A major reason for publishing this book arose from the recognition that con-

temporary scholars are investigating the nature of ""cc self" in radically new
ways. Indeed, they now usually approach their subject matter from nontradi-
tionaii scholarly perspectives, cognizant that they must do justice t-o the spe-
cific cultural and historical contexts within which specific concepls of: self are
formulated. Investigation of "the self* has, of course, been a major philo-
sophical and religious concern throughout both the East and the West. But
tradfrional Eastern and W s t e r n philosophies and religions have generally
been concerned with establishing the true, objective self, free from all cultural
determinants. By way of contrast, the contributors to this book assume that
views of self must be historically and culturally situated, Yet because they
also want to avoid the sort of facile relativism and s~lbjectiwismwhereby
"anything gaes," their studies are replete with value judgments,
An unusud feature of this book is that all of its chagters focus on trditioras
and individuals, East and West, yet also emphasize comparative philosophy, re-
ligion, and cufmre. Unlike coflcctiontj that include sections on Chinese con-
cepts of self, Indian cunccpts of self, and so forth, the prc.semlt volume blirlgs
specific Eastern and Western perspectives into a dynamic comparative relation.
This comparative orientation emphasizes the sense of interrelatedness and
interdcperrdency increasingly being felt throughout the world. N o t only
must we attempt to do justice to the other as other, but it is only in relation to
that which is other that we can truly understand ourselves. In addition, this
comparative approach emphasizes a view of indiviilual and cultural cretlcivky.
It is through the encounter with the other that we are provided with the
means for overcoming our self imposed isolation and cultural provincialism
and for realizirxg our potential as self-transcending creative beings.
This volume is intended to appeal not just to specialists but to general read-
ers across a variety of disciplines. Among such disciplines are Eastern philos-
ophy and religion in yartrcular and Asian studies in general; comparafive phi-
losophy, religion, and culmral studies; and investigations of "the self" and
"the person." Indeed, the audience for the book potentially extends far be-
yond the disciplinary boundaries of pbifosophy and religion.
So that nonspecialists can more easily read and pronounce the Sanskrit and
ocher Asian t-eans used throughout, the editor has spelled them out and elim-
inated their diacritical marks.