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This book is a critique of western systematic theology. It borrows insights from India and other traditions; it is not a synthesis of religious traditions. The book includes two parts, method and systematics. It examines the traditional topics of systematic theology '- topics such as the existence and nature of God, revelation and reason, religious ethics and human practice, the relation of God to the world, Christology, and eschatology - and allows these topics to grow in conversation with India and to change according to dialogical insights. The book is prompted by a perceived need to cross the boundaries between western and Indian worldviews in a systematic and comprehensive way. The purpose of the book is to enable scholars worldwide to extend their theological resources and to look anew at the problems and prospects of a comparative, systematic theology.

The present geopolitical rise of India and China evokes much interest in the comparative study of these two ancient Asian cultures. There are various studies comparing Western and Indian philosophies and religions, and there are similar works comparing Chinese and Western philosophy and religion. However, so far there is no systemic comparative study of Chinese and Indian philosophies and religions. Therefore there is a need to fill this gap. As such, Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion is a pioneering volume in that it highlights possible bridges between these two great cultures and complex systems of thought, with seventeen chapters on various Indo-Chinese comparative topics. The book focuses on four themes: metaphysics and soteriology; ethics; body, health and spirituality; and language and culture.

Originally published in 1955. The Madhyamika philosophy is, in the author’s view, the philosophy which created a revolution in Buddhism and through that in the whole range of Indian philosophy. This volume is a study of the Madhyamika philosophy in all its important aspects and is divided into three parts: Historical: this traces the origin and development of the Madhyamika philosophy. The second part concentrates on a full and critical exposition of the Madhyamika philosophy, the structure of its dialectic, its conception of the Absolute and its ethics and religion. The last part of the book compares the Madhyamika with some of the well-known dialectical systems of the West (Kant, Hegel and Bradley) and undertakes a short study of the different absolutisms (Madhyamika, Vijnanavada and the Vedanta).