In lieu of an abstract, here is a brief excerpt of the content:Conference of the Japan Society for Buddhist-Christian StudiesEiko Hanaoka and Jonathan A. SeitzFour lectures were given, with the theme “The Philosophy of Religion in Hajime Tanabe”:1. “Philosophy as Metanoetics” by Professor Masakazu Fujita2. “Hajime Tanabe’s Philosophy and Christian Dialectic” by Professor Emeritus Isao Onodera3. “‘Christianity’ and ‘Philosophy of Religion’ in Tanabe’s Philosophy” by Professor Emerita Eiko Hanaoka4. “The Original Subjectivity in Pure-Land Buddhism” by Professor Emeritus Akira (...) Kawanami.Professor Emeritus Ausluv Lande from Lund University in Sweden also participated in this conference. [End Page 193]Eiko HanaokaOsaka Prefecture UniversityPalace Side Hotel, Kyoto September 2–4, 2013Copyright © 2014 University of Hawai‘i Press... (shrink)

In the chapter “Fit for Emperors and Kings,” the Chinese philosopher Chuang-tzu relates the myth of Hun-tun, the emperor of chaos, who died when the seven sense openings were bored into him. The story goes: Shu, the ruler of the Southern Sea, and Hu, the ruler of the Northern Sea, met in the realm of Hun-tun, the emperor of the Center, that is to say in the world of true reality that contradicted their own as being one of vast disorder. (...) Hun-tun received the two emperors warmly, and they both overcame their knowledge-based and conceptional consciousness, entirely forgot the evaluating, one-sided viewpoint of differentiation. Thus they enjoyed the world of true reality, the land of Hun-tun, Emperor Chaos. Subsequently the two guests wondered how they could possibly repay the kindness of Hun-tun. Concluding their consultation, they decided to present Hun-tun with seven openings — the sense doors of the eyes, ears, mouth, and nose. They duly proceeded to bore one opening into Hun-tun every day. However, on the seventh day, when he was finally becoming like a human being, Hun-tun died. (shrink)

In this paper I discuss the new possibility of social transformation by religion in order to save the global nihilistic situation in the contemporary world because of the modern technology which neglected human dignity in all over the world since the Industrial Revolution started from England in the latter half of the 18th Century. Such possibility by religion can be realized, in my view, by “the way of walking” on the ground of “self-awareness”, where each person realizes the great death (...) of egoistic ego and is aware of the true self, which is common to each of all nature, which awareness then results in the faith in God as action, God who is non-substantial and has no peculiar nature of its own. Such religion could be found in the religion and the philosophy of religion advocated by A. N. Whitehead and K. Nishida. (shrink)

