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15 Philosophy Generally speaking, philosophy is not only the oldest of the humanities disciplines; it is arguably the oldest in all of academia. With a canon of texts dating back to classical antiquity, its status as a demarcated academic field was confirmed already by the time of the first medieval universities. Since later disciplinary developments are in many ways offspring from the trivium and quadrivium taught at the medieval philosophical faculties, it is even possible to speak of philosophy as the “origin” of the modern humanities. In

Performance in Philosophy/ Philosophy in Performance: How Performative Practices Can Enhance and Challenge the Teaching of Theory1 Alice Lagaay in dialogue with Jörg Holkenbrink Theater der Versammlung (“Theater of Assemblage”) regularly accompanies Alice Lagaay’s philosophy seminars, and together, she and Jörg Holkenbrink, have recently begun to present a fusion of their methods on various academic and arti- stic platforms internationally (e.g. the Philosophy-on-Stage festival at Tanzquar- 1 | A version of this dialogue was first published in Performance

Can Place Prehend Philosophy? Spatialisation, Mythic Place and Virtual Time ROB SHIELDS What is place to philosophy, what is place to thought? The linkage of philosophy and place suggests the question: “Is this a matter of the philosophy of place or the place of philosophy?” Place, even in an unexamined sense of the term, is both an object of thought and theoretical attention and the putative ground of thought, a milieu in which problematic events and entities come together in pres- ence for the philosopher – place is a problematic ready to hand

61 Lukas K. Sosoe CRITICAL NOTE. IS AFRICAN PHILOSOPHY DIFFERENT? In this paper I will apply the notion of the making and unmaking of differ- ences to discussions on the existence of an African philosophy which is—as I want to show—an identity discourse. My proposal is that Africans should look in other directions for the emergence of genuine African philosophy since the cultural elements exhibited to be the basis of African identity are neither spe- cifically African nor are they the self-images of the Africans themselves; rather, they are the images

Persona and Self in Stoic Philosophy∗ §1 LIMITING THE FIELD 1.1 Religion and Philosophy Persona and self, prósopon (πρόσωπov) and heautó (ἑαυτό), are not es- tablished, basic terms in Stoic philosophy. The persona, the mask or role, and the self (suum, se, ipse) do not emerge from religious experience, but rather grow out of biology and psychology, with borrowings from theatre and jurisprudence. I shall concentrate solely upon Stoic philosophy, and, even more specifically, on Roman Stoicism. My focus is ancient ›anthro- pology‹. I would like to explore the

philosophy" Im gegenwärtigen Selbstverständnis firmiert das scientologische Wirk- lichkeitsmodell unter dem kosmologisch-religiöse Bezüge andeutenden Begriff der "anwendbaren religiösen Philosophie" (applied religious philosophy). Über diese wurde mit Recht vermerkt: "Attempts to describe its contents easily deteriorate into a chaos ofminor con- cepts since Scientologylorecovers everything from an explanation ofthe ori- gins of the physical universe to a system for organising one's business activi- 17 Tatsächlich analogisiert Hubbard den Unterschied zwischen "reaktivem

95 3. The Philosophy of Money: History, Intentions, Perspective, Methodology Introduct ion The Philosophy of Money, first published at the end of 1900, was Simmel’s fourth monograph, and represented a considerable departure from the first three books he had already published: On Social Differen- tiation (1890) and the two volumes of Introduction to the Moral Sci- ences (1892/1893). These earlier works had been written by an enthusi- astic young author who was engaged in developing the emerging disci- pline of sociology and fascinated by its heuristic

Chapter 5 Plessner’s Philosophy of Eccentric Positionality 5.1 FORM OF POSITIONALITY AND FORM OF ORGANIZATION OF PLANTS AND ANIMALS On the basis of Merleau-Ponty it is hard to understand what form of embodiment renders possible that we have a certain disengagement with regard to our own body as both subject and object. Symbolic behavior allows us to establish a “structure of structures”,1 but what is the structure of the human being’s distance as such to these structures and meta-structures? What kind of embodiment is re- quired in order

67 Flavia Monceri PHILOSOPHY, QUEER THEORIES, AND THE OVERCOMING OF IDENTITY 1 . Pre l iminary Remarks As a western philosopher working in the field of intercultural communication, I am interested in finding out whether and how it is possible to argue for an “intercultural philosophy”. My perspective is one of considering all cultural products, including philosophical concepts, as the usually unexpected or “emergent” outcome of the interactions between the individual and his environment (including other individuals). This implies that a