Cosimo Zene

This introductory chapter sets out the rationale for the ensuing chapters and their division into different parts. It also provide an overall and comprehensive prologue to the Gramsci-Ambedkar encounter. Indeed, "parallels are strong and very striking for two thinkers who are otherwise so different - in political experience, philosophical background and ideas of effective strategy" (Jon Soske, personal communication). Nevertheless, the moral fabric of their political commitment to Dalits/subalterns bring them very close, particularly in the upholding of Gramsci's 'intellectual and moral reform' and Ambedkar's 'social and moral consciousness of society'.

The correlation between dialogue and religion, both as conceptual apparatuses and as current practices, has had a long history. The purpose of this essay is to isolate one such instance – the “critical dialogue” taking place amongst scholars of religions – which involves also the dialogue scholars establish with their field of study and/or a given religious tradition. Following a brief clarification of terminology used, I will proceed to discuss concrete examples of critical dialogue within the Study of Religions and how this might be enhanced. Finally, I will draw some partial conclusions which might pave the way for this critical dialogue to improve and continue.

Bridging two generations of scholarship on social inequality and modern political forms, this book examines the political philosophies of inclusion of subalterns/Dalits in Gramsci and Ambedkar's political philosophies. It highlights the full range of Gramsci's 'philosophy of praxis' and presents a more critical appreciation of his thought in the study of South Asian societies. Equally, Ambedkar's thought and philosophy is put to the forefront and acquires a prominence in the international context. Overcoming geographical, cultural and disciplinary boundaries, the book gives relevance to the subalterns. Following the lead of Gramsci and Ambedkar, the contributors are committed, apart from underscoring the historical roots of subalternity, to uncovering the subalterns' presence in social, economic, cultural, educational, literary, legal and religious grounds. The book offers a renewed critical approach to Gramsci and Ambedkar and expands on their findings in order to offer a present-day political focus into one of the most crucial themes of contemporary society. This book is of interest to an interdisciplinary audience, including political theory, post-colonial studies, subaltern studies, comparative political philosophy, Dalit studies, cultural studies, South Asian studies and the study of religions.

Martin Heidegger’s lecture in 1964 ›The End of Philosophy and the Task of Thinking‹ signalled a crisis and the acknowledgement of substantial changes within Western philosophy. Reflecting upon the concept of critical dialogue among World Philosophies can be seen as a corrective of this crisis and a novel advancement. I aim to substantiate this by referring to the work of three authors: i) Jean-Luc Marion’s reflections on Heidegger will give us the chance to overcome a narrow understanding of ›philosophy‹ and the possibility of discovering »new horizons« for the discipline which are revealed as a »donation« towards »wisdom«; ii) Reyes Mate’s considerations on ›Thinking in Spanish‹ will offer, aided by Walter Benjamin, a concrete example for renegotiating the space and the place for those »excluded from thinking«; and iii) Paul Ricoeur’s meditation On Translation puts forward the ethical element of »linguistic hospitality« and transformation of the self when encountering alterity. While it is impossible to do justice to these authors in a short article, I maintain that their work deserves close attention because it depicts the struggle within Western philosophy on its way towards maturity: still entangled with so many challenges derived from its troubled history, this maturity appears only faintly, on the horizon, precisely, in the form of ›traces‹. On these grounds, I believe that Anglo-European philosophy can no longer postpone opening up to an indispensable dialogue with other systems of thought wherein the presence of WP and the renewed effort of many philosophers committed to this endeavour is recognised.

Martin Heidegger’s lecture in 1964 ›The End of Philosophy and the Task of Thinking‹ signaled a crisis and the acknowledgement of substantial changes within Western philosophy. Reflecting upon the concept of critical dialogue among World Philosophies (WP) can be seen as a corrective of this crisis and a novel advancement. I aim to substantiate this by referring to the work of three authors: i) Jean-Luc Marion’s reflections on Heidegger will give us the chance to overcome a narrow understanding of ›philosophy‹ and the possibility of discovering »new horizons« for the discipline which are revealed as a »donation« towards »wisdom«; ii) Reyes Mate’s considerations on ›Thinking in Spanish‹ will offer, aided by Walter Benjamin, a concrete example for renegotiating the space and the place for those »excluded from thinking«; and iii) Paul Ricoeur’s meditation On Translation puts forward the ethical element of »linguistic hospitality« and transformation of the self when encountering alterity. While it is impossible to do justice to these authors in a short article, I maintain that their work deserves close attention because it depicts the struggle within Western philosophy on its way towards maturity: still entangled with so many challenges derived from its troubled history, this maturity appears only faintly, on the horizon, precisely, in the form of ›traces‹. On these grounds, I believe that Anglo-European philosophy can no longer postpone opening up to an indispensable dialogue with other systems of thought wherein the presence of WP and the renewed effort of many philosophers committed to this endeavour is recognised.