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	<title>elisa freschiWhat is the center of Indian philosophy? &#8211; elisa freschi</title>
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	<link>https://elisafreschi.com</link>
	<description>These pages are a sort of virtual desktop of Elisa Freschi. You can find here my cv and some random thoughts on Sanskrit (and) Philosophy. All criticism welcome! Contributions are also welcome!</description>
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		<title>What is the center of Indian philosophy?</title>
		<link>https://elisafreschi.com/2016/04/15/what-is-the-center-of-indian-philosophy/</link>
		<comments>https://elisafreschi.com/2016/04/15/what-is-the-center-of-indian-philosophy/#comments</comments>
		<pubDate>Fri, 15 Apr 2016 06:39:32 +0000</pubDate>
		<dc:creator>elisa freschi</dc:creator>
				<category><![CDATA[books/articles]]></category>
		<category><![CDATA[contemporary Indian philosophy]]></category>
		<category><![CDATA[Sanskrit Philosophy]]></category>
		<category><![CDATA[soteriology]]></category>
		<category><![CDATA[Daya Krishna]]></category>
		<category><![CDATA[Jonardon Ganeri]]></category>
		<category><![CDATA[Karl Potter]]></category>
		<category><![CDATA[Peter Adamson]]></category>
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				<description><![CDATA[Karl Potter (Presuppositions of Indian Philosophies, see here) relates all Indian philosophical systems to the fact that they are goal-oriented and all seek mokṣa &#8216;liberation&#8217;. Jonardon Ganeri (in his History of Philosophy in India, with Peter Adamson) introduces the subject in a similar way (see here), speaking of the fact of seeking the &#8220;highest good&#8221;. [&#8230;]]]></description>
					<content:encoded><![CDATA[<p>Karl Potter (<em>Presuppositions of Indian Philosophies</em>, see <a href="http://www.amazon.co.uk/Presuppositions-Indian-Philosophies-Karl-Potter/dp/8120807790?tag=duckduckgo-ffsb-uk-21" target="_blank">here</a>) relates all Indian philosophical systems to the fact that they are goal-oriented and all seek <em>mokṣa</em> &#8216;liberation&#8217;. Jonardon Ganeri (in his <a href="http://historyofphilosophy.net/india" target="_blank">History of Philosophy in India</a>, with Peter Adamson) introduces the subject in a similar way (see <a href="http://historyofphilosophy.net/india-introduction" target="_blank">here</a>), speaking of the fact of seeking the &#8220;highest good&#8221;. As often the case, Daya Krishna disagrees:</p>
<blockquote><p>
The deliberate ignoring of [the] […] twentieth century discussion […] is only a symptom of that widespread attitude which does not want to see Indian philosophy as a rationcinative enterprise seriously engaged in argument and counter-argument in its long history and developing […]. <strong>This, and not mokṣa, is its life-breath as it is sustained and developed by it.</strong> Those, and this includes almost everybody, who think otherwise believe also that Indian philosophy stopped growing long ago. (<em>The Nyāya Sūtras: A new commentary on an old text</em>, p. 8)</p></blockquote>
<p>What do you think? <strong>Is there a common core to all Indian philosophical schools?</strong></p>
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