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Abstract
Massive similarities exist between ancient Greek and ancient Indian philosophy, and a massive study such as Thomas McEviliey's was needed to assemble the materials and grapple with them. One has to applaud the scope and ambition of the book. Naturally, anyone who undertakes an interdisciplinary study on a grand scale risks making mistakes and misjudgments, and McEvilley sensibly anticipates criticism (2002: xxxi)?which has not been lacking. For instance, at the lowest level, the diacritics are appallingly slapdash, and the French accents are little better.1 However, my aim is not to criticize the book piecemeal, but rather to respond to it constructively at a level commensurate with the scale of its undertaking. I shall address a systemic problem that is built into the initial assumptions.
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