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This orthodox-heterodox terminology is a scholarly construct found in later Indian sources (and in Western sources on Indian thought) and not all of these sources agree on which system should be considered "orthodox". [26] [27] As such there are various heresiological systems in Indian philosophy. [7]
Vaisheshika (IAST: Vaiśeṣika; / v aɪ ˈ ʃ ɛ ʃ ɪ k ə /; Sanskrit: वैशेषिक) is one of the six schools of Hindu philosophy from ancient India.In its early stages, Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and soteriology. [1]
Inference in Indian logic is ‘deductive and inductive’, ‘formal as well as material’. In essence, it is the method of scientific enquiry. Indian ‘formal logic’ is thus not ‘formal’, in the sense generally understood: in Indian logic ‘form’ cannot be entirely separated from ‘content’.
Arya: A Philosophical Review was a 64-page monthly periodical written by Sri Aurobindo and published in India between 1914 and 1921. The majority of the material which initially appeared in the Arya was later edited and published in book-form as The Life Divine, The Synthesis of Yoga, The Secret of the Veda, The Foundations of Indian Culture and The Ideal of Human Unity as well as a number of ...
In Classical Indian Philosophy (2020), by Peter Adamson and Jonardon Ganeri, they mention a lecture by Henry T. Coolebrooke in 1827 on the schools of the Carvaka/Lokayata materialists. [80] Adamson and Ganeri compare the Carvakas to the "emergentism in the philosophy of mind," which is traced back to John Stuart Mill.
Lokayata: A Study in Ancient Indian Materialism is a famous book on the Lokayata school of Indian philosophy by Debiprasad Chattopadhyaya, first published in 1959.. In this book Chattopadhyaya used the method of historical materialism to explore the dehavada of Lokayatas, revealing how their philosophy was connected with the mode of securing material means of subsistence.
Indian political philosophy is the branch of philosophical thought in India that addresses questions related to polity, statecraft, justice, law and the legitimacy of forms of governance. It also deals with the scope of religion in state-organization and addresses the legitimacy of sociopolitical institutions in a polity.
Dignāga also influenced non-Buddhist Sanskrit thinkers. According to Lawrence J. McCrea, and Parimal G. Patil, Dignāga set in motion an "epistemic turn" in Indian philosophy. After Dignāga, most Indian philosophers were now expected to defend their views by using a fully developed epistemological theory (which they also had to defend). [36]