Showing posts with label 이찬수. Show all posts
Showing posts with label 이찬수. Show all posts

2023/06/25

한국신학/종교학 - 타종교와의 대화 관련 참고 문헌 목록

한국신학/종교학 - 타종교와의 대화 관련 참고 문헌 목록

타종교와의 대화 관련 참고 문헌 목록종교다원주의

조회 수 2086 
추천 수 172 
2004.08.22

허호익*.218.50.64

  • -타종교와의 대화

  • 김광식, 타종교와의 대화와 토착화신학, 현대와 신학, 87,11
  • 이정배, 토착화 신학과 생명신학, 기상, 91,6
  • 이정배, 토착화 신학에서 본 민중신학과 민족신학(1), 기상,94,9,10
  • 박종천, 민족통일과 토착화 신학의 미래, 기상, 88,9
  • 김용복, 민중신학과 토착화신학, 기상,91,6
  • 문영숙, 동학의 인간관:인간관의 토착화, 95,5
  • 김광식, 종교다원주의와 토착화, 현대와 신학, 94,6
  • 한국 그리스도 사상 제1집-한국 그리스도 신앙의 현실/토착화 선구자들의 사상, 서울:한국그리스도사상 연구소 출판부, 93,9
  • 한인철, 종교전통간의 대화-유형론적 접근, 세계의 신학, 92,겨울
  • 홍정수, 타종교 상황에서의 예수의 유일성, 종교신학연구, 92,12
  • 종교다원주의와 한국적신학, 변선환 학장 은퇴기념 논문집 편찬위원회, 한국신학연구소,92,10
  • 김영환, 종교다원주의와 한국토착화 신학, 목회와 신학, 92,7
  • 김경재, 종교다원론의 해석학적 조명, 철학과 현실, 92,여름
  • 김균진, 타종교와 기독교의 관계, 신학논단, 93,10
  • 김지철, 한국문화신학에 대한 비판, 기상, 91,12
  • 이정배, 다원주의기독론과 토착화 신학, 복음과 문화-신앙과 신학 제8집, 기독교서회 91
  • 김광식, 한국토착화신학의 형성사, 기상,91,6
  • 김경재, 해석학과 종교신학, 한국신학연구소, 94.3
  • -문화신학관련
  • 편집부,문화신학의 역사적이해, 기상, 95.4
  • 정치신학과 문화신학, 변선환,사목, 84.5
  • 서광선, 폴틸리히 이후의 문화신학, 기상,83,9
  • 김경재, 한국문화신학서설, 세계와 선교,73.8
  • 정희수, 민족문화의 정체성과 문화 신학적 과제, 기상
  • 한국 문화 신학형성과 기독교사상, 김경재, 기상, 92.4
  • --신학사상 1994,봄
  • William Dyrness, 홍상태 역 아시아신학:기독교와 초월세계,평화,(목회교육연구원,93,가을,겨울)
  • -종교간의 대화 및 토착화신학
  • 김경재, 해석학과 종교신학, 한국신학연구소
  • 김승철 엮음, 종교다원주의와 기독교(1),나단
  • 김승철, 非,反,他의해체로서 지구화와 동양사상, 기독교사상,94,3
  • 김이곤, 종교다원주의 정죄의 요나신드롬, 기독교사상,94.2
  • 변선환, 종교간의대화, 현대와종교, 93,10
  • 소석 유동식 박사 고희 기념 논문집 출판위원회 편, 한국종교와 한국신학, 한국신학연구소
  • 유정원, 파니카의 종교신학, 사목, 94.1
  • 유정원, 폴 니터의 종교신학, 사목, 94.2
  • 진교훈, 가톨릭과 다른종교와의 대화와 화해/논평:이동희, 유교입장에서의 소감, 현대와종교,93,10
  • 불교의 타종교관-원시불교의 관용성을 중심으로/논평:이완재, 현대와종교, 93.10
  • 황의동, 기술시대에 있어서의 상호 이해와 협조를 위하여-유교의 입장에서/논평:지승원, 현대와 종교 93.10
  • 한숭홍, 종교다원주의와 기독교신앙 94년 여름
  • 강건기, 선불교에서 보는 기독교, 종교신학연구, 93,12
  • 길희성, 힌두교적 관점에서 본 그리스도교 신앙, 종교신학연구, 93.12
  • 길희성, 예수, 보살, 자비의 하느님-불교적 관점에서 본 그리스도론, 종교신학연구, 93,12
  • 김탁, 한국신종교에서 보는 그리스도교, 종교신학연구, 93.12
  • 김흡영, 인과 아가페:유교적그리스도론의 탐구, 신학사상 94,봄
  • 박종천, 한국 토착화 신학의 모형변화:성의신학에서 상생의 신학으로, 신학과세계, 93,12
  • 서공석, 하느님에 대한 말-토착화신학을 위하여, 종교신학연구, 93,12
  • 손주영, 이슬람 전통에서 보는 그리스도교-꾸란속의 예수를 중심으로, 종교신학연구,93,12
  • 유정원, 존 캅의 그리스도 중심적 다원주의,사목,94,5
  • 윤사순, 유교전통에서 보는 그리스도교-상제관과 천주관의 비교, 종교신학연구, 93.12
  • 윤호진, 불교인이 본 기독교, 종교신학연구,93,12
  • 이찬수, 칼 라너의 종교신학, 사목,94,3
  • 이찬수, 존 힉으 종교신학, 사목, 94,6
  • 조혜인, 세속적 지성계에서 보는 그리스도교, 종교신학연구, 93,12
  • 토인비외2인, 마경일, 조경철,이찬수옮김, 세계종교 속의 기독교, 전망사
  • 프란시스 아린째,요제프 톰코, 정은희역, 대화와 선포:종교간의 대화와 예수그리스도의 복음선포에 관한 성찰과 지향, 종교신학연구, 93,12
  • Julia Ching, 변선환 옮김, 유교와 기독교, 분도
  • 94겨울
  • 금장태, 다산정약용의 인격이해, 사목,94,10
  • 김승철, 대지와바람-동양신학의 조형을 위한 해석학적 시도, 다산글방,
  • 김흡영, 양지와 그리스도의인성(1-2)-왕양명과 카 바르트와의 만남, 기독교사상,94,11-12
  • 이찬수, 야기 세이이치의 불교적신학, 사목, 94,11
  • 이찬수, 한스 발덴펠스의 자기 비움의 신학, 사목, 94,12
  • 전헌호, 그리스도교의 인격,사목, 94,12
  • 채은수, 유가의 인간관에 대한 선교적 접근, 신학지남, 94,가을,겨울
  • 현각, 한국붉의 인격이해, 사목, 94,11
  • 길희성, 그리스도교와 정토신앙-불교적 관점에서 본 그리스도론(2), 종교신학연구, 94,12
  • 김성례, 한국무속의 인격이해-제주굿을 통해 본 인격의 개념과 구조, 사목,95,1
  • 박일영, 그리스도교에서 본 무속신앙-토착화를 시도하는 현대 한국 신학의 무속 이해를 중심으로, 종교신학연구, 94,12
  • 서공석, 오늘의 종교다원주의신학이기 위하여, 종교신학연구 94,12
  • 오지섭, 창세신화를 통한 한국인의 하느님 신앙 이해-한국인의 하느님 신앙, 그 가능성과 문제점, 종교신학연구, 94,12
  • 이제민, 신학의 장소로서 한국인, 신학전망, 95,봄
  • 정양모, 유대교와 기독교, 종교신학연구, 94,12
  • 정양모, 한겨레 신학을 위한 제언, 신학전망, 95,봄
  • 황종렬, 토착화에 관한 기존의 견해들(1-3),사목, 95,1-3
  • Reinhold Bernhardt,심광섭 옮김, 다원적 종교신학을 향한 출발-디트리히 리즐의 65세 생일을 기념하여, 기독교사상, 95,2 95여름
  • 김경재, 한국 사회의 종교적 갈등과 관용, 기독교사상, 95,4
  • 김영재, 종교다원주의와 만인구원론 비판, 신학정론, 94,11
  • 문명숙. 동학의 인간관-수운 최제우의 인격이해, 사목, 95,5-6
  • 이정배,기독교인간이해에 대한 한국적 성찰-민족의학과의 만남의 시각에서, 신학과세계,94,12
  • 정양모, 다석유영모선생의 종교다원사상, 공동선, 95,5-6
  • 차기진, 한국교회의 전통과 우리의 것들, 사목, 95,4
  • 최기복, 복음의 한국화에 대한 성찰과 제언, 사목, 95.4
  • 최인식, 문화신학의 역사적이해, 기독교사상, 95.4
  • 황종렬, 토착화에 관한 기존의 견해들(4-5), 사목,95.4-5
  • 한스 큉, 세계평화, 세계종교, 세계윤리, 공동선, 95,3-4

