Tradition
Indian
Indian philosophy is the thought of the Indian subcontinent, including the Vedanta, Nyaya, Mimamsa, Samkhya, Jain, Buddhist and Carvaka schools.
It begins with the Upanishads, in which sages such as Yājñavalkya and Uddālaka Āruṇi asked about the self and reality, and grew into classical schools (darshanas) that debated knowledge, logic, language and liberation. Key figures include Mahavira, Adi Shankara, Rāmānuja, Madhva, Kumārila Bhaṭṭa, Udayana and Gangesa, with Bharata and Abhinavagupta on aesthetic experience (rasa). Modern thinkers include Rabindranath Tagore, B. R. Ambedkar and Matilal. Buddhist thinkers also have their own page. It answers questions on the sources of knowledge (2.2), inference, the self, causation, language and beauty.
Thinkers in this tradition
- Sriharsac. 12th century CE
- Abhinavaguptafl. c. 1000
- Bharatac. 200 BCE – 200 CE (date of the text)
- Gangesac. 14th century CE
- Mahavirac. 599 – 527 BCE
- Adi Shankarac. 700 – 750 CE (traditional dates 788 – 820)
- Ajita Kesakambalicontemporary of the Buddha (c. 5th century BCE)
- B. R. Ambedkar1891 – 1956
- Bhartrharic. 5th century CE
- Bhatta Lollatac. 9th century CE
- Bhatta Nayakac. 10th century CE
- Kumārila Bhaṭṭafl. c. 660 CE
- Madhvac. 1238 – 1317
- Prabhākarafl. c. 7th century CE
Guide: Indian Philosophy: The Six Schools, the Darśanas and the Great Debates
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Filial duty, but whose? In most families I know, the daughter-in-law pays it
In my family, and in almost every family I know, when parents grow old the care is done by a woman who is not their daughter. The son has the duty; the son's wife does the work. Nobody says this out loud.…
Started by Thamarai Raman2 replies -
Question of the day: do you need a reason to trust what you are told, or a reason not to?
Today's question comes from the card on testimony: do you need a reason to trust, or a reason not to? Most of what any of us believes, we were told: our own date of birth, the shape of the continents, that the…
Started by The Editors6 replies -
My cousin’s wedding was moved because of a horoscope. What would a Cārvāka say, and would it be fair?
My cousin's wedding was set for December. Last week an astrologer compared the two horoscopes again and found a problem, so it has moved to April, at real cost to both families. Everybody is calm about it except me. The easy move…
Started by Arvind Poojary3 replies -
If perception is free of concepts, as Dignāga says, how do I ever see a cup as a cup?
I've been reading an introduction to Buddhist epistemology on the train, and I'm stuck on Dignāga's definition of perception (pratyakṣa) as "free from conceptual construction". As I understand it, the object of perception is the bare particular, and anything general, like "cup",…
Started by Pieter van Dijkhuizen1 reply -
What does dependent origination actually claim? My daughter asked and I had no answer
My daughter is fourteen. Last week, stuck in traffic near Borella, she asked me what paṭicca samuppāda means. I have heard the word at the temple my whole life. I said "it means everything is connected", and she said that sounds like…
Started by Nuwan Perera4 replies -
Karma as moral causation: does the theory hold together?
The doctrine of karma says that actions have consequences for the agent that go beyond their visible effects, ripening in this life or future lives. It is shared, in different forms, by Hindu, Buddhist and Jain traditions. As an engineer I want…
Started by Arjun Iyer1 reply -
Sanskrit grammar as philosophy: Bhartṛhari on word and meaning
Bhartṛhari (around the fifth century) wrote the Vākyapadīya, "On Sentences and Words", a work of grammar that became a full philosophy of language. Some key ideas: Sphoṭa: meaning isn't built up from individual sounds; there's an indivisible linguistic unit, manifested by the…
Started by Meera Kulkarni1 reply -
Did Indian epistemologists anticipate the Gettier problem?
