By Kenneth K. Inada, Nolan P. Jacobson
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Extra resources for Buddhism and American thinkers
Wieman is a different kind of Buddhist, to be sure, but the way he connects creativity as dynamic process with the joy or suffering that attend its freer or more restricted operation, finds obvious echoes in what Welbon, Guenther, Hartshorne and Inada have said. Wieman also shares with Buddhism, as David Miller's essay shows, a strong suspicion of those forms and formulations of large-scale religious organizations which have the potential for becoming one of the major evils in human life. " There is such a thing as a "religion of mental illness" where beliefs are held so compulsively that they resist all modification by evidence or reason.
The dosing words of this introductory essay, which come from Hartshorne's contribution to the collection, should be read in the context of this long and creative Buddhist preoccupation with logic. No American metaphysician has ever exceeded Hartshorne's confidence and competence in logic. Buddhism is a philosophy of internal criticism, using concepts to extend the range and vividness of awareness, to loosen the grip of dominant conceptual metaphors and compulsive unconscious drives, and to deepen attention to the rich qualitative flow people discover in their own experience as they free themselves from their culture-bound caves.
Not at all. As the Socinian theologians (neglected in this respect by the rest of the world for over three centuries now) had argued, it is not ignorance to know only those truths that really obtain. And no truth obtains until the thing that it is true of exists. " It is not a possible item in eternal knowledge, for events do not exist eternally. There can be truths about the future, but only so far as there are causal necessities or probabilities for the future, given what has already happened.