  • 김경재, 한국교회, 얼마나 한국적인가, 신학사상, 93
  • 김광식, 샤머니즘과 풍류신학, 신학논단, 93,10
  • 이정배, 한국적신학 어떻게 할 것인가, 그방법과 내용에 관하여,신학사상, 93,가을
  • Hans.Waldenfels,김승철역,불교의 공과 하나님:불교와 기독교의 진정한 만남을 위하여,대원정사,
  • 옥성득, 개신교전래기의 신명칭 용어 논쟁, 기상,73
  • 유동식, 풍유도와 한국신학, 전망사, 92
  • 이정배, 성리학과 신학(토착화와 생명문화)종로서적91
  • 변선환, 불교와 기독교의대화,기사, 82,9
  • 최수운의 신개념, 김경재, 동학사상과 동학혁명, 청아출, 84
  • 최동희, 서학에 대한 한국실학의 반응, 고대민족문화연구소출,88
  • 김승혜, 七克에 대한 연구:그리스도교와 신유학의 초기접촉에서 형성된 수양론(종교다원주의와 한국적신학),한국신학연구소92
  • 이찬석, 한국신학의 신관모색-몰트만과 동학을 중심으로, 기상,93
  • 한국그리스도사상, 한국그리스도사상연구소편, 한국그리스도교사상연구소출판부,93
  • 김승혜, 무언의 하나님:東亞전통에서 우러나온 그리스도교신관, 사목, 92.12
  • 김영호, 민의 종교적 가르침 이야기, 기상92
  • 상생신학:한국신학의 새 패러다임, 세계신학연구소편, 조명문화사,92
  • 이보민, 단군신화와 신학이 만날 수 있는가? 목회와신학, 92
  • 곽노순, 동양신학의 토대와 골격, 기상,92
  • 곽노순, 예수현상학, 다산글방
  • 중국종교와 그리스도교, 줄리아칭,한스큉, 분도
  • 과정신학과불교, Cobb.John,김상일, 대한기독교서회
  • 기독교와세계종교, 틸리히, 정진홍, 대한기독교서회
  • 기독교와 타종교와의 대화, 정진홍, 대한기독교서회
  • 기독교와 한국사상, 윤성범, 대한기독교서회
  • 유교와그리스도교,이성배, 분도
  • 공자, 모택동, 그리스도, Kauffman, paul.e, 김영국, 생명의말씀사
  • 공자와 아리스토틀의 윤리비교연구, 신형숙, 한국기독교문화원
  • 불교사상과 서양철학, 콘즈 에드워드, 김종욱, 민족사
  • 불교와 기독교의 비교연구, 유재신, 대한기독교츨판사
  • 불교와 그리스도교의비교연구, 마스다니후미드, 재가불교협회
  • 불교와 기독교:보조국사지눌과 토마스 머튼의 만남, 강건기, 민족문화사
  • 한국기독교와 조상제사, 박근원, 한국기독교학회편, 신앙과신학제3집, 복음과문화
  • 조선후기의 유학과 서학의 비교연구:상제관과 천도관을 중심으로, 장성수, 성균관대학교,석사학위논문, 1982
  • 신후담의 서학변에 관한 연구, 최동희, 실학사상의 탐구, 서울
  • 서구사상의 도입비판과 섭취, 한국천주교회사 논문선집, 박종홍, 서울
  • 조선후기 실학자의 서학의식, 역사교육, 서울
  • 한국적신학 誠의해석학, 윤성범, 서울, 선명문화사
  • 조선후기유학, 서학간의 교리논쟁과 사상적성격, 교회사연구2집, 금장태, 한국교회사연구소
  • 동서철학의 만남, 김하태, 서울:종로서적
  • 홍길동전을 지은 허균과 그의 신앙생활, 카톨릭청년
  • 퇴계와 율곡의 천사상이해, 서울:한국정신문화연구원
  • 한국종교와 기독교, 유동식, 서울:기독교서회
  • 신약성서신학적 입장에서 본 기독교와 한국 재래종교 종교다원주의와 신학적과제, 성종현,대한기독교서회
  • 한국문학과 기독교,현대사상사
  • 하늘과 사람은 하나다:중국적신학의 초석, 장춘센, 이정배, 분도
  • 그리스도교와 동양인의 세계:그 부딪침과 만남의 역사, 정대위, 서울.한국신학연구소
  • 한국무속의 종합적고찰, 김인희등, 고려대학교 민족문화연구소
  • 아시아 모태신학, 송천섭, 이덕주, 분도
  • -유교
  • 기독교와 유교문화, 홍이섭, 기상, 63,6
  • 기독교윤리가 유교윤리를 어떻게 규정할 수 있는가?, 윤성범, 신학사상, 74
  • 불교와 듀교의 절대자 개념에 관한연구, 이동주, 고려신학보, 88
  • 유교사상개관1,2, 김능근, 기상, 72,3
  • 유교인간관과 그리스도교, 윤성범, 기상, 78,2
  • 유교전통에서 보는 그리스도교:상제관과 천주관의 비교, 윤사순, 종교신학연구, 93, 6집
  • 유교와 그리스도교사상-언어의 차이와 사유의 차이, Garnet,Jaques/송영배역, 종교신학연구, 5집, 92
  • 유교와 기독교, 그만남의 필요성과 의미에 대하여, 이은선, 신학사상, 93,9
  • 유교와 기독교의 만남, 오강남, 기상, 91,1
  • 유교윤리와 상황윤리, 박봉배, 신학과세계, 77년
  • 유교의 관점에서 본 인간의 구원, 신학전망, 이지호, 85
  • 유교의 사회윤리론과 도덕형이상학에 대한 반성, 송영배, 신학과 사상, 82,12
  • 유교의 세계관과 기독교의 세계관, 노영천, 신학논단, 15집
  • 유교의 이념과 현실세계, 금장태, 기상, 75
  • 유교의 천,상제관 , 금장채, 사목, 91
  • 유교인이 본 한국의 기독교, 기독교인 서경요, 목회와신학, 93,8
  • 유교적 인간이해와 그리스도교, 김승혜, 사목, 82
  • 인과 아가페:유교적 그리스도론의 탐구, 김흡영, 신학사상, 94
  • 초기한국기독교와 유교의 접촉에서 야기된 문제, 홍수기, 신학지남, 82
  • 한국교회에 비친 유교사상, 채필근, 61
  • -유학
  • 교회학교교사를 위한 동양고전연구, 1-8회, 이준모, 기도교교육, 92,11
  • 기독교와 유학:기독교를 우리 몸에 맞추기 위해, 설중환, 신앙세계, 87.4
  • 성 이냐시오 로욜라의 영신수련의 영성적 특질과 유학적 수양론, 신학전망, 93.9
  • -성리학
  • 과정사상과 성리학의 이기설, 김경재, 기상, 88.8
  • 성론(철학적, 신학적, 성리학적 인간학의 비교연구), 윤성범, 신학과 세계, 1호, 75
  • 성리학과 한국신학의 과제, 김하태, 기상, 91,7
  • -공자
  • 공자와 호세아, 조원길, 기상, 71,6
  • 공자의 인과 기도교의 애, 김능근, 기상, 60,4
  • 교회학교교사를 위한 동양고전연구(3)-공자의 인개념이 가지는 교육적 의미, 이준모,기독교교육, 92,1
  • -맹자
  • 맹자의 성선설 검토, 장형일, 신학지남, 37,1
  • 맹자의 인간본성론, 오영민, 신학지남, 87,12
  • -도교
  • 교회안의 무교와 도교, 방인금, 풀빛목회, 82
  • 이데올로기와 유토피아:기독교, 유교 그리고 도교에 대한 여성학적 연구, 기상, 92,3, 강남순
  • 도교의 자연관, 신학논단, 한태동, 72
  • -불교
  • 고에대한 기도교와 불교의 비교연구, 박형우, 신학과 세계, 76
  • 그리스도교에 있어서 불교와의 대화, 김경재, 풀빛목회, 83.1
  • 그리스도교와 정토신앙, 길희성, 신학사상, 94,6
  • 기독교와 불교, 법정, 기상, 71
  • 불교에 있어서 초자연의 체험, 여동찬, 신학전망, 75
  • 불교와 기독교의 대화, 파나카, 레이몬드, 기상, 72,11
  • 불교와 기독교의 대화, 변선환, 기상, 82
  • 불교의 공양, 종교신학연구, 홍윤식, 90
  • 불교의 구원관, 법정, 기상, 70
  • 불교의 무와 기독교의 하나님(나가주나와 틸리히의 사상을 중심으로), 류기종, 현대와 신학, 87, 11집
  • 불교적 현실관, 이광용, 75, 기상
  • 예수, 보살, 자비의 하나님:불교적 관점에서 본 그리스도교, 길희성, 종교신학연구, 93
  • 하나님의 인격성에 대하여:그리스도교와 불교의 대화를 위한 한 단편, 페레스.프란치스코, 박영도역, 현대와 종교, 92, 15집
  • 한국불교의 신관, 정병조, 사목, 91,7
  • 한국불교의 인격이해, 최현각, 사목, 94,11
  • 현대종교신학의 흐름(11)야기세이치의 불교적신학, 이찬수, 사목, 94,11
  • -힌두교
  • 힌두교와 그영성, 마르네P, 신학전망, 74,12
  • 힌두교적 관점에서 본 그리스도교 신앙, 길희성, 종교신학연구, 93
  • 인도교회의 신학적 관심, 이상윤, 기상, 90,9
  • 시간과 영원의 삼분화 경향:기도교, 이슬람, 인도종교를 중심으로, 임현수, 종교학연구, 93.12
  • 인도종교사상과 기독교선교, 채은수, 신학지남, 86,3

