Donnerstag, 18. November 2021, 12:30 Uhr

"Can there Be a Phenomenological Study Of Indigenous Philosophy?"

Prof. Dr. Bhagat Oinam (Jawaharlal Nehru University)

GIP-Lectures Online

The Center for Interdisciplinary and Intercultural Studies (CIIS) of Tübingen University in cooperation with the Society for Intercultural Philosophy ( is launching a new online lecture series on topics of intercultural studies. We want to take advantage of the current need to communicate digitally due to Covid-19 pandemic since this allows us to easily connect scholars from all over the world. The lecture series will address topics of global relevance in view of different cultural contexts and in a predominantly philosophical perspective.

We very much invite all of you to join the monthly lectures and make this a forum for lively discussion! 

To participate please send a short notice to niels.weidtmannspam ahead of each lecture. A zoom-link will be sent to all those who registered.

Dienstag, 7. Dezember 2021, 19 Uhr
Prof. Dr. Chakravarthi Ram-Prasad, Lancaster University


Vortragstitel und Abstract folgen in Kürze.

Donnerstag, 18. November 2021, 12:30 Uhr
"Can there Be a Phenomenological Study Of Indigenous Philosophy?"
Prof. Dr. Bhagat Oinam, Jawaharlal Nehru University



The title of the talk can be deconstructed through a set of 2 questions (1) can we have a phenomenological reading of indigenous thoughts, and (2) can there be an indigenous philosophy at all?

Taking a position that there is not one but many philosophies, based on differences in civilizational/cultural lives, languages, and belief systems, it is quite obvious that there are multiple ways of philosophizing.

Considering that indigenous thoughts are built upon an embedded world where selfhood is collectively shaped, it will be an interesting exercise to examine if phenomenological approaches can meaningfully engage with an unique ontology. Further, if descriptive ontology can provide meaningful reading of the indigenous thought, perhaps the idea of an indigenous philosophy can be put forward. A historical reading of animism and its possible alternatives may pave the path towards a discourse of indigenous philosophy.

"Atmosphärenästhetik aus interkultureller Perspektive"
Montag, 25. Oktober, 2021, 19 Uhr
Dr. phil. habil. Zhuofei Wang, Universität Hildesheim



Zhuofei Wang geht in ihrem Vortrag der Frage nach, wie sich die ursprünglich aus der europäischen Denktradition stammende Disziplin der Ästhetik zu einer zeitgemäßen und interkulturell orientierten Ästhetik transformieren lässt, um die außereuropäischen Traditionen mit einbeziehen zu können. Ausgehend davon führt Wang das jüngst entwickelte ästhetische Konzept der Atmosphäre ein, um hier zu vermitteln. Anhand von verschiedenen anschaulichen Beispielen beschreibt sie, wie sich durch das Konzept der Atmosphäre das ästhetische Denken jenseits von Begriffen wie Schönheit für andere Traditionen und Fragestellungen öffnen lässt. Auf dieser Grundlage plädiert sie für eine interkulturell ausgerichtete Ästhetik, die sich von einem herkömmlichen ästhetischen Essentialismus befreit.

"From dualistic to dividual concepts of culture. A history of the entwining of European-African-Antillan cultural understandings"
Dienstag, 28. September 2021, 19 Uhr
Prof. Dr. Michaela Ott, Hochschule für bildende Künste Hamburg



In order to highlight the interdependencies of supposedly individual cultures, the article aims at a reconstruction of the coinage, transfer and translation of the term ‘culture’ in the European-African-Antillan context from the 1940s up to today.
Since it has become obvious that all cultural processes are intertwined with elements of different background, the cultural constitution can no longer be adequately described by discursive opposites such as Black vs. White, European vs. African
and so forth. The argument therefore goes that the cultural composition needs adequate new terms and that the old term of the ‘individual’ should be replaced by the new term ‘dividuation’ which underlines the processuality, intermixing and mutual participation of all cultural entities. It moves from cultural theories of Leo Frobenius, Jean-Paul Sartre and Leopold Sédar Senghor to arguments of Edouard Glissant, Achille Mbembe, Gilles Deleuze and ‘African’ filmmakers such as Jean-Pierre Bekolo, Jean-Marie Teno and others.

"Kann Religion Polylog? Chancen und Grenzen der theologischen Rezeption interkultureller Philosophie"

Dienstag, 20. Juli 2021, 19 Uhr.

