 The most general arguments in favour of the claim that Indian epistemic systems are naturalistic are as follows. Each develops its respective theory of veridical cognition and/or knowledge (the term pramā is ambiguous) in response to sceptical threats. In spite of having different metaphysics, most attempt to explain cognition with reference to psycho-causal chain. As far as knowledge of the empirical world is concerned, all admit the primacy of perception and thus provide the systems of epistemology with a strong empirical foundation. Indian traditions, in general, as we have seen, sustain a methodological continuity between science and philosophy. Indian philosophers did not feel any need for the a priori/ a posteriori distinction, nor does their theory depend on necessity/possibility or analytic/synthetic distinctions. As a result, they could easily commute between the realm of the normative and that of the descriptive. All these are considerations in favour of a moderate methodological naturalism; however, in the absence of any special scientific domain, they do not lend support to the conjecture that Indian theory sustains a radical replacement naturalism.