
Contents
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What Is “Indian Philosophy”? What Is “Indian Philosophy”?
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Sūtra, Kārikā, and Commentary Sūtra, Kārikā, and Commentary
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Challenges for the Historian of Indian Philosophy Challenges for the Historian of Indian Philosophy
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The Importance of the Veda The Importance of the Veda
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The Labels “Orthodox” (āstika) and “Heterodox” (nāstika) and Brahmanical Historiography The Labels “Orthodox” (āstika) and “Heterodox” (nāstika) and Brahmanical Historiography
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Co-emergence of the Indian Philosophical “Schools” Co-emergence of the Indian Philosophical “Schools”
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Relations Between the “Schools” Relations Between the “Schools”
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Jaina and Buddhist Philosophical Exchanges Jaina and Buddhist Philosophical Exchanges
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Grammarians and Poeticians as Philosophers Grammarians and Poeticians as Philosophers
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Notes Notes
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2 History and Doxography of the Philosophical Schools
Get accessAshok Aklujkar, University of British Columbia
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Published:05 December 2014
Cite
Abstract
This chapter begins with a discussion of the reach of the expression “Indian Philosophy” and its various provisional equivalents in Sanskrit. It describes the relationship between philosophy and religion in India, observing that although philosophical discussion often occurs in the context of religious writing, this does not entail that the philosophy is itself religious. The structure of Indian philosophical texts is described, and difficulties in accurate historical reconstruction are noted. The use of the labels “āstika”/“orthodox” and “nāstika”/”heterodox” is shown to have its origins in Brahmanical attempts to foreground adherence to belief in a Vedic after-world. It is shown that the six so-called “schools” of Brahmanical Indian philosophy emerged in interdependence on one another, and reflect broad styles of doing philosophy. Philosophical divisions within Jainism and Buddhism are briefly documented.
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