摘要
In recent decades much of what goes by the name ＂comparative philosophy＂ has focused on comparing Western philosophy with South Asian philosophy, or comparing Western philosophy with East Asian philosophy. While this approach has been beneficial both for cultural understanding and philosophical illumination, one might wonder why there have been so few comparisons between East Asian and South Asian traditions. The potential value of such comparisons becomes evident when considering the vast differences between these traditions （as a specialist in classical Indian philosophy, I sometimes find myself explaining to colleagues familiar only with Western philosophy that there is no single tradition called ＂Eastern philosophy＂）.
In recent decades much of what goes by the name ＂comparative philosophy＂ has focused on comparing Western philosophy with South Asian philosophy, or comparing Western philosophy with East Asian philosophy. While this approach has been beneficial both for cultural understanding and philosophical illumination, one might wonder why there have been so few comparisons between East Asian and South Asian traditions. The potential value of such comparisons becomes evident when considering the vast differences between these traditions （as a specialist in classical Indian philosophy, I sometimes find myself explaining to colleagues familiar only with Western philosophy that there is no single tradition called ＂Eastern philosophy＂）.
