

The serious impacts of climate change have urgently put the notion of human interaction with nature on the political agenda. This reflects the realization that humans are in the process of destroying their own livelihoods. While politics, however, is primarily concerned with obstructing the destruction, current European philosophy of nature, amongst other lines of endeavor following on from German Idealism, seeks to trace back the notion of reason in nature. Meanwhile, in the area of environmental and animal ethics, thought is being given to a fundamentally different approach to the engagement with nature. In addition, particularly in the field of sociology of knowledge, attention has recently been drawn to the profound shock of the current climate crisis on the understanding of human's self-image in modern times. What the various answers to this shock have in common is that they want to reassess the relationship between people and their environment, things, nature and technology. Such a re-measurement goes beyond political action as it is evident, that in the history of European-Occidental philosophy the sphere of the political itself from ancient times has been understood as distinct from nature. The Aristotelian understanding of man as a zoon politikon is based on the fact that man is capable of legislating himself his own laws while the scope of such autonomy cannot reach the heteronomously determined laws of nature. This approach can still be found in the 20th century, for example, in Hannah Arendt’ political philosophy. Therefore, the demand for the re-measurement of the relationship between man and nature is not only a question of political action, rather above all it is a question of ‘the Political’ in contrast to ‘the Natural’. Precisely for this reason, merely ascribing an agency of its own to nature and things, will still fall short as it only increases the circle of those who participate in the sphere of political action. The inquiry about ‘the Political’ and ‘the Natural’ goes deeper and concerns philosophical thinking in the European-Occidental tradition in its foundations.

This is where the intercultural criticism has to commence the current struggle as call for renewal of the understanding of nature with respect to the thinking of non-European cultures and epochs. In recent years, corresponding works have been created primarily with respect to Buddhism and in recognition of the Latin American experience. The conference would like to build on this work, but also invites the contributions of other natural experiences of other philosophical traditions. Moreover, the importance of an intercultural experience of nature will be explored. If it is the case that the relationship between human beings and nature presents itself differently in the various approaches, then this plurality is more than just a matter of different conceptualizations of nature; then the human reality as a whole is affected and thus the question of the relation of the different approaches to each other will be emerged. Responding to such inquiries directly concerns the political dimension of nature.


Dr. Niels Weidtmann | Gruppenleiter

Zur Person

Forschungsschwerpunkte: Phänomenologie und Hermeneutik, Interkulturelle Philosophie, Afrikanische Philosophie, Strukturphilosophie, Philosophische Anthropologie und Wissenschaftstheorie


Berufung zum Gründungsdirektor des College of Fellows
Umbenennung des Forum Scientiarum in Center for Interdisciplinary and Intercultural Studies
Wahl zum Präsidenten der Gesellschaft für Interkulturelle Philosophie (GIP)
SoSe 2017
Gastprofessur an der Universität Wien
Wissenschaftlicher Leiter des Forum Scientiarum, Universität Tübingen Ständiger Lehrbeauftragter am Philosophischen Seminar
Leitung des Berliner Büros der Studienstiftung des deutschen Volkes
Wissenschaftlicher Referent im Bundespräsidialamt, Berlin, im Bereich Bildung, Forschung, Familie, Jugend und Sport
Wissenschaftlicher Referent bei der Studienstiftung des deutschen Volkes
Promotion zu Interkultureller Philosophie (Professor Dr. Heinrich Rombach, Universität Würzburg)
Diplom Biologie
DAAD-Stipendiat an der Duke University in Durham, N.C., USA
Studium der Biologie (Diplom) und der Philosophie, Politik und Religionswissenschaft (Magister) an der Universität Würzburg



  • N. Weidtmann, Interkulturelle Philosophie. Aufgaben, Dimensionen, Wege. Tübingen: Narr/UTB 2016.
  • N. Weidtmann, Der Weltcharakter der Kulturen in der interkulturellen Welt. Eine Auseinandersetzung mit Hermeneutik und Strukturphänomenologie am Beispiel Afrika. Dissertation, MF: Würzburg 1998.


  • N. Weidtmann, S. Rinofner-Kreidl und S. Luft, Phänomenologie und Pragmatismus. Gastherausgeberschaft der Phänomenologischen Forschungen (2) 2019.
  • S. Pihlström, F. Stadler und N. Weidtmann, Logical Empiricism and Pragmatism. Vienna Circle Yearbook. Dordrecht: Springer 2017.
  • G. Stenger und N. Weidtmann (Mitarbeit), Studienführer „Philosophie der Interkulturalität“. Hagen 2015.
  • D. Koch, M. Ruppert und N. Weidtmann, Globalisierung – eine Welt? Philosophische Annäherungen. Tübingen: Attempto 2015.
  • M. Frank und N. Weidtmann, Husserl und die Philosophie des Geistes. Berlin: Suhrkamp 2010.
  • N. Weidtmann, Interdisziplinäre Studien am FORUM SCIENTIARUM. Bislang sieben Bände. Berlin: LIT 2008-2016 (und fortlaufend).
  • I. Männlein-Robert, D. Koch und N. Weidtmann, Antike Studien. Fünf Bände. Tübingen: Attempto 2010-2016 und Tübingen: Mohr Siebeck 2019.

Eveline Cioflec
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Fellow am College of Fellows - Center for Interdisciplinary and Intercultural Studies 2019-2020

Research Project: Das offene Selbst: Eine Erörterung der Zugehörigkeit

Research Areas: Philosophy, Phenomenology, Gender Studies

Publications: Recent Fellow publications are listed in our Mediathek


Activities at the College of Fellows: Member of the CoF Focus Groups 'Belonging' und 'Intercultural Studies', Section Moderation at GIP Annual Conference 2021

About Evelin: Dr. Eveline Cioflec received her PhD from the Albert-Ludwigs-University in Freiburg in 2008. Since then, she has held various teaching positions and has been on research stays at universities in Kyoto, New York, Bucharest, Cluj-Napoca (Romania), Berlin, and East London (South Africa). Since 2012, she has been a postdoctoral fellow and lecturer at the University of KwaZulu-Natal in Durban. Her research areas are phenomenology, hermeneutics, social and political philosophy, and intercultural philosophy. Cioflec began her research work in Germany in 1999 at the Philosophisches Seminar Tübingen as a DAAD scholarship holder from Romania. At CIIS, Cioflec is working on a continuation of the project: "Das offene Selbst: Eine Erörterung der Zugehörigkeit".

