Intercultural Philosophy and Traditionalism:

Perspectives of the Dialogue of Cultures

Rauf Bekbaev

Tashkent International University of Education, Uzbekistan

Keywords Intercultural Dialogue, Tradition, Culture, Comparative Philosophy, Intercultural Philosophy, Traditionalism.

Abstract This paper explores the potential for synergy between the philosophy of traditionalism and intercultural

philosophy. The author reviews the origins and evolution of comparative philosophy, the methodology of

which laid the groundwork for the development of intercultural philosophy. Furthermore, the potential for

collaboration between the philosophy of traditionalism and intercultural philosophy within the context of an

ongoing dialogue of cultures is also examined.

1 INTRODUCTION

In contemporary philosophical scholarship, a

growing interest in the comparative study of diverse

cultures and civilisations, as well as the phenomenon

of intercultural dialogue, is noticeable. Throughout

the history of philosophy, the dichotomy of East-West

has been considered by various thinkers from

antiquity, the Middle Ages, and the Modern Age. As

a result, various ideas and concepts were shaped, and

efforts were made to undertake comparative cultural

studies. However, comparative philosophy as an

independent subset of philosophical research only

began to take shape in the late 19th century. The

groundwork for this was laid by various philosophical

studies (G.Hegel, A.Schopenhauer, F.Nietzsche,

etc.), as well as Oriental studies (P.Deussen,

T.Colebrooke, F.M.Müller and others). In the 20th

century, the formal establishment of comparative

philosophy occurred, with P.Masson-Oursel and

P.T.Raju as its pioneers. Other prominent scholars in

this field include S.Radhakrishnan, F.Youlan,

N.Kitaro, M.Iqbal, R.Rorty, among Eastern and

Western academics. A unique position among the

representatives of comparative philosophy is held by

Rene Guenon and his philosophy of traditionalism,

aimed at criticising the West and advocating for the

East. At the close of the 20th century and the

beginning of the 21st, a fundamentally new branch of

philosophy was formed on the foundation of

Corresponding author

comparative philosophy, known as intercultural

philosophy. Its founders were R.A.Mall,

H.Kimmerle, R.Fornet-Betancourt, and

F.M.Wimmer. Unlike comparative philosophy,

which pursued a synthesis of cultures, intercultural

philosophy declares the equality of all cultures, the

impossibility of synthesis, but the necessity of their

interaction, the fostering of conditions for

intercultural dialogue. In this context, the

traditionalism of Rene Guenon stands at the

crossroads of comparative and intercultural

philosophy, since tradition is the principle on which

not only comparison of cultures can be based, but also

the establishment of their dialogue, a consideration

especially crucial in the context of contemporary

globalisation.

2 METHODS

In the progression of this research, we utilised

methods of comparative analysis, historical

analogies, and a systematic approach. The method of

comparative analysis is divided into gnoseological,

logical, methodological, worldview, axiological, and

practical elements. The primary purpose of the

gnoseological function is to gain fresh insights about

the objects of comparison; the logical function of

comparative analysis is centred around instructing the

subjects of cognition to observe the principles of

162

Bekbaev, R.

Intercultural Philosophy and Traditionalism: Perspectives of the Dialogue of Cultures.

DOI: 10.5220/0012480600003792

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 1st Pamir Transboundary Conference for Sustainable Societies (PAMIR 2023), pages 162-166

ISBN: 978-989-758-687-3

formal and dialectical logic; the methodological

function is dedicated to translating the phenomena

and knowledge derived from comparison into tools

for addressing practical issues. If the worldview

approach is perceived as a system of views

constructed in the mind of an individual regarding the

world in its entirety, influencing their relationship

with reality and directions of activity, then the

involvement of an individual's worldview in the

comparative analysis process becomes evident;

comparative analysis is inherently axiological, that is,

its content comprises an evaluation of the phenomena

being compared, in terms of their resemblances and

distinctions among each other; comparative analysis

truly proves fruitful only when it serves a practical

purpose. This is its primary aim. It is accomplished

through the practical function, established on the

foundation of the content, essence, and specific

quality of comparative analysis. Therefore,

comparative analysis requires its subjects to consider

the features that determine the similarities and

differences of its objects when viewed in static states.

That's on one side. On the flip side, comprehensive

comparative analysis necessitates understanding and

identifying the similarities and differences of its

objects in their changing states, in their perpetual

evolution.