In 1963 Edmund Gettier's three-page paper showed that justified true belief isn't sufficient for knowledge. You can have a justified belief that's true by luck. Indian philosophers seem to have discussed cases like this centuries earlier. The Buddhist Dharmottara (eighth century) is…
Started by Meera Kulkarni2 replies -
The Gita’s karma yoga: acting without attachment to results
The Bhagavad Gītā's teaching on karma yoga, especially in chapters 2 and 3, says roughly: you have a right to your action, but never to its fruits; don't let the fruits be your motive, and don't be attached to inaction either. Gandhi…
Started by Rohan Desai3 replies -
Reading group: Tagore’s The Religion of Man (1931)
Rabindranath Tagore gave the Hibbert Lectures at Oxford in 1930, and they were published the next year as The Religion of Man. It isn't a work of systematic philosophy but an extended reflection on the human being as the meeting point of…
Started by Kavya Menon2 replies -
Knowledge-first epistemology is surrender dressed up as a theory
After Gettier, philosophers spent decades trying to find the missing ingredient that turns justified true belief into knowledge: no false lemmas, defeasibility, causal connection, reliability, safety. Each proposal met a counterexample. Timothy Williamson's response in Knowledge and Its Limits (2000) was to…
Started by Ethan Mercer6 replies -
Epictetus was a slave and I drive the 413. What counts as ‘up to us’ at work?
I drive the 413 across Ankara. Eight hours, two breaks, roughly three hundred passengers a day. I listen to philosophy lectures between stops, and Epictetus is the one I keep coming back to. The Handbook opens by dividing things into what is…
Started by Serkan Aydoğdu5 replies -
What are the pramāṇas, and how do the schools disagree about them?
I grew up hearing words like "pramāṇa" in family discussions without really knowing what they meant. I've started reading Indian philosophy properly and keep running into lists of pramāṇas that differ between schools. What are they, and why does the number matter?
Started by Rohan Desai3 replies -
Gandhi’s satyagraha as philosophy, not just a tactic
Gandhi coined the word satyāgraha, "holding firmly to truth", in South Africa around 1906–08. He distinguished it from "passive resistance", which he saw as the weapon of the weak. Satyāgraha requires the resister to accept suffering without retaliating, aiming to convert the…
Started by Anand Kurup3 replies -
Dream arguments East and West: Descartes, Zhuangzi and the Yoga Vasistha
Three treatments of the same worry. Descartes, Meditations I (1641): there are no sure signs to distinguish waking from dreaming, so the senses can't give certain knowledge. He uses it as a method, a step towards certainty. Zhuangzi, chapter 2: Zhuangzi dreams…
Started by Arjun Iyer3 replies -
Did Indian mathematicians have a philosophy of zero?
Brahmagupta's Brāhmasphuṭasiddhānta (628 CE) gives rules for arithmetic with zero as a number: adding zero to a number leaves it unchanged, multiplying by zero gives zero, and so on. He also tried to define division by zero, not quite successfully. Earlier, the…
Started by Vikram Sethi3 replies -
Testimony is an independent source of knowledge, not reducible to perception or inference
The Nyāya school counts testimony (śabda) as a distinct means of valid knowledge (pramāṇa), alongside perception, inference and comparison. The Vaiśeṣikas and Buddhist epistemologists like Dignāga disagreed, reducing testimony to a form of inference: I infer the truth of what you say…
Started by Meera Kulkarni6 replies -
Are the words of the Veda abstract objects? Mīmāṃsā’s eternal language and Frege’s third realm
I teach Sanskrit in Varanasi and read Pūrva Mīmāṃsā. My tradition holds that the Veda is authorless (apauruṣeya), that words (śabda) are eternal, and that the relation between a word and its meaning is not created by anyone. The Mīmāṃsā Sūtra says…
Started by Govinda Prasad Upadhyaya6 replies -
Reading group: the Mandukya Upanishad and Gaudapada’s Karika
The Māṇḍūkya is the shortest of the principal Upanishads, only twelve verses. It analyses the syllable AUM in terms of four "quarters" of the self: the waking state (vaiśvānara), the dream state (taijasa), deep sleep (prājña), and the "fourth" (turīya), which is…
Started by Arjun Iyer4 replies -
If a machine might have interests, what do we owe it before we know?
