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.

Philosophical concepts are influential in the theories and methods to study the world religions. Even though the disciplines of anthropology and religious studies now encompass communities and cultures across the world, the theories and methods used to study world religions and cultures continue to be rooted in Western philosophies. For instance, one of the most widely used textbooks used in introductory courses on religious studies, introduces major theoreticians such as Edward Burnett Tylor, James Frazer, Sigmund Freud, Emile Durkheim, Karl Marx, Max Weber, Mircea Eliade, William James, E. E. Evans-Pritchard, and Clifford Geertz. Their theories are based on Western philosophy. In contrast, in Indic philosophical systems, such as Buddhism, Hinduism, and Jainism, one of the common views on reality is that the world both within one self and outside is a flow with nothing permanent, both the observer and the observed undergoing constant transformation. This volume is based on such innovative ideas coming from different Indic philosophies and how they can enrich the theory and methods in religious studies.

Buddhist philosophy is fundamentally ambivalent toward language. Language is paradoxically seen as both obstructive and necessary for liberation. In this book, Roy Tzohar delves into the ingenious response to this tension from the Yogacara school of Indian Buddhism: that all language-use is metaphorical. Exploring the profound implications of this claim, Tzohar makes the case for viewing the Yogacara account as a full-fledged theory of meaning, one that is not merely linguistic, but also applicable both in the world as well as in texts. Despite the overwhelming visibility of figurative language in Buddhist philosophical texts, this is the first sustained and systematic attempt to present an indigenous Buddhist theory of metaphor. By grounding the Yogacara pan-metaphorical claim in a broader intellectual context, of both Buddhist and non-Buddhist schools, the book uncovers an intense philosophical conversation about metaphor and language that reaches across sectarian lines. Tzohar's analysis radically reframes the Yogacara controversy with the Madhyamaka school of philosophy, sheds light on the Yogacara application of particular metaphors, and explicates the school's unique understanding of experience.

Spectrum History Of Indian Literature In English Accomplishes The Task Of Historical Continuity By Linking With The Past The Most Recent Present Of The Writing In English By Indians. The Book Is A Highly Useful Supplement To The Earlier Two Volumes By K.R. Srinivas Iyengar And M.K. Naik. Articles By Jasbir Jain And Sunanda Mongia Are A Spectrum Presen¬Tation Of The Latest Developments In The Field Of Indian Fiction In English In All Its Technical & Thematological Innovations. Satish Aikant'S Article Provides A Serious Backdrop To The Volume By Deliberating Upon The Historicity Of English Studies In India, Their Need, Relevance And Epistemological Repercussions. R.K. Singh'S Article Does Well To Deconstruct The Myth That Good Poetry Is Published Only By The Established Publishers. His Account Of Little Or Less Known Indian Poets In English Is Both Critical And Historically Illuminating. Charu Sheel Singh, Shyam Asnani And Attiya Singh Discuss Indian English Poetry, Criticism, Drama And Fiction Respectively. Meena Sodhi'S Article Is A Good Compilation Of Indian Autobiographies, Mostly In English, Which She Discusses With Good Critical Sense And Perceptive Imagination. A.N. Dwivedi'S Article On Indian English Short Stories Is A Comprehensive And Balanced Piece Which Is Also Rich In Illustrations. The Two Appendices Add To The Value Of The Book By Cherishing Critical Attention On What May Be Called Tradition And Experiment In Indian English Poetry And Fiction. Whereas Satish K. Gupta'S Brief Piece Highlights Homogeneity In The Sensibility Of Aurobindo And Charu Sheel, It Takes Pains And Care To Chalk Out Differences In Mode, Manner And The Whole Presentation Idiom In The Latter'S Poetry From That Of Aurobindo. Krishan Mohan Pandey'S Account Of The Post-Modemist Reaction Against Gandhi In Indian Fiction In English Is Timely. It Reaffirms Faith In An Indian Critic'S Belief In What Tagore Once Said : I Cannot Love A God Who Does Not Give Me Freedom To Deny Him.

Buddhist philosophy is fundamentally ambivalent toward language. Language is paradoxically seen as both obstructive and necessary for liberation. In this book, Roy Tzohar delves into the ingenious response to this tension from the Yogacara school of Indian Buddhism: that all language-use is metaphorical. Exploring the profound implications of this claim, Tzohar makes the case for viewing the Yogacara account as a full-fledged theory of meaning, one that is not merely linguistic, but also applicable both in the world as well as in texts. Despite the overwhelming visibility of figurative language in Buddhist philosophical texts, this is the first sustained and systematic attempt to present an indigenous Buddhist theory of metaphor. By grounding the Yogacara pan-metaphorical claim in a broader intellectual context, of both Buddhist and non-Buddhist schools, the book uncovers an intense philosophical conversation about metaphor and language that reaches across sectarian lines. Tzohar's analysis radically reframes the Yogacara controversy with the Madhyamaka school of philosophy, sheds light on the Yogacara application of particular metaphors, and explicates the school's unique understanding of experience.

An ideal resource for courses on Hinduism or world religions, this accessible volume spans the entire field of Hindu studies. It provides a forum for the best scholars in the world to make their views and research available to a wider audience. Comprehensively covers the textual traditions of Hinduism Features four coherent sections covering theoretical issues, textual traditions, science and philosophy, and Hindu society and politics Reflects the trend away from essentialist understandings of Hinduism towards tradition and regional-specific studies Includes material on Hindu folk religions and stresses the importance of region in analyzing Hinduism Ideal for use on university courses.