In the contemporary world all kinds of culture, thought modes, philosophies and religions are complicatedly active. Social conditions of our contemporary world wear a nihilistic look which Nietzsche prophesied as a fact, 200 years after his time. In this nihilistic ambience, the whole world seems to be overrun by various crimes neglecting morality and ethics. In such a world we are urged to consider how morals and ethics can be realized. In this meaning the „bounds of ethics‟ are considered in (...) regard to the paradigms of different historical epochs as the framework and basis of life, culture and thinking. One of these paradigms, common to East and West, is the one based on being and nothingness: relative being, relative nothingness, absolute being, nihil, and absolute nothingness, which last-mentioned paradigm subsumes the other four. In essence, this paper will discuss how morality and ethics in the paradigm of absolute nothingness can finally act in oneness with religion and overcome nihilism in the contemporary world, even if it acts very slowly. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 113-114 [Access article in PDF] Japan Society for Buddhist-Christian Studies Paul Swanson Nanzan Institute for Religion and Culture The annual meeting of the Japan Society for Buddhist-Christian Studies (Tözai Shukyö Köryu Gakkai) met on 24-26 July 2000 at the Palaceside Hotel in Kyoto. Major papers were given on the general theme "Spirituality, Nature, and the Self," in preparation for participation in the Sixth Conference of (...) the Society for Buddhist-Christian Studies on "Buddhism, Christianity and Global Healing" held at Pacific Lutheran University on 5-12 August 2000. Although the papers were repeated (in English) at the conference at PLU, the respondents were different.The first paper was given by Okumura Ichirö (a Carmelite priest) on "A Spiritual Pilgrimage: From Buddhism to Christianity." Father Okumura related the story of his spiritual journey, beginning with an interest in Zen and the works of Dögen; his first encounters with Christianity (which were negative); his struggle to understand the teachings of the Bible; his vision of a black-covered Bible with blank pages, and a scorched crucifix; the advice of his Zen Master Nakagawa to be baptized; and his encounter with St. John of the Cross and St. Therese, leading to his becoming a Carmelite priest. A response was given by Nishimura Eshin (Zen priest and Vice President, Hanazono University) who, in his usual feisty manner, noted an empathy for Fr. Okumura's spiritual journey while reaffirming the differences of his own Zen Buddhist faith.The second paper was by Hanaoka Eiko (Professor, Osaka Prefecture University) on "Problems of Spirituality: Facing the Twenty-first Century." Hanaoka approached the issue from her own background in Kyoto School philosophy, presenting five paradigms from which to consider spirituality--relative being, relative nothingness, nihil, absolute being, and absolute nothingness--promoting the paradigm of "absolute nothingness" as the most appropriate for the twenty-first century. The response by Onodera Isao (Professor, Seisen University) reaffirmed the significance of Nishida's philosophy while raising specific questions concerning Hanaoka's presentation, including the query as to how and where "Shinto" would fit in her proposed scheme.The third presentation, opening up the activities on the second day,wasa "research report" by Yagi Seiichi (Professor, Töin University of Yokohama) on "Developing a Theory of Practice for Dialogue Between Buddhism and Christianity." Yagi expressed [End Page 113] a desire to think about "religious practice" as the most important element in religion and couched his discussion in terms of jiga (ego) and jiko (self). He concluded that our contemporary civilization is built with an emphasis on the ego and that Buddhist-Christian dialogue should point to a way beyond egocentrism.The fourth paper was by Kobayashi Enshö (Professor, Hanazono University) on "Maya and Mary: Spirituality and Nature ofTwo Sacred Wombs." Kobayashi examined the respective developments concerning Maya, the mother of Siddhartha, and Mary, the mother of Jesus, in Buddhism and Christianity, pointing out various common elements as well as differences in the role and influence of "mother images" in the history of the two religious traditions. In response, Kawanami Akira (Professor, Töyö University) speculated that a reason for significant differences in the role of Maya and Mary could be due to the presence of Mary throughout Jesus' career, while Maya passed away one week after Siddhartha's birth.The fifth and final paper consisted of another "research report," this time by Takada Shinryö(Professor, Ryukoku University) on "Mappö and Eschatology: What Can Buddhism Learn from Christianity?"Takada, inspired by a symposium on the theme "What Can Christianity Learn from Buddhism"(sponsored by the Nanzan Institute for Religion and Culture in 1997), attempted to compare the meaning of eschatology in Christianity and that of mappö (the degenerate "latter" age) in Buddhism. Speaking from the perspective of Pure Land Buddhism, he emphasized the importance of the idea that "mappö is now" rather than a specific historical period.On the third day, a final summary and discussion was led by Ueda Shizuteru. As is the common practice for the meeting, all participants (about thirty) were invited to give a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Japan Society for Buddhist-Christian Studies:A Report on the 2008 Annual MeetingTerao KazuyoshiThe 2008 annual meeting of the Japan Society for Buddhist-Christian Studies was held at the Palace Side Hotel in Kyoto on 1–3 September. The main theme of the meeting was the "Possibility of Religious Philosophy." The meeting consisted of four sessions, one research presentation, and a general overview on the final day.Two sessions were staged on the (...) first day. They dealt with a reconsideration of the religious philosophy of Jan Van Bragt (1928–2007), following the meeting in 2007, which generally covered his academic contributions. First, Keta Masako (Kyoto University) read a paper titled "A Configuration in the Contemporary World: A Response to Jan Van Bragt's Expectation and Disappointment at the Kyoto School of Philosophy." (Unfortunately I was unable to attend this session, so I am not able to summarize the presentation.) Next, Hanaoka Eiko (Nara University of Industry) presented a paper titled "In Search of the New Possibility of Religious Philosophy: Fundamental Experience and a Turning Point for Philosophy." She insisted that we need to keep in mind an overview of the religious philosophies of Nishida Kitaro, Tanabe Hajime, and Nishitani Keiji in order to understand Van Bragt's criticism of the Kyoto school. Nishida's ideas of the "logic of the place of nothingness" and the "unity of mind and body" work together, she suggested; this polarity was "one," in accordance with the idea of the "self-identity of absolute contradictions." But in Hanaoka's opinion, Van Bragt sometimes placed a disproportionate emphasis on one side of the