Prof. Dr. Franz Gmainer-Pranzl, Universität Salzburg



Polyloge bringen die Überzeugung und Haltung interkulturellen Philosophierens auf besondere Weise zur Geltung: vorurteilslos, kommunikativ und argumentativ Beiträge aus unterschiedlichen kulturellen Traditionen miteinander ins Gespräch zu bringen. Ob sich auch Menschen mit religiösen Überzeugungen auf solche Polyloge einlassen können und wollen, ist umstritten – und auf jeden Fall ein Thema theologischer Forschung, die sich ernsthaft mit Fragen interkulturellen Philosophierens auseinandersetzt. Diese Spannung zwischen religiösen Wahrheits- und Heilsansprüchen einerseits und polylogem Philosophieren andererseits sowie die Möglichkeiten und Grenzer einer theologischen Rezeption interkultureller Philosophie werden im Vortrag thematisiert.


Philosophical Disagreements and Plurality of Voices: Rethinking the Rules of Debates in Contemporary India

Wednesday, June 2021, 30th, 7 pm.

Dr. Elise Coquereau-Saouma, University of Vienna


In today’s academic world, we have become aware of the need to account for a plurality of existing worldviews and philosophical positions originating from several traditions (that is in terms of concepts - contents, as well as their expressions), and slowly also from the intermingling itself of several traditions. This has challenged our perspective on how to define which argument is ‘true’ and ‘false’ especially in philosophical debates, when we confront different philosophical systems with different assumptions, when the line between truth/false cannot be deductively drawn from within a system where the conditions are defined.

If we today acknowledge the need for plurality, without radical universalistic claims nor relativism, this ‘need’ does not tell us how to understand or react to positions that are influenced by different philosophical backgrounds and how to evaluate and respond to them. How to deal with epistemic plurality in a way that would be more than a polite acknowledgment of the arguments that we do not know - and respectfully want to avoid when we feel we cannot judge their adequacy - and how to react to philosophical disagreements that cannot be rationally dissolved, i.e. those disagreements that go beyond the problem of internal validity or consistency of an argument?

A salient endeavor of postcolonial Anglophone Indian philosophies has been to seek reconciliation of different viewpoints and worldviews that appear contradictory with each other. Philosophers like Kalidas Bhattacharyya, J. N. Chubb and Daya Krishna explore the constitutions of disagreements in philosophy or more in general, ways to cultivate a metaphilosophical standpoint from where a plurality of claims and voices can originate without seeming contradictory. With their analyzes, I suggest to understand philosophical disagreements beyond the strict analytic divide of truth and false or validity, and to look at other constitutive criteria of formation of one’s standpoints, to consider plurality in debates.

"La pensée politique d’Eboussi Boulaga entre Amérique Latine et Afrique"

Tuesday, April 2021, 27th, 7 pm.

Prof. Dr. Jean-Christoph Goddard, Université Toulouse

(the lecture will be held in french)


Eboussi Boulaga ouvre Christianisme sans fétiche par un court chapitre consacré à la colonisation comme « extirpation », par référence aux campagnes d’Extirpation menées par les catholiques espagnols au 16ème siècle au Pérou, « le précédent latino-américain » aidant, dit Eboussi, « à comprendre la situation africaine ». L’Extirpation coloniale est triple. Elle est Extirpation du lieu, Extirpation de la relationnalité et Extirpation du futur. L’unité du territoire, de la capacité de construire des relations et de se rapporter de façon non téléologique, non linéaire et répétitive, au temps, est ce que consacre pour Eboussi le terme de « civilisation ». L’Extirpation est alors proprement, sous son triple aspect, « décivilisation ».

Répétant, trois siècles après les extirpateurs du vice-roi du Pérou, l’inversion caractéristique de la politique d’Extirpation qui fait passer l’attachement aux relations concrètes, sensibles et intellectuelles, qui fondent la communauté pour une dépendance idolâtre, l’Extirpation coloniale en Afrique (et tout particulièrement au Cameroun) a pour unique intention et pour effet certain la mise en « crise » de la politique, c’est-à-dire son empêchement –l’altération et la dégradation de son domaine distinctif : celui de la conception et de la réalisation commune des projets par l’échange des idées et des paroles. Dans la mesure où la politique est, pour Eboussi, « ce qui donne valeur à la vie en commun », la forme coloniale du gouvernement des hommes, qui, appuyée sur cette inversion, dé-politise la politique, « sape jusqu’aux fondations de la politique » au cœur même de l’exercice politique, entraîne donc nécessairement avec elle une totale dépréciation de la vie commune – c’est-à-dire tout bonnement de la vie.

