European universalism traditionnaly confuses universalism with its own pretentions. It’s contemporary version (Habermas, for example), based on the model of communicational exchange is not less confused, as it proposes procedures of legitimation that are said to be valid in any place and any time, without even trying to understand the real effects of using this model in a non-european context. Universalism never asks what is universal for the others. ? This little book aims to be an kind of philosophical travel, from Kônigsberg to Kyoto and Tokyo. During this travel, from throught the failure to discuss with fictive Japanese to intellectual encounters with real Japanese philosophers of the XXe century, a tourist who’s becoming more and more a philosopher discovers that universal can’t be claimed, but should be feeled, validated and trained.
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