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52 This being the case, it is remarkable that he has fallen as far out of favor in the current philosophical discussion as he has. At this point, there are few left who are still interested in Hocking’s work, and among them most are interested in his significance as a historical figure. 53 It is not going too far to suggest that Hocking would ask his heirs to give him the same respect he gave to Zhu Xi: to recognize not only his historical significance but also what he has to offer contemporary philosophy.

He then proceeds from a position of epistemological modesty, recognizing the inevitability of shortcomings within his own tradition and anticipating the possibility that other traditions have fared 34 METHODOLOGIES OF COMPARATIVE PHILOSOPHY better where his own tradition has struggled. Actual comparison begins, then, with a searching glance across traditions to find instances in which the advances of other traditions shed light on the shortcomings of one’s own. This seems akin to Peirce’s notion of “musement” (1998, 2:436), the results of which are easy to recognize in retrospect but nearly impossible to proscribe in advance.

He wrote: There are three historic attitudes in dealing with what is beyond our own circle of ideas. ” Until two centuries ago, we were for the most part acting upon the first maxim. For another two centuries, the eighteenth to the twentieth, we have acted on the second: we have been concerned with an objective study of the East. The two centuries ahead of us must be devoted to the third, an attempt to pass beyond the scholarly objectivity to . . the common pursuit of universal truth. (1944b, 11) 32 METHODOLOGIES OF COMPARATIVE PHILOSOPHY Looking over the decades since the publication of his essay, Hocking would perhaps have been pleased with the significant advances that continue to be made in the detailed study of each of the world’s great philosophical traditions.

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