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G. Chr. Lichtenberg (1985): "Von den Kriegs- und Fast-Schulen der Schinesen, neben einigen andern Neuigkeiten". In: A. Hsia (Hg.): Deutsche Denker über China. Frankfurt/M., 113.
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I think that it is our intercultural responsibility to intensify such a correspondence between East and West and to continue a dialogue which Leibniz began 300 years ago.
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Ein gutes Beispiel einer Methodologie der Diskussion (tarka-sastra) liefert das in der Weltliteratur bekannt gewordene Gespräch zwischen dem philosophisch und religiös interessierten und in der Kunst der Diskussion und Disputation ausgebildeten griechisch-baktrischen König Menandros, der circa 150 v. Chr. Afghanistan und den Norden Indiens regierte, und dem buddhistischen Mönch-Philosophen Nagasena.
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In India logic has also developed from the methodology of discussion and disputation (sambhasa, jalpa, vitanda, tarka). A good example for a methodology of discussion (tarka-sastra) can be found in a discussion to become famous in world literature between the monk Nagasana and the Graeco-Bactrian King Menandros, reigning around 150 B.C. in Afghanistan and the North of India, who professed philosophical and religious interests and had received training in the art of discussion and debate. The text in question called The Questions of Milinda goes as follows:
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Auch die Idee der Menschenrechte ist nicht nur einer einzigen Kultur eigen. Heute weiß man, daß die zahlreichen Inschriften des buddhistischen Königs Ashoka (ca. 3. Jh. v. Chr.) der Idee und dem Buchstaben nach Menschenrechte enthalten.
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We can see that overlapping ethico-moral beliefs receive different philosophical rationales. Principles of universal ethics must neither be formally nor power-politically legitimized if they are to be interculturally effective. It is not the idea to find a universally valid ethical standard that is unreasonable, but the view that this has been found in a particular philosophy, religion, or culture is fundamentalist. The idea of human rights is also not proper to a single culture. Today we know that the numerous inscriptions of the Buddhist king Ashoka of the 3rd century B.C. contain human rights in spirit and in letter. The human being as such must be - at least in principle - capable of recognizing and acknowledging the universal validity of human rights, even if he has been deluded by various ideologies into violating these rights.