Elise Coquereau-Saouma
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Fellow am College of Fellows - Center for Interdisciplinary and Intercultural Studies 2021

Research Project: Interculturalizing our Selves: Inward and Outward Models

Research Areas: Contemporary Indian Philosophy, Modern and Contemporary Continental (French-German) Philosophy

Publications: Recent Fellow publications are listed in our Mediathek


Activities at the College of Fellows: Organization of the workshop Freedom from Others or Freedom with Others? Alienation, Independence and Liberation in Contemporary Indian Philosophy (11 and 13 December 2021); Organization of the GIP Lectures by Prof. Dr. Bhagat Oinam (18 November 2021) and Prof. Dr. Chakravarthi Ram-Prasad (7 December 2021)

About: Elise Coquereau-Saouma works in the area of intercultural philosophy, within which she aims at creating spaces for voices from modern and contemporary Indian philosophy that remain at the margins of the global philosophical canon. Before being a Senior Research Fellow at the College of Fellows, she was a research affiliate at Jawaharlal Nehru University (New Delhi) and a Fellow of the PostDoc Track program of the Austrian Academy of Sciences. She graduated with a PhD from the University of Vienna and Charles University with a work on the saṃvāda experiments, or dialogical experiments between traditional Sanskrit-speaking Indian philosophers and English-trained Indian philosophers led by Daya Krishna. The results of this work will be published in two monographs for Routledge, Intercultural Dialogues: Conceptions, Divergences and Limits and Creativity of Knowledge and Intercultural Dialogue: Thinking with Daya Krishna. She is also the co-editor with E. Freschi of a special issue of Sophia on ‘The Challenge of Postcolonial Philosophy in India: Too Alien for Contemporary Philosophers, too Modern for Sanskritists?’ (2018).

Project: Theories in comparative, postcolonial and intercultural theories have not yet led to the integration of contemporary Anglophone Indian philosophy, neither in India nor globally. Neither are the texts available, nor are much secondary resources written, historical or philosophical, to comment the work of post-independence Indian academic philosophers. Paying attention to this lacuna, in the present project I reflect on the margins of our global philosophies and intercultural models that for now remain mostly developed in Western academia, where ‘Indian philosophy’ is restricted to its classical texts and concepts. I argue that the inclusion of contemporary Indian philosophy is not only historically just, but also helpful to think about intercultural models of conceiving our relation to Otherness. Indeed, intercultural theories such as Waldenfels’ distinguish between der Andere (other) and der Fremde (alien). Such theories explain that the intercultural Other is an ‘extra-ordinary’ phenomenon, beyond any categorical order and given understanding. For postcolonial cultures such as India, however, the question cannot be reduced to this alternative of an Other who is different from me and an alien who is radically elsewhere. The specificity of a colonial heritage implies an ‘own’ altered by the other, to the extent that the other became the own, but an own who is also different from the other, due to a process of alienation, hybridity of thoughts, in a search for authenticity. This leads to an interesting difference in conceiving intercultural models. For intercultural theories, the conception is organized around the idea of reaching cultural otherness. They aim at creating adequate forms able to engage with the Other without reducing her to one’s own conceptual framework. However, in a postcolonial world, it is no longer a question of reaching otherness, but of reconnecting with the own – the identity and unity of which raises great complexities. Thus, I propose to consider the differences between two models, the ‘outwardization’ of Otherness and the ‘inwardization’ of Otherness: the first considers that the Other is something out of my reach, that ought to be reached. In the inwardization model, the Other is already part of me, or I am already with her/him, and I have to ‘realize my essentiality’ with Others. The ‘inwardization’, ‘realization’, ‘seeking’ to become what I am by realizing that the reality has never been other than me, are frequent terms in twentieth century India. There two dimensions of my research meet, where the models for framing ‘global philosophy’ emerge from local reception of neglected philosophers.


Report: During my research stay at the College of Fellows (August-December 2021), I organised and moderated two lectures collaboratively organized by the College of Fellows and the Society for Intercultural Philosophy (GIP), delivered by Prof. Bhagat Oinam (Jawaharlal Nehru University) and Prof. Chakravarthi Ram-Prasad (Lancaster University): the recordings are available in the section Mediathek. I also organized, introduced and moderated the workshop Freedom from Others or Freedom with Others? Alienation, Independence and Liberation in Contemporary Indian Philosophy, on 11 and 13th December 2021. With these, I wanted to contribute to the Focus Group Intercultural Studies of the College. The two lectures were thought for a broad audience to engage with diverse Indian philosophies (classical Sanskrit texts and indigenous oral accounts from the North-East, in dialogue with phenomenological discourses). The workshop benefitted from the fellowship in Intercultural Studies at the College of Fellows in Tübingen to obtain an academic space that otherwise does not exist, in order to discuss specific developments within contemporary Indian philosophy. The openness of the College of Fellows and the freedom granted to researchers enabled our contemporary Indian research and discussions, and it also created a truly international platform, with most participants from India. Further workshops and conferences organized by my colleagues in Tübingen were fruitful opportunities to think collectively, raise methodological questions or discover new authors and concepts, which helped me clarify my own thoughts on interculturality.