Cette forme de gouvernement politique paradoxal, proprement anti-politique, repose en outre sur une conception de l’exercice du pouvoir comme guerre généralisée et permanente contre une population spécifiquement ennemie. L’anti-politique d’extirpation ne se contente pas, en effet, d’une simple confrontation avec l’infidélité chronique des gouvernés : elle contre-invente elle-même cette infidélité en vandalisant les solidarités qui structurent en profondeur la société qu’elle se soumet, en produisant, par l’incitation à la haine, par la séparation, par toutes sortes d’exactions, le pire régime de désordre et de violence qui soit. Elle organise ainsi elle-même la régression à l’état de nature pré-politique qu’elle déplore et qui justifie son intervention transcendante sous la seule forme d’une action répressive. De ce qui constitue la condition de possibilité du socius humain, à savoir l’évitement délibéré de toute conventionnalisation fixiste, de toute collectivisation coercitive, par un travail de constante différenciation, elle fait un chaos, « une mer de dissemblance » – une impossibilité de vivre ensemble.


"Overcoming the three Challenges of Intercultural Philosophy: A Conversational Approach"

Tuesday, March 2021, 23th, 7 pm.

Dr. Jonathan Chimakonam Okeke, CIIS, University of Tübingen

Den Vortrag gibt es hier auch auf youtube.


In this talk, I will provide a conception of intercultural philosophy and contrast it with that of comparative philosophy. I will argue that whereas the goal of comparative philosophy is to ‘investigate the possibility of constructing a philosophical universal from cultural particulars’, that of intercultural philosophy should be to ‘open a collective vista, a path to new ideas informed by a realisation of mutual limitations in order to extend the frontiers of knowledge.
I will identify three prominent challenges that confront an intercultural philosopher and demonstrate how they could be addressed through the approach of Conversational Thinking.

"Islamic Feminism: The Iranian Narrative"

Thursday, February 2021, 11th, 7 pm.

Dr. Hora Zabarjadi Sar, CIIS, University of Tübingen

Den Vortrag gibt es hier auch auf youtube.


Islamic feminism speaks ‘in the name of’ women who refuse to choose between the ‘road to feminist emancipation’ and their ‘belonging’ to Islam as a culture and a religion. Islamic feminism is not only a ‘posture’ but a ‘performance’; a struggle that aims to surpass the ‘resistance identity’ to ‘project identity’ by actively engaging in a hermeneutical discourse with the Holy text as an embodied subject. Women’s hermeneutical engagement with the text will actualize those potential of the text that is abandoned and neglected by the patriarchal approach to it during the last 14 centuries. However, women’s participation in and support for the Islamist movement provokes strong responses from feminists across a broad range of the political spectrum. One of the most common reactions is the supposition that women Islamist supporters are pawns in a grand patriarchal plan, who, if freed from their bondage, would naturally express their instinctual abhorrence for the traditional Islamic mores used to enchain them. 

While Afsane Najm Abadi, one of the prominent figures of Iranian feminism, believed that post-colonial discourse is an ‘inaccessible space’ for discussing about Iran, as the discourse of colonizer and colonized leaves no space for the ‘neither-nor’ zone, but others like Minoo Moallem and Ziba Mir-Hosseini discussed that both the translational discourse of the modernist and reformist Iranian elite from the late nineteenth and early twentieth centuries and the Islamist Fundamentalist approach to gender in the post-revolutionary Iran were a reaction to the Western concept of civilization and the western account of Persia.

This presentation aims to reflect on the Islamic Feminism from an Iranian perspective and how certain historical moments led to the realization of Iranian Muslim woman’s identity, fighting simultaneously two entangled battles against colonial discourse of a civilizing mission of West and patriarchal representation of religious identity. Although, Islamic Feminism is not the only feminist movement that is traceable in Iranian modern history, by providing an historical overview, I will discuss that the Iranian approach to Islamic Feminism is a part of a more profound political and religious movement that is known as ‘Islamic Reformism’.


