For several centuries, the history of the West has merged with the history of the world. The global economy of knowledge is structured around epistemic inequalities, hegemonies, and dominations. A clear division of scientific practices has developed among academic ``peripheries,'' ``semi-peripheries,'' and ``core.'' The question of epistemic injustice, which includes the indigenization of knowledge, was posed very early in the twentieth century in China, Japan, and Korea without being linked to coloniality, which was the case in Indian sociology. Based on the production of an epistemology shared with Chinese sociologists, we proposed a Post-Western sociology to enable a dialogue\textemdash on a level footing\textemdash addressing common concepts. This sociology also addresses concepts situated in European and Asian theories that consider the modes of creating continuities and discontinuities as well as the conjunctions and disjunctions between the knowledge spaces situated in different social contexts. We aim to fill the gaps between these social contexts. We will describe an ecology of knowledge in the Western-West, the non-Western-West, the semi-Western West, the Western East, the Eastern East, and the re-Easternized East situated on an epistemological continuum. While Chinese sociology has constantly oscillated between indigenization and universalism, and while epistemic autonomies are diverse, Chinese sociologists agree that Western sociologies should not be considered hostile to Chinese sociology. We will offer a definition of Post-Western sociology and demonstrate how it can be theoretically and methodologically applied. We will then identify some transnational theories, theoretical discontinuities and continuities, and common knowledge situated in Western and non-Western contexts