In addition to these events at the College of Fellows, I delivered a lecture in the Course “Geschichte der Philosophie in globaler Perspektive” (History of Philosophy in a Global Perspective) in a seminar organized in cooperation between the Universities of Wuppertal, Freiburg and Hildesheim (online talk). My talk was meant to introduce historiography practiced in contemporary Indian philosophy with special regards to Surendranath Dasgupta’s opus magnum History of Indian Philosophy (in five volumes) and entitled :“How to write the ‘history’ of 3000 years of a subcontinent’s philosophies, in English, during colonization or in the wake of Independence, in one book?”, in a project to diversify the teachings of History of Philosophy up to what it should be, namely a truly global history. It has been an enriching and inspiring experience to see such collaboration between experts of all regional areas to work together for delivering one Course.

The research that was published during my stay is visible in the Publications section on this website, but I worked in the College of Fellows on three other publications which are forthcoming in 2022. The first one is entitled 'Witnessing and Realizing Pluralities' and will be published in J. Madaio and B. Black (Eds), Pluralism and Plurality in Classical and Contemporary India, London: Routledge. The second one is an article that I wrote which will be included in a book that I am editing with two colleagues from Tel-Aviv University, Daniel Raveh and Dor Miller. Our edited volume published by Routledge (London) is called Krishnachandra Bhattacharyya and the Making of Contemporary Indian Philosophy, and my article is entitled 'The Concept of Demand: Krishnachandra Bhattacharyya’s Inner Dialectical Force.' We met regularly to discuss, comment and proofread each contribution and proceed with the editing work during my stay. Finally, I am preparing an article, 'Intercultural Dialogue and Concreativity' for the Festschrift to Prof. Georg Stenger, edited by Lubomir Dunaj, Anke Graness and Murat Ates (Springer). I benefitted immensely from the excellent infrastructures of the College of Fellows that allowed me to focus and have the institutional space for writing these articles, as well as researching the literature required for it.

I also follow Hindi and Sanskrit classes and seminars to continue improving my language skills. Finally, I located and recorded multiple journals, articles and volumes in the field of contemporary Indian philosophy at the University of Tübingen that have had an impact on my publications this semester and will influence the development of my forthcoming research project.

The College of Fellows has provided me immediately with all the needed help and material I could think of. It has been overall an outstanding collegial 'home', and I am most grateful for its welcoming atmosphere and the receptiveness to research in non-classical, non-Western philosophies, and new ideas in general.

Madalina Guzun
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Studies, host: Dr Niels Weidtmann

Research Project: The Foreigner of Languages: Heidegger and Waldenfels at the Encounter of the Arabic World

Research Areas: Phenomenology, Contemporary French philosophy, Greek philosophy, Islamic and Middle Eastern Studies

Publications: Recent Fellow publications are listed in our Mediathek


Activities at the College of Fellows: Member of the Focus Group 'Intercultural Studies'

About: My study in philosophy began at the Universtity of Bucharest (Romania) (2008 – 2011). After an Erasmus semester (2010) at the University of Bourgogne (France), I graduated with a Bachelor thesis on Heidegger and Plato. Throughout the Master’s program Erasmus Mundus Europhilosophie (2011 – 2013) I then studied at the University of Toulouse Jean-Jaures (France), Federal University of São Carlos (Brazil) and Charles University in Prague (The Czech Republic). The Master’s thesis laid the foundation for my book Eternal Return and the Metaphysics of Presence. A Critical Reading of Heidegger’s Nietzsche (Traugott Bautz Verlag, 2014). Throughout my academic endeavor, as well as through the lived experience of dwelling in foreign languages, my research crystallized itself around the question of language. The doctoral thesis that I carried out in a co-tutelle at Paris-Sorbonne University and Bergische Universität Wuppertal (2013 – 2017), Thinking about λόγος and Translation in Martin Heidegger and beyond (originally in French), was supervised by Prof. Peter Trawny and Prof. Emmanuel Cattin, and it was awarded the highest degree, Summa cum laude (Paris, November 2017). Thereafter I worked as a researcher (2018 – 2020) in the project Finitude and Meaning. Phenomenological Perspectives on History in the Light of the Paul Ricœur – Jan Patočka Relationship, in collaboration with Prof. Ovidiu Stanciu and Dr. Paul Marinescu at the Institute of Philosophy Alexandru Dragomir (Bucharest), and I began my teaching activity at the University of Bucharest (2019 – 2020). At the same time, I engaged in a new field of research through the Master’s program (2019 – 2021) The Islamic Space: Societies, Cultures, Mentalities (Department of Oriental Languages and Literatures, University of Bucharest). Currently (2021 – 2022) I am working on the research project The Foreigner of Languages: Heidegger and Waldenfels at the Encounter of the Arabic World, as a Post-doctoral Fellow at the College of Fellows, Eberhard Karls University of Tübingen.

Project: My project explores the role that foreign language plays in the constitution of the foreign as such. The main questions I investigate are the following: Is the foreign language one form of foreignness among others or does it have a privilege by virtue of which it distinguishes itself from other types of foreignness? What are the implications of a foreign language for the matter of belonging? And, finally, what are the theoretical consequences of the encounter with the manner in which another cultural realm than our own conceives alterity? The research I lead is divided, thus, into a conceptual part on one hand, in which I pursue these questions through a critical reading of the works of Martin Heidegger and Bernhard Waldenfels. On the other hand, my project aims to pursue this philosophical research by bringing into a dialogue our philosophical concept of the foreign and the way in which the Arabic world conceived it with regard to language in the early epoch of Islam. In the aftermath of this endeavor, I develop a hermeneutical analysis of this dialogue, asking whether the words designating the “foreign”, the “stranger” and the “alien” are mutually translatable from one culture to another. My goal is to find out if a foreign language only reveals us a form of alterity among others or if it leads us to acknowledge a “structural” form of historicity, that touches upon the very phenomenon of the foreign (das Fremde) itself. Thus, by means of addressing different figures of the foreign, I try to think the contemporary intercultural situation, on the one hand, and to gain a horizon for a future research on the problem of the foreign in the modern and contemporary Islamic space, on the other.


