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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.
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