polarity. Hanaoka identified ten polarities in Nishida's absolute nothingness: (1) philosophy of self-awareness and philosophy of existence, (2) substantial philosophy and non-substantial philosophy, (3) experience and rationality, (4) plurality and unity, (5) continuity and discontinuity, (6) temporality and eternity, (7) matter and spirit, (8) process and reality, (9) true self and ego, and (10) philosophy and the philosophy of philosophy. Hanaoka argued that Van Bragt's doubts would have disappeared if he had fully experienced love as that which emanates from the "oneness" of the polarity of absolute nothingness.On the second day of the meeting, Peter Baekelmans gave a presentation titled "The Faith of The Awakening Faith in Mahayana." While Baekelmans studied Buddhism, [End Page 147] particularly esoteric Buddhism, at Koyasan University, he became acquainted with the Daijōkishinron (The awakening faith in Mahayana) and began to translate it into English. He found that the Hindu term śraddhā meant both "hope for achieving the goal" and "confidence in the method," and that the former corresponded to the "faith of Mahayana" and the latter to the "generation of faith of Mahayana." Baekelmans then attempted to demonstrate that the Awakening of Faith was composed in India. In addition, from the perspective of phenomenology he argued that belief as the essence of the religious phenomenon and practice as the phenomenon itself together form a unified spirituality. The deeper that belief becomes, he said, the less important the difference between belief and practice becomes. Some textual scholars in the audience objected to that line of thought, suggesting that we needed more circumspect analysis in order to accept such a perspective.At the third session, Kim Seung-Chul (Kinjōgakuin University) read a paper on "Christian Theology Facing Religion and Science." He called the relation of religion and science a "double reflection," referring to theories by sociobiologist Edward O. Wilson and philosopher of science Ian Barbour. Kim interpreted religion and science in Nishitani as a "superposition" of existential order. Kim focused on two meanings of nondiscrimination according to Nishitani: "nondiscrimination in nature," found in science, and "nondiscrimination in love," found in religion. The former was symbolized by matter and the latter by life. The place where these two nondiscriminations coincide, he said, is exactly the "standpoint of emptiness." Kim concluded that we must recognize that this "standpoint of emptiness" was the place where the "problem of Christianity and other religions" and the "problem of Christianity and science" can be dealt with simultaneously as "in an absolutely equal status" for their resolution.Kobayashi Enshō (Hanazono University), the respondent to Kim's paper... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Japan Society for Buddhist-Christian Studies 2005 Annual MeetingPaul SwansonThe 2005 meetings of the Japan Society for Buddhist-Christian Studies focused on the theme "Personal and Impersonal Aspects of the Absolute" and were divided into two venues, with a preliminary panel at the nineteenth World Congress of the International Association for the History of Religions (IAHR) in Tokyo, March 24–30, and the regular annual meeting held in Kyoto on July 19–21. (...) At both meetings, the same four papers by JSBCS members were presented, in English at the World Congress and in Japanese at the regular meeting of the Society.The topic summary for the IAHR panel read as follows:In general, the Christian God is said to be transcendental and personal, but the Buddhist dharma is said to be immanent and impersonal. God, Christ, and Holy Spirit in the New Testament, however, have an immanent transcendent side, and it is impersonal on the immanence side. There is also a transcendent immanence side of the Buddhist Tathagata, and it is personal on the transcendent side. On the one hand, the three major personalistic monotheisms that originated in the Middle East traditionally understood the teachings of other religions as incomplete. On the other hand, in Buddhism other religions are looked down on as "other ways," unable to bring about final liberation (ADK IX). It is said that in the case of the personalistic religions, there is risk of spiritual attachment because God reveals His absolute divine will to believers through prophets; in the case of Buddhism, practitioners are urged to seek their own enlightenment and even, in some early sutras, to use critical reasoning. However, even in Buddhism the thoughts of the founders of the sects have authority. It is important to re-examine the meaning of God and dharma from the perspective of the human personality structure.Chaired by Watanabe Manabu, the IAHR panel consisted of the following four paper presentations:1. Hanaoka Eiko, "Absolute Infinite Openness in Christianity and Buddhism." The origin of a personal God in Christianity and impersonal "emptiness" or "absolute nothingness" in Buddhism are both personal and also impersonal [End Page 183] as an "absolute infinite openness." The self-awareness of absolute infinite openness is the self-awareness of the experience of the most personal dimension, and always simultaneously of the most impersonal dimension. It is that impersonal dimension that this paper investigates.2. Takemura Makio, "On the Significance of Buddha in Buddhism." Buddhism has a view of the Absolute that is comparatively unique. The Absolute is not found in the absolute in contrast to the relative. It is always found in the identity of the absolute and the relative, that is, the identity of any conditioned dharma (samskrita) and the ultimate unconditioned nature (asamskrita) as emptiness (sunyata), or the activity of jnana and the tathata or dharmata. In other words, the individuality or personality of Buddha and the universality or impersonality of tathata are never separated. The ultimate nature does not exist only by itself, and a buddha is one of many buddhas, even if people believe the Buddha as absolute. In Buddhism, buddhas as personal are filled with great compassion and work hard to guide people to become Buddha. They never judge people's guilt. Why is this so? This paper attempts to analyze the reasons in terms of questions such as whether or not the personality of the Absolute is rooted on emptiness, whether the Absolute is one or not, and so forth.3. Tanaka Yutaka, "God as the Locus of the World and the Ground of Human Freedom." This paper critically discusses Nishitani Keiji's arguments of "The Personal and the Impersonal in Religion" in his Religion and Nothingness. Comparing the Christian tradition of speculative mysticism or "panentheism" with the Zen Buddhist philosophy of "Nothingness," the paper seeks to show that God as the locus of the cosmos is the transcendental ground of human freedom and subjectivity.4. Yagi Seiichi, "Impersonal God in the New Testament." In the Pauline epistles and Johannine literature, the key words of a theology that indicates the oneness of divine-human activity can be identified: God working in us, as an expression of mutual... (shrink)