Abbed Kanoor
Global Encounters

Fellow Profile

Affiliation: Global Encounters Fellowship

Research Project: Zwischen. Über die Erfahrung der interkulturellen Situation

Research Areas: French and German Philosophy, Phenomenology

Publications: Recent Fellow publications are listed in our Mediathek


Activities at the College of Fellows: Member of CoF Focus Group 'Intercultural Studies'; moderator at the lecture 'Recht auf Exil'; organizer of the workshop 'Métissage'; Section Moderation at GIP Annual Conference 2021

About Abbed: Dr. Abbed Kanoor holds a PhD from the Universities of Paris IV La Sorbonne and Bergische Universität Wuppertal. His research interests include German and French phenomenology, philosophy of interculturality, philosophical anthropology, and philosophy of culture. In his current research project „Zwischen. Über die Erfahrung der interkulturellen Situation“ he is working on a phenomenological approach to interculturality and, related to this, on a philosophical approach to the question of intercultural identity.

Workineh Kelbessa

Fellow Profile
Fellowship: Humboldt Research Fellowship

Affiliation: College of Fellows - Center for Interdisciplinary and Intercultural Studies

Research Project: Remapping global realities: the need for building a more sustainable and inclusive world.

Research Areas: African philosophy, indigenous knowledge, environmental ethics, development ethics, climate ethics, water ethics, globalization, and the philosophy of love and sex.

Publications: He has published widely on many topics. His most recent publications are: "African Environmental Philosophy, Injustice, and Policy" (2022), "Environmental Injustice and Disposal of Hazardous Waste in Africa" (2022), and "Africa's Response to the COVID-19 Pandemic and Guiding Ethical Principles" (2022). A full list of his publications can be found here.

Contact: workinehspam, workineh-kelbessa.golgaspam

About: Workineh Kelbessa is Professor of Philosophy at Addis Ababa University, Ethiopia. He holds a Ph.D. in Philosophy from the University of Wales, Cardiff, now Cardiff University, United Kingdom, an MA in Development Studies from the International Institute of Social Studies of Erasmus University Rotterdam, the Netherlands, and a BA in Philosophy from Addis Ababa University, Ethiopia. Kelbessa has taught philosophy at Addis Ababa University since 1988. He was the Head of the Department of Philosophy from 2001 to 2004, 2006 to 2007, and from 2016 to 2019.

He has held visiting posts at various institutions including the University of Rostock, Stellenbosch University, the University of Greifswald, the Technical University of Dresden (TU Dresden), the Eberhard Karls University of Tübingen, and the University of Oxford. He has traveled widely and visited various universities and has given invited lectures and conference papers in Africa, Europe, America, Asia and Australia. He served as a member of UNESCOs World Commission on the Ethics of Scientific Knowledge and Technology (COMEST) from 2012-2019. He was also a member of the International Panel on Social Progess (IPSP) and a Research Fellow of the Alexander von Humboldt Foundation. He is currently a member of the Ethiopian Academy of Sciences and serves as a member of several other international professional associations. Moreover, he was a member of the Editorial Board of Environmental Ethics and has served on the Editorial Boards of various journals including Health Care Analysis, the African Journal of Environmental Ethics and Values, and the Journal of Agricultural and Environmental Ethics. Currently, he is a Visiting Research fellow of the Alexander von Humboldt Foundation at the Eberhard Karls University of Tübingen.

Webpage: Workineh Kelbessa | College of Social Sciences (

Jonathan Chimakonam Okeke
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Fellow am College of Fellows - Center for Interdisciplinary and Intercultural Studies 2022

Research Project: The Structure of Conversational Thinking

Research Areas: African Philosophy, Intercultural Philosophy, Aesthetics

Publications: Recent Fellow publications are listed in our Mediathek

Contact: jonathan.okekespam

Activities at the College of Fellows: Member of the CoF Focus Group 'Intercultural Studies'; Section Moderation at GIP Annual Conference 2021

About Jonathan: Jonathan O. Chimakonam PhD is a senior lecturer at the University of Pretoria, South Africa. He taught at the University of Calabar, Nigeria for several years. He was a Research Associate at the University of Johannesburg (2017-2019). His teaching and research interests cover the areas of African Philosophy, Intercultural Philosophy, Logic, Environmental Ethics and Postmodern/postcolonial/decolonial thought. He aims to break new grounds in African philosophy by formulating a system that unveils new concepts and opens new vistas for thought (Conversational philosophy); a method that represents a new approach to philosophizing in African and intercultural philosophies (Conversational thinking); and a system of logic that grounds both (Ezumezu). His articles have appeared in refereed and accredited international journals.


Juan Rivera
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Studies, host: Dr Niels Weidtmann

Research Project: Indigenous Conceptualizations of Land, Belonging and Ownership in Contemporary Extractivist Andes

Research Areas: Anthropology, Amerindian Studies, Extractivism, Ownership, Ontologies, Anthropocene, Nature-cultures

Publications: Recent Fellow publications are listed in our Mediathek
Here are some of Juan Riveras last publications:

