Kant. Gen note. Data on Plott

One could write volumes on how the UCP is reflected by Kant. The categorical imperative is a most straightforward reflection. But so are the antinomies, and the related "thing in itself."

After all, what 18th and 19th Century German, French and British philosophers were doing was continuing the tradition of stripping Protestantism of Catholic "superstition" by the process of Reason. Often these philosophers faced accusations of going too far, of throwing the baby out with the bathwater.

Their attempts to reformulate Christian theology according to rationalist methods accordingly tends to bring about thought systems and critques that somehow retain the UCP, without affirming a specific divine personality -- tho they are often willing to use the word "God" in an impersonal way.

What is interesting is that these writers had to somehow account for the UCP, or at least reflections of it, not only for political reasons, but because they -- perhaps intuitively -- saw that it is intrinsically important. Fichte is a major example of this effect.

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The broad ecumenical tendency of the years post World War II, as promoted by Jaspers and others, is well exemplified by the work of John C. Plott, a pacifist philosopher with a strong theological background, whose work is scantly heeded in the West while accorded more respect in the East.

Below is a Grok sketch of Plott.

John C. Plott

John C. Plott (full name John Culpepper Plott, 1916–1990) was an American philosopher, professor, and author best known for his ambitious multi-volume work Global History of Philosophy.

He earned his B.A. (Phi Beta Kappa) from the University of Oklahoma in 1938. He later pursued advanced studies, including a novitiate with the Anglican monastic society SSJE, and received his Ph.D. from Banaras Hindu University (in India), where he focused on Gandhian pacifism and Indian philosophy. Plott was a prolific traveler and immersed himself in cross-cultural and comparative philosophical studies.

He served as a professor of philosophy at Marshall University in Huntington, West Virginia, for about 20 years. Despite noted personal eccentricities (as mentioned in some recollections by colleagues), he was regarded as a dedicated scholar committed to promoting a truly global, non-Eurocentric understanding of philosophical history.

His major contribution is the Global History of Philosophy series (published primarily by Motilal Banarsidass in Delhi), which aimed to present philosophy's development across cultures and eras in a synchronized, multi-dimensional way—rather than the traditional Western-focused narrative. The series includes:

Volume 1: The Axial Age (covering roughly 800–200 BCE, with thinkers like Confucius, Buddha, Plato, etc.)

Volume 2: The Han-Hellenistic-Bactrian Period

Volume 3: The Patristic-Sutra Period

Later volumes/parts covering periods like Scholasticism.

The project incorporated synchronological charts and emphasized intercultural dialogue, reflecting Plott's idealistic vision for global unity and understanding. He collaborated with co-authors like James Michael Dolin, Russell E. Hatton, and others on various volumes.

Plott passed away in 1990 in Honolulu, Hawaii, after spending his later years there.

Wasn't he a Quaker?

Yes, John C. Plott had a notable connection to Quakerism (the Religious Society of Friends).

From a personal recollection by a colleague (Howard A. Slaate, a fellow philosopher who knew him during his time at Marshall University), Plott was described as a committed Christian who was "often active in 'the Friends,' the Quaker society." This aligns with his lifelong emphasis on pacifism, world peace, intercultural dialogue, and non-violence—values strongly associated with Quaker principles.

His background shows a spiritual journey: he served a novitiate with the Anglican monastic society SSJE (Society of St. John the Evangelist) early on, pursued Gandhian pacifism for his Ph.D. research in India, and remained deeply engaged in peace activism (e.g., through the United World Federalist Association and his "Planetary Citizen Passport"). Quaker involvement fits as an ethical expression of his Christian idealism, even if it wasn't his sole or primary affiliation.

He wasn't exclusively or formally defined as a Quaker in most biographical overviews of his work (which focus more on his academic contributions to global philosophy), but the association is documented in firsthand accounts of his life and character. So yes—he was involved with the Quakers, at least actively and periodically.

His status among Eastern (Indian) philosophers seems much higher than among Western

Yes, there does appear to be a noticeable disparity in how John C. Plott is regarded: his work, particularly the Global History of Philosophy series, has found a more sustained and appreciative audience in Indian (and broader Eastern/Asian) philosophical circles than in mainstream Western academia.

Why the Higher Status in Indian/Eastern Contexts?

Publisher and Accessibility: The entire multi-volume series was published by Motilal Banarsidass (MLBD), a leading Delhi-based publisher specializing in Indology, Sanskrit texts, Indian philosophy, and comparative religion. This gave Plott's books natural distribution and visibility in Indian academic markets, libraries, and among scholars of darśanas (Indian philosophical systems). MLBD editions remain in print or readily available in South Asia decades later, often referenced in works on Hindu, Buddhist, or comparative philosophy.

Alignment with Indian Priorities:

Plott's approach—synchronizing Indian thinkers (e.g., from the Upaniṣads, Nyāya, Vedānta, Buddhism) with global contemporaries, rejecting Eurocentrism, and emphasizing intercultural dialogue—resonates strongly in post-colonial Indian academia. It counters Western-dominated narratives of philosophy's history and treats Indian traditions as central rather than peripheral or "non-Western." His Ph.D. from Banaras Hindu University, immersion in Gandhian thought, and deep engagement with Indian sources further endeared him to scholars there.

Citations and Influence:

In Indian and comparative philosophy literature (e.g., discussions of periodization, axial age parallels involving Buddha/Confucius/Upaniṣadic thinkers, or critiques of ethnocentrism), Plott's framework is occasionally invoked positively. His synchronological charts and non-Eurocentric periodization (e.g., Axial Age, Patristic-Sutra Period) have been noted in Indian scholarly contexts exploring global or intercultural philosophy.

Contrast with Western Reception

In Western philosophy departments (especially Anglo-American analytic or continental traditions), Plott remains largely obscure or marginal. His work is rarely assigned in standard history-of-philosophy courses, which still often follow Eurocentric timelines (ancient Greek → medieval → modern Western). Reviews in journals like Philosophy East and West (which covered several volumes) were mixed or descriptive rather than enthusiastically endorsing it as groundbreaking.

Broader Western academia has moved toward global/comparative philosophy since the late 20th century (influenced by figures like Karl Jaspers on the Axial Age or more recent decolonial approaches), but Plott's ambitious, idiosyncratic project—spanning vast periods with detailed synchronies—hasn't achieved canonical status. It's sometimes seen as overly idealistic or encyclopedic rather than theoretically innovative.

His personal background (Quaker-influenced pacifism, unconventional career path) and the project's unfinished aspects may have contributed to limited traction in Western circles.

In short, Plott's vision of a truly planetary philosophy history aligns better with Indian scholars' efforts to reclaim and globalize their traditions' place in world philosophy, leading to relatively higher esteem there. In the West, he's more of a niche figure appreciated by those in comparative religion or intercultural studies, but not a household name in mainstream philosophy. If you're familiar with specific Indian sources or scholars who hold him in high regard, that would fit this pattern!