AIPPh Documentation Leus<strong>de</strong>n 2009 philosophy (Münnix 2000), which in<strong>de</strong>ed does not only have European roots (Mall 1998). Hellenistic philosophy took place all around the Mediterraneum; St. Augustine came from Tunesia, Thales from today’s Turkey, Averroes from Arabia, Plotin from Egypt. ( see Holenstein 2004) But very old Chinese and Indian thinking traditions too have to be taken into account as well: they have to be compared with occi<strong>de</strong>ntal thought. But beyond comparatistic philosophy we have to discuss our concepts of truth (a <strong>de</strong>construction of binary logic may well be nessecary) and about what the limits of tolerance should be. Intercultural phenomenoly and epistemology, different ways of how to think according to different traditions of logic and philosohy of language all have consequences for intercultural hemeneutics. And of course different approaches to intercultural ethics have to be discussed between the cultures, not only aca<strong>de</strong>mically. And we try to do this with philosophers from many nations in the Society for Intercultral Philosophy. But the second reading is just as important: an intercultural discourse about the didactics of philosophy - as we do it in the AIPPh - will enable us to discuss various methodological concepts in teaching philosophy from different points of view, influenced by different philosophical traditions and personal preferences. An exchange about our aims and the subjects that we think should be compulsory in teaching philosophy today will help us not only to un<strong>de</strong>rline the global inmportance of our subject, but also to find particular ways in doing so. And this joint venture again is enrichment. 32
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