Major depression (MD) is a highly heterogeneous diagnostic category. Diverse symptoms such as sad mood, anhedonia, and fatigue are routinely added to an unweighted sum-score, and cutoffs are used to distinguish between depressed participants and healthy controls. Researchers then investigate outcome variables like MD risk factors, biomarkers, and treatment response in such samples. These practices presuppose that (1) depression is a discrete condition, and that (2) symptoms are interchangeable indicators of this latent disorder. Here I review these two assumptions, elucidate (...) their historical roots, show how deeply engrained they are in psychological and psychiatric research, and document that they contrast with evidence. Depression is not a consistent syndrome with clearly demarcated boundaries, and depression symptoms are not interchangeable indicators of an underlying disorder. Current research practices lump individuals with very different problems into one category, which has contributed to the remarkably slow progress in key research domains such as the development of efficacious antidepressants or the identification of biomarkers for depression. The recently proposed network framework offers an alternative to the problematic assumptions. MD is not understood as a distinct condition, but as heterogeneous symptom cluster that substantially overlaps with other syndromes such as anxiety disorders. MD is not framed as an underlying disease with a number of equivalent indicators, but as a network of symptoms that have direct causal influence on each other: insomnia can cause fatigue which then triggers concentration and psychomotor problems. This approach offers new opportunities for constructing an empirically based classification system and has broad implications for future research. (shrink)

