Includes bibliographical references.

Agenda for a south-south philosophical dialogue -- How are we to think about the knowledge that we should know? -- How to leave modernity behind: The relationship between colonialism and enlightenment, and the possibility of altermodern decoloniality -- The play of the self: the self as the gift of difference -- Taking transcendental idealism seriously: rethinking the freedom and determinism debate.

[Article Title : Agenda for a South-South Philosophical Dialogue / Enrique Dussel, p. 1-27]

Abstract : The intercultural dialogue that has been developing since the beginning of the 21st century as a cultural and political priority should have an interphilosophical global dialohgue as its epistemological and ontological foundation.

[Article Title : How are we to think about the knowledge that we should know? / Raul Fornet-Betancourt, p. 28-48]

Abstract : As a precondition of philosophical dialogue among different cultures, this essay forwards a series of questions regarding the epistemological presuppositions of the current dominant knowledge culture, which is characterized by a capitalistic, technological, and colonial ethos.

[Article Title : How to Leave Modernity Behind: The Relationship Between Colonialism and Enlightenment, and the Possibility of Altermodern Decoloniality / Britta Saal, p. 49-80]

Abstract : Starting from the fact that we all share modern history while at the same time having very different and sometimes contrasting experiences of what modernity is, I’d first like to look at the connection between colonialism and Enlightenment, because the modern norms and values developed then are still discussed very actively on the global scale. One of the major problems that constrain the transcendence of the colonial impact of these norms and values is the colonized mind. It is very clear that it is necessary to decolonize both the colonized and the colonizer’s minds. Here the project of conceptual decolonization, formulated by the Ghanaian philosopher Kwasi Wiredu, serves as a very fruitful basis for further reflections. Finally, with regard to Wiredu and other intercultural, postcolonial, and decolonial approaches, an idea of what conceptual decolonization of modernity could mean will be proposed for further discussion.

[Article Title : The Play of the Self: The Self as the Gift of Différance / Agustin Martin G. Rodrigue, p. 81-101]

Abstract : This essay dialogues with Hume and Derrida on the possibility of articulating the reality of the self as a dynamism given by the play of différance. Applying Derrida’s conception of the gift to the understanding of the dynamism of the self, the essay will argue that the self is given by the play of infinite generosity and that this givenness is the root of the human desire to realize her existence as an openness to the possibility of the to-come. Human self-realization is an awaiting of the to-come by realizing the play of difference as a response to the call of the eternal giving.

[Article Title : Taking Transcendental Idealism Seriously: Rethinking the Freedom and Determinism Debate / John Ian K. Boongaling, p. 102-123]

Abstract : The dilemma posed by the problem of freedom and determinism can be summarized this way: On the one hand, our recognition of the laws of nature entails that we view the world to be, in an important sense, deterministic. On the other hand, our recognition of moral responsibility entails that we view ourselves to be free. In this paper, I will show that the dilemma can be dissolved if we take Kant’s transcendental idealism seriously. In the process, I will explain what amounts to taking such doctrine seriously and present arguments as to how it can shed light on the issue. By capitalizing on the idea that Kant's transcendental idealism is an epistemic thesis, it is plausible to maintain that the problem of freedom and determinism is really a problem of how to properly view ourselves in the light of what beings like us can know and hope to know given the limitations of reason. If this is the case, then we can relate Kant’s transcendental idealism with the problem of how human beings can reconcile what Searle calls an “interesting tension” between the conceptions that we have about the world and about ourselves in relation to the world.