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transcend the limits of language and achieve 'emancipation'. Comparative philosophy and language philosophy can prove to be very useful and effective in showing India's rich philosophical traditions in the eyes of the world and create a meeting point of the East and the West. As Coward (1990) in his book Derrida and Indian Philosophy points out, perhaps ‘at some future point Jaina philosophy, especially Anekānta-vada or noone-view philosophy, could be fruitfully taken up for comparison with Derrida' (p. 18). But, at present, this remains a relatively unexplored area.
I am glad to note that Dr. Samani Shashi Prajñā has written a book on the Applied Philosophy of Anekānta and comparing it with postmodern philosophy and tried to show how the basic principles of anekānta are found in the later theories of the West. It is very timely contribution and we need many more books like this. In one of the chapters she has also attempted a comparison of postmodernism with anekānt thus paving a way for systems thinking and intercultural dialogue. We need many more books like Dr. Samani Shashi Prajñā's Applied Philosophy of Anekānta to stimulate research and introduction of courses in the departments of philosophy, linguistics, and other language departments. My own book “An Introduction to India's language Philosophy with a focus on Comparative Language Philosophy” (Pearson, forthcoming) is also a similar attempt in the area of language philosophy. I do hope these efforts result in many more publications and research. I strongly recommend Samaniji's book to all research scholars and university departments. Hope it gets due attention.
Prof. N. Krishnaswamy
Former Professor, Department of Linguistics and Contemporary English, Central Institute of English and Foreign Languages
(now EFL University), Hyderabad, India.
