COMPARISON PARADOX, COMPARATIVE SITUATION AND INTER-PARADIGMATICY: A METHODOLOGICAL REFLECTION ON CROSS-CULTURAL PHILOSOPHICAL COMPARISON [abstract]

It is commonly believed that philosophical comparison depends on having some common measure or standard between and above the compared parts. The paper is to show that the foregoing common belief is incorrect and therewith to inquire into the possibility of cross-cultural philosophical comparison. First, the comparison paradox will be expounded. It is a theoretical difficulty for the philosophical tendency represented by Platos theory of Ideas to justify comparative activities. Further, the connection of the comparative paradox with the obstacles met by cross-cultural philosophical comparisons will be demonstrated. It will be shown that to attribute the difficulty of cross-cultural comparisons to incommensurability of traditions is irrelevant and misleading. It is to be argued that the original possibility of comparison depends on the comparative situation, i.e., the mechanism of meaning-production that functions in a non-universalistic and anonymous way. A philosophical paradigm does facilitate the attendance of such a situation, but it is also possible for the situation to emerge between paradigms in a gamesome way. Accordingly, the genuine comparison at issue will not originate primarily and merely on the level of concepts and propositions, but can only be achieved through inter-paradigmatic conditions, where we have the sharp awareness of a paradigms boundary from which we can attempt to achieve situational communication with another paradigm. In light of this, the perspective of a philosophical comparison differs not only from the traditional or universalistic one, but also from Gadamers hermeneutics, such as the doctrine of fusion of horizons. The new perspective finds an illustration in Heideggers relations with Daoism

Editorial: Relevance Theory and Intercultural Communication Problems

This editorial to the special issue of RiL dedicated to relevance theory and problems of intercultural communication addresses the general requirements that a theory of communication must meet to be applicable to the analysis of intercultural communication. Then it discusses criticism levelled against Grice’s theory of conversational implicature and Brown and Levinson’s theory of politeness on the grounds that these theories were not universal enough to be applied to all data. Finally, it offers some remarks on the applicability of relevance theory to intercultural pragmatics

The philosophical significance of binary categories in Habermas’s discourse ethics

The philosophical programme associated with the discourse ethics of Jürgen Habermas has been widely discussed in the literature. The fact that Habermas has devoted a considerable part of his work to the elaboration of this philosophical programme indicates that discourse ethics can be regarded as a cornerstone of his communication-theoretic approach to society. In essence, Habermas conceives of discourse ethics as a philosophical framework which derives the coordinative power of social normativity from the discursive power of communicative rationality. Although there is an extensive literature on Habermas’s communication-theoretic account of society, almost no attention has been paid to the fact that the theoretical framework which undergirds his discourse ethics is based on a number of binary conceptual divisions. It is the purpose of this paper to shed light on the philosophical significance of these binary categories in Habermas’s discourse ethics and thereby demonstrate that their complexity is indicative of the subject’s tension-laden immersion in social reality

Media Parergon, Media Ergon: An Analytical Overview of the Grammar and Pragmatics of the Media Language

The present work has a central question: how a certain media distinguishes itself from the other communicational and linguistic apparatuses of the world. And with that, he turns on the big question of what each media practice would be. The hypothesis defended here is that each type of media, in its definition, is a language and not an apparatus. Using the concepts of Ludwig Wittgenstein, Jacques Derrida, Jean-François Lyotard and John R. Searle, the concepts of parergon and ergon are discussed. Thus, there is the consideration that if the study of the parergon is a logical study, close to the philosophical debates of the Analytical Philosophy and of authors of Continental Philosophy that quoted Wittgenstein, the study of ergon is a pragmatic study, focused on the speech acts. Logic and Pragmatics do not enter here as competitors, but rather as analytical partners in the definition and study of a language. While the first one analyzes the clipping modes, the second analyzes the action made possible by its clipping

Moving-Time and Moving-Ego Metaphors from a Translational and Contrastivelinguistic Perspective

This article is concerned with some cross-linguistic asymmetries in the use of two types of time metaphors, the Moving-Time and the Moving-Ego metaphor. The latter metaphor appears to be far less well-entrenched in languages such as Croatian or Hungarian, i.e. some of its lexicalizations are less natural than their alternatives based on the Moving- Time metaphor, while some others are, unlike their English models, downright unacceptable. It is argued that some of the differences can be related to the status of the fictive motion construction and some restrictions on the choice of verbs in that construction

Understanding the hobbit: the cross-national and cross-linguistic reception of a global media product in Belgium, France and the Netherlands

The Hobbit franchise, as many global media products, reaches audiences worldwide. Audience members apparently consume a uniform media product. But do they? The World Hobbit Project offers a new and exciting opportunity to explore differences and similarities, for it provides us with audiences' understandings of the trilogy across languages and nationalities. In this paper we conduct a statistical analysis on differences and similarities in understandings of The Hobbit trilogy between Belgium, the Netherlands, and France – both in what audiences do and do not feel The Hobbit films to be. Analyzing this particular region in Europe provides an extraordinary opportunity, for The World Hobbit project allows us to compare on the language level (the Dutch and French-speaking Belgian regions with respectively the Netherlands and France), as well as on the level of national identities (comparing the three countries amongst each other). In doing so, we are able to further understand what informs geographical and linguistic differences in the consumption of a uniform media product. As such, this paper touches upon cultural hegemony, cross-border flows of fiction, language and cultural proximity