The Enlightenment showed an interest in Asian religions, but it was not until the second half of the nineteenth century, beginning with Max Muller in 1867, that
serious scholarly study of the religions of the world, of religions other than the scholar's own, was undertaken.
Insisting upon this definition of virtue would immediately have enormous benefits and would immediately transform the ways in which
serious religious persons interact with one another, as well as the ways in which the
scholarly study of religion is carried on.