"Zum Anspruch des Fremden im Denken"

Thursday, January 2021, 21st, 7 pm

Prof. Dr. Barbara Schellhammer, Hochschule für Philosophie München

Den Vortrag gibt es hier auch auf youtube.



Der Vortrag thematisiert den Anspruch des Fremden in der Philosophie. Ausgehend von der Klärung der Begriffe des "Anspruchs" und des "Fremden" geht er der Frage nach, warum sich (nicht nur) das westliche Denken schwer tut mit Fremdem. Daran anknüpfend formuliert er drei Thesen, wie das Philosophieren mit "Fremdheitsanspruch" gelingen könnte. Dies geschieht vor dem Hintergrund der Erfahrung des interkulturellen Philosophierens mit indigenen Menschen in Kanada."

"The historico-cultural challenge of Paulin Hountondji’s 'scientism' in the human-computer era"

Tuesday, December 15th, 7pm

Dr. John Lamola, Associate Professor, Institute for Intelligent Systems, University of Johannesburg:

See here the talk on youtube.


The name of Hountondji is coterminous with his critique of a trend in African Philosophy which he characterised as something that is less than a philosophy, an ethno-philosophy. My project excavates that there is much that has been overlooked or underplayed in studies of his critique of this traditional collective thought system. I alert that at the core of his intervention is a nuanced conception of science that is derived from his education in the philosophies of Edmund Husserl and Louis Althusser, a devotion to which detoured into a detection of ethno-philosophy. Hountondji has endured accusations of imposing a Eurocentric scientism onto an African emancipatory discourse. In this lecture, I advance this dispute around his adamant fidelity to the epistemological primacy of scientificity into the contemporary scenario in which the emergence of the technologies of the so-called Fourth Industrial Revolution have brought the veneration of technoscience and its effects on human society under normative scrutiny. Upon explicating Hountondji’s conceptualisation of science from the vantage points of the post-ethnophilosophy debate, as well as that of the philosophy of technology, I invite an exploration of the challenge his advocacy for the scientificity of philosophy and all African Knowledge poses in a Zeitgeist of concerns with incipient computerisation of human life and asymmetrical relations in the global production of scientific knowledge. I will defend my conclusion that, in an obverse fashion, the crux of Hountondji’s oeuvre equips philosophers globally, and African thinkers in particular, with a mental disposition and an epistemological system for the robust interrogation of our current digitalising social milieu.

Malesela John Lamola is an Associate Professor at the University of Johannesburg’s Institute for Intelligent Systems, and the founding chairperson of the Research Group on Africa, Philosophy and Digital Technologies (APDiT). He is a rated researcher (C2) with the National Research Foundation of South Africa. He obtained his PhD from Edinburgh University and an MBA from Embry-Riddle Aeronautical University (Daytona Beach, USA). His research interests are on the intersection between Social Philosophy in the context of the emergence of African Modernity and the Philosophy of Science and Technology. Prior to his return to fulltime academic life he managed a proprietary private equity investment portfolio that included holdings in aviation and internet technologies. He publishes on Marxian epistemology, Sartrean existential anti-colonial philosophy, and on the representation of Africans and their participation in the technologies of the Fourth Industrial Revolution. He is a professional member of the Society on Social Implications of Technology of the IEEE (Institute of Electrical and Electronic Engineers), an active member of the Social Epistemology Review and Reply Collective, and a founding member of the Centre for Phenomenology in South Africa.

“Can Interculturalism complement Multiculturalism?”

Thursday, November 5th, 7pm

Prof. Dr. Tariq Modood, School of Sociology, Politics and International Studies, University of Bristol, UK:

See here the talk on youtube.


European/UNESCO interculturalism (IC) emerged as a critique of multiculturalism (MC) (complicated by the fact that there is an alternative Qubecan interculturalism, not discussed in this lecture). I suggest that this relationship has gone through three phases. Phase one begins in the 1990s with a general dissatisfaction with MC from many political and intellectual sources. Phase two, roughly from about the middle of the last decade, is when IC scholars, mainly sociologists, though also in cultural studies, policy studies, migration studies, geography as well as education emerge in significant numbers. The engagement with multiculturalism is superficial and serves the purpose of clearing the ground in order to get on with with a new research or policy. Phase three is the political theory justification of IC. I argue that these three phases have not established a pro-diversity ‘ism’ which can replace MC. While I hope we may move on to a phase four, where MC and IC are seen to be complementary, I here re-state what I think are the key concepts of MC. I hope it will be evident that firstly, that these concepts are not out of date or redundant; and secondly, therefore, that IC is wrong to abandon them.

