In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Beside Still Waters: Jews, Christians, and the Way of the BuddhaAlon Goshen-GottsteinBeside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. 284 pp.Religion,Wilfred Cantwell Smith teaches us, is about people, not about ideas. This remarkable collection of essays provides us with a glimpse into people, their spiritual aspirations, and their life (...) journeys. This collection of narratives of Jews and Christians, who recount the story of their involvement with Buddhism, turns out to be a powerful spiritual medium. It allows us to get to know, at times in a very intimate and revealing manner, the stories, struggles, and processes that have shaped participants in this enterprise. Many of the participants are well-known figures in academia and in religious or interfaith circles. Getting to know the person behind the idea, or the book, is always a valuable means of grounding and contextualizing what might otherwise be disembodied ideas or concepts. But the volume does much more than introduce us to an impressive array of sensitive and thoughtful personalities. Through the life stories told in this volume, key elements of the relationship between the three religions—theological, philosophical, and ritual—are confronted. The flow of the book moves in interesting ways between the personal, philosophical, theological, experiential, and mystical, as the various life stories weave the greater whole of this book. The sum total of the fourteen stories of Jews and Christians and their encounter with Buddhism provides an interesting vantage point on the Jewish-Buddhist and the Christian-Buddhist encounters. (I use the term "encounter," as opposed to "dialogue," following the distinction made in this volume byE.Burke Rochford Jr.; "encounter" involves personal change and transformation, something shared by nearly all participants in this volume.) From this perspective, interesting observations emerge regarding the ways in which the encounter impacts and interfaces with both Judaism and Christianity, on the sociological, ritual, theological, and experiential levels. The juxtaposition of two sets of stories, Jewish and Christian, allows us, finally, to make some interesting observations on the difference between these two parallel sets of encounters with Buddhism. [End Page 259]The concept underlying this volume—sharing stories, short spiritual biographies —suggests the growing importance of biography or autobiography and narrative in the study of religion. This collection of short contemporary spiritual biographies makes us aware of the importance of narrative as part of spiritual process, and of its sharing. As the reader discovers, storytelling is a very powerful medium for conveying ideas and sharing processes. Something of the transformative nature of the very enterprise of encounter is thus communicated through the medium of this book. There is no doubt that every reader of this book who is sympathetic to the sensibilities of interreligious encounter will be moved and inspired by some of the stories and testimonies here collected.The strengths of Beside Still Waters are also its weaknesses. The medium of storytelling calls for particular literary skills quite distinct from the spiritual and intellectual qualities that have rightly earned participants in this volume their place in it. Moreover, not all participants are able to share a personal, let alone a spiritual, process. Some of the writers (Cobb, Lubarsky) share an intellectual journey, couched in the appropriate autobiographical context. Others (notably Muck) offer theological insight. At the other extreme, a significant group of Christian contributors shares with us some of the most intimate mystical moments of their spiritual odyssey. The uniform assignment that contributors were asked to fulfill has thus been variously interpreted. This makes the book both highly interesting and, in some sense, weak. The lack of consistent focus takes the reader on a ride between a range of dimensions and experiences—intellectual, experiential, mystical, sociological, and more. With the exception of the mystical-experiential dimension that looms large in some of thepresentations, none of the substantive issues is ever fully developed. The cross between autobiography and religious reflection whets one's reflective appetite, offering tantalizing theological insight, only to fade into one of the dimensions of narrative through which the individual contributors address their task. The sum total of the... (shrink)

This book sets forth a new area in the study of extraordinary individuals in religious traditions. It develops the category of "Religious Genius" as an alternative to existing categories, primarily "saint." It constructs a model by which to appreciate these individuals, suggesting key characteristics such as love, humility, and self-surrender. Religious geniuses transform their traditions and their legacies endure through these very transformations. They also inspire changes across religious boundaries and traditions. The study of religious geniuses in various faith traditions (...) therefore advances interfaith engagement today. The book complements existing, primarily historical, studies of saints by offering a phenomenological approach that seeks to touch the subjectivity of these individuals, and how they have affected the unfolding of their religious traditions. (shrink)

The propositional account of explicit and implicit knowledge interprets cognitive differences between direct and indirect test performance as emerging from the elements in different hierarchical levels of the propositional representation that have been made explicit. The hierarchical nature of explicitness is challenged, however, on the basis of neuropsychological dissociations between direct and indirect tests of memory, as well as the stochastic independence that has been observed between these two types of tests. Furthermore, format specificity on indirect test of memory challenges (...) the basic notion of a propositional theory of implicit and explicit knowledge. (shrink)

In two experiments during the study phase participants read unrelated context-target word pairs presented below a line drawing of the context word. During test the strong cue group was presented with context words, line drawings, and stems of target words. The line drawings were not presented in the weak cue group. Stems were paired with the same context words as at study , paired with different context words , or corresponded to unstudied words . In Experiment 1 participants were instructed (...) to complete stems with the first word that came to mind . The priming effect for new associations was twice as large in the strong cue group. In Experiment 2 the process dissociation procedure was applied and participants completed stems with studied words or with unstudied words . Results indicated that consciously controlled and automatic retrieval processes mediated the associative effect in both groups. (shrink)

The article presents the conception of interreligious dialogue developed by Abraham Joshua Heschel in his legendary text No Religion Is an Island. Then, it illustrates the approach to this issue by the next generation of Jewish thinkers, Heschel’s disciples, Harold Kasimow and Byron Sherwin. Another interesting Heschel’s disciple is Alon Goshen-Gottstein who takes a step further in his explicating interfaith dialogue. The last part of the article analyses the understanding of Kasimow and Sherwin of the thought and deeds (...) of Pope John Paul II in the field of interreligious dialogue, and especially, in the attitude of the Catholic Church toward Jews. (shrink)

Science can (also) be studied as responsible and rational human activity, guided and legitimated by its own normative system: a finite and ordered set of norms and values for agents in a given field of activity. Such norms of inquiry are needed for a rationality requirement of science, which also presupposes a partial agreement on (acceptance of, respect for) these norms between scientists and their social environment. The notions of scientific accountability, autonomy, and freedom of inquiry are elucidated by means (...) of an action-theoretic definition of science and by a certain use of the distinction between internal methodological) and external norms of science. (shrink)

Criticism of authority was a prominent feature of medieval philosophical writing. In this study the critiques of two contemporaneous scholars, Moses Maimonides and Fakhr al-Dīn al-Rāzī, are compared. Maimonides criticized Hellenistic authorities, mainly Aristotle. However, the starting point for his critique was Aristotle's admission of the limitations of his own inquiries. Maimonides admired Aristotle's questioning of his own conclusions; indeed, his own thought was characterized by constant self-doubt. Al-Rāzī criticized an earlier Muslim scholar, Ibn Sīnā , an intellectual giant whose (...) imprint was strongly felt in philosophy and medicine. Al Rāzī used his commentaries on a number of Ibn Sīnā's books as a stage for criticizing the master and for arguing for his own, alternative viewpoints. (shrink)