Western · c. 600 BCE – 529 CE
Ancient Greek and Roman
Western philosophy is conventionally said to begin in the Greek cities of Ionia in the sixth century BCE, when thinkers such as Thales sought natural explanations for the world. Athens became its centre in the fifth and fourth centuries BCE with Socrates, Plato and Aristotle, and the Hellenistic schools — Stoics, Epicureans and Sceptics — carried philosophy across the Roman world.
The end date of 529 CE, when the emperor Justinian is reported to have barred pagans from teaching in Athens, is a symbolic marker rather than a sharp break.
Read about this period → Chinese · c. 600 – 221 BCE
Classical Chinese
During the politically fragmented Spring and Autumn and Warring States periods, rival schools of thought — Confucians, Mohists, Daoists and Legalists among them — competed to advise rulers on how to govern and how to live. Their debates about human nature, virtue and social order shaped Chinese philosophy for the next two thousand years.
Read about this period → Korean · c. 350 – 918 CE
Three Kingdoms and Silla
Buddhism reached Korea from China in the fourth century, during the Three Kingdoms period, and reached Silla in the southeast through Goguryeo. Kings used its ideas to strengthen their rule, and Silla’s thinkers studied the Yogācāra and Madhyamaka schools. In Silla, Wonhyo, often counted the most prominent philosopher of Korean Buddhism, worked out his philosophy of the One Mind, and Uisang founded the Korean school of Flower Garland (Hwaeom) Buddhism. Late in the period Seon, the Korean form of Chan, arrived from China.
Read about this period → Western · 529 – c. 1400 CE
Medieval
Medieval philosophy in the West was closely bound up with Christian theology. From the twelfth century onwards, Latin translations of Aristotle and of Arabic philosophers such as Avicenna and Averroes transformed the curriculum of the new universities, and scholastic thinkers developed rigorous methods of argument to reconcile reason and faith.
Read about this period → Japanese · 604–1185 CE
Classical Japanese
The ancient and classical period runs from 604, the traditional date of Prince Shōtoku’s Seventeen-article Constitution, to 1185, covering the Asuka, Nara and Heian eras. Buddhism came to dominate philosophy, leaving social and legal matters to Confucianism and folding the veneration of the kami into its own system. At the end of the eighth century two new schools, Tendai and Shingon, took distinctively Japanese forms, and Shingon’s founder Kūkai is often considered Japan’s greatest premodern systematic thinker.
Read about this period → Tibetan · c. 650 – c. 975 CE
First Diffusion
The first spread of Buddhism in Tibet began in the seventh century. Philosophical activity in this period consisted mainly of translating Indian treatises, and early interest in logic and epistemology may owe something to the invitation of Śāntarakṣita, the Indian master who joined those tools to Madhyamaka.
Read about this period → Arabic and Islamic · c. 800 – c. 1200 CE
Classical Islamic
The translation of Greek philosophical and scientific works into Arabic, centred on Baghdad from the late eighth century, gave rise to a philosophical movement known as falsafa. Its leading figures developed Aristotelian and Neoplatonic ideas in original directions and debated their place alongside Islamic theology. The end date is conventional: philosophy in the Islamic world continued long after it.
Read about this period → Jewish · c. 900 – 1204 CE
Judaeo-Arabic
From the tenth century, Jewish thinkers living under Islamic rule wrote philosophy in Arabic, often in Hebrew characters. Saadia Gaon’s defence of reason drew on the Mu’tazili theologians; in al-Andalus Solomon ibn Gabirol wrote a Neoplatonist dialogue and Judah Halevi a polemic against the philosophers. The period culminates in Maimonides, whose Guide of the Perplexed absorbed the Aristotelianism of the Islamic philosophers while stressing the limits of human knowledge.
Read about this period → Korean · 918–1392 CE
Goryeo
The Goryeo dynasty, from 918 to 1392, was a great age of Korean Buddhism. Thinkers tried to bring Buddhist doctrine and practice together, and Jinul gave Korean Seon its mature form, joining meditation with the doctrinal study of Hwaeom and teaching sudden awakening followed by gradual cultivation. By the close of Goryeo, Neo-Confucianism had already spread among Korean scholars, and some, such as Jeong Dojeon, turned against Buddhism.
