![]() It might seem that all the orthodox systems would be theistic, but this isn’t the case (e.g. A major point of consideration is presence or absence of belief in a god, and-for those systems that believe in a God or gods-what is the role of said deity. There are a number of questions that recur as the authors compare these schools to each other. After examining the heterodox approaches, Chatterjee and Datta take on the orthodox schools in the following order: Nyaya, Vaisesika, Sankhya, Yoga (which you may not have realized was a philosophical system), Mimamsa, and Vedanta. Carvaka (a materialist /atheist approach), Jain (one of the major Indian religions), and Buddhist. The authors first consider the heterodox schools: i.e. The dividing line between orthodox and unorthodox hinges upon whether a philosophy accepts the Vedas as sources of authority.Īfter an introductory chapter that lays out the concepts that will be needed throughout the remainder of the book as well as providing brief sketches of nine philosophical schools, the remainder of the book is a one chapter per school examination of metaphysics, ethics, theology, epistemology, etc. Chatterjee and Datta provide an overview of Indian philosophy by comparing and contrasting nine major schools of Indian philosophy-the six orthodox schools plus three well-known heterodox schools. ![]() ![]() ![]() India has spawned a number of philosophical systems over the centuries.
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