3 RESULTS AND DISCUSSION

Comparative philosophy was constructed on the

foundation of various scholars employing the method

of comparative analysis in their studies. Therefore,

comparison as a methodology was utilised in Chinese

philosophy, particularly in late Mohism. F.Yu-lan

states that Mozi was Confucius's first adversary,

critiquing his philosophy (Fung Yu-lan. (1958), 49).

This criticism demonstrates the application of the

comparative method. Later Mohists defined

comparison as "the measurement of quantity" (Alieva

Ch.E. (2006), 127), thus forming two streams with

different interpretations of these concepts. The first,

led by Hui Shi, highlighted the "confluence" of

sameness and difference, while the second, headed by

Gongsun Long, stressed their "separation".

Intriguingly, late Mohist logic, in the context of the

comparative method, asserted that only like objects

could be compared, and "objects of disparate bases

cannot be compared" (Alieva Ch.E. (2006), 132), as

the prerequisite for a logical conclusion is the

existence of a fundamental similarity.

In the ancient Indian philosophical school Nyaya,

comparison, or "Upamana", is considered a distinct

source of genuine knowledge, alongside perception

("Pratyaksha"), inference ("Anumana"), and

testimony ("Shabda") (Chatterji S. (1955), 42). In the

Nyaya system, comparison is targeted at establishing

"a link between an entity and its name or between a

term and its precise meaning" (Chatterji S. (1955),

175). Beyond the Nyaya system, comparison as a

source of knowledge is suggested in Mimamsa, where

"knowledge through comparison arises when, based

on the similarity of the perception of a current object

with an object previously perceived, we transition to

the understanding that the recalled object resembles

the currently perceived one" (Chatterji S. (1955), 176,

268). With this stance, Mimamsa refutes Nyaya's

claim that comparison is a new source of knowledge,

as it's merely a logical deduction from previous

knowledge and nothing more.

In ancient philosophy, the method of comparison

through a mathematical lens is found in

Pythagoreanism, where "comparison is primarily a

relationship, specifically, a ratio, the mathematical

harmony of things, elements of the cosmos" (Alieva

Ch.E. (2006), 38). Additionally, comparison is

present in Heraclitus's dialectic in his discourse on the

"one and many". In Plato's works, the issue of

comparison is examined in the context of his theory

of forms (Plato’s Timaeus. 2020) and socio-political

philosophy, as depicted in the dialogue "Republic"

(Plato. Republic2004). Aristotle, being a historian of

philosophy, also used the comparative method in his

"Metaphysics", examining the doctrines of the

philosophers who came before him (Aristotle. 2002).

He compared animal and human cognition as well as

sensory and rational cognition, scrutinised various

forms of governmental authority (Aristotle. 2010),

and critiqued Plato’s theory of forms. It's essential to

highlight Aristotle's logic, where focus is given to the

analogy through which the general principles of

natural entities such as form, deprivation, and matter

are understood (Lukanin P.K. 1984).

A notable precursor to comparative philosophy in

antiquity is Diogenes Laertius, whose work "Lives

and Opinions of Eminent Philosophers" also includes

cross-cultural comparison motifs. Specifically,

Diogenes wrote, "Philosophy, as some believe, began

for the first time among the barbarians: namely, the

Persians had magicians, the Babylonians and

Assyrians had the Chaldeans, the Indians had the

gymnosophists, the Celts and Gauls had the so-called

druids and semnofeis" (Diogenes Laertius. 1986, 55).

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163

During the Middle Ages in Europe, there was a crisis

in science and philosophy, but in the East, culture

flourished. Here, we can observe comparative

philosophy themes in Al-Farabi's works, where he

compared the philosophies of Plato, Aristotle, and the

Neoplatonists (Al-Farabi. 1972), attempting to

synthesise them. Moreover, Farabi advanced the

method of commentary, a part of hermeneutics, which

is inseparably tied to the methodology of comparative

philosophy. The comparative method is also present

in the work "India" by Abu Rayhan Biruni, where the

scholar highlighted the shared aspects of Indian,

Ancient Greek, Christian, and Sufi philosophies

(Biruni. 1995, 60).