  • 신앙세계, 87,4, P80
  • 신학전망, 93,9, P100
  • 기독교와 유교문화, 홍이섭, 기상, 63,6
  • 기독교윤리가---, 신학사상, 74, p703
  • 마테오리치의 중국전교와 그의 유교관, 송영배, 종교신학연구, 94
  • 아담 샬의 생애와 유교관, 장정란, 종교신학연구, 94,21
  • 유교사상개관, 김능근, 기상, 72,3
  • 조화의 철학에 기초한 유교윤리, 박봉배, 기상, 70,12
  • 초기 한국기독교와 유교의 접촉에서 야기된 문제-유교의 정신적 풍토에서의 기독교이해의 시도, 홍수기, 신학지남, 82,6
  • 한국교회에 비친 유교사상, 채필근, 기상
  • 유교의 관점에서 본 인간의 구원, 이지호, 신학전망, 85, 12
  • 유교의 사회윤리론과 도덕형이상학에 대한 반성, 송영배, 신학과 사상, 89, 12
  • 유교의 세계관과 기독교의 세계관:문화의 교차적 분석, 노영찬, 신학논단, 303
  • 유교의 이념과 현실세계, 금장태, 기사, 75
  • 유교전통에서 본 그리스도교:상제관과 천주관의 비교, 윤사순, 종교신학연구, 93
  • 유교와 기독교, 그 만남의 필요성과 의미에 대하여, 이은선, 신학사상, 93, 9
  • 유교와 기독교의 만남, 오강남, 기상, 91
  • 유교윤리와 상황윤리, 신학과 세계, 박봉배, 77
  • 한국에서의 유교(실학)과 기독교와의 만남의 사상적고찰, 김기달, 신학과 목회, 92
  • 노장사사의 도개념분석, 박승은, 77, 신학과 선교
  • 서학의 조상제사문제, 강연희 사목, 75, 1
  • 조상숭배에 대한 윤리적 연구, 윤기석, 기상, 69
  • 한국기독교와 조상숭배문제, 유동식, 신학논단, 87
  • 논쟁, 동양사상과 성, 유승옥, 기상73
  • 동양과 서양의 만남, G.E.케언즈, 정진홍 서평, 기상, 76,12
  • 동양사상과 그리스도.채필근, 기상, 58
  • 동양의 인간관, 유승옥, 기상, 60
  • 동양적인 신학, 이정용, 신학사상, 77
  • 동양종교의 부흥과 토착화신학, 변선환, 83
  • 동양종교의 관점에서의 죽음, 강춘오, 풀빛목회, 91
  • 오강남, 서구문명속의 동양종교와 기독교, 기상, 93.4
  • 송항룡, 서양사상의 위기와 동양사상, 기상, 92,9
  • 김광식, 신학의 변형과 동양신학의 제문제, 기상, 71
  • 변선환, 탁사 최병헌과 동양사상, 신학과 세계, 80
  • -무속
  • 박일영, 그리스도교에서 무속신앙, 종교신학연구, 94
  • 무속신앙과 기독교신앙, 김열규, 기상, 88
  • 무속신앙과 한의 신학, 김진, 신학사상, 89
  • 박일영, 한국무속의 신관, 사목, 91
  • 김성예, 한국무속의 인격이해, 사목, 95
  • 서광선, 한국무속과 기독교, 풀빛목회, 84
  • 이장식, 경교사상의 연구, 신학사상, 73
  • 김광수, 경교와 한국의 기독교, 신앙계,91
  • -묵자
  • 묵자와 아모스, 조원길, 기상, 71
  • 묵자와 겸애사상, 현대와 종교, 89, 박문현
  • 송기식, 묵자와 리차드니버의 사회사상 비교연구, 신학과 선교, 91
  • 묵자의 종교연구, 송기식, 신학과 선교, 92
  • -선불교
  • 강건기, 선불교에서 보는 기독교, 종교신학연구, 93
  • 변선환, 야기 세이이찌의 성서해석학과 선불교, 신학과 세계, 86
  • 유교전통에서 보는 그리스도교, 윤사순, 종교신학연구, 93
  • 전통적 아동관과 기독교적 아동관, 이효재/김쾌상, 기상, 79
  • 전통적 종교심성관의 한 이해, 김열규, 사목, 86
  • 한국전통신관에 관한 이해의 연구사적 검토, 조광, 사목, 93,9
  • 박근원, 한국전통재래의 기독교적 무용, 기상, 94,9
  • 구중서, 한국전통문화속의 신, 기상, 82,11
  • -아시아
  • 아시아 고대기독교사(1-16세기), 이장식, 연구홍, 신학연구, 서평, 91
  • 아시아종교의 구원관 연구, 이동주, 신학정군, 90
  • 노장사상의 도개념 분석, 박승오 신학과 선교, 77
  • 유교전통에서 보는 그리스도교:상제관과 천주관의 비교, 윤사순, 종교신학연구, 93
  • 그리스도교와 정토신앙:불교적 관점에서 본 그리스도론, 길희성, 신학사상, 94,6
  • -보살
  • 예수, 보살, 자비의 하나님, 길희성, 93,사목
  • 과정사상과 성리학의 이기설, 김경재, 기상, 88
  • 화이트헤드의 과정사상과 율곡의 이기론, 김경재, 신학사상, 86
  • -타종교
  • 교회와 타종교와의 관계, 심상태, 사목, 91
  • 타종교와 신학, 변선환, 신학사상, 84
  • -서학
  • 다산 정약용의 서학사상, 이성춘, 기상, 92
  • 다산의 역학사상과 서학정신, 금장태, 사목, 76
  • 서학에서 본 동학, 최석우, 사목, 76
  • 서학의 조상제사 문제, 강연희, 사목, 75
  • 정다산의 자연관과 서학의 창조적 신앙, 김상일, 기상, 75
  • 실학사상과 한국초기 카톨릭시즘, 김옥희, 신학전망, 79
  • 이조후기의 실학사조와 천주교, 한우, 사목, 74
  • 한국에서의 유교와 기독교와의 만남의 사상적고찰, 김기달, 신학과 목회, 92
  • 다산정약용의 인격이해, 금장태, 사목, 94
  • 양지와 그리스도교의 영성 김흡영, 기상, 94,11
  • 왕양명사상의 철학적 고찰, 최계철, 신학지남, 32
  • 현존재와 치량지-하이데거와 왕양명의 인간이해, 김흥호, 신학과 세계, 87
  • 유가의 인간관에 대한 선교적 접근, 채은수, 신학지남, 94
  • 유가적 여성이해, 김승혜, 사목, 86



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* 허호익님에 의해서 게시물 이동되었습니다 (2005-08-16 20:21)

Taechang Kim | The Monk and the philosopher 1999

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orpsSotedntch14377agtug7fc871942389hc4c41a1umfll91f480g2a651 ·




Taechang Kim

明日午後のイチャンス教授による宗教特講を傾聴するための事前準備として、既に何回も読み終えたものであるけれど、改めて一覧しておきたい. いろんな切っ掛けで再読する度に
生命開新の感興が湧く.


이찬수

Taechang Kim 한결같이 지식의 공공성에 대해 고민하시면서 쉼없이 그리고 겸손하게 공부하시는 선생님, 존경스럽습니다.