  • 2020 "Encarnando un héroe en los Andes: el 'capitán' de la herranza a la luz de las noticias de algunos cronistas sobre el ritual del warachikuy". In Gunsenheimer, Antje; Cruz, Enrique Normando; Pallán Gayol, Carlos (eds): El otro héroe: estudios sobre la producción social de memoria al margen del discurso oficial en América Latina. Göttingen: Bonn University Press, pp. 351-364.
  • 2021 “Do que estamos falando quando falamos de música nos Andes? Notas sobre as condições de existência e a fetichização da alteridade no estudo da música indígena dos Andes peruanos contemporâneos”. Hawò, [S. l.], v. 1, p. 1–32, 2021. URL:
  • 2021 Review essay on: "Valeri, Valerio, Classic Concepts in Anthropology; Viveiros de Castro, Eduardo, The Relative Native: Essays on Indigenous Conceptual Worlds; and Abramson,  Allen, and Martin Holbraad, Framing Cosmologies: The Anthropology of Worlds". In Religion and Society: Advances in Research 12 (2021): 1–5. Doi:10.3167/arrs.2021.1201OF1
  • 2022 Re-enchantment and correspondence in the Anthropocene [Long review] (Ingold, Tim. Correspondences. viii, 230 pp., bibliogr. Cambridge: Polity, 2020. £15.99 and Taussig, Michael. Mastery of non-mastery in the age of meltdown. 192 pp., illus., bibliogr. Chicago: Univ. Press, 2020). In Journal of the Royal Anthropological Institute 28: 1365-1367.
  • 2022 "Indigenous Divergences from the Sacrifice Zones and Rehabilitations of Extractivism". The Journal of Latin American and Caribbean Anthropology, 27: 165-170.
  • 2022 "¿20 años pensando el Perú? El valle de Chancay (1962-1982) como ejemplo de la reducción de la etnografía a una ‘sobrevivencia’ de ‘lo andino’", in Vicente Blanco, Javier Dámaso, Pedro Tomé Martín, Ignacio Fernández Mata y Susana Asensio Llamas (coords.): Salvajes de acá y de allá. Memoria y relato de nos-otros. Liber Amicorum de Luis Díaz Viana. Valladolid: Ediciones Universidad de Valladolid, pp. 251-262. ISBN: 978-84-1320-192-4.
  • 2022 "Algunas miradas foráneas y nativas en la constitución del área Cañaris", in Clua, M., Ventura, M., Mateo, J.-Ll. (eds) 2022 Áreas culturales. Antropología en un mundo de fronteras, Barcelona: Ed. Bellaterra, pp.199-217. ISBN: 9788419160089.
  • 2022 "Contiendas y apropiaciones en el tratamiento ritual de animales. Una mirada extraandina de la herranza". In: Lucila Bugallo; Penelope Dransart and Francisco Pazzarelli (eds): Animales humanos, humanos animales. Relaciones y transformaciones en mundos indígenas sudamericanos. Buenos Aires: Universidad Nacional de Córdoba, pp. 213-242.

Activities at the College of Fellows: Member of the CoF Focus Groups 'Intercultural Studies' and 'Interdisziplinäre Anthropologie'

Contact: juan.riveraspam

About: Juan Rivera´s research examines cosmologies among indigenous groups of the Andes of South America, particularly Quechua-speaking people of central and Northern Peruvian highlands. Among his publications are "Non-Humans in Amerindian South America" (Berghahn Books, 2019), “Andean Musical Expressions. Ethnographic notes on materialities, ontologies and alterities” (In: The Andean World. Routledge. 2019), "Indigenous Life Projects and Extrativism" (co-edited with C. Ødegaard, Palgrave Macmillan, 2018), "Warriors and Caimans surrounding the Andes: Recent approaches to indigenous peoples of the South American lowlands in contexts of violence and transformations" (Social Anthropology 25, 2017), "Recent methodological approaches in ethnographies of human and non-human Amerindian collectives" (Reviews in Anthropology 48, 2019), and "La vaquerita y su canto. Cantos rituales ganaderos en los Andes peruanos contemporáneos" (Ethnographica, 2016). He has also co-produced a video installation and a set of four films named "The Owners of the Land. Culture and the Spectre of Mining in the Andes" (Coalface, 2013).

Hora Zabarjadi Sar
Intercultural Studies

Fellow Profile

Affiliation: Intercultural Fellow am College of Fellows - Center for Interdisciplinary and Intercultural Studies 2020/21

Research Project: To Which Home Do We Belong? Phenomenology of Interculturality and the Problematic of 'Belonging'

Research Areas: Western Philosophy, Phenomenology

Publications: Recent Fellow publications are listed in our Mediathek


Activities at the College of Fellows: Member of the CoF Focus Groups 'Belonging' and 'Intercultural Studies'; Section Moderation at GIP Annual Conference 2021

About Hora: Dr. Hora Zabarjadi Sar completed her PhD at the University of Queensland in Australia in 2020 with the thesis "The Other at the Threshold: A Husserlian Analysis of Ethics and Violence in the Home/AlienEncounter." In her current research project, "To Which Home do We Belong? Phenomenology of Interculturality and the Problematic of 'Belonging'" she works from a phenomenological perspective in engagement with postcolonial theory on the 'culturally other'.

Fernando Wirtz
Intercultural Studies

Fellow Profile
Fellowship: Postdoc-Stipendium der Fritz Thyssen Stiftung

Affiliation: College of Fellows - Center for Interdisciplinary and Intercultural Studies

Research Project: Japanese Philosophy of Myth

Research Areas: Intercultural Philosophy, German Idealism, Japanese Philosophy, Chinese Philosophy

Publications: Recent Fellow publications are listed in our Mediathek
Activities at the College of Fellows: Member of the CoF Focus Group 'Intercultural Studies'

Contact: fernando.wirtzspam

About Fernando: I am a postdoc fellow at the Center for Interdisciplinary and Intercultural Studies (CIIS) and I am currently writing about Japanese philosophy of myth. I hold a Licentiate in Philosophy from the University of Buenos Aires and a PhD in Philosophy from the Eberhard Karls Universität Tübingen. I was also a visiting researcher at the Ritsumeikan University and the University of Kyoto. Board member of the Society for Intercultural Philosophy ( If you cannot find some of my articles, let me know!



Agada, Ada: "Consolationism and Comparative African Philosophy Beyond Universalism and Particularism"

In a major challenge to African philosophy, this book demonstrates the importance of the universalisation question for every committed African philosopher. Rooted in Africa’s colonial legacy, the universalisation question challenges the African thinker to show how authentically African philosophical concepts and phenomena can be universally applicable in a globalising world.

In this highly original book, the author inserts the philosophy of consolationism into African philosophical discourse, constructing a unique philosophical system that is at once African and universally relevant. The book engages major African and Western philosophers of diverse ideological leanings in a compelling dialogue that announces the future of world philosophy as one of interculturality, in which a common philosophical horizon is forged out of the cultural diversities of the world for the edification of humanity in a continually changing world.

