Prolegomena to a Carnal Hermeneutics introduces the importance of body politics from both Eastern and Western perspectives. Hwa Yol Jung begins with Giambattista Vico's anti-Cartesianism as the birth of the discipline. He then explores the homecoming of Greek mousike (performing arts), which included oral poetry, dance, drama, and music; Mikhail Bakhtin's dialogical body politics; the making of body politics in Hannah Arendt, Emmanuel Levinas, and Luce Irigaray; Marshall McLuhan's transversal and embodied philosophy of communication; and transversal geophilosophy. This tour de force will be an engaging read for anyone interested in the above thinkers, as well as for students and scholars of comparative philosophy, communication theory, environmental philosophy, political philosophy, or continental philosophy

Phenomenology, Transversality, and World Philosophy explores the concept of world philosophy (Weltphilosophie) to take into account the reality of today's multicultural and globalizing world. It challenges the assumption that the particular in the West is universalizable, but the particular in the non-West is particular forever, using the concept of transversality to construct an intercontinental philosophy. In the tradition of Johann Wolfgang von Goethe's world literature (Weltliteratur), and in dialogue with work in ethics and political philosophy, Hwa Yol Jung examines the roles that phenomenology and transversality play in constructing world philosophy.

Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. The essays in this volume examine diverse issues, encompassing globalization, cosmopolitanism, public philosophy, political ecology, ecocriticism, ethics of encounter, and aesthetics of caring. They examine the philosophical traditions of phenomenology of Hursserl, Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the philosophy of mestizaje literature; and Asian philosophical traditions. This rich comparative and cross-cultural investigation of philosophy and political theory demonstrates the importance of cultural and cross-cultural understanding in our reading of philosophical texts, exploring how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm and political theory. This volume honors the scholarship and philosophy of Hwa Yol Jung, who has been a pioneer in the field of comparative political theory, cross-cultural philosophy, and interdisciplinary scholarship. In one of his earliest publications, The Crisis of Political Understanding (1979), Jung described the urgency and necessity of breakthrough in political thinking as a crisis, and he followed up on this issue for his half century of scholarship by introducing Asian philosophy and political thought to Western scholarship, demonstrating the possibility of cross-cultural philosophical thinking. In his most recent publications, Jung refers to this possibility as "transversality" or "trans(uni)versality," a concept which should replace the outmoded Eurocentric universality of modernist philosophy. Jung expounds that in "transversality," "differences are negotiated and compromised rather than effaced and absorbed into sameness." This volume is a testimony to the very possibility of

Phenomenological sociology and ethnomethodology have many adherents and practitioners throughout the world. The international character of interest in these two areas is exemplified by the scholars from Canada, France, Germany, Japan, South Korea, Switzerland, and the United States who contributed to this collection. Together they exemplify the kinds of theoretical and research issues that arise in seeking to explore the social world in ways that respect what Edmund Husserl referred to as "the original right" of all data. These chapters were inspired in various ways by the work of George Psathas, professor emeritus of Boston University, a renowned phenomenological sociologist and ethnomethodologist as well as a fundamental contributor to phenomenological sociology and ethnomethodology movements both in the United States and throughout the world. The collection consists of three parts: phenomenological sociology as an intellectual movement, phenomenological considerations, and ethnomethodological explorations, all areas to which Professor Psathas has made significant contributions. A phenomenological sociology movement in the US is examined as an intellectual movement in itself and as it is influenced by a leader's participation as both scholar and teacher. Phenomenological sociology's efficacy and potential are discussed in terms of a broad range of theoretical and empirical issues: methodology, similarities and differences between phenomenological sociology and ethnomethodology, embodied sociality, power, trust, friendship, face-to-face interaction, and interactions between children and adults. Theoretical articles addressing fundamental features of ethnomethodology, its development, and its relation to process-relational philosophy are balanced by empirical articles founded on authors' original ethnomethodological research-activities of direction-giving and direction-following, accounts for organizational deviance, garden lessons, doing being friends, and the crafting of musical time. Through these chapters readers can come to understand the theoretical development of phenomenological sociology and ethnomethodology, appreciate their achievements and their promise, and find inspiration to pursue their own work in these areas.

Postcolonialism and Political Theory explores the intersection between the political and the postcolonial through an engagement with, critique of, and challenge to some of the prevalent, restrictive tenets and frameworks of Western political and social thought. It is a response to the call by postcolonial studies, as well as to the urgent need within world politics, to turn towards a multiplicity_largely excluded from globally dominant discourses of community, subjectivity, power and prosperity_constituted by otherness, radical alterity, or subordination to the newly reconsolidated West. The book offers a diverse range of essays that re-examine and open the boundaries of political and cultural modernity's historical domain; that look at how the racialized and gendered and cultured subject visualizes the social from elsewhere; that critique the limits of postcolonial theory and its claim to celebrate diversity; and that complicate the notion of postcolonial politics within settler societies that continue to practice exile of the indigenous. Postcolonialism and Political Theory is an ideal book for graduate and advanced undergraduate level study and for those working both disciplinarily and interdisciplinarily, both inside and outside academia.

Ten essays (previously published in such journals as The Review of Politics and Human Studies ) contemplate the contributions of phenomenology to the philosophy of political science, and offer a critique of the two other major paradigms in political thought: behavioralism and essentialism. Annotatio

Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. The essays in this volume examine diverse issues, encompassing globalization, cosmopolitanism, public philosophy, political ecology, ecocriticism, ethics of encounter, and aesthetics of caring. They examine the philosophical traditions of phenomenology of Hursserl, Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the philosophy of mestizaje literature; and Asian philosophical traditions. This rich comparative and cross-cultural investigation of philosophy and political theory demonstrates the importance of cultural and cross-cultural understanding in our reading of philosophical texts, exploring how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm and political theory. This volume honors the scholarship and philosophy of Hwa Yol Jung, who has been a pioneer in the field of comparative political theory, cross-cultural philosophy, and interdisciplinary scholarship. In one of his earliest publications, The Crisis of Political Understanding (1979), Jung described the urgency and necessity of breakthrough in political thinking as a crisis, and he followed up on this issue for his half century of scholarship by introducing Asian philosophy and political thought to Western scholarship, demonstrating the possibility of cross-cultural philosophical thinking. In his most recent publications, Jung refers to this possibility as 'transversality' or 'trans(uni)versality, ' a concept which should replace the outmoded Eurocentric universality of modernist philosophy. Jung expounds that in 'transversality, ' 'differences are negotiated and compromised rather than effaced and absorbed into sameness.' This volume is a testimony to the very possibility of transversality in our scholarship and thinking.

Winner of the 2012 Edward Goodwin Ballard Prize sponsored by the Center for Advanced Research in Phenomenology.
Transversality is the keyword that permeates the spirit of these thirteen essays spanning almost half a century, from 1965 to 2009. The essays are exploratory and experimental in nature and are meant to be a transversal linkage between phenomenology and East Asian philosophy.
Transversality is the concept that dispels all ethnocentrisms, including Eurocentrism. In the globalizing world of multiculturalism, Eurocentric universalism falls far short of being universal but simply parochial at the expense of the non-Western world. Transversality is intercultural, interspecific, interdisciplinary, and intersensorial. "Transversal Rationality and Intercultural Texts" means to transform the very way of philosophizing itself by infusing or hybridizing multiple traditions in the history of the world.
Like no other scholar, Jung bridges the gap between Asian and Western cultures. What is traditionally called "comparative philosophy" is not just a neglected branch of philosophy; it is poised to radically transform the very conception of philosophy itself.