By David B. Zilberman (auth.), Helena Gourko, Robert S. Cohen (eds.)
This booklet is rare in lots of respects. It used to be written by means of a prolific writer whose tragic premature loss of life didn't permit to complete this and plenty of different of his undertakings. It used to be assembled from a variety of excerpts, notes, and fragments based on his preliminary plans. Zilberman’s legacy nonetheless awaits its real discovery and this publication is a moment installment to it after The start of which means in Hindu inspiration (Kluwer, 1988). Zilberman’s therapy of analogy is exclusive in its procedure, scope, and universality for Western philosophical notion. continually in comparison to japanese and particularly classical Indian interpretations, analogy is gifted through Zilberman as a tremendous and in lots of methods basic approach to philosophizing or philosophy-building. because of its universality, this system might be additionally utilized in linguistics, good judgment, social research, in addition to old and anthropological study. those functions are vital a part of Zilberman’s e-book. A prophetic bounce to principally uncharted territories, this publication may be of substantial curiosity for specialists and newcomers within the box of analogy alike.
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Additional info for Analogy in Indian and Western Philosophical Thought
The whole construction is called by Zilberman a ‘polynomial’; he sets forth his explanation as the following: “ Let us point up first the main features of this polynomial: inner reflection (symmetry), complete observance of the transactivity principle; conjugal complementariness. The bias coefficient of this polynomial is a measure of its non-orthodoxality; the most orthodox visions occupy the central part of the composition. Strictly theoretical to the polynomial . requires meeting Samkhya− first, for her constructions have an appearance of psychological theorems, and ‘psychologism’ is the only emphatic ‘universalia’ for an external outlooker.
They turned to their own, purely philosophical development, a genuine speculative philosophizing. Zilberman identifies this movement of classical Indian philosophies as a practical resolution of a principal Vedic antinomy. Such antinomy has been deployed between a necessity to share a cultural meaning of the Veda with every member of this society and a vital cultural need to keep this meaning untouched and unchanged (which was enormously important for preservation of cultural identity). This practical resolution acquired a form of developing a set of systems of philosophical thinking, relentlessly criticizing each other, and pervasively, mutually penetrating one another’s complete inner negative reflections.
If we use a notion of text to describe this non-existent textual state of philosophy, then a new textual implementation of philosophy (as a ‘texture’) can be hardly distinguished from a mostly formal grasping of the idea of text as a container for major ideas of a certain philosophy. ‘Texture’ is closer to what Zilberman calls ‘a philosophical body’, or a ‘philosophical substance’. These notions were used in Zilberman’s analysis of a failure of the well-known attempt of Plato to create a ‘body of philosophy’.