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The Monk and the philosopher 2016




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Jean-François Revel
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Matthieu Ricard

The Monk and the Philosopher: A Father and Son Discuss the Meaning of Life 
by Jean Francois Revel (Author), Matthieu Ricard (Author)
4.5 out of 5 stars 247 ratings


Jean Francois-Revel, a pillar of French intellectual life in our time, became world famous for his challenges to both Communism and Christianity. 

Twenty-seven years ago, his son, Matthieu Ricard, gave up a promising career as a scientist to study Tibetan Buddhism -- not as a detached observer but by immersing himself in its practice under the guidance of its greatest living masters.

Meeting in an inn overlooking Katmandu, these two profoundly thoughtful men explored the questions that have occupied humankind throughout its history. 

  • Does life have meaning? 
  • What is consciousness? 
  • Is man free? 
  • What is the value of scientific and material progress? 
  • Why is there suffering, war, and hatred? 

Their conversation is not merely abstract: they ask each other questions about ethics, rights, and responsibilities, about knowledge and belief, and they discuss frankly the differences in the way each has tried to make sense of his life.

Utterly absorbing, inspiring, and accessible, this remarkable dialogue engages East with West, ideas with life, and science with the humanities, providing wisdom on how to enrich the way we live our lives.

Review

"The wonderful thing about this book is that it shows how fruitful open-hearted dialogue can be. Although these two men have pursued their humane concerns and their quest for knowledge by different means, I believe they both reveal that it's not so important whether life has meaning, but whether we give meaning to the life we live." -- His Holiness The Dalai Lama

"The Monk and the Philosopher is an intellectual banquet -- an enlightening and lively encounter that explores man-kind's most profound questions." -- Daniel Goleman, author of Emotional Intelligence


From the Back Cover

Jean Francois-Revel, a pillar of French intellectual life in our time, became world famous for his challenges to both Communism and Christianity. Twenty-seven years ago, his son, Matthieu Ricard, gave up a promising career as a scientist to study Tibetan Buddhism -- not as a detached observer but by immersing himself in its practice under the guidance of its greatest living masters.

Meeting in an inn overlooking Katmandu, these two profoundly thoughtful men explored the questions that have occupied humankind throughout its history. 

Does life have meaning? What is consciousness? Is man free? What is the value of scientific and material progress? Why is there suffering, war, and hatred? Their conversation is not merely abstract: they ask each other questions about ethics, rights, and responsibilities, about knowledge and belief, and they discuss frankly the differences in the way each has tried to make sense of his life.
Utterly absorbing, inspiring, and accessible, this remarkable dialogue engages East with West, ideas with life, and science with the humanities, providing wisdom on how to enrich the way we live our lives.

About the Author

Jean-Francois Revel, a member of the Academie Francaise, was born in 1924. He studied and taught philosophy but abandoned university teaching to concentrate on writing. He was editor for many years of the influential political weekly L'Express. His books, including the best-seller Without Marx or Jesus and How Democracies Perish, have gained worldwide recognition.

Matthieu Ricard lives in the Shechen Monastery in Nepal. Born in France in 1946, he received his doctorate in molecular biology from the Institut Pasteur in Paris. In 1972 he decided to forsake his scientific career to better concentrate on his Buddhist studies, which he had begun years earlier. He has published Journey to Enlightenment, a book of photographs about his teacher, Dilgo Khyentse Rinpoche (one of the most eminent Tibetan masters of our times and a teacher to The Dalai Lama), as well as translations of many Buddhist texts. He often accompanies The 
Publisher ‏ : ‎ Schocken Books Inc (1 January 1900)

Customer Reviews:
4.5 out of 5 stars 247 ratings
Jean-François Revel


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Matthieu Ricard



Matthieu Ricard is a Buddhist monk who had a promising career in cellular genetics before leaving France to study Buddhism in the Himalayas 35 years ago. He is a bestselling author, translator and photographer, and an active participant in current scientific research on the effects of meditation on the brain. He lives and works on humanitarian projects in Tibet and Nepal.
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Sally

5.0 out of 5 stars “Amazing”Reviewed in Australia 🇦🇺 on 23 August 2018
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Amazing read loved it


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Marcos Luz
5.0 out of 5 stars Indispensable for lifeReviewed in Brazil 🇧🇷 on 7 January 2022
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This book is one one of a kind, totally indispensable for life. There’s no way to live the same life (go back) after read the entire book. The dialogue between the Philosopher and the monk (dad and son) has so much excellent information that - for quite a while, I’ve got myself without air for some days...(time to breathe, rethink something in your life) before coming back to this book. Five stars for sure.
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5.0 out of 5 stars It is deep in both western and oriental philosophyReviewed in Mexico 🇲🇽 on 7 March 2017
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I am interested in budhism and this book answer many important questions that I had about that type of phylosophy. It also offers a critical point of view with very interesting arguments on each topic they speak about in the book. Awesome. I love this book.
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MattyS
5.0 out of 5 stars Great Book, answers so many questionsReviewed in the United Kingdom 🇬🇧 on 25 August 2013
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The book is a great and thought provoking read. I have become lost in the translation of the Western Literature on sale. That said, I have found a link and topical debate between father and son on a massive topic in my world.
I have to confess that I was also apprehensive ordering from the US. I liked the service from the Marketplace seller. Great packaging and speedy delivery albeit over the Atlantic. Will be ordering from them again, thanks.

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4.0 out of 5 stars ExcellentReviewed in the United Kingdom 🇬🇧 on 2 August 2020
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Very informative
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PeterDz
4.0 out of 5 stars Nonetheless a recommended read.Reviewed in the United Kingdom 🇬🇧 on 9 January 2016
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A fascinating book a little divergent and factually inaccurate and confused and confusing at times. Nonetheless a recommended read.
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https://philosophynow.org/issues/122/The_Monk_and_the_Philosopher_by_Jean-Francois_Revel_and_Matthieu_Ricard

The Monk and the Philosopher by Jean-François Revel & Matthieu Ricard
Lachlan Dale explores some of the philosophical implications of Tibetan Buddhism.

The Monk and the Philosopher is an exploration of Tibetan Buddhist belief and practise, and an attempt to understand the religion’s growing popularity in the West. The book is in the form of a series of conversations between Jean-François Revel, a French intellectual known for his defense of liberalism and wariness of the totalitarian tendencies of religion, and his son Matthieu Ricard, who in the early 1970s abandoned a promising career in molecular genetics to study Tibetan Buddhism in Darjeeling. 

For Revel, his son’s decision to choose Eastern wisdom over the fruits of Western liberalism must have come as a shock. So on top of his desire to understand the appeal of Tibetan Buddhism in the West, Revel also wanted to better understand his son. 

Moreover, the disagreements between father and son roughly mirror the split between Eastern and Western forms of knowledge, making this book an excellent critique of Tibetan Buddhism for the philosophically-minded Westerner.

In recent decades Buddhism has enjoyed considerable growth in Western countries, in part due to a growing body of research confirming the effectiveness of mindfulness and meditation. These techniques have been demonstrated to reduce stress and anxiety, improve memory, and enhance cognitive flexibility. Psychologists also report an increased capacity for empathy and compassion, while neuroscientists note the increased density of grey matter in the hippocampus of long-term meditators. As a result, these techniques are often transplanted into a secular context. This troubles purists like Ricard, who believe the practises must remain rooted in a Buddhist program of spiritual development. When combined with visualisation, repetition of mantras, and the study of sacred texts, these techniques are said to allow an individual to directly grasp the fundamental nature of reality, including the unity of all phenomena, the transitory nature of existence, and the illusion of the self.

The ultimate goal of Tibetan Buddhism is not merely to reduce anxiety, but to reach nirvana. 
Ricard denies that this is an alternate metaphysical realm, instead understanding it as a state ‘beyond suffering’ in which one can directly contemplate absolute truth and “experience an unchangeable state of bliss and perceive the infinite purity of all phenomena” (p.150).

 He argues that Buddhists do not seek to flee this world, but merely to no longer be enslaved by it: “Dissolving the mind’s attachment to the reality of a self does go hand in hand with annihilation, but what’s annihilated is pride, vanity, obsession, touchiness, and acrimony. As that attachment dissolves, the field is left clear for goodness, humility, and altruism. By no longer cherishing and protecting the self, you acquire a much wider and deeper view of the world” (p.156). On the surface this seems a perfectly noble, secular, aspiration. However some aspects of Tibetan Buddhist doctrine prove more problematic to Western thinking.

Buddhist 1
Tibetan Buddhist spirit
Karma versus Free Will
Take the issue of free will. While Ricard is happy to acknowledge that humans exist within an immense web of interdependence, and are subject to causation, he denies that physical laws drive the causative process, believing instead that karma – a universal moral governing-force deeply linked with a belief in reincarnation – is the ultimate driver. 

