In his letter to B. K. Matilal, dated February 20, 1977, the author of this book wrote about his work on Advaita-Vedanta: " ... It was not to present Advaita in the light of current problems of the logic of scientific discovery and modern philosophy of language ... but just the contrary. I do not believe that any 'logic without metaphysics' or 'philosophy of language without thinking' is possible." This passage alone may serve as the clue to Zilberman's understanding and mode of explaining that specific and highly original approach to (not 'of'!) philosophy that he himself nicknamed modal. Four points would seem to me to be most essential here. First, a philosophy cannot have 'anything un-thinking' as its object of investigation. Language, to Zilberman, is not a phenomenon of con sciousness but a spontaneously working natural mechanism (like, for instance, 'mind' to some Buddhist philosophers). It may, of course, be come used for and by consciousness; consciousness may see itself, so to speak, in language, but only secondarily, only as in one of its modifica tions, derivations or modalities. That is why to Zilberman linguistic- as to Kant psychology - cannot and must not figure as the primary ground for any philosophical investigation.

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, compiled from basic Hindu writings, is an exploration of the essential meaning of the Hindu tradition, the way of thinking and acting that has dominated life in India for the last three thousand years. Selections from religious, literary and philosophic works are preceded by introductory material that summarizes historical developments and cultural movements. While much attention is given to religion, many selections deal with social life, political relationships, and the Indian attitude to human love and passion. The arrangement of the material suggests the growth and development of Indian life through the centuries, and makes clear that Indian culture has never been static, but rather has been characterized at all times by a remarkable vitality and creativity. The selections range in time from the Rig Veda, composed around 1000 B.C., to the writings of Radhakrishnan, formerly the President of India. They illustrate both the continuity of the Hindu tradition and its vitality, for Hinduism is probably more vibrant and alive at the present time than it has been for many centuries. The ideals and values, the unquestioned assumptions and the persistent doubts that are presented here from the literature of the past are the fundamental ingredients of the life of modern India.

In his letter to B. K. Matilal, dated February 20, 1977, the author of this book wrote about his work on Advaita-Vedanta: " ... It was not to present Advaita in the light of current problems of the logic of scientific discovery and modern philosophy of language ... but just the contrary. I do not believe that any 'logic without metaphysics' or 'philosophy of language without thinking' is possible." This passage alone may serve as the clue to Zilberman's understanding and mode of explaining that specific and highly original approach to (not 'of'!) philosophy that he himself nicknamed modal. Four points would seem to me to be most essential here. First, a philosophy cannot have 'anything un-thinking' as its object of investigation. Language, to Zilberman, is not a phenomenon of con sciousness but a spontaneously working natural mechanism (like, for instance, 'mind' to some Buddhist philosophers). It may, of course, be come used for and by consciousness; consciousness may see itself, so to speak, in language, but only secondarily, only as in one of its modifica tions, derivations or modalities. That is why to Zilberman linguistic- as to Kant psychology - cannot and must not figure as the primary ground for any philosophical investigation.

A selection of Gandhiji s articles drawn mainly from his contributions to young india, the Harijan and the Navjivan on Hinduism. Written on different occassions, these articles present a picture of hindu dharma I all its richness, comprehensiveness and sensitivity to the existential delimmas of human existence.

According to Advaita-Vedanta, God or Brahman is identical with the inner self (the Atman) of each person, while the rest of the world is nothing but objective illusion (maya). Shankara maintains that there are two primary levels of existence and knowledge: the higher knowledge that is Brahman itself, and the relative, limited knowledge, regarded as the very texture of the universe. Consequently, the task of a human being is to reach the absolute unity and the reality of Brahman—in other words, to reach the innermost self within his or her own being, discarding on the way all temporary characteristics and attributes.

Oxford University Press presents a major new edition of the definitive philosophical reference work for readers at all levels. For ten years the original volume has served as a stimulating introduction for general readers and as an indispensable guide for students; its breadth and depth of coverage have ensured that it is also read with pleasure and interest by those working at a higher level in philosophy and related disciplines. A distinguished international assembly of 249 philosophers contributed almost 2,000 entries, and many of these have now been considerably revised and updated; to these are added over 300 brand-new pieces on a fascinating range of current topics. This new edition offers enlightening and enjoyable discussions of all aspects of philosophy, and of the lives and work of the great philosophers from antiquity to the present day.