In the contemporary era, we witness an upsurge in

the discourse of comparison, coupled with the study

of various cultures. This is exemplified in Voltaire's

philosophy of history (Voltaire. 1868) and

Ch.Montesquieu's geographical determinism

(Montesquieu. 2018). Interest in Eastern culture is

also notable in the philosophy of G.Hegel, who

established that the East represents the "infancy of

history" (Hegel G.V.F. 1993, 253), exemplifying a

Eurocentric perspective. The work of philosophers

such as A.Schopenhauer and F.Nietzsche was integral

to the institutionalisation of comparative philosophy,

given their exploration of Western and Eastern

comparisons in their work. The formation of

comprehensive comparative philosophy in the 20th

century can be attributed to thinkers like P.Masson-

Oursel and P.T.Raju, who emphasised that the scope

of comparative philosophy encompasses general

history and culture (Raju P.T. 1962, 283). P.Masson-

Oursel suggested that the primary methodology of

comparative philosophy is analogy, whilst

acknowledging that "no truth exists that is not

relative" (Masson-OOursel P. 1926, 37, 39). From

this perspective, L.Skof characterises comparative

philosophy as a "universal positive science of

analogy" (Skof L. 2008, 123). Whereas P.Masson-

Oursel envisages the methodology of comparative

philosophy as an analogy, P.Raju shifts his approach

towards cultural synthesis (Raju P.T. 1962, 288). It's

intriguing that future discussions at the Hawaiian

Conference on Comparative Philosophy and in the

publications of the "Philosophy of East and West"

journal would debate the feasibility of cultural

synthesis. Ch.Moore proposed the concept of a

"global synthesis of philosophies" (Moore Ch. 2021,

P.1-14). S. Radhakrishnan and J.Santayana countered

attempts at "cultural amalgamation", advocating for

the preservation of each culture's distinctiveness and

intrinsic values. J.Dewey dismissed the notion of

cultural homogeneity and the reduction of East to

West, but simultaneously noted the presence of

intercultural connections in the historical process

(Dewey J., 1951, 5).

In contemporary comparative philosophy, the

discourse on cultural synthesis continues.

A.Chakrabarti and R.Weber, discussing "comparative

philosophy without borders", underline the need to

transcend the foundation of a specific culture or

philosophy to "facilitate penetration, if not fusion"

(Chakrabarti A., 2016, P.1). M.Siderits presents the

notion of "fusion philosophy", viewing it as a fresh

style of philosophical thought that leans on the

resources of various philosophical traditions for

enhanced intercultural comprehension (Siderits M.

2015, 3). However, both Siderits's "fusion

philosophy" and the concept of Chakrabarti and

Weber inevitably lead to a synthesis of cultures.

Within the discourse on cultural synthesis in the

sphere of comparative philosophy, a new direction –

intercultural philosophy – is evolving. F.Wimmer

asserts that it is "the aspiration to articulate the

numerous and frequently marginalised voices of

philosophy within their respective cultural contexts

and thereby engender an equitable discussion, a

polylogue" (Wimmer F.M. 2002). This suggests that

intercultural philosophy, via comparison, strives for a

dialogue of cultures rather than their synthesis. The

fundamental standpoint of intercultural philosophy,

as R.A.Mall outlines, includes the concept of "unity

without uniformity" (Polushina L.V. 2010, 135) and

the principle of cognitive modesty (Stepanyants M.T.

2020, 47).

Hsueh-I Chen, contemplating the notion of

"intercultural", highlights that the prefix "inter" here

signifies "what is in-between" (Hsueh-I Chen. 2014,

72-73). From this, it can be inferred that intercultural

philosophy is situated between cultures, not above

them. Broadly speaking, as per R.A.Mall, every

philosophy should be intercultural by its nature,

necessitating tolerant pluralism when studying

another culture and during intercultural interaction

(Mall R.A. 2000, 1). Nevertheless, R.A.Mall

distinguishes between multiculturalism and

interculturalism. According to the philosopher,

multiculturalism is merely an illusion, an attempt to

maintain "cultural purity", despite the fact that no

culture exists in absolute isolation or overlaps

perfectly with another culture (Mall R.A. 2000, 14).

Consequently, interculturality reflects the interaction

of cultures, the need for their coexistence, and

intercultural dialogue. F.Wimmer, in turn, expands

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the notion of intercultural dialogue to an intercultural

polylogue (22).

Rene Guenon, a notable figure in comparative

philosophy, explores the commonalities and

disparities between Eastern and Western cultures.

Guenon posits that ancient philosophy owes a great

deal to Eastern thought (Guenon R. 1945, 28). Yet,

"official Orientalism" views the "Greek miracle"

solely as a product of Western civilisation (27, 297),

negating the role of intercultural relations with the

East. Guenon identifies a unique aspect of the

contemporary West, describing this civilisation as

possessing a "purely material character" (Guenon R.

2003, 82), embodied in secularisation, or the

marginalisation of religion from public and personal

life, as well as the pursuit of material prosperity.

Conversely, the East maintains its spiritual and

religious culture, setting it apart from the West.

