Abstract
In this short reply to Levine's critique, I defend the enterprise of 'fusion philosophy.' I agree that the sort of careful scholarly examination of Asian philosophical traditions that is often done under the banner of 'comparative philosophy' is of great importance. But it is a separate question whether those traditions have resources that would help us solve philosophical problems of current interest. This is the question fusion philosophy tries to answer.
Highlights
MARK SIDERITS Seoul National University, South Korea. In this short reply to Levine's critique, I defend the enterprise of 'fusion philosophy.' I agree that the sort of careful scholarly examination of Asian philosophical traditions that is often done under the banner of 'comparative philosophy' is of great importance
Do we study philosophy out of interest in attempts by other philosophers to grapple with philosophical problems, or because we want to work toward solving such problems? For some the first motive will be uppermost, for some the second
As Levine should know, having read my (2015b), I am well aware that attempts at fusion philosophy can go astray due to failure to fully grasp what is going on in the Indian philosophical tradition
Summary
Do we study philosophy out of interest in attempts by other philosophers to grapple with philosophical problems, or because we want to work toward solving such problems? For some the first motive will be uppermost, for some the second. It is a separate question whether those traditions have resources that would help us solve philosophical problems of current interest. Do we study philosophy out of interest in attempts by other philosophers to grapple with philosophical problems, or because we want to work toward solving such problems?
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