In other words, in this moral causal process, the universe ensures that your past deeds are paid back good for good and evil for evil, if not in this life, then in a future incarnation. The form of an individual’s rebirth depends on the karma they’ve accumulated over past lives. Depending on your balance of good deeds versus evil deeds, you may return as a human, animal, or insect. (Traditional Tibetan Buddhist cosmology also holds that you can be reborn as a god or demon in another realm, although Ricard doesn’t mention this.) Moreover, Tibetan Buddhists believe that when an individual dies, the person’s consciousness lives on in a non-material plane called bardo to await rebirth. But although a non-material basis for consciousness is merely against current scientific orthodoxy, the concept of karma also carries troubling moral implications. By Ricard’s orthodox Buddhist interpretation, everything that happens to an individual is the result of past action. When his father gives the example of a small child whose short existence is racked with disease and misery, Ricard explains that “Whatever happens to us, [Buddhism] teaches, is never just by chance. We’ve created the causes of our present suffering ourselves” (p.127). This denies the possibility of an innocent victim, and is as unsettling as a Christian’s rationalisation of an innocent suffering as ‘part of God’s plan’.

The doctrine of karma also holds implications for euthanasia. When asked what Buddhism recommends for someone in great pain at the end of their life, Ricard replies that the pain provides an opportunity for spiritual growth: “since suffering is the result of our past negative actions, it’s better to pay off our debts while we have available the help of spiritual practice… neither euthanasia nor suicide are acceptable.” (p.269)

Although we might be tempted to draw parallels here to Viktor Frankl’s view that suffering provides opportunity for the creation of personal meaning, Ricard’s perspective has a troubling corollary: if all suffering is self-caused, and to avoid pain is to merely postpone it, then an embrace of suffering is spiritually mandated. Such romanticisation of suffering leads Revel to protest on ethical grounds. It creates worries for me, too. How should we regard compassionate acts that reduce someone’s suffering? Are they tampering with the law of karma or otherwise inhibiting the spiritual growth of the individual? Unfortunately, these questions are not addressed.

Deeper contradictions, such as how humans can possess free will in the face of karmic determinism, are also left unexplored by Revel. Focus instead shifts onto the Tibetan Buddhist conception of consciousness.

The Problem of Consciousness

Ricard persists in defending what he terms the ‘law of the conservation of consciousness’ – which is a quasi-scientific framing of the claim that consciousness can never be lost or destroyed, and therefore lives on after death.

Revel unpacks this idea for the benefit of the readers. He explains that there are two primary philosophical positions when it comes to the nature of reality. The first is monism, which claims there is a single fundamental reality or substance in the universe. While historically some monist philosophers have argued that reality is ultimately composed of god or spirit, modern monists are more often physicalists, who claim that everything in the universe is matter/energy. This position holds that consciousness can be explained in terms of the functioning of the brain. The physicalists claim that although we don’t yet understand the precise mechanics of consciousness, we can use Occam’s Razor to reject any hypothesis that adds to the physical laws of the universe. The second position is dualism, which argues for another principle in addition to matter, thus positing a division between mind and matter, or body and soul. By claiming that consciousness persists after death in a non-material form, Ricard seems to be arguing for dualism, thus breaking away from the majority of the scientific community.

When pressed for evidence for the survival of consciousness after bodily death, Ricard recounts the testimony of Buddhist teachers who claim to be able to recall past lives, and experiences of the afterlife. Since he has known these teachers for decades and has never known them to hurt or deceive anyone, he feels it reasonable to accept their accounts on face value.

Unsurprisingly, Revel rejects this line of defense. In the scientific world, testimony of this kind can never stand in for empirical evidence. As he says, “Someone can very well be perfectly sincere and have never tried to deceive anyone, and still be subject to illusions…” (p.49). Although Ricard protests against this, he cannot escape Revel’s assertion that “Tibetan Buddhism attempts to build a science of the mind on a completely unproven theory” (p.114).

Buddhist 2
Towards a Secular Buddhism

In the final section of the book Revel theorizes about why Buddhism is becoming increasingly popular in Western countries. He suggests that in the 20th century many people in the West abandoned philosophy as a source of individual wisdom because it became a highly technical and specialised endeavour divorced from the concerns of the wider population. This created a moral vacuum which has been filled by various utopian political projects, including the totalitarian systems of communism and fascism, resulting in atrocities on an unimaginable scale. In this context, Revel views Buddhism’s rise as an indication that people are becoming interested in developing their inner life and personal system of ethics rather than finding meaning through collective ideologies.

Notably, Revel’s analysis disregards the influence of the dominant ideology of the West, consumer capitalism, which seems to promise inner development and personal fulfillment through the accumulation of possessions. For Revel to ignore the effect of the most influential political ideology in the world while blaming declining morality on Marxists and Hegelians seems absurd to me. It is perhaps indicative of his personal political bias. When contrasted with the work of a contemporary philosopher such as Peter Sloterdijk, Revel’s comments seem simplistic. Sloterdijk’s argument is that a complex process of ‘de-spiritualisation of ascetic practises’ is underway, in which aspirations for self-improvement and self-transformation have been transferred from spiritual to secular channels, such as sport, art, and entrepreneurialism.

In his closing remarks, Revel expresses an appreciation for Tibetan Buddhism as a system of philosophy, but notes that its metaphysical beliefs will limit its appeal to a non-religious, materialistic Western audience. And although Ricard is eager to claim that Tibetan Buddhism constantly purges itself of superfluous teachings, this book demonstrates that its task of separating myth from practice is far from complete. It was the unsubstantiated and unquestionable belief in reincarnation that caused the writer Stephen Batchelor to walk away from Tibetan Buddhism and begin his search for ‘Buddhism Without Beliefs’. His work on the demythologization of the historical Buddha and the establishment of a framework for secular Buddhism is recommended for further reading.

Taken as a whole, The Monk and the Philosopher is a captivating read. Both speakers are sharp-minded and highly knowledgeable about their fields, and the friction of their intellectual sparring yields many insights to enjoy. For those after an engaging introduction to Tibetan Buddhism coupled with a healthy dose of secular skepticism, look no further.

© Lachlan R. Dale 2017

Lachlan Dale is a writer and musician. He is currently undertaking a Masters of Creative Writing at the University of Technology, Sydney.

• The Monk and the Philosopher: A Father and Son Discuss the Meaning of Life, by Jean-François Revel and Matthieu Ricard, Schoken Books Inc., 2005, 384 pages, £12.94 pb, ISBN: 978-0805211030

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cover image The Monk and the Philosopher: A Father and Son Discuss the Meaning of Life

The Monk and the Philosopher: A Father and Son Discuss the Meaning of Life
Jean-Francois Revel, M. Richard, J. F. Revel.
Schocken Books Inc, 
$24 (336pp) ISBN 978-0-8052-4162-4

French philosopher Revel (Without Marx or Jesus) and his son, Tibetan Buddhist monk Ricard, engage in a dazzling intellectual tete-a-tete on metaphysics, morality and meaning. In 1972, Ricard abandoned a promising career in molecular biology and announced his intention to study with Tibetan Buddhist lamas in Asia. Initially, Revel was disappointed with his son's decision to study Buddhism, for, as an atheist, Revel had never taken Buddhism or any other religion very seriously. He and Matthieu remained close, and father and son began a series of conversations about the different and common ways that philosophy and Buddhism describe humanity's search for meaning. The dialogues recorded in this book took place in 1996 in Hatiban, Nepal, ""a peaceful spot high up on a mountainside above Kathmandu."" The give-and-take between these two lively thinkers ranges from the differences between religious and secular spirituality, ""faith, ritual and superstition,"" and Buddhist metaphysics and the philosophy of mind, and on the violence in the Chinese occupation of Tibet. Each conversation covers an astonishing range of history and philosophy from the pre-Socratics in the West to the current Dalai Lama in the East. Revel concludes from these conversations that the East can provide a system of wisdom or ethics for a West where the triumph of science has largely eradicated these systems. Ricard concludes that Buddhism does provide a ""science of the mind"" that deals with the ""basic mechanisms of happiness and suffering."" Although these talks reveal little new about either Western philosophy or Buddhism, they do offer a rare glimpse into the workings of two sparkling intellects. (Feb.)


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A Biologist-Turned-Buddhist and His Philosopher Father on the Nature of the Self and the True Measure of Personal Strength

“You first need to have an ego in order to be aware that it doesn’t exist.”
BY MARIA POPOVA

For the past few centuries, Western philosophy has maintained that human beings are driven by enlightened self-interest — a view predicated on the needs and desires of a solid self. Meanwhile, Eastern philosophies and spiritual traditions have long considered the self an illusion — a view with which modern science has recently begun to side.

