Several essays in the volume attempt to do comparative philosophy, bringing Kant into dialogue with non-Western traditions.
Goenawan Mohamad, in his essay on "The Difficulty of the Subject," discusses a wide variety of themes, including Kant's views on freedom and on the Enlightenment, Adorno's response to them, and the work of the Indonesian poet Chairil Anwar.
She seeks to illuminate both the surprising relevance and the limitations of Kant's aesthetic theory as applied to the world of modern art.
The future of humanity may depend on the ability of people from all the world's great civilizations to communicate with and learn from each other.
The reason that knowledge has these constraints, Kant argues, is that the mind plays an active role in constituting the features of experience and limiting the mind’s access only to the empirical realm of space and time.
Kant responded to his predecessors by arguing against the Empiricists that the mind is not a blank slate that is written upon by the empirical world, and by rejecting the Rationalists’ notion that pure, a priori knowledge of a mind-independent world was possible.
Moreover, he entirely ignores Kant's critique of the cosmological argument.
On pages 146 and 147, Raghuramaraju quotes a large amount of material from primary and secondary sources about classical Indian philosophy.
In view of the fact that the classical Indian philosophical tradition came to focus intensely on the questions of whether a self exists and how we can know about it, the topic Raghuramaraju chooses to discuss would seem to have a great deal of potential.
Unfortunately, this author ends up accomplishing little more than offering an example of how not to do comparative philosophy.