This book will be an important read for researchers in the fields of African Studies, intercultural philosophy, philosophy of mind, and existentialism.

Coquereau-Saouma, Elise: "The Concept of Demand: Krishnachandra Bhattacharyya’s Inner Dialectical Force"

In: Coquereau-Saouma, Elise; Raveh, Daniel; Miller, Dor (eds.): Krishnachandra Bhattacharyya and the Making of Contemporary Indian Philosophy. London: Routledge (forthcoming).


Jonathan Chimakonam Okeke: "Arumaruka - Journal of Conversational Thinking" Vol.1 Nr.1; Workshop: Applications of Conversational Thinking

1. On the System of Conversational Thinking: An Overview
Jonathan O CHIMAKONAM 1-45

2. On the Distinction between Friedrich Hegel’s Dialectics and the Logic
of Conversational Thinking
Emmanuel OFUASIA 46-62

3. Decolonising Method in the Age of Transdisciplinarity: A Case for
Conversational Thinking
Isaiah NEGEDU 63-78

4. Conversational Thinking as a Method of Conceptual Decolonization
Lindokuhle SHABANE 79-106

5. Applying Conversational Thinking to the Problem of Xenophobia in
Multicultural Societies
Lucky Uchenna OGBONNAYA 107-126

6. Euclid” Must Fall: The “Pythagorean” “Theorem” and the Rant of Racist
and Civilizational Superiority - Part 1
Chandra Kant RAJU 127-156

7. Applications of Conversational Thinking: The Role of Collective Action
in Merging Contexts

Jonathan Chimakonam Okeke: "Arumaruka - Journal of Conversational Thinking" Vol.1 Nr.2; Workshop: Applications of Conversational Thinking

1. An Application of Conversational Thinking to the Problem of Racial
Discrimination in South Africa
Diana OFANA 1-17

2. Conversational Thinking as an Alternative Theory of Development
Enyimba MADUKA 18-41

3. Transhumanism in Africa: A Conversation with Ademola Fayemi on
His Afrofuturistic Account of Personhood
Amara Esther CHIMAKONAM 42-56

4. Is there a place for Conversational Thinking (CT) in Europe?:
Germany/Austria in Perspective
Christiana IDIKA 57-75

5. The “Pythagorean” “Theorem” and the Rant of Racist and
Civilizational Superiority – Part 2
C. K. RAJU 76-105

6. Conversational Thinking, Logic, and the Making of Meaning
Bruce JANZ 106-123

7. Taking on the Conversation: Unresolved Tensions in
Conversationalism as a System
Chad HARRIS 124-131

Becker, Ralf; Bermes, Christian; Westerkamp, Dirk (Hrsg.): "Zeitschrift für Kulturphilosophie 2021/2: Belonging / Zugehörigkeit"

214 Seiten, 978-3-7873-4105-4. Kartoniert

Mit Beiträgen von Niels Weidtmann und unseren Fellows in Intercultural Studies Eveline Cioflec und Abbed Kanoor.

Becker, Ralf, Bermes, Christian, Westerkamp, Dirk: Editorial.

Cioflec, Eveline, Weidtmann, Niels: Einleitung. Belonging - Zugehörigkeit

Kimmich, Dorothee: Belonging – Zugehörigkeit und Eigentum. Eine prekäre Verbindung

»Belonging« is usually discussed in the context of social participation. However, the English »belonging« also associates – similar to the German word ›zugehörig‹– the aspect of possession and property: it is also about »belongings«. In the following, various examples from religion, politics, literature, and film will be used to discuss the narratives that intertwine social belonging and material possession and reveal as well as conceal their (neo)mythical connection.

Gehrlach, Andreas: Die Zugehörigkeit der Dinge zu den Menschen

Western Culture knows only a single judicial concept of ownership: private property. Private property meaning, all things belong to people in the same normalized way. A closer look reveals that our relationship with things is more complex than that and confirms a gradual belonging of things to persons that stretches from an organic or intimate property to things being only vaguely attached to persons. This essay tries to outline this plural concept of ways of owning.

Cioflec, Eveline: Vom zugehörigen Selbst. Narrative der Gemeinschaft

In my paper I discuss belonging to a community as a lived experience aiming at interrogating with Hannah Arendt the dynamics of constituting or reshaping communities through action. The ungraspable »we« of communities allows for both constraining narratives and initiating new forms of belonging as a response to the need to belong. Acting together creates communities which can overturn the often painful experience of belonging to unbearable social units.

Kanoor, Abbed: Gezähmte Schizophrenie. Eine philosophische Analyse von Zugehörigkeit und kultureller Ich-Spaltung

Our time as the age of fragmented cultural ontologies, acceleration, and ongoing socio-cultural transformations is the age of the quest of belonging par excellence. My paper deals with this quest out of a singular culturally situated perspective – the work of the Indologist and comparative philosopher Daryush Shayegan (1935–2018) – which despite its singularity hints at a general hypothesis: the recognition of a tamed cultural schizophrenia can be an inspiring model of belonging for our time.

Rieger-Ladich, Markus: Tertium non datur. Über Gewalt und Zugehörigkeit

The books by Annie Ernaux and Didier Eribon can be interpreted as testimonies of the struggle for belonging. With their rich descriptions of growing up in poverty, of shame and degradation, they make an important contribution to the analysis of orders of belonging. Educational institutions play a significant role in this. In this way, Ernaux and Eribon shed light on the mechanisms through which belonging is created or denied.

Grabau, Christian: Umkämpfte Zugehörigkeit. Ralph Ellison und das Recht des Künstlers, seine Vorfahren zu wählen

»[W]hile one can do nothing about choosing one’s relatives, one can, as artist, choose one’s ›ancestors‹.« These words lead to the heart of a dispute between Ralph Ellison and the Dissent editor Irving Howe in the early sixties which had an impact far beyond literary criticism and scholarship. From this well documented controversy we can learn something about both the power of attributions of belonging and the art of evading them.