These contradictory conceptions of the self as a centerpiece of identity and success, per the Western view, and as an illusion, per the Eastern one, are what French philosopher Jean-François Revel and his biologist-turned-Buddhist son, Matthieu Ricard, explore in their extraordinary conversation, published as The Monk and the Philosopher: A Father and Son Discuss the Meaning of Life (public library).

What makes the conversation particularly compelling is the unusual pairing of perspectives — it is not only an intergenerational dialogue between a father and a son who both possess enormous intellectual potency, but a dialogue between Western philosophy and Eastern spirituality with a strong emphasis on science. The scientific perspective, in fact, comes not from Revel but from Ricard, who gave up a promising career as a molecular biologist — he had worked with Nobel laureate Jacques Monod — to move to Nepal and study Tibetan Buddhism. Doubly significant is Ricard’s route to Buddhism: Raised in the strongly secular home of two prominent French intellectuals — his mother, Revel’s wife, was the painter Yahne Le Toumelin — he grew up with only an intellectual curiosity toward religion and turned to Buddhism not out of disappointment with Western faiths but out of what his father calls “a state of indifference to any religion, a kind of religious weightlessness.”


Matthieu Ricard (right) with his father, Jean-François Revel (Photograph: Raphaelle Demandre)

So in 1999, when Revel traveled to Ricard’s home in Kathmandu and the two sat down for this remarkable intellectual encounter, it was the philosophical rather than the religion dimensions of Buddhism that took center stage as the father and son contemplated such immutable human concerns as free will, the meaning of life, the value of scientific progress, and the pillars of the good life. As they speak, each addresses the other as much as he is confabulating with himself, which results in a masterpiece of the art of conversation at its most elevated and ennobling — an exchange of dynamic contemplation between and within minds, driven not by the self-righteous slinging of opinions but by a deep commitment to mutual understanding and to enriching the shared pool of wisdom.

One of the most pause-giving dimensions of the conversation deals with this notion of the self and its illusory nature. When Revel takes issue with the Buddhist concept of reincarnation, pointing out its mystical and scientifically ungrounded suppositions, Ricard emphasizes its metaphorical and philosophical importance over its literal interpretation. Embedded in that notion, he suggests, is the key to unmooring ourselves from the tyranny of the self in the here and now:

It’s important to understand that what’s called reincarnation in Buddhism has nothing to do with the transmigration of some “entity” or other… As long as one thinks in terms of entities rather than function and continuity, it’s impossible to understand the Buddhist concept of rebirth.

[…]

Since Buddhism denies the existence of any individual self that could be seen as a separate entity capable of transmigrating from one existence to another by passing from one body to another, one might well wonder what it could be that links those successive states of existence together… It’s seen as a continuum, a stream of consciousness that continues to flow without there being any fixed or autonomous entity running through it.


Illustration from ‘The Magic Boat’ by Tom Seidmann-Freud, Sigmund Freud’s niece. 
Ricard likens this concept to “a river without a boat descending along its course” and is careful to point out a common misconception: Although Buddhism denies the existence of the individual self, it doesn’t deny individual consciousness. He explains:

The fact that there’s no such discontinuous entity being transferred from one life to the next doesn’t mean that there can’t be a continuity of functioning. That the self has no true existence doesn’t prevent one particular stream of consciousness from having qualities that distinguish it from another stream. The fact that there’s no boat floating down the river doesn’t prevent the water from being full of mud, polluted by a paper factory, or clean and clear. The state of the river at any given moment is the result of its history. In the same way, an individual stream of consciousness is loaded with all the traces left on it by positive and negative thoughts, as well as by actions and words arising from those thoughts. What we’re trying to do by spiritual practice is to gradually purify the river. The ultimate state of complete clarity is what we call spiritual realization. All the negative emotions, all the obscurations that render the underlying wisdom invisible, have then been dissolved.

Echoing the great Zen teacher D.T. Suzuki’s assertion that “the ego-shell in which we live is the hardest thing to outgrow,” Ricard argues that this recognition of individual consciousness is central to the dissolution of the ego-shell:

It’s not a question of annihilating the self, which has never really existed, but simply of uncovering its imposture. Indeed, if the self did have any intrinsic existence we’d never be able to bring it from existence into nonexistence.

[…]

A nonexistent self can’t really be “abolished,” but its nonexistence can be recognized. What we want to abolish is the illusion, the mistake that has no inherent existence in the first place… whatever we judge to be disagreeable or harmful. But as soon as we recognize that the self has no true existence, all these attracting and repelling impulses will vanish… The self has neither beginning nor end, and therefore in the present it has no more existence than the mind attributes to it.

Ricard, who has since written about the secret of happiness, considers how our natural, everyday experience of the “I” mutates into the illusion of the self, from which all of our suffering stems:

There’s a natural feeling of self, of “I,” which makes you think “I’m cold, I’m hungry, I’m walking,” and so forth. By itself, that feeling is neutral. It doesn’t specifically lead to either happiness or suffering. But then comes the idea that the self is a kind of constant that lasts all your life, regardless of all the physical and mental changes you go through. You get attached to the idea of being a self, “myself,” a “person,” and of “my” body, “my” name, “my” mind, and so on. Buddhism accepts that there is a continuum of consciousness, but denies any existence of a solid, permanent, and autonomous self anywhere in that continuum. The essence of Buddhist practice is therefore to get rid of that illusion of a self which so falsifies our view of the world.


Illustration by Mimmo Paladino for a rare edition of James Joyce’s Ulysses. Click image for more.

When his father probes how one is expected to effect positive change in the world without a sense of personal agency — another common critique by those who misunderstand the foundational philosophies of Buddhism — Ricard responds:

The wish to allay others’ suffering, which may inspire a whole lifetime’s work, is an admirable ambition. It’s important to distinguish between negative emotions, like desire, hatred, and pride, that solidify still further our self-centered outlook, and positive ones, like altruistic love, compassion, and faith, that allow us to free ourselves little by little from those negative and self-centered tendencies. Positive emotions don’t disturb our mind, they reinforce it and make it more stable and more courageous.

In a sentiment that calls to mind David Foster Wallace on the dark side of ambition, Ricard makes an important distinction between the two types of ambition:

Positive ambition — the pursuit of others’ well-being by all possible means, the fervent wish to transform oneself — is one of the cardinal virtues in Buddhism. In fact, Buddhists nurture one main ambition without any limits, that of removing the suffering of all living beings throughout the whole universe. That sort of ambition stops you succumbing to inertia and makes you strong-minded and determined. So the distinction between the positive and negative, selfless and self-centered sides of ambition is important. You could say that ambition is positive if its aim is to help others. That’s the simplest definition. Conversely, ambition is negative if achieving it is detrimental to others, and an emotion is negative if it destroys your own and others’ inner peace.

He illustrates this with a verse from the eight-century Buddhist sage Shantideva:

All the joy the world contains
Has come through wishing happiness for others.
All the misery the world contains
Has come through wanting pleasure for oneself.
Is there need for lengthy explanation?
Childish beings look out for themselves,
While Buddhas labor for the good of others:
See the difference that divides them!

With that great Eastern capacity for holding paradox and fusing contradictory concepts into a unity of wisdom, Ricard argues that shedding the ego-shell actually requires first fortifying our ego — more than that, he suggests, true altruism is the product not of selflessness but of a strong sense of self:

Buddhism’s goal of uncovering the “imposture of the ego,” this ego that seems so powerful and causes us so much trouble while having no existence in itself. Nevertheless, as a first step it’s important to stabilize this feeling of a self in order to distinguish all its characteristics. You could say, paradoxically, that you first need to have an ego in order to be aware that it doesn’t exist. Someone with an unstable, fragmented, amorphous personality has little chance of being able to identify that powerful feeling of “me,” as a prior step to recognizing that it doesn’t correspond to any real entity. So you need to start with a healthy and coherent self to be able to investigate it. You can shoot at a target, but not in fog.

[…]

But it’s important not to think that once the imposture of the ego is unmasked you find yourself in a state of inner nothingness, to the point that the destruction of the personality renders you incapable of acting or communicating. You don’t become an empty container. It’s quite the opposite. When you’re no longer the plaything of an illusory despot, like the shadows in Plato’s cave, your wisdom, love for others and compassion can be freely expressed. It’s a freedom from the limitations imposed by attachment to a self, not at all an anesthesia of the will. This “opening of the eyes of wisdom” increases your strength of mind, your diligence, and your capacity to take appropriate and altruistic action.

