In lieu of an abstract, here is a brief excerpt of the content:Word and Silence in Buddhist and Christian TraditionsDonald MitchellThe following official statement was written by Buddhist and Christian participants at the end of a very successful encounter at the Asirvanam Benedictine Monastery near Bangalore, India, from July 8 to13, 1998. The conference was organized by the Vatican’s Pontifical Council for Interreligious Dialogue (PCID) and was attended by its president, Cardinal Francis Arinze, along with the PCID secretary, Archbishop Michael (...) Fitzgerald, and Fr. Machado, the PCID official for Asia. The conference proceedings will be published in the PCID journal, Pro Dialogo.Buddhist participants included Ven. Dr. Yifa from Fokuangshan in Taiwan, Ven. Bhaddarita Panna Dipa from the World Buddhist Meditation Center in Myanmar, Ven. Geshe D. Namgyal from the Drepung Loseling Monastery representing His Holiness the Dalai Lama, Dr. Asanga Tilakratne of the Institute of Pali and Buddhist Studies in Sri Lanka, Dr. Michio Shinozaki, dean of the Rissho Kosei-Kai Seminary in Japan, and Prof. Yasuaki Nara of Komazawa University in Japan.Christian participants included Fr. Franco Sottocomola of the Seimeizen Center for Interreligious Dialogue in Japan, Fr. Valence Mendis of the National Seminary in Sri Lanka, Fr. Augustine Okumuru, OCD, of Japan, Prof. Donald W. Mitchell of Purdue University, Sr. Iona Misquitta, OSB, and Sr. Teresita D’Silva, OSB, both of the Shanti Nilayam Abbey in Bangalore, and Prof. Michael Fuss of the Gregorian University in Rome.Concluding Statement1. The Pontifical Council for Interreligious Dialogue organized its second international colloquium at the Asirvanam Benedictine Monastery in Bangalore, India, from July 8 to 13, 1998. A small number of Buddhists and Christians from India, Tibet/India, Korea, Japan, Taiwan, Sri Lanka, Myanmar, Italy, Germany, Switzerland, and the United States were invited for a dialogue on the theme of “Word and Silence in Buddhist and Christian Traditions.” This event encounter was in response to a desire expressed at the Pontifical Council’s First Colloquium that was held from July 31 to August 4, 1995, at the Fo Kuang Shan Buddhist Monastery in Kaohsiung, Taiwan. At the end of that first dialogue, the participants expressed the desire to [End Page 187] meet again in a Christian monastery in order to contribute to the deepening of the modern encounter between Buddhism and Christianity.2. The agenda of the meeting included four major topics: Buddhist Enlightenment and Christian Revelation, Sacred Texts in the Buddhist and Christian Traditions, Meditation and Contemplation in Buddhism and Christianity, and Anatta/ Sunyata and Kenosis. The papers were presented on these four topics in a way that fostered the dialogue process itself. In this process, all participants shared and explored their views of the place of word and silence in their respective traditions leading to a greater sense of mutual understanding and appreciation. This meeting proceeded by each side expressing what its own traditions believe, teach, and celebrate. The following points indicate some of the areas that were explored in the dialogue.3. The authority of the early sacred Buddhist texts was decided during the six great Buddhist Councils called for at different periods of time by the Buddha’s disciples after passing into Parinirvana. Theravada Buddhism accepts only the teachings of the Buddha that were declared authoritative during these councils. This early canon includes the discourses of the Buddha (Sutta), the rules for the monastic order (Vinaya), and the higher philosophical teachings (Abhidhamma). While Mahayana Buddhism accepts this early canon, it also accepts and emphasizes other sacred texts, called Sutras, which they believe were also taught by the Buddha. Within Mahayana there arose another tradition called Vajrayana that accepts the canons of both Theravada and Mahayana and adds a new literature called the Tantras, which present Buddhist esoteric teachings. Common to these traditions are the precepts for living the teachings of the Buddha and the authoritative commentaries of the particular traditions. These sacred texts describe the path that leads to the liberation from suffering and the nature and qualities of that supreme condition.In the Catholic tradition of Christianity, it is the teaching authority of the Church that has faithfully received the revealed and inspired texts and has determined their canonicity. The canon of Sacred Scripture consists of two sections: the Old Testament, written in... (shrink)

Most research on aggression and delinquency concentrates on risk factors. There has been less attention for protective factors and mechanisms, in particular with regard to biosocial influences. Based on theories of autonomous arousal and stress reactance the present study addresses the influence of adrenocortical activity as a risk and/or protective factor in the development of antisocial behavior in children. We also investigated relations to anxiousness and family stressors. In a prospective longitudinal study of 150 German boys, the first measurement took (...) place at preschool age and contained an assessment of cortisol after waking up and 30 min later. Aggressiveness and anxiousness of the children were assessed by the kindergarten teachers with the Social Behavior Questionnaire. After 6 years, the children's behavior was rated by the teachers in middle school. Variable-oriented data analyses revealed a significant correlation between the total amount of cortisol after waking up and 30 min later and anxiousness both cross-sectionally and longitudinally, but not with aggressiveness. A family stress index correlated positively with aggressiveness but neither with cortisol nor with anxiousness. There were significant correlations between aggressiveness and anxiousness at kindergarten age and the respective behavior problems 6 years later. In a linear regression analysis on aggression only family stress had a significant effect but anxiousness not. Moderator analyses on aggressiveness with anxiousness and AUCG or on AUCG with anxiousness and aggressiveness did not show any significant interactions. Longitudinally, only aggression significantly predicted aggression 6 years later in a linear regression. In addition to variable-oriented analyses, we also applied a person-oriented approach to investigate specific patterns of behavior. Children who were high in both aggressiveness and anxiousness had the highest cortisol level and those with low anxiousness and high aggressiveness the lowest. The groups with different patterns of externalizing and internalizing problems at preschool age showed significant differences in aggression 6 years later. Our results underline the need for complex pattern analyses on cortisol, aggression, and anxiousness in children and for a differentiated consideration of emotional reactive aggression and unemotional instrumental aggression. (shrink)

"De interpretatione" from Aristoteles. Aristotle (384-322 BCE) was a Greek philosopher born in Greece.

"De unitate intellectus contra Averroistas" from Thomas Aquinas. Thomas Aquinas (1225-1274), sanctus, doctor Ecclesiae catholicae, theologus italianus et philosophus mediaevalis.

On philosophy of Śaṅkarācārya; portion of work on Indic philosophy.

Treatise on Mimamsa philosophy; critical edition.

By Jerome Rothenberg. Contributions by Steven Clay, Rodney Phillips.