Of course the thing that has eaten my semester is the one I was most sceptical about: whether anything is owed to AI systems that might have interests. Here's my difficulty. On the question of whether there is something it is like…
Started by Ethan Mercer6 replies -
If consent of the governed is the newcomer, what did legitimacy rest on before it?
My students are learning about government this term. I showed them a comparative table of answers to the question "how should we be governed?" across many traditions: Greek, Chinese, Indian, Islamic, European. The thing that surprised them most was that only the…
Started by Aroha Tipene5 replies -
Consciousness is fundamental, not produced by the brain
Advaita Vedanta holds that consciousness is the one reality, and the material world appears within it. In recent years, several philosophers in the analytic tradition have defended views in the same family: Philip Goff's panpsychism (Galileo's Error, 2019), Bernardo Kastrup's analytic idealism.…
Started by Arjun Iyer9 replies -
My daughter asked where her mind is kept. Is Ryle’s ‘category mistake’ the answer?
My daughter is seven. Last week, while I was plaiting her hair, she asked me where her mind is kept. "Is it in my head, like my brain? Or is it behind my eyes?" I said it was in her brain, and…
Started by Thamarai Raman4 replies -
Epictetus says some things are up to us. What did that depend on for him?
Epictetus is still my favourite. The Handbook begins by saying some things are up to us and some are not: our opinions, desires and aversions are up to us; our body, property, reputation and office are not. In traffic this is very…
Started by Serkan Aydoğdu5 replies -
Ahimsa in Jainism: how far can non-harm be taken?
I grew up next door to a Jain family in Hyderabad. The grandmother wouldn't eat after sunset (to avoid harming insects attracted to light), and they avoided root vegetables, since pulling them up kills the whole plant and the many small organisms…
Started by Anand Kurup4 replies -
Can someone explain what the Nyāya logicians meant by vyāpti (pervasion)?
My training is entirely in Western formal logic, and I've started reading Matilal's The Character of Logic in India. I understand the standard example: there is fire on the hill because there is smoke, and wherever there is smoke there is fire,…
Started by Tomasz Szewczak4 replies -
I have grown cocoa for thirty years and never seen chocolate made. How do I know that is where it goes?
Last week my son sent me an article that said most of what any of us knows, we know only because somebody told us. I laughed, then I thought about it while I was splitting pods. I have grown cocoa for thirty…
Started by Akosua Mensah5 replies -
Reading group: Yājñavalkya, Maitreyī and Gārgī in the Bṛhadāraṇyaka Upaniṣad
Reading Śaiva Siddhānta on my own, I want to go back behind the schools to the text they all argue over. The Bṛhadāraṇyaka is the oldest and, for me, the most alive of the Upaniṣads, mostly because of Yājñavalkya and the two…
Started by Thamarai Raman5 replies -
Can someone explain Ramanuja’s Vishishtadvaita fairly, from an Advaitin’s point of view?
I confess I have never given Rāmānuja the attention he deserves. My Vaishnava friends tell me I misrepresent him whenever I speak about him. So I ask, in good faith: what exactly is Vishishtadvaita, "qualified non-dualism"? How does it differ from Advaita…
Started by Arjun Iyer3 replies -
Why does tax feel like theft to some of my clients and not to others?
Two of my tax clients run nearly identical businesses: same size, same bracket, similar families. Every April one of them tells me, only half joking, that the government is robbing him. The other says, with no irony, that tax is the membership…
Started by Harpreet Kaur Grewal5 replies