Hilt, Annette: Ein Zuhause, das mehr als Heimat ist. Phänomenologische Überlegungen zur Zugehörigkeit

My contribution interrogates how to conceive belonging and how to clarify conceptual connotations of this and other concepts as ›home‹ or a ›dwelling in a place‹ according to their meaning for orienting our social life and identities. Methodically, I start with the phenomenological consideration of ›operative concepts‹ and how these might be reflexively brought into work with experiencing loss of belonging, negation of a home to stay in, and infraction of identity as they are expressed in personal life-stories.

Weidtmann, Niels: Zugehörigkeit als Menschenrecht. Eine phänomenologische Intervention

Based on her own experience of long years of statelessness, Arendt demands that the right of the individual to belong to a political community be recognized as the only human right. However, while the »right to have rights« can serve as a regulative idea, belonging that respects an individual’s personhood can neither be decreed nor granted but must have constitutive meaning for the individual. In the article, belonging therefore is described as different ways of a human’s being-in-the-world or simply as different ways of experience.

Stoellger, Philipp: Von der Theodizee zur Religiodizee. Zur neuen Lust an der Religionslosigkeit

Dzwiza-Ohlsen, Erik Norman: Deixis – Grundzüge einer phänomenologischen Anthropologie des Zeigens. Deixis als Praxis zwischen Berührung und Begriff

Hauck, Christian: Fortschritt. Skizzen zu einer absoluten Metapher

Schmidt, Stefan W.: Phänomenologie der Räumlichkeit und die Gestaltung des Sozialen. Entwurf einer Topologie des Social Design

van der Walt, Johan: Recht, Poesie und liberale Demokratie. Überlegungen zu Voßkuhle, Kohlhaas und Kleist


Sophia Gräfe: Noch einmal nachdenken. Tierforschung für Philosophen (Martin Böhnert, Methodologische Signaturen. Ein philosophischer Versuch zur Systematisierung der empirischen Erforschung des Geistes von Tieren)

Arne Klawitter: Die Erfahrung des Fleisches und die Hermeneutik des Begehrens. Michel Foucaults vierter Band von »Sexualität und Wahrheit« (Michel Foucault, Die Geständnisse des Fleisches)

Nikola Mirković: Anerkennung als Autorität (Alexandre Kojève, Der Begriff der Autorität)

Johannes Röß: Krisenhaftes Denken. Erkundungen zu Georg Simmels Philosophie und ihrer Wirkung (Gerald Hartung/Heike Koenig/Tim-Florian Steinbach (Hrsg.), Der Philosoph Georg Simmel)

Volker Schürmann: Bekennender Anti-Reduktionismus (Thomas Fuchs, Verteidigung des Menschen. Grundfragen einer verkörperten Anthropologie)

Coquereau-Saouma, Elise: "Bhattacharyya, Krishnachandra"


In: Taliaferro, C.; Goetz, S. (eds.) The Encyclopedia of Philosophy of Religion. Hoboken: Wiley-Blackwell.

Coquereau-Saouma, Elise: "Review of 'Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge', by Daniel Raveh"

Philosophy East and West, vol. 71 no. 4, 2021, p. 1-7. Project MUSEdoi:10.1353/pew.2021.0076.

In a world where philosophy has become "global" and yet is mainly written by scholars educated and/or writing in "top" universities, where syllabi must become more "inclusive" yet conform to the same academic style, Daya Krishna's philosophy is distinctively refreshing and thought-provoking.1 Professor at the University of Rajasthan (Jaipur, India), prolific author, unremitting correspondent in journals, letters, and dialogues, anti-conformist regarding the norms of Western academia and irreverent toward the "inalterability" of the philosophical Indian traditions, Daya Krishna's creative and daring philosophical spirit is paid homage to by Daniel Raveh (Tel-Aviv University) in his book, Daya Krishna and Twentieth-Century Indian Philosophy: A New Way of Thinking about Art, Freedom and Knowledge.


Kanoor, Abbed: "Zwischen. Ein phänomenologischer Beitrag zur Interkulturalität"

InterCultural Philosophy, Journal for Philosophy in its Cultural Context, Nr. 1 (2020): Special Issue, Kulturen und Methoden. Aspekte interkulturellen Philosophierens, 2020, pp. 181-191.


Ødegaard, Cecilie Vindal; Rivera Andía, Juan Javier (eds.) "Indigenous Life Projects and Extractivism: Ethnographies from South America"

Cham: Palgrave Macmillan. doi:

Exploring indigenous life projects in encounters with extractivism, the present open access volume discusses how current turbulences actualise questions of indigeneity, difference and ontological dynamics in the Andes and Amazonia. While studies of extractivism in South America often focus on wider national and international politics, this contribution instead provides ethnographic explorations of indigenous politics, perspectives and worlds, revealing loss and suffering as well as creative strategies to mediate the extralocal. Seeking to avoid conceptual imperialism or the imposition of exogenous categories, the chapters are grounded in the respective authors’ long-standing field research. The authors examine the reactions (from resistance to accommodation), consequences (from anticipation to rubble) and materials (from fossil fuel to water) diversely related to extractivism in rural and urban settings. How can Amerindian strategies to preserve localised communities in extractivist contexts contribute to ways of thinking otherwise?


Coquereau-Saouma, Elise; Freschi, Elisa (eds.): "The Challenge of Postcolonial Philosophy in India: Too Alien for Contemporary Philosophers, too Modern for Sanskritists?"

Sophia, Volume 57, Issue 3, September 2018, Springer.
Introduction by Coquereau-Saouma, Elise; Freschi, Elisa: "Contemporary Indian Philosophy: Why It Is Worth Taking Up the Challenge?"