Revel contrasts this with the West’s “cult of the self” and our civilizational emphasis on “the strong personality” as a hallmark of success, questioning whether there can be a common ground between cultural and philosophical traditions so diametrically opposed in this regard. But Ricard, once again, meets the problem with semantic lucidity that melts away the apparent conflict:

If by personality you mean exacerbation of the ego, simply to have a strong personality seems to me, unfortunately, a highly dubious criterion of success. Hitler and Mao Tse-tung had very strong personalities.


Illustration by André François from ‘Little Boy Brown’ by Isobel Harris. Click image for more.
Echoing Bertrand Russell’s famous assertion that “construction and destruction alike satisfy the will to power, but construction is more difficult… and therefore gives more satisfaction to the person who can achieve it,” Ricard adds:

It’s important not to confuse strong individuality and strength of mind. The great teachers I’ve been able to meet had indomitable strength of mind. You could say they had very impressive personalities, and that they radiated a sort of natural strength that everyone who met them could perceive. But the big difference was that you couldn’t find the slightest trace of ego in them. I mean the kind of ego that inspires selfishness and self-centeredness. Their strength of mind came from knowledge, serenity, and inner freedom that were outwardly manifested as an unshakable certainty. They were worlds apart from Hitler, Mao Tse-tung and the like, whose powerful personalities arose from an unbridled desire to dominate, and from pride, greed, or hatred. In both cases, we’re faced with immense power, but in the first that power is a flow of constructive altruism, while in the second it’s negative and destructive.

The Monk and the Philosopher is a remarkable read in its totality, addressing with enormous depth and dimension such aspects of the human experience as happiness, suffering, education, ethics, and love. Complement it with D.T. Suzuki on how Zen can help us cultivate our character and Jack Kerouac’s Zen-inspired meditation on the self illusion and “the golden eternity,” then revisit Albert Einstein and the Indian philosopher Tagore’s historic conversation entwining Eastern and Western perspectives with great mutual curiosity and goodwill.

2023/06/24

알라딘: 불교와 그리스도교를 잇다 - 야기 세이이치 Leonard Swidler

알라딘: 불교와 그리스도교를 잇다


불교와 그리스도교를 잇다 | 아시아 신학 총서 8
야기 세이이치 (지은이),이찬수 (옮긴이)분도출판사1996-08-01



- 품절 확인일 : 2023-02-23


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판매알림 신청 출간알림 신청 20,000원

270쪽
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종교간 대화 방법 제시「불교와 그리스도교를 잇다」

발행일 | 1996-09-08 [제2019호, 10면]
        
종교간의 진지한 대화는 과연 불가능한가? 그리스도교와 불교는 어떤 관점을 통해 서로 대화를 나눌 수 있을 것인가?

일본의 개신교 성서학자 야기 세이이치와 미국 종교학자 레너드 스위들러가 일종의 종교간 대화의 방법론으로 펴낸 「불교와 그리스도교를 잇다」(분도 간)는 특별히 불교와 그리스도교간의 대화를 위해 「프론트 구조(Front-Structure)라는 개념을 제시한다.

다종교 사회로서 한국에서는 여러 가지 방식으로 종교간 대화가 시도되어 왔다. 때로는 그 심도가 신학적 논의까지 이루어질 정도로 깊이를 쌓아오기도 했다. 

하지만 현재 종교간 교류는 주로 사회현상과 공공선을 위한 공조로서 실천적인 차원에서 이루어지고 있어 본격적인 의미의 대화는 부재하다고 할 수 있다. 이 점에서 「불교와 그리스도교를 잇다」는 한국의 종교인들에게 매우 유용한 시사점을 제공한다.

아시아 신학 총서 제8권으로 출간된 이 책은 두 개의 논문으로 구성된다. 

전반부는 야기 세이이치가 제시하고 있는 프론트 구조의 이해를 위해 레너드 스위들러가 해설을 하고 있으며 후반부는 세이이치의 논문인 「불교와 그리스도교를 잇는 다리: 프론트 구조」이다.

레너드 스위들러는 자신과 야기의 예수 이해가 『그리스도교, 또는 불교가 궁극적 실재에 도달하는 유일한 수단이거나 구원을 얻는 유일한 수단이라는 식의 절대성을 주장할 수 없게 한다』며 양 종교가 서로에게서 배워야 하고 이를 위해서는 대화의 다리를 건너야 한다고 지적한다. 그리고 세이이치는 그러한 다리를 건설하는데 일조하고 
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목차

001. 대화란 무엇인가?
002. 불교-그리스도교 대화
003. 일본의 불교와 그리스도교
004. 야기 세이이치의 신학
005. 가교로서의 이 책에 대하여
006. 프론트 구조와 불교적 사고
007. 자아와 분별지
008. 초원과 인간
009. 통합
010. 그리스도교의 절대성 요구와 관련하여



저자 및 역자소개
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야기 세이이치 (八木 誠一 ) (지은이)
<불교와 그리스도교를 잇다>
최근작 : <불교와 그리스도교를 잇다>,<바울과 정토불교 예수와 선> … 총 11종 (모두보기)

이찬수 (옮긴이)

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Leonard Swidler

From Wikipedia, the free encyclopedia
Swidler 17 Nov 2005.jpg

Leonard J. Swidler (born January 6, 1929) is Professor of Catholic Thought and Interreligious Dialogue at Temple UniversityPhiladelphia, Pennsylvania, where he has taught since 1966. He is the co-founder (in 1964, with Arlene Swidler) and editor of the [1] Journal of Ecumenical Studies (quarterly). He is also the founder/president of the [2] Dialogue Institute (founded 1978), the senior advisor for iPub Global Connection a book publisher, and the founder and past president of the Association for the Rights of Catholics in the Church (1980–).

Biography[edit]

Leonard Swidler was born in Sioux CityIowa to Josephine Marie Reed Swidler (1901–62) and Samuel Swidler (1897–1984). His father was a Ukrainian Jew who had come to the U.S. at age 16, and his mother was an Irish-American Catholic. Eventually the family moved to Cumberland, Wisconsin, and then to Green Bay, where his parents owned and operated the Bay Beauty Shop until after World War II, when they bought a home in Allouez and set up a beauty parlor there. Samuel worked in a paper mill in DePere and Josephine continued to run the hair salon. In 1935 Leonard's brother Jack was born, followed in 1940 by his sister Sandra.

In 1957, while they were graduate students at the University of Wisconsin, Leonard Swidler and Arlene Anderson were married. They have two daughters, Carmel (born 1958) and Eva (born 1962), and one granddaughter, Willow (born 2000). Leonard and Arlene Swidler lived in Philadelphia since 1966. Arlene died at home in 2008 after suffering from Alzheimer's for 17 years.[3]

Swidler has published over 80 books and 200 articles.[4] He has lectured on CatholicismEcumenism, Interreligious Dialogue, and Global Ethics all over the world, including AustriaAzerbaijanBangladeshBosniaBurmaBrazilCanadaChinaEgyptEnglandGermanyHong KongHungaryIndiaIndonesiaIsraelItalyJapanKoreaLebanonMalaysiaMoroccoMyanmarNorth MacedoniaPakistan, Philippines, PolandRepublic of CongoRomaniaRussiaSaudi ArabiaSouth AfricaSpainSudanSwitzerlandTaiwanTunisia, and, of course, the United States.[5]

Swidler has edited and written about the movement Towards a Global Ethic: An Initial Declaration ratified at the Parliament of the World's Religions in 1993 and updated in 2018 by the Parliament and the leadership of Myriam Renaud, PhD. [6] [7]

Honors[edit]

  • LL.D. from La Salle University, Philadelphia, October, 1977.
  • LL.D. from St. Norbert College, DePere, WI, October, 2001.
  • Prize for 2002 from the Academic Society for the Research of Religions and Ideologies (SACRI), University of Cluj, Romania.[4]

Education[edit]

• St. Norbert College, B.A. (1946–50) - Philosophy
• St. Norbert Seminary, 1950-52 - Theology
• St. Paul Seminary (Minnesota), 1952-54 - Theology
• Marquette University, 1954-55 - M.A. in History; Philosophy and Literature Minors
• University of Wisconsin, 1955-57 - History, Philosophy and Literature
• University of Tübingen (Germany), 1957-58 - History and Theology; Licentiate in Sacred Theology (S.T.L.) in 1959
• University of Munich (Germany), 1958-59 - History and Theology
• University of Wisconsin (1961) - Ph.D. in History[8]

Teaching[edit]