Public engagement in science and technology has grown in importance as developments in science and technology make increasingly significant impacts on people's lives. Now, efforts to engage publics in social decision-making or consensus-building regarding science and technology involve participation, learning or deliberation opportunities, as well as interactive or coproductive efforts among various sectors in society based on the recognition of scientific activities as a part of social operations - even those performed by scientific communities. We have conducted a community engagement (...) program in the HapMap project, the international human genome program, in Japan since 2002. Consequent upon our various approaches to engage Japanese publics, a range of observations were made, such as that: public engagement is not yet recognized or institutionalized in Japan; there is a wide gap between science and society; and the implications of public engagement in a Japanese context have not been examined enthusiastically, especially from the perspectives of political decision making, social consensus-building or self-determination. In this paper, we provide an overview of public engagement in Japan, and discuss issues and challenges raised by the HapMap community engagement project. We also discuss the implications of public engagement for social decision-making and self-determination, and explore the prospects for public engagement in science and technology in Japan. (shrink)

Experiment with public deployment of the semantic service matchmaker to a UDDI registry for a year is described in this paper. UDDI is a standard registry for Web Services, but, its search functionality has been limited to a keyword search. Therefore, we propose an enhancement of UDDI, called Matchmaker, that supports semantic service capability discovery. Since September 2003, we have deployed the Matchmaker in one of four official UDDI registries operated by NTT-Communications. In this paper, we first introduce the Matchmaker, (...) and illustrate client tools which lower the threshold of use of semantics. Then, we evaluate this experiment by benchmarks in terms of its performance and functionality. Finally, we discuss user requirements obtained by two ways: questionnaire and observation of search behavior. (shrink)

Children often personify non-living objects, such as puppets and stars. This attribution is considered a healthy phenomenon, which can simulate social exchange and enhance children's understanding of social relationships. In this study, we considered that the tendency of children to engage in personification could potentially be observed in abstract entities, such as numbers. We hypothesized that children tend to attribute personalities to numbers, which diminishes during the course of development. By consulting the methodology to measure ordinal linguistic personification (OLP), which (...) is a type of synesthesia, we quantified the frequency with which child and adult populations engage in number personification. Questionnaires were completed by 151 non-synesthetic children (9--12 years old) and 55 non-synesthetic adults. Children showed a higher tendency than adults to engage in number personification, with respect to temporal consistency and the frequency of choosing meaningful answers. Additionally, children tended to assign unique and exclusive descriptions to each number from zero to nine. By synthesizing the series of analyses, we revealed the process in which number personification diminishes throughout development. In the discussion, we examined the possibility that number personification serves as a discrimination clue to aid children's comprehension of the relationships between numbers. (shrink)

This paper studies information transmission between an uninformed decision maker and an informed agent who have asymmetric beliefs on the sender’s ability to observe the state of nature. We find that even when the material payoffs of the players are perfectly aligned, the sender’s over- and underconfidence on his information give rise to information loss in communication, although they do not by themselves completely eliminate information transmission in equilibrium. However, an underconfident sender may prefer no communication to informative communication. We (...) also show that when the sender is biased, overconfidence can lead to more information transmission and welfare improvement. (shrink)

S-Modulin is a frog homolog of recoverin. The function and the underlying mechanism of the action of these proteins are now understood in general. However, there remain some unsolved issues including; two distinct effects of S-modulin; Ca2+-dependent binding of S-modulin to membranes and a possible target protein; S-modulin-like proteins in other neurons. These issues are considered in this commentary.

Die Arbeit verbindet in subtiler Weise begriffsgeschichtliche, quellengeschichtliche, kontextanalytische und kompositionsanalytische Fragestellungen, um die schwierigen Probleme, die die Freiheitsantinomie der Kritik der reinen Vernunft aufwirft, einer Losung naherzubringen. Dabei wird deutlich, wie sehr Kants Freiheitsantinomie in ihrer Formulierung von den Diskussionen abhangt, die in dem Zeitraum zwischen Wolff und Tetens gefuhrt worden sind. Auch Kants beruhmte Dissertation des Jahres 1770 erscheint so in neuem Licht. Kants Freiheitsantinomie erweist sich als Antwort auf Fragen seiner unmittelbaren Vorganger. This work combines issues pertaining (...) to the history of concepts, historical sources, context analysis and composition analysis in order to try to solve the problems posed by the antinomy of freedom in the Critique of Pure Reason. The study makes it clear how much the wording of Kant's antinomy of freedom depends on the discussions held during the time between Wolff and Tetens. Kant's famous dissertation of 1770 is thus also seen in a new light. Kant's antinomy of freedom is shown to be the answer to the questions posed by his direct predecessors. (shrink)

Kripke bundle [3] and C-set semantics [1] [2] are known as semantics which generalize standard Kripke semantics. In [3] and in [1], [2] it is shown that Kripke bundle and C-set semantics are stronger than standard Kripke semantics. Also it is true that C-set semantics for superintuitionistic logics is stronger than Kripke bundle semantics [5].In this paper, we show that Q-S4.1 is not Kripke bundle complete via C-set models. As a corollary we can give a simple proof showing that C-set (...) semantics for modal logics are stronger than Kripke bundle semantics. (shrink)