Coquereau-Saouma, Elise: "Politics of Addressing, Problems of Reception: To whom are Anglophone Indian Philosophers Speaking?"

In: Sophia, Volume 57, Issue 3, September 2018, Springer, pp. 489-500.

The demand for the recognition of non-Western philosophy has often brought about the opposition of substantialized entities such as ‘India’ and the ‘West,’ which has nourished the drifts of nationalistic rhetoric. As a decolonizing process but also as a deconstruction of nationalistic revivals, it is necessary to investigate the presuppositions involved when defining ‘Indian philosophy’ in these post-colonial demands for recognition. Considering that the understanding of what is ‘Indian philosophy’ and its claim for recognition is a prerequisite for its reception, I focus in this paper on analyzing the problems of reception of post-colonial Anglophone Indian philosophy. What is it today that prevents the reception of Anglophone Indian philosophy in Indian academics and in the global world? Leaving aside the insufficient integration in Western structures of non-Western philosophies, I focus here on the internal difficulties of Anglophone Indian philosophy in India today. I suggest that the following interrelated obstacles prevent a global reception: the language, in terms of disparity of linguistic communities; the conditions of distribution and diffusion of the philosophical material; the historical rupture in the forms of transmission of knowledge; regionalism or fragmentation into micro-groups; and finally, the complexity of the situation of utterance or enunciative context, namely, the difficulty for Indian philosophers to answer the question: to whom are we speaking?

Coquereau-Saouma, Elise: "Conclusion : Interculturalité et Médialité – L’urgence de repenser notre rapport au(x) monde(s) aujourd’hui"

In: Coquereau-Saouma, Elise; Gurjanov, Filip: "Mediality and Interculturality", AUC Interpretationes Studia Philosophica Europeanea (Vol. VIII/2/2018), Charles University, pp. 120-126.

Graneß, Anke; Seitz, Sergej; Stenger, Georg (Hrsg.): "Facetten gegenwärtiger Bildtheorie: Interkulturelle und interdisziplinäre Perspektiven"

Reihe Interkulturelle Philosophie, Wiesbaden: Springer VS.

Das Bild ist ohne Zweifel ein interkulturelles Grundphänomen. In verschiedenen kulturellen Kontexten finden sich stets bestimmte Formen und Praktiken bildlicher Darstellung, die sich zudem als Ausdruck der jeweiligen Welt- und Selbstansichten lesen lassen. Zugleich drängen Fragen nach universalen Strukturen der Bildlichkeit und der Bildwahrnehmung in den Vordergrund. Damit verweisen das Kulturelle und das Bildliche in spannungsreicher Form aufeinander. Dieser Band unternimmt einen ersten Brückenschlag zwischen Ansätzen der Bildtheorie und der interkulturellen Philosophie und liefert damit auch neue Zugänge zu aktuellen bildethischen und bildpolitischen Debatten.

Die HerausgeberInnen
Mag. Sergej Seitz, MA ist wissenschaftlicher Mitarbeiter am Institut für Philosophie der Universität Wien.
Dr. Anke Graneß ist wissenschaftliche Mitarbeiterin am Institut für Philosophie der Universität Wien.
Prof. Dr. Georg Stenger ist Inhaber der Professur für Philosophie in einer globalen Welt und Interkulturelle Philosophie am Institut für Philosophie der Universität Wien.

Rivera Andía, Juan Javier: "Beyond the 'dismal imagery': Amerindian abdication, repulsion, and ritual opacity in extractivist South America"

HAU: Journal of Ethnographic Theory. Volume 9, Number 3, Winter 2019. doi:

Rivera Andía, Juan Javier (ed.) ''Non-Humans in Amerindian South America: Ethnographies of Indigenous Cosmologies, Rituals and Songs"

New York, Oxford: Berghahn.

Drawing on fieldwork from diverse Amerindian societies whose lives and worlds are undergoing processes of transformation, adaptation, and deterioration, this volume offers new insights into the indigenous constitutions of humanity, personhood, and environment characteristic of the South American highlands and lowlands. The resulting ethnographies – depicting non-human entities emerging in ritual, oral tradition, cosmology, shamanism and music – explore the conditions and effects of unequally ranked life forms, increased extraction of resources, continuous migration to urban centers, and the (usually) forced incorporation of current expressions of modernity into indigenous societies.


Coquereau-Saouma, Elise; Freschi, Elisa; Ali, Muzaffar: "Rethinking classical dialectical traditions: Daya Krishna on Counterposition and Dialogue"

In: Culture and Dialogue, Volume 5 No. 2 (2017), Brill, Leiden, pp. 173-209 (doi 10.1163/24683949-12340032).

This essay debates the way Daya Krishna reinterpreted some dialectic elements of classical Indian philosophy, with a special focus on “dialogue” and “counterposition.” The essay subsequently analyses the consequence of this reinterpretation on contemporary Indian philosophy.


Gesellschaft für Interkulturelle Philosophie

Die Gesellschaft für Interkulturelle Philosophie (GIP) wurde 1992 als gemeinnütziger Verein gegründet und hat inzwischen Mitglieder in allen Erdteilen, die gemeinsam an der Sache der Interkulturellen Philosophie arbeiten. Es gilt die engen Schranken der eigenen kulturellen Bedingtheiten im Philosophieren zu öffnen und sich sowohl systematisch als auch historisch im gegenseitigen Austausch mit den philosophischen Bemühungen anderer, zunächst fremder Kulturen auseinander zusetzen.

Die GIP und ihre Schwestergesellschaften veranstalten zu diesem Zweck regelmäßig Tagungen und Kongresse; außerdem wird die Diskussion in zahlreichen Publikationen geführt. Die Mitglieder der GIP bemühen sich darüber hinaus, das Anliegen der Interkulturalität in Vorträgen, in Forschung und Lehre und in Diskussionsrunden bekannt zu machen. Gesprächskreise finden auf regionaler Ebene statt.

Website der GIP
Aufzeichnungen der GIP-Lectures