 A number of themes emerge from this overview: 1) The Western categories of “cognition” and “emotion” do not have equivalents in classical Indian philosophy. This is interesting because it suggests that these concepts are not psychological categories but perhaps social categories. While there has been some anthropological work done by, for example, Catherine Lutz on the differences in the categorization of specific emotions across cultures, there is the possibility that the category as a whole might not translate into all cultures (see Danziger 1997). 2) One common theme in classical Indian philosophy is that the phenomena that would be labelled as “emotions” in Western philosophy are to be eradicated because they prevent liberation. 3) None of the Indian philosophical schools aim at “emotion-free” cognitions as an end in itself. In fact, those states that would be labelled “cognitions” in Western philosophy are also to be eradicated because they also prevent liberation. 4) Indian schools differ over the inclusion of feeling states under the concept of vijñāna (cognition). Some schools distinguish between feeling states and vijñāna whereas others, most notably Buddhists, do not. This last point suggests that there is an interesting comparison to be made between Buddhist accounts and cognitive accounts of the emotions. However, any comparison must be sensitive to the difficulties in translating the concepts involved.