作者以印度和中国传统为基础,为修正对哲学本身的惯常理解提供了论证,认为认知方式上没有一致性并不能证明西方世界之外缺乏“哲学”的现象。在东方,可以见证人们坚持关于“哲学”的宽泛解释,而这在词源学上更接近这一概念,并且这种解释是以其他知识来源的理性和权威为推定根据的。哲学的产生不是只有一次,而是在多样的地点多次产生。从它产生之初,它除了带有共同的类属特质外,还具有其特有的“因袭”特点;也就是说,带有那些显示出自己文化的特点。反过来,每个文化也围绕着由普遍概念的成分组成的一定“框架”建立起来。如果哲学史还忽视其他文化的基础性普遍概念,它就依然是不完全和片面的(带有“西方偏见”的)。即使被认为是全人类所共有的普遍概念和价值观,也经常充满了决定于相关文化背景的根本不同的内容。对哲学史的重新评价应该使哲学教学体系融合多元文化。 The author, based on the traditions of India and China, provided arguments for amending the usual understanding of philosophy itself, arguing that a lack of coherence in cognitive style does not justify a lack of “philosophical” phenomena outside the Western world. In the East, one can see that people insist on a broad interpretation of “philosophy ”, which is more etymologically closer to this notion and is based on the presumption of rationality and authority of other sources of knowledge. Philosophical production occurs not once but multiple times in various locations. From its inception, it has its own characteristic of “raiding” in addition to common generic traits; that is, with characteristics that show their own culture. In turn, each culture is also built around a certain “framework” of elements of universal concepts. If philosophy of history also ignores the fundamental universal notions of other cultures, it remains incomplete and partial (with “Western bias”). Even the universal concepts and values ​​shared by all human beings are often filled with radically different elements that are determined by the relevant cultural context. The reevaluation of the history of philosophy should make the philosophy teaching system integrate multi-culture.