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This essay critically discusses the rising interest in process philosophy in recent years. I argue that the appeal of process philosophy lies in its ability to circumnavigate the binary dichotomies pervasive in European philosophy and defend an interpretation of process philosophy in terms of relationality, difference, and change. After outlining the central tenets of process philosophy, Graham Harman’s critique of a relational account of process philosophy is examined, particularly his assertion that this type of philosophy cannot fully explain genuine change. (...) Despite the merits of Harman’s critique, I will show that his object-oriented ontology faces similar limitations. Turning to Graham Priest’s dialethism I suggest that philosophy, instead of striving for a consistent representation of fundamental metaphysics, must embrace paradox to some extent. This leads the philosophical discipline to understand itself as a transformative process. This essay critically discusses the rising interest in process philosophy in recent years. I argue that the appeal of process philosophy lies in its ability to circumnavigate the binary dichotomies pervasive in European philosophy and defend an interpretation of process philosophy in terms of relationality, difference, and change. After outlining the central tenets of process philosophy, Graham Harman’s critique of a relational account of process philosophy is examined, particularly his assertion that this type of philosophy cannot fully explain genuine change. Despite the merits of Harman’s critique, I will show that his object-oriented ontology faces similar limitations. Turning to Graham Priest’s dialethism I suggest that philosophy, instead of striving for a consistent representation of fundamental metaphysics, must embrace paradox to some extent. This leads the philosophical discipline to understand itself as a transformative process. (shrink)

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This paper evaluates Pierre Hadot’s concept of ‘philosophy as a way of life’ (PWL) as a tool to critique academic philosophy. Firstly, I will provide a concise overview of Hadot’s critique through a discussion of two lesser-known texts. I will go on to submit that PWL, contrary to what its name might imply, does not primarily distinguish between philosophical theory and practice. Instead, through an exploration of relevant secondary sources, I will emphasize PWL’s focus on the spiritual dimension of philosophy, (...) or rather the lack thereof in the modern research university. A return to philosophy as a way of life, then, does not imply emancipation from the university as such, but rather from contemporary academia’s research practices and standards. Only then can philosophy rekindle its true essence, namely transforming the lives and worlds of many. (shrink)

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This paper emphasizes the value of śūnyatā, through the lens of Japanese philosopher Nishitani Keiji, in fostering global philosophical dialogue. First, we highlight how Nishitani interprets śūnyatā, or ‘emptiness’, as a fundamental relationality, distinct from substantiality. The second section situates Nishitani’s thought within the rising paradigm of relational thinking, now influential in philosophy, feminism, social sciences, and interdisciplinary studies. We note that these discourses have been largely shaped by Anglo-European thinkers, overlooking contributions from philosophers like Nishitani. In the final section (...) of this paper, we illustrate how Nishitani’s concept of ‘emptiness’ could form the foundation for an intercultural philosophical method that allows for a global dialogue moving beyond the critique of existing discourses. This ultimately implies an understanding of philosophy as pedagogical practice. (shrink)

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This paper analyses the reemerging concept of evil in political science and international relations. Evil is approached as the link between the metaphorical and the metaphysical that is used to sacralize politics. After introducing the concepts of metaphor, metaphysics and the sacred, we expand on the definition of evil by drawing on existing philosophical and theological literature. We proceed to analyze its effects in politics by applying our findings to examples from the United States, Russia, India, Myanmar, Israel, ISIS and (...) Al-Qaeda. The paper addresses the political potential of the common evil for building international communities in the third section. We conclude that the concept of evil achieves the sacralization of politics by effacing itself, that is, by becoming metaphysical. The metaphor of evil, then, is most successful precisely when it is no longer a metaphor at all but deemed a metaphysical reality. (shrink)

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