Guenon characterises the East through three cultures:

Chinese, Hindu, and Islamic (Guenon R. 2003, 22),

which coincide with each other and preserve their

intrinsic traditions. For Guenon, tradition is most

vividly demonstrated in religion, since "everything

authentically traditional is shaped by the influence of

a 'non-human' element" (Guenon R. 2004, 19).

Therefore, the safeguarding of religion equates to the

preservation of tradition. However, in the West, the

onset of the Renaissance and Reformation heralded a

profound spiritual deterioration, "a severance from

the traditional spirit" (Guenon R. 2003, 19-20). As a

result, Guenon observes a barrier, even conflict,

between Eastern and Western peoples (Guenon R.

2003, 21). Intriguingly, Guenon's philosophy leans

towards the past, for it was in the epoch of antiquity

that cultural unity existed, underpinned by a unified

primordial tradition. Generally, Guenon perceives the

historical process as a systematic involution

(Karimov R., Bekbaev R. 2022, 201), a regression

from tradition to anti-tradition. Nonetheless, this

process is uneven, as while the West has forfeited the

tradition, local traditions (such as Confucianism,

Taoism, Hinduism, Sufism, etc.) persist in the East.

The traditionalist philosophy of Rene Guenon,

contrasting the East and the West, uncovers

fundamental divergences between them and deduces

that contemporary Western civilisation is in crisis,

whereas Eastern culture perseveres in its traditional

state. Guenon details a confrontation between the

East and West, instigated by the West. But how can

intercultural dialogue occur under such

circumstances? To tackle this question, one needs to

consider the concept of tradition. Eastern and

Western philosophies have their distinct traditions of

thought, which can be strikingly similar or

fundamentally different. However, pantheism might

be identified as a key similarity. Despite being a

European, Guenon converted to Islam at the age of 24

in 1910, adopting the name "Abdel Wahed Yahia"

(Sedgwick M. 2004, 8). He later joined the Shadhili

Sufi tariqa and became a sheikh. F.Schuon suggests

that Guenon's transition from Catholicism to Islam

was a personal decision, as the Christian tradition was

lost to him, and the Hindu tradition was inaccessible

due to the caste system (Schuon F. 1985, 1).

Nonetheless, Guenon's personal choice serves as an

example of cultural integration. In Sufism, Guenon

found common ground with Hinduism, Taoism,

ancient metaphysics, and Christianity, where

pantheistic tendencies also exist. For example,

Guenon notes that the "perfect man" in Sufism ("al-

insan al-kamil") aligns with the highest state of man

in Taoism ("cheun-jen") (Guenon R. 2003, 36).

Intriguingly, Biruni also emphasised the pantheistic

similarities across different cultures (Biruni. 1995 ,

60). Moreover, it's worth noting that Sufism became

the conduit through which traditionalism proliferated

not only throughout Europe but also in the Americas.

For instance, M.Sedgwick highlights that

traditionalism, facilitated by Sufism, permeated

South America and influenced the literary and artistic

landscape of Argentina in the 1920s (Sedgwick, M).

Hence, one can observe the interaction of Eastern and

Western pantheistic philosophy and, consequently,

intercultural connections.

4 CONCLUSION

Contemporary globalisation processes task

philosophy with devising methods of interaction

between the East and West, fostering an environment

conducive to their communication and dialogue.

Consequently, comparative philosophy has emerged

as a philosophical branch that, through the

juxtaposition of diverse cultures, seeks

commonalities to facilitate future intercultural

dialogue. However, the methodology of comparative

philosophy hinges on cultural synthesis, which is

evident in the concepts proposed by P.Raju and

Ch.Moore, and the investigations of A.Chakrabarti

and R.Weber, as well as in M.Siderits' "fusion of

philosophies". Drawing from the assertions of

P.Masson-Oursel and grounded in comparative

philosophy, a new area of philosophical enquiry—

intercultural philosophy—has been established. This

perspective highlights the necessity not for the

Intercultural Philosophy and Traditionalism: Perspectives of the Dialogue of Cultures

165

synthesis of cultures, but for their interaction, thereby

refuting the possibility of the Eastern civilisation

assimilating to the Western one. Within the

comparative philosophical framework, Rene

Guenon's traditionalism contrasts the East and the

West, labelling the latter as a crisis-stricken,

"material" civilisation. Simultaneously,

traditionalism envisages the potential for an

intercultural dialogue between the East and West

through pantheistic philosophical concepts, which

essentially bear a similar character. This lays the

groundwork for a possible interaction between

traditionalism and intercultural philosophy.

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