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How the World Thinks: A Global History of Philosophy

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Yet another one of the things Irish people do that the world thinks are weird is putting a ring into a cake… yes, you read that right. The focus on regional traditions can inevitably lead to caricatures. When confronted with a picture of a circle, we are told, “a westerner sees first and foremost a circle, the round line. A Japanese sees at least as immediately the space contained within the circle”. Well maybe, but it reads a little like gap-year ethnography. More awkwardly, he writes about his frustration at a meeting of the Indian Philosophical Congress, where “extreme deference was shown to invited speakers and grandees”, leading to rambling, over-running speeches; such “fawning”, he argues, is connected to an emphasis in Indian philosophy on pratyaksa, the insight that comes to the wise as a result of long experience and practice. But to be fair, he repeatedly strives to break down simplistic cultural oppositions. Polarities are sketched not as ends in their own right, but as starting-points on a voyage to a more sophisticated understanding. Focusing on distinctions between East and West does not just ‘help to understand our differences, it points us to similarities which enable us to see these differences in more nuanced and sympathetic terms’. Labour said his speech seemed thrown together at the last moment. To many others, his quips seemed strangely unsuited to the grave occasion and to his non-British audience. How support varies across the world is shown in the map. We see high support for vaccination across almost all countries. In most countries over 80% of respondents think child vaccination is important, in many countries it is over 90% who think so. Such scope, and such lucid, lightly worn learning. Enlightening, perspective-shifting, mind-expanding - a superb tour through world philosophies with an erudite and friendly guide" - Sarah Bakewell

How the World Thinks: A Global History of [PDF] [EPUB] How the World Thinks: A Global History of

Dear Quote Investigator: One’s sensitivity to the opinions of others often changes as one matures. The following statement has been attributed to statesman Winston Churchill: Libération saw “chaotic organisation” on show at the summit; Le Monde “apparent nonchalance” from the British side. “He seems a lot more interested in re-litigating Brexit with Brussels than with convincing global leaders to raise their CO 2 reduction targets,” the paper wrote. How the World Thinks' is an academic book that defines the basic/historical understanding of concepts, such as time, logic, self, relationships, society and much more, in Western and Eastern cultures. The book is written by a classical philosopher and discussed from the academic standpoint, and thus should be treated as academic material. Therefore, you should not expect to have an easy read and learn about concepts that would shake your understanding of the world or other cultures, instead, you will be welcomed by referenced materials of classical literature and thoughts on how the world was perceived by people many centuries ago and how that still translates in the modern world, our views, religions, politics etc.


At the heart of our company is a global online community, where millions of people and thousands of political, cultural and commercial organizations engage in a continuous conversation about their beliefs, behaviours and brands.

How the World Thinks: A Global History of Philosophy

When you catch yourself worrying about what others think of you, remember the Twenty-Forty-Sixty Rule: At age twenty, you worry about what others think about you; at forty, you don’t care what others think about you; and at sixty, you realize that nobody was thinking about you in the first place.


The idea that understanding was good for its own sake emerged in the West as part of the growth of science, which was still often known as natural philosophy until the late 19th century. Henri Poincaré, for example, advocated “science for its own sake”, saying, “Science has wonderful applications; but the science which would have in view only applications would no longer be science – it would only be the kitchen. There is no science but disinterested science.” He argued that all the hard work of scientists was “for seeing’s sake; or at the very least that others may one day see”. In this Poincaré was self-consciously evoking a tradition in Western thought of knowledge for knowledge’s sake, which he perhaps incorrectly thought was fully formed in antiquity. “The spirit which should animate the man of science is that which breathed of old on Greece and brought there to birth poets and thinkers.”

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