https://en.bharatpedia.org/w/index.php?action=history&feed=atom&title=Indian_philosophy
Indian philosophy - Revision history
2026-10-26T15:36:12Z
Revision history for this page on the wiki
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2024-01-14T03:03:52Z
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 08:33, 14 January 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Comparison of Indian philosophies==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Comparison of Indian philosophies==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Indian traditions subscribed to diverse philosophies, significantly disagreeing with each other as well as orthodox Indian philosophy and its six schools of [[Hindu philosophy]]. The differences ranged from a belief that every individual has a soul (self, atman) to asserting that there is no soul,<ref name=5sources/> from axiological merit in a frugal ascetic life to that of a hedonistic life, from a belief in rebirth to asserting that there is no rebirth.<ref name=collins>{{cite book|author1=Randall Collins|title=The sociology of philosophies: a global theory of intellectual change|year=2000|publisher=Harvard University Press|pages=199–200|isbn=9780674001879|url=https://books.google.com/books?id=2HS1DOZ35EgC&pg=PA199}}</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Indian traditions subscribed to diverse philosophies, significantly disagreeing with each other as well as orthodox Indian philosophy and its six schools of [[Hindu philosophy]]. The differences ranged from a belief that every individual has a soul (self, atman) to asserting that there is no soul,<ref name=5sources/> from axiological merit in a frugal ascetic life to that of a hedonistic life, from a belief in rebirth to asserting that there is no rebirth.<ref name=collins>{{cite book|author1=Randall Collins|title=The sociology of philosophies: a global theory of intellectual change|year=2000|publisher=Harvard University Press|pages=199–200|isbn=9780674001879|url=https://books.google.com/books?id=2HS1DOZ35EgC&pg=PA199}}</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{| class="wikitable sortable"</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>{| class="wikitable sortable"</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|+Comparison of ancient Indian philosophies</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|+Comparison of ancient Indian philosophies</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|[[Metaphysics]]<br />(Ultimate Reality)|| || Śūnyatā<ref>Masao Abe and Steven Heine (1995), Buddhism and Interfaith Dialogue, University of Hawaii Press, {{ISBN|978-0824817527}}, pages 105-106</ref><ref>Chad Meister (2009), Introducing Philosophy of Religion, Routledge, {{ISBN|978-0415403276}}, page 60; Quote: "In this chapter, we looked at religious metaphysics and saw two different ways of understanding Ultimate Reality. On the one hand, it can be understood as an absolute state of being. Within Hindu absolutism, for example, it is Brahman, the undifferentiated Absolute. Within Buddhist metaphysics, fundamental reality is Sunyata, or the Void."</ref> || ||[[Anekantavada|Anekāntavāda]]<ref>Christopher Key Chapple (2004), Jainism and Ecology: Nonviolence in the Web of Life, Motilal Banarsidass, {{ISBN|978-8120820456}}, page 20</ref><br />||[[Brahman]]<ref>PT Raju (2006), Idealistic Thought of India, Routledge, {{ISBN|978-1406732627}}, page 426 and Conclusion chapter part XII</ref><ref>Roy W Perrett (Editor, 2000), Indian Philosophy: Metaphysics, Volume 3, Taylor & Francis, {{ISBN|978-0815336082}}, page xvii;<br />AC Das (1952), Brahman and Māyā in Advaita Metaphysics, Philosophy East and West, Vol. 2, No. 2, pages 144-154</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|[[Metaphysics]]<br />(Ultimate Reality)|| || Śūnyatā<ref>Masao Abe and Steven Heine (1995), Buddhism and Interfaith Dialogue, University of Hawaii Press, {{ISBN|978-0824817527}}, pages 105-106</ref><ref>Chad Meister (2009), Introducing Philosophy of Religion, Routledge, {{ISBN|978-0415403276}}, page 60; Quote: "In this chapter, we looked at religious metaphysics and saw two different ways of understanding Ultimate Reality. On the one hand, it can be understood as an absolute state of being. Within Hindu absolutism, for example, it is Brahman, the undifferentiated Absolute. Within Buddhist metaphysics, fundamental reality is Sunyata, or the Void."</ref> || ||[[Anekantavada|Anekāntavāda]]<ref>Christopher Key Chapple (2004), Jainism and Ecology: Nonviolence in the Web of Life, Motilal Banarsidass, {{ISBN|978-8120820456}}, page 20</ref><br />||[[Brahman]]<ref>PT Raju (2006), Idealistic Thought of India, Routledge, {{ISBN|978-1406732627}}, page 426 and Conclusion chapter part XII</ref><ref>Roy W Perrett (Editor, 2000), Indian Philosophy: Metaphysics, Volume 3, Taylor & Francis, {{ISBN|978-0815336082}}, page xvii;<br />AC Das (1952), Brahman and Māyā in Advaita Metaphysics, Philosophy East and West, Vol. 2, No. 2, pages 144-154</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Political philosophy==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Political philosophy==</div></td></tr>
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CleanupBot II: Removed empty portal template using script
2023-08-14T01:10:47Z
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 06:40, 14 August 2023</td>
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Kamal Guha: Category correction
2023-07-08T03:06:41Z
<p>Category correction</p>
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Kamal Guha
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Ishivammadaan: Just finished drafting a fresh page.
2023-04-04T23:27:32Z
<p>Just finished drafting a fresh page.</p>
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