Read about this period → Chinese · 960–1644 CE
Song–Ming
From the Song dynasty onwards, Confucian scholars answered the long dominance of Buddhism and Daoism with a renewed Confucianism, known in the West as Neo-Confucianism. Zhu Xi’s synthesis of the Northern Song masters became the orthodoxy of the imperial examinations, and in the Ming dynasty Wang Yangming became its most influential critic, relocating moral knowledge in the mind itself.
Read about this period → Tibetan · c. 975 – 1219 CE
Later Diffusion
From the late tenth century the Later Diffusion of Buddhism brought new and revised translations of Dharmakīrti’s works and their commentaries. Tibetan scholars invented genres of their own, such as topical outlines and concise guides, and began to compose independent works. The tradition of Ngok Loden Sherab and his successors, among them Chapa Chökyi Sengé, set the main line of interpretation.
Read about this period → Japanese · 1185–1600
Medieval Japanese
The medieval period began with the Minamoto victory of 1185, which led to Japan’s first military government, and lasted through the sixteenth century. Unrest, disasters and famine convinced many that Buddhism was in its last, degenerate age, and talented monks left Mount Hiei to start new schools aimed at ordinary people. Hōnen’s Pure Land, Dōgen’s Zen and Nichiren’s movement shared a strategy of selection: rather than embrace the whole tradition, focus on one teaching or practice.
Read about this period → Arabic and Islamic · c. 1200 – present
Later Islamic
Histories of philosophy once ended the story of Islamic philosophy with Averroes. In fact it continued to flourish, above all in the Persian-speaking East, where Avicenna’s system was debated, the Illuminationist tradition of Suhrawardi was studied, and in Safavid Iran Mulla Sadra forged a new synthesis whose influence continues in Iran’s seminaries. The start date is a convention.
Read about this period → Jewish · 1204–1492
Provence and Spain
After Maimonides, the centre of Jewish philosophy moved to Christian Europe and its language to Hebrew. By about 1300 Hebrew translations of Averroes’ commentaries on Aristotle were available, and as Spanish Judaism declined, Provence became the centre of Jewish intellectual life, home to Gersonides. In Aragon, Hasdai Crescas turned against the Aristotelianism of Maimonides and his followers. The riots of 1391 devastated Spain’s Jewish communities, and the expulsion of 1492 ended them.
Read about this period → Tibetan · 1219 – c. 1400
Classical
The classical period begins with Sakya Paṇḍita’s Treasure of Reasoning, composed in 1219, which criticised his Tibetan predecessors and shifted attention to Dharmakīrti’s Pramāṇavārttika. Tibetans also began to write commentaries on Tibetan works, starting with Sakya Paṇḍita’s own.
Read about this period → Korean · 1392–1910
Joseon
Under the Joseon dynasty, from 1392 to 1910, Neo-Confucianism eclipsed Buddhism as Korea’s leading philosophy. Its thinkers made the relation between principle and material force, and between human nature and the feelings, the centre of long debates, above all the Four-Seven Debate between Yi Hwang, Gi Daeseung and later Yi I. In the eighteenth century women such as Im Yunjidang wrote on Neo-Confucianism, Catholic ideas reached Korea through Chinese books, and Jeong Yakyong rebuilt Confucian ethics on new foundations. Buddhist thinkers, meanwhile, answered Confucian criticism and sought to harmonise the two traditions.
Read about this period → Tibetan · c. 1400 – present
Post-classical
From the fifteenth century, scholars reappraised ideas from the earlier period, criticised or defended Sakya Paṇḍita, and wrote both commentaries and independent manuals. In Madhyamaka, the followers of Tsongkhapa, whose school became the Gelug, and critics such as the Sakya scholar Gorampa argued over the two truths and the place of logic.
