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The paper takes up the anthropological question, as presented by Cassirer and Heidegger in Davos, and asks how it could be systematically transformed along the lines of a new concept of philosophy. The fictious presence of Nishida in Davos stands for the key idea that such anthropology can only be spelled out interculturally. In the article this tenet is bound to the observation that in both rivaling Western philosophical cultures, i.e., analytic and continental philosophy, whereby intercultural philosophy is mainly debated in the latter, the problem of naturalism is widely misjudged. It is argued that a critical view on the problem of naturalism can only be retrieved from Cassirer’s philosophy of culture turned intercultural. The article concludes with the demands of such an intercultural philosophy of culture with a glance at approaches that have already taken this direction and with the question of what kind of modifications Cassirer’s anthropology and philosophy of culture would have to undergo.

In: Kyoto in Davos. Intercultural Readings of the Cassirer-Heidegger Debate
What does it mean to be human? We invite the reader to discuss this most fundamental issue in philosophy and to do so in an intercultural framework. The question of the human was the starting point for a legendary discussion between two German philosophers who met in Davos in 1929. We return to this historical event and re-imagine the debate between Martin Heidegger and Ernst Cassirer from a global perspective. Generating twenty papers from elaborate discussions, our authors contribute to the thought experiment by inviting the Japanese philosopher Nishida Kitarō from Kyoto and other Japanese thinkers into the debate to overcome the challenge of Eurocentrism inherent to these historic days in Davos.
Beiträge zur aktuellen Debatte um den Religionsbegriff
Was ist Religion? Die aktuelle Diskussion um Religion macht eine begriffliche Analyse ihrer wesentlichen Merkmale erforderlich. Seit der Antike gibt es den Versuch, das Grundcharakteristikum von Religion zu definieren, so dass Religion von anderen kulturellen Phänomenen abgegrenzt werden kann. Auch heute hat diese Diskussion nichts an ihrer Aktualität eingebüßt. Es zeigt sich aber, dass alle gängigen Religionsbegriffe definitorisch entweder zu weit oder zu eng gefasst sind, um das Phänomen adäquat zu erfassen. Gerade im Zeitalter der sogenannten Wiederkehr der Religionen sind Religionsdefinitionen aber unabdingbar, wenn Simplifizierungen und Missverständnisse vermieden werden sollen. Trennscharfe Begriffe sind spätestens dann unverzichtbar, wenn man versucht, Wissenschaft zu betreiben, die Religion als Gegenstand hat.