“Knowledge and Compassion: Structural Racism and the Failures of Liberalism”

Thursday, Oct. 15th, 7 pm.

Dr. Yoko Arisaka, Universität Hildesheim

See here the talk on youtube.

Yoko Arisaka (born in Japan in 1962 and moved to the U.S. in 1980) has received her Ph.D. in Philosophy from the University of California, Riverside (1996). She had been Associate Professor of Philosophy in the  Philosophy Department   and Graduate Faculty at the  Center for the Pacific Rim   at the University of San Francisco (1996-2007). During Fall 97 she was a CNRS research associate at the   École des Hautes Études en Sciences Sociales   in Paris. Since 2005 she lives in Hannover, Germany. She had been a Fellow at the Forschungsinstitut für Philosopohie Hannover (2009-11). She is currently Adjunct Faculty at the University of Hildesheim, Germany. Her field of research include political philosophy (including philosophy of race and genderissues), modern Japanese philosophy, phenomenology, philosophy of technology, and ethics.  Her publications include:  Prophetischer Pragmatismus: Eine Einführung in das Denken von Cornel West  , (With an interview with Cornel West and Eduardo Mendieta), by Jürgen Manemann, YokoArisaka, Volker Drell, Anna Maria Hauk.  Fink Verlag: 2012.  Kitaro Nishida in der Philosophie des 20.Jahrhunderts  .  Rolf Elberfeld and Yoko Arisaka, eds. Alber Verlag: 2014. Website:   

„ubu-ntu: affirming the humanness of all human beings, sharing the bread from mother Earth“

Tuesday, September 15th, 7 pm

Prof. Dr. Mogobe Ramose, University of South Africa in Pretoria

See here the talk on youtube.

The South African philosopher Mogobe Ramose wrote the standard work on Ubuntu philosophy: a vision of existence as a continuous stream in which everything is constantly searching for balance and is inseparably connected with everything else. This is true of human communities, but it also applies to various aspects of social life, such as politics, religion, economics, law, medicine, ecology, and globalization. This is an ‘ethic of coexistence’ in profound contrast with Western models and the radical individualization that characterizes capitalism.

„Die Aufklärung vor den Europäern retten“

Thursday, July 30th

Prof. Dr. Nikita Dhawan, University of Gießen, Germany


Die erhabenen Ideale der Aufklärung gingen mit kolonialer Gewalt und faschistischem Terror einher, während die Aufklärung den Interessen einer gewissen privilegierten Klasse zugutekam, dessen Normen mit implizit rassistischer und sexistischer Ausrichtung festgeschrieben wurden. Trotz dieser Einwände argumentiert die postkoloniale Feministin Gayatri Spivak, dass man angesichts des imperialen und gegen-imperialen Wesens der Aufklärung diese „nicht nicht wollen kann", so dass die kontaminierten Hinterlassenschaften der Europäischen Aufklärung, wie „Menschenrechte" und die „Demokratie" wie ein Pharmakon Gift und Medizin zu gleich sind. Das Ziel des Vortrages ist es folglich die widersprüchlichen Konsequenzen der Aufklärung zu verstehen ohne einen Anti-Aufklärungs-Standpunkt einzunehmen. Die Unabdingbarkeit der Aufklärung in der Umsetzung kritischer Projekte muss mit den Euro- und Androzentrismen, welche ihr Erbe plagen zusammengedacht werden. Um post-imperiale Zukünfte zu imaginieren, wird eine kritische Theorie des Postkolonialismus vorgeschlagen.

First GIP-Lecture: "The Great Death and the Pure Land: Nishitani Keiji and the Ecological Emergency.”

Tuesday, June 30th at 7pm German time (10am PST)

Prof. Dr. Jason Wirth, University of Seattle

See here the talk on youtube.

Prof. Dr. Jason M. Wirth is professor of philosophy at Seattle University, and works and teaches in the areas of Continental Philosophy, Buddhist Philosophy, Aesthetics, Environmental Philosophy, and Africana Philosophy.

Nishitani Keiji (1900-1990), student of Nishida Kitarô and a second-generation member of the Kyoto School, is known in the West because of his reflections on the concept of nihilism and religion within the discussion regarding the overcoming of modernity in Japan.