*Since* the method of (ancient) Nyāya includes the methodological doubt and inquires *without limitations* and in all domains of knowledge, the label "philosophy" is appropriate for it, although Vātsyāyana etc. did not ask the same questions as Socrates or Kant. But outside ancient Nyāya and Sāṅkhya the situation (=i.e., the appropriateness of the label "philosophy") becomes more complicated. And the fact that Nyāya is considered philosophy does not exclude the reflection we need to do on the modern usage of this term (=philosophy) in the Indian context.I like the last sentence, but for the last words. In fact, as Angot himself points out, we need to question our usage of "philosophy" altogether, since we have no problem in considering Nietzsche, the Aquinas, Epicurus, and so on as "philosophers". As another French philosopher, P. Hadot (also quoted by Angot) notes, "philosophy" in Ancient Greece (and in India? and in some Christian authors? and in the contemporary "Applied Philosophy"?) includes a practice of life. This is quite far from the "philosophy" at the time it "became professionalizes in Europe, by the end of the 18th c." (p. 24). As for Angot, he is fine with this use of "philosophy", if only –so it seems– the requisite doubt and scope mentioned above are also there.
(my translation, my parentheses and emphases, p. 23)
But does this make sense?
A part from possible problems within Western philosophy, I wonder:
- whether a generalised doubt is altogether possible
- why should not specialised inquiries not be considered "philosophy"?