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E-grāmata: Birth of Meaning in Hindu Thought

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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.

Papildus informācija

Springer Book Archives
I / Hindu Systems of Thought as Epistemic Disciplines.- I. The Science
of Philosophies.- II. The Mechanism of Organization.- III. The Structural
Design.- IV. Para-Methodology.- V. Modality and Modalization.- VI. The
Self-Developing Culture and Text.- VII. Six Epistemic Disciplines Unfolding
Into One Another.- VIII. Modal Semiotics and the Categories of Philosophical
Thinking.- IX. Six Entries into the World of Philosophical Reflections.- X.
Summa Philosophiae.- II / The Birth of Meaning: A Systematic Genealogy of
Indian Semantics.- I. Segregation of Meaning and Language.- II. The Rgveda in
the Making: A Meaningful Activity Without Meaning.- III. The Nirukta: A
Knot of Semantic and Etymological Problems.- IV. P?nini: Separating and
Interconnecting Language and Logic.- V. The Individual and the Universal in
Language and Knowledge.- III / Dialectics in Kant and in the Ny?ya-S?tra:
Toward the History of the Formation of Formal Logical Thinking.- IV / The
Canonical Self in the World of Knowledge: A Note on Ny?ya Gnoseology.- V /
Revelation in Advaita Ved?nta as an Experiment in the Semantic Destruction of
Language.- I. Theoretical Basis of the Possibility of Coming to Know Brahman
(Pary?ya).- II. Intuitive Basis of the Possibility of Coming to Know Brahman
(Prayojana).- III. Pary?ya of the First Stage of Reflection from the
Structure of the Text to the Nature of Brahman: The Theory of False
Attribution and its Sublation (Transcendence).- IV. Prayojana of the First
Stage of Reflection: The Intuition of False Attribution and its Sublation
(Transcendence).- V. Pary?ya of the Second Stage of Reflection: The Theory of
Brahman Shown in a Metaphoric Occurrence (Laksan?vritti).- VI. Prayojana of
the Second Stage of Reflection: Intuition of Brahman Shown by theMethod of
Metamorphic Definition.- VII. Language Inappropriateness Exposed and Brahman
Demonstrated by the Netiv?da Method: The Theory of Intuition (Pary?ya).-
VIII. Prayojana of the Vedic Realization by the Netiv?da Method: The
Intuition of a Theory.- VI / Is The Bodhisattva a Skeptic? On the Trichotomy
of Indicative, Recollective, and Collective Signs.- VII / Hindu Values
and Buddhism: An Exemplary Discourse.- I. Methodological.- II. Theoretical.-
II.1. The Mim?msa Normology.- VIII / Understanding Cultural Traditions
Through Types of Thinking.- I. Level of Absolute Reality.- II. Level of
Phenomenation.- III. Level of Absolute Irreality.- IX / The Family of Hindu
Visions as Cultural Entities.- Notes and References.- Bibliography:
Selected Works of David Zilberman.
Biežāk uzdotie jautājumi par e-grāmatām Biežāk uzdotie jautājumi par e-grāmatām
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