This paper demonstrates an empirical analysis of the visual order of membership categories in a way consistent with both an early ethnomethodological research interest and recent arguments in membership categorization analysis. Early ethnomethodological studies have highlighted that we can infer and understand the membership categories of observed people about whom we have no information in advance, even without talking to them. Recent membership categorization analysts have argued the methodological importance of using video data. Given this, fictional films serve as video (...) data to advance the investigation into the visual order of membership categories since audiences do not know the fictional characters’ information in advance and cannot talk to them. We analyze how potential audiences understand fictional characters’ membership categories and how production crew members organize the visual and conversational order of membership categories. The analysis illustrates that our practical inferences of fictional characters’ membership categories are based on conversations among characters and visually available information. Such visually available information includes environments and lighting, as well as characters’ clothes, body orientations, facial expressions, and physical distance from each other. In other words, production crew members of fictional films design the visual and conversational order for remote audiences by arranging visually available information and fictional characters’ conversations. The findings provide insights into the “possible correctness” and “defeasibility” of membership categorization practices. Particularly regarding fictional characters’ membership categories, production crew members can employ the “possible correctness” and “defeasibility” of categorization practices to mislead audiences. (shrink)

This paper investigates how the reader of prose fiction fills in the blanks regarding a fictional character’s membership category, action, and reason for the action. Aligning with an ethnomethodological approach to texts and appropriating membership categorization analysis (MCA), we analyze how the readers of J. D. Salinger, an author whose works are well known for their ambiguity and ambivalence, would grasp the unwritten identities of characters and the meanings of their actions. Our analysis specifies two types of methods deployed for (...) the reader to understand the fictional texts. First, in an at-a-glance way, the reader can supply the missing categories and sequence of actions by turning to the commonsense knowledge and social norms regarding the association between the category and the activity. Second, the reader can construct various interpretations regarding the recognizably ambiguous scenes of the text by turning to the conceptual knowledge of the relevant social phenomena, the maxims specific to the act of storytelling, and the writer’s techniques peculiar to the fictional texts. The findings demonstrate the vast applicability of an MCA approach to the analysis of the work of reading prose fiction and shed light on the detailed operations of the author’s maxims and techniques in the textual configuration of prose fiction, thereby indicating the possibility of ethnomethodological analysis including the interwoven consideration of the reader’s activity and the textual organization. (shrink)

Der Leipziger Pietist Chr. A. Crusius setzt sich mit dem von Leibniz und Wolff festgelegten „Satz vom zureichenden Grund“ auseinander, nach dem nicht nur jedes Naturgeschehnis, sondern auch jede Handlung des Menschen a priori determiniert zu verstehen ist. Zunächst kritisiert Crusius die Vieldeutigkeit des Begriffs „Grund“, wo er zunächst zwischen „Realgrund“ und „Erkenntnisgrund“ unterscheidet, und weiterhin ersteren in „wirkende Ursache“ und „Existentialgrund“, und letzteren in „Erkenntnisgrund a priori“ und „Erkenntnisgrund a posteriori“ einteilt. Nach Crusius hat menschliche freie Handlung keinen eindeutig (...) determinierenden Grund, sondern nur wirkende Ursache, die jeder seinerseits ablehnen kann. Crusius gründet seinen Freiheitsbegriff auf die Wahrscheinlichkeitslehre, nach der freie Handlungen wegen der Endlichkeit des Menschen nur a posteriori erkannt werden. In meinem Beitrag versuche ich zu zeigen, dass im Freiheitsbegriff von Crusius, der „Grundtätigkeit der Freiheit“, ein Muster der Vereinbarkeit von der empirisch orientierten Freiheit und dem Determinismus einzusehen ist. (shrink)

. This paper presents Buddhism as a path theory in which the adherent practices mindfulness in order to see the world as‐it‐is. The world as presented in a human situation is an interdependently originating process to which one can bring meaning but in which meaning is not inherent. The conceptualizing process by which one concretizes reality is the foundation on which human frustrations and disease arise. However, it is by this conceptualizing process that one establishes a cosmological view of the (...) universe. The soteriological consideration in Buddhism is to realize that reality created by the mind is like an illusion, a concretization of an interdependently originating process into a substantive reality. Through this realization one can remove the delusion created by mind and see reality as‐it‐is. (shrink)