Read about this period → Western · c. 1600 – c. 1800
Early modern
Early modern philosophy grew up alongside the scientific revolution. Its central questions were about knowledge: whether it rests ultimately on reason or on experience, and how the mind relates to the world. The period is often told as a contest between rationalists such as Descartes and Spinoza and empiricists such as Locke and Hume, resolved — or reframed — by Kant.
Read about this period → Japanese · 1600–1868
Edo
Under the Tokugawa shogunate, which ruled from Edo (today’s Tokyo), Japan enjoyed a long period of comparative peace and stability. Christianity, brought by Portuguese and Spanish missionaries, was banned, and Japan was closed to almost all Western contact after 1637. The period’s major philosophical import was a new form of Confucianism, which gave fresh life to a tradition present in Japan since ancient times.
Read about this period → Western · c. 1800 – c. 1900
Late modern
After Kant, German idealists led by Hegel built ambitious systems in which history and reason were bound together. The century then saw sharp reactions against them, from Kierkegaard’s insistence on the single individual and Marx’s materialism to Nietzsche’s attack on morality and religion, while in Britain John Stuart Mill developed empiricism and utilitarianism into a liberal philosophy of society.
Read about this period → Japanese · 1868 – present
Modern Japanese
By convention the modern period begins with the restoration of the emperor in 1868. To avoid falling victim to Western imperialism, Japan set out to modernise quickly, and its intellectuals took up positivism, utilitarianism and liberal political thought in what they called the “Meiji Enlightenment”. In the twentieth century Nishida Kitarō and the Kyoto School drew on Mahāyāna Buddhism as well as Western philosophy, while Watsuji Tetsurō rebuilt ethics around the relations between people.
Read about this period → Western · c. 1900 – present
Contemporary
Twentieth-century Western philosophy is often described as divided into two traditions. Analytic philosophy, shaped by Russell and Wittgenstein, focused on logic and language. The “continental” tradition of phenomenology and existentialism, shaped by Husserl, Heidegger, Sartre and Beauvoir, focused on lived experience, freedom and history. The division is a rough one, and both traditions continue today.
Read about this period → Korean · 1910 – present
Modern Korea
The modern period begins in 1910, when the Joseon dynasty ended under Japanese rule. Korean thinkers responded to modernity and to Western philosophy, and Buddhists sought to show the value of their tradition in the modern world and to bring it to ordinary people. Women such as the nun Kim Iryeop, once a leading writer of the “New Woman” movement, drew on Seon Buddhism to rethink the self and women’s freedom.
Read about this period → African · c. 1920 – c. 1960
Ethnophilosophy and nationalism
Historians of African philosophy date its systematic study from the 1920s, when academic training, writing and publishing began to address African conditions. In its first period, African thinkers responded to colonial claims that Africans had no history or philosophy of their own by trying to recover and rebuild an African identity. Two schools thrived: ethnophilosophy, which described the shared world-view of a people, and the nationalist or ideological school of independence leaders.
Read about this period → African · c. 1960 – c. 1980
The Great Debate
In its middle period, African philosophy turned on a debate about its own existence. Traditionalists sought to build an African identity from the cultural elements recovered in the early period, while universalists rejected that project as ethnophilosophy. Is it right to speak of one African philosophy, when Africa’s cultures differ? Does African culture contain philosophy in the strict sense? Philosophic sagacity, professional, hermeneutical and literary schools all flourished in these years.
Read about this period → African · c. 1980 – c. 1990
Critical reconstruction
In the later period of African philosophy, those who had criticised ethnophilosophy turned from demolition to rebuilding. Critical reconstructionists, among them V. Y. Mudimbe, sought a new body of African knowledge free of ethnophilosophy, while eclectics looked for a middle path that would reconcile traditional and modern African philosophy.
Read about this period → African · c. 1990 – present
Conversational philosophy
The newest era of African philosophy, which took shape around the turn of the millennium, is marked by the conversational movement. Its centre is the University of Calabar in Nigeria, where the Conversational or Calabar School developed new methods and systems built on the principles that things are related, that relationships arise in contexts, and that apparently opposed ideas can complement each other.
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