This page lists some links to ancient philosophy. In Europe, the spread of Christianity through the Roman world marked the end of Hellenistic philosophy and ushered in the beginnings of Medieval philosophy.
The ancient Indian philosophy is a fusion of two ancient traditions : Sramana tradition and Vedic tradition.
Vedic philosophy
Indian philosophy begins with the Vedas where questions related to laws of nature, the origin of the universe and the place of man in it are asked. In the famous RigvedicHymn of Creation the poet says:
"Whence all creation had its origin, he, whether he fashioned it or whether he did not, he, who surveys it all from highest heaven, he knows--or maybe even he does not know."
In the Vedic view, creation is ascribed to the self-consciousness of the primeval being (Purusha). This leads to the inquiry into the one being that underlies the diversity of empirical phenomena and the origin of all things. Cosmic order is termed rta and causal law by karma. Nature (prakriti) is taken to have three qualities (sattva, rajas, and tamas).
Jainism and Buddhism are continuation of the Sramana school of thought. The Sramanas cultivated a pessimistic worldview of the samsara as full of suffering and advocated renunciation and austerities. They laid stress on philisophical concepts like Ahimsa, Karma, Jnana, Samsara and Moksa.
Classical Indian philosophy
In classical times, these inquiries were systematized in six schools of philosophy. Some of the questions asked were:
Gotama (c. 2nd–3rd century AD), wrote the Nyaya Sutras, considered to be the foundation of the Nyaya school.
Haribhadra (8th Century CE) , a Jaina thinker, author and great proponent of anekāntavāda and classical yoga, as a soteriological system of meditation in Jaina context. His works include Ṣaḍdarśanasamuccaya and Yogabindu.
Hemacandra (1089–1172 CE) - a Jaina thinker, author, historian, grammarian and logician. His works include Yogaśāstra and Trishashthishalakapurushacharitra.
Kapila (c. 500 BC), proponent of the Samkhya system of philosophy
Kundakunda (2nd Century CE), exponent of Jain mysticism and Jain nayas dealing with the nature of the soul and its contamination by matter, author of Pañcāstikāyasāra (Essence of the Five Existents), the Pravacanasāra (Essence of the Scripture) and the Samayasāra (Essence of the Doctrine)
Lonkā (15th Century CE) – His opposition to idol worship and rituals eventually led to establishment of non-iconic sects of Sthanakvasi and Terapanthi.
Siddhasena Divākara (5th Century CE), Jain logician and author of important works in Sanskrit and Prakrit, such as, Nyāyāvatāra (on Logic) and Sanmatisūtra (dealing with the seven Jaina standpoints, knowledge and the objects of knowledge)
Syntipas (c. 100 BC), author of The Story of the Seven Wise Masters.
Umāsvāti or Umasvami (2nd Century CE), author of first Jain work in Sanskrit, Tattvārthasūtra, expounding the Jain philosophy in a most systematized form acceptable to all sects of Jainism.
Vasubandhu (c. 300 AD), one of the main founders of the Indian Yogacara school.
While there are ancient relations between the Indian Vedas and the Iranian Avesta, the two main families of the Indo-Iranian philosophical traditions were characterized by fundamental differences in their implications for the human being's position in society and their view on the role of man in the universe. The first charter of human rights by Cyrus the Great is widely seen as a reflection of the questions and thoughts expressed by Zarathustra and developed in Zoroastrian schools of thought.
In China, less emphasis was put upon materialism as a basis for reflecting upon the world and more emphasis was put on conduct, manners and social behaviour, as evidenced by Taoism and Confucianism.