This book is unusual in many respects. It was written by a prolific author whose tragic untimely death did not allow to finish this and many other of his undertakings. It was assembled from numerous excerpts, notes, and fragments according to his initial plans. Zilberman's legacy still awaits its true discovery and this book is a second installment to it after The Birth of Meaning in Hindu Thought (Kluwer, 1988). Zilberman's treatment of analogy is unique in its approach, scope, and universality for Western philosophical thought. Constantly compared to eastern and especially classical Indian interpretations, analogy is presented by Zilberman as an important and in many ways primary method of philosophizing or philosophy-building. Due to its universality, this method can be also applied in linguistics, logic, social analysis, as well as historical and anthropological research. These applications are integral part of Zilberman's book. A prophetic leap to largely uncharted territories, this book could be of considerable interest for experts and novices in the field of analogy alike.

This book is unusual in many respects. It was written by a prolific author whose tragic untimely death did not allow to finish this and many other of his undertakings. It was assembled from numerous excerpts, notes, and fragments according to his initial plans. Zilberman s legacy still awaits its true discovery and this book is a second installment to it after The Birth of Meaning in Hindu Thought (Kluwer, 1988). Zilberman s treatment of analogy is unique in its approach, scope, and universality for Western philosophical thought. Constantly compared to eastern and especially classical Indian interpretations, analogy is presented by Zilberman as an important and in many ways primary method of philosophizing or philosophy-building. Due to its universality, this method can be also applied in linguistics, logic, social analysis, as well as historical and anthropological research. These applications are integral part of Zilberman s book. A prophetic leap to largely uncharted territories, this book could be of considerable interest for experts and novices in the field of analogy alike.

The book considers works of imyaslavians Sergei Bulgakov, Aleksei Losev and Pavel Florensky, symbolists Vyacheslav Ivanov and Ernst Cassirer, and Jacques Derrida by focusing on their radically novel conceptions of names, especially the Name of God. It maintains that combined, yet wholly independent, efforts of these thinkers delineate a new field of inquiry, called here divine onomatology. It's roots are in Plato's search for a name true and correct; foundation - in Plotinus' and Proclus' concepts of names, essence/energy division of the Greek Fathers, divine names in Dionysius, and deification in Palamas that lead to radical reevaluations of divine naming presented in Florensky's synergy, Bulgakov's sophiology, Losev's onomatological dialectics of other-being-ness, Ivanov's symbolic theurgy, Cassirer's theory of symbolic naming, and Derrida's breakthrough toward "the beyond of the name in the name." By introducing imyaslavian approach to history of divine naming (much of it for the first time in English translation) to the western academic community, this book establishes a continuity of treating names from Plato to the present.