LITMIR.BIZ

Preface

      The aim of this book is to acquaint its reader with the rich thought traditions of Asia (India, China, Japan, Korea, Tibet, and South East Asia), which have mutually influenced each other throughout history and consequently share large parts of their intellectual heritage. It can serve both as an introductory textbook for the future specialist and as a source of background knowledge for those whose primary interest lies outside Asian studies, be it religious studies, Western philosophy, political science or anything else. No previous knowledge of the history or cultures of this region is presupposed, entanglement in specific debates is avoided and names and terms have been kept to the minimum. If you think that an educated person anywhere in the world should know who are St Augustine, Luther, and Mother Theresa or Aristotle, Kant, and Wittgenstein or Machiavelli, Rousseau, and Marx, or what is the meaning of ‘cardinal sin’, cogito, and ‘separation of powers’, the names and terms printed bold in this book are those you should be familiar with from a range of Asian points of view. I have done my best to keep the scope of the book equally balanced throughout and to maintain a more or less similar level of coverage in all areas. The book thus addresses all teachings, schools, and individuals that have usually been included in the range of such introductory intellectual histories. However, the reader will notice that some authors and ideas not always present in similar overviews, such as feminist theorists, have been given more space here than has been customary up to now.

The worldviews described in this book influence the choices and actions of the people who currently make up about one half of the world's population. This alone is reason enough to be interested in Asia, but there is more. Having been economically handicapped for over a century by Western domination and inefficient, if not directly harmful domestic politics, Asian countries have now emerged to form the world's most quickly developing region, one that can no longer be excluded from global decision‐making. Culturally, geographically and politically, Asia is perhaps more diverse than any other part of the world. Dominated by two ancient, multilayered, and rich civilizations, India and China, this region is the home of some of the world's oldest and worthiest literary and philosophical cultures, theatrical traditions, and aesthetic systems. So undoubtedly at least some knowledge of Asian worldviews is necessary for anyone with an interest in the world beyond one's own home ground, were it for cultural history or current political and economic affairs.

      Of course, traditional opposition pairs such as ‘east–west’ always rely on simplifications. Norway differs from Portugal and Texas from Scotland perhaps more significantly than Singapore from Vancouver. Moreover, for the purposes of this book the ‘West’ includes also a large portion of what most Westerners consider to be in the East, namely the Islamic world. This may seem strange, because religious wars throughout centuries and recent political conflicts as well as European colonial presence in the ‘Orient’ have shaped the image of Muslims for most Westerners as the Other, whose cultural and social habits are incompatible with ‘Western values’. However, historically and etymologically, Islam is most certainly a part of ‘Western’ culture, sharing both in the traditions of Greek antiquity – which it actually preserved for Europe during the times when the West was militantly fundamentalist – and the Judaic legacy of monotheism. Muslims themselves have always felt a unity with other ‘people of the Book’, that is, those whose religion is based on the foundations of the Old Testament, and Islamic thought has exercised a decisive influence on Western intellectual history through the work of such thinkers as, for example, Ibn Rushd (Averroes) or Ibn Sina (Avicenna). Thus, even though Islam is prominently present also in Asia, it is treated there as a Western import that has taken on local colour, but nonetheless has its roots elsewhere – not unlike Christianity or Marxism. The reader who would like to be better informed about the teachings of Islam will find a few suggestions in the section of further reading recommendations at the back of this book.

      As a result, the term ‘Asia’ does not refer in this book to the entire geographical range that includes also the Middle East, the majority of the territory of Russia and the former Soviet republics of central Asia, but only to those parts of Asia that are usually addressed in publications dedicated to ‘Asian religions’, ‘Asian philosophies’, and ‘Asian politics’, namely south, east and southeast Asian countries as well as Tibet. More attention has been dedicated to the two most ancient civilizations of Asia, India and China, as well as to Japan as the first successful modernizing country to have emerged from outside the traditional West. Smaller subchapters have been dedicated to Korea, Tibet, Indic South East Asia and Vietnam, not because their intellectual contributions would be less valuable, but largely due to the fact that these regions have, for historical reasons, had less impact on the global processes and the interest in their intellectual history has been mostly academic up to the present.

There are quite a few good introductions to the religions, philosophies and political ideologies of each of the countries and regions that this book deals with, but most of the time these different types of convictions and beliefs are kept separate. However, as soon as we leave the Western cultural environment, the division of worldviews into ‘religions’, ‘philosophies’, and ‘political theories’ starts to obscure more than it reveals. Philosophy and religion have been in a complicated relationship in the West, almost since their moment of separation, when Socrates was accused of disrespect for the gods, yet many Western philosophers, too, have been devoutly religious and have made significant efforts to bring their beliefs and their reasoning into harmony. Religions can seldom manage without a certain metaphysical grounding, and we often see them prompting rulers how to conduct their affairs properly. Political ideologies are always grounded in theories of justice and ideas about the course of history, which are related to both the religious and the philosophical convictions of their proponents. It therefore makes sense, especially when stepping on unfamiliar ground, to highlight these connections rather than the divisions, and to treat worldviews as holistic, even if they occasionally seem incoherent to us – they seldom do to the people whose lives they guide.

      But we might want to go even further than that and question at the outset the very validity of the concepts ‘religion’, ‘philosophy’, and ‘ideology’ as such for a broader perspective. Most Westerners associate religion on a non‐analytical level with belief in a god, or gods, which is grounded in a certain doctrine, one normally fixed in scriptures and upheld by an institution of spiritual professionals. Religions are also exclusive and make strong claims on the identity of the individuals who profess them, often causing distrust or even open hatred between religiously defined communities. Philosophy, in turn, is a kind of rational and conceptual inquiry into the first principles of how the world is, how we are in it, and how we should reason about things, while political theories and ideologies are sets of principles

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