• Milwaukee School of Engineering, 1955 (English)
• Edgewood College, 1955-56 (Philosophy)
• University of Wisconsin: Integrated Liberal Studies Department, 1956-57 (English and History)
• University of Maryland in Europe, 1958-60 (History and Philosophy)
• U.S.A.R. Intelligence School, Fort Sheridan, 1959 (German)
• Duquesne University, 1960-66 (History; also on Theology faculty, 1962–66)
• Professor at Temple University, Religion Department, 1966–

Guest Positions while tenured at Temple University
• ACUIIS summer school at University of Graz, Austria, 1972, 1973
• Guest Professor on the Catholic Theology Faculty and the Protestant Theology Faculty of the University of Tübingen, 1972-73
• Visiting Professor at Saint Michael's College, Winouski, VT. Summer, 1976
• Exchange Professor on the Catholic Theology Faculty and the Institute for Ecumenical Research of the University of Tübingen, Summer Semester, 1982
• Exchange Professor on the Catholic Theology Faculty and the Institute for Ecumenical Research of the University of Tübingen, Summer Semester, 1985
• Guest Professor in the Philosophy Department, Nankai University, Tianjin, People's Republic of China, Summer Semester, 1986
• Professor at Temple University Japan (Tokyo), Summer School, May–June, 1987
• Exchange Professor on the Protestant Theology Faculty, Hamburg University, Fall semester, 1989
• Guest Professor in the Philosophy Department, Fudan University, Shanghai, China, Summer Semester, 1990
• Professor at Temple University Japan (Tokyo), 1990-91
• Visiting Fulbright Professor at Centre for Civilisational Dialogue of the University of MalayaKualalumpur, Malaysia, summer 2003
• Visiting Fulbright Professor at Centre for Civilisational Dialogue of the University of Malaysia, Kualalumpur, Malaysia, summer 2004
• Visiting Professor, East China University, Shanghai, China, June, 2004
• Visiting Professor, Fudan University, Shanghai, China, June, 2004
• Visiting Professor, Peoples’ University, Beijing, China, June, 2004
• Visiting Fulbright Professor at Centre for Catholic Studies, Chung Chi College, [[The Chinese University of Hong Kong, November, 2007 • Visiting Fulbright Professor at Khazar UniversityBakuAzerbaijan, May 1–28, 2011 [8]

Publications[edit]

Books (including edited and translated volumes)

  • Dialogue for Reunion. New York: Herder and Herder, 1962.
  • Scripture and Ecumenism (ed.) Pittsburgh: Duquesne University Press, 1965.
  • The Ecumenical Vanguard. Pittsburgh: Duquesne University Press, 1965.
  • Jewish-Christian Dialogues (with Rabbi Marc Tanenbaum). Wash., DC: National Council of Catholic Men and National Council of Catholic Women, 1966.
  • Ecumenism, the Spirit and Worship (ed.) Pittsburgh: Duquesne University Press 1967.
  • BultmannBarth and Catholic Theology, by Heinrich Fries (Introduction and translation). Pittsburgh: Duquesne U Press, 1967.
  • Freedom in the Church. Dayton: Pflaum Press, 1969.
  • Bishops and People (author, editor, and translator with Arlene Swidler). Philadelphia: Westminster Press, 1970.
  • Women Priests in the Catholic Church?, Haye van der Meer (introduction, postscript, and translation with Arlene Swidler). Philadelphia: Temple University Press, 1973.
  • Isj and Isjah (joint author with Jan Kerkhofs). Antwerp/Utrecht: Uitgeverij Patmos, 1973.
  • Jews and Christians in Dialogue (ed.). Philadelphia: Journal of Ecumenical Studies, 1975.
  • Women in Judaism. The Status of Women in Formative Judaism. Metuchen, NJ: Scarecrow Press, 1976.
  • The Eucharist in Ecumenical Dialogue (ed.). New York: Paulist, 1976; & as Journal of Ecumenical Studies, 13, 2 (Spring, 1976).
  • Bloodwitness for Peace and Unity. Denville, NJ: Dimension Books, 1977.
  • Women Priests: Catholic Commentary on the Vatican Declaration (ed. with A. Swidler). New York: Paulist Press, 1977.
  • Jewish-Christian-Muslim Dialogue (ed.). Philadelphia: Journal of Ecumenical Studies, 1978.
  • Aufklärung Catholicism 1780-1850. Missoula, MT: Scholars Press, 1978.
  • A Commentary on the Oberammergau Passionspiel in regard to Its Image of Jews and Judaism. New York: ADL, 1978.
  • Biblical Affirmations of Woman. Philadelphia: Westminster Press, 1979 (4th printing, 1991).
  • Consensus in Theology? A Dialogue with Hans Küng and Edward Schillebeeckx (editor and co-author). Philadelphia: Westminster Press, 1980; also as Journal of Ecumenical Studies, vol. 17, no. 1 (Winter, 1980).
  • Jewish Monotheism and Christian Trinitarian Doctrine, Pinchas Lapide and Jürgen Moltmann (Introduction and translation). Philadelphia: Fortress Press, 1980.
  • The Oberammergau Passionspiel 1984 (Das Oberammergauer Passionspiel 1984). New York: Anti-Defamation League, 1980.
  • From Holocaust to Dialogue: A Jewish-Christian Dialogue between Americans and Germans (editor and co-author). Philadelphia: Journal of Ecumenical Studies, 1981.
  • Küng in Conflict. New York: Doubleday, 1981.
  • Authority in the Church and the Schillebeeckx Case (co-editor with Piet Fransen & co-author). New York: Crossroad, 1982; also as JES, 19, 2 (Spring, 1982).
  • Tractate on the Jews by Franz Mussner (translation and Introduction). Philadelphia: Fortress Press, 1984.
  • The Passion of the Jew Jesus (Das Leiden des Juden Jesus) New York: Anti-Defamation League, 1984.
  • Buddhism Made Plain (with Antony Fernando). Maryknoll, NY: Orbis Books, 1984 (7th printing, 1996).
  • Ed. and founder of Templum, Religion Department Newsletter, Temple University, 1985‐.
  • Religious Liberty and Human Rights (editor & author). New York/Philadelphia: Hippocrene Books/Ecumenical Press, 1986.
  • “Breaking down the Wall” between Americans & East Germans, Christians and Jews (editor & author). Lanham, MD: University Press of America, 1987.
  • Church in Anguish: Has the Vatican Betrayed Vatican II? (co-ed. with Hans Küng, & author). San Francisco: Harper & Row, 1987.
  • Toward a Universal Theology of Religion (editor and author). Maryknoll, NY: Orbis Books, 1987.
  • A Catholic Bill of Rights (co-editor with Patrick Connor and author). Kansas City: Sheed & Ward, 1988.
  • Catholic-Communist Collaboration in Italy (co-editor with Edward Grace and author). Lanham MD: University Press of America, 1988.
  • Yeshua: A Model for Moderns. Kansas City: Sheed & Ward, 1988; 2nd expanded ed., 1993.
  • Cristãos e Não-Cristãos em Diálogo [Christians and Non-Christians in Dialogue] (in Portuguese), São Paulo: Paulinas, 1988.
  • After the Absolute: The Dialogical Future of Religious Reflection. Minneapolis: Fortress Press, 1990.
  • Death or Dialogue. From the Age of Monologue to the Age of Dialogue (with John Cobb, Monika Hellwig, and Paul F. Knitter Philadelphia: Trinity Press International, 1990.
  • Bursting the Bonds. A Jewish-Christian Dialogue on Jesus and Paul (editor & co-author with Gerard Sloyan, Lewis Eron, and Lester Dean). Maryknoll, NY: Orbis Books, 1990.
  • Attitudes of Religions and Ideologies towards the Outsider: The Other (co-ed. with Paul Mojzes & author). NY: Mellen Press, 1990.
  • A Bridge to Buddhist-Christian Dialogue (co-author with and trans. of Seiichi Yagi). Mahwah NJ: Paulist Press, 1990.
  • Christian Mission and Interreligious Dialogue (co-editor with Paul Mojzes and author). New York: Edwin Mellen Press, 1990.
  • “Alle Christen haben das Recht...” (co-editor with Patrick Connor author). Munich: Kösel Verlag, 1990.
  • Human RightsChristiansMarxists and Others in Dialogue (editor/author). New York: Paragon House, 1991.
  • Der umstrittene Jesus. Stuttgart: Quell Verlag, 1991. Kaiser Taschenbuch. Gütersloh: Chr. Kaiser/Gütersloher Verlagshaus, 1993.
  • Muslims in Dialogue. The Evolution of a Dialogue over a Generation (editor/author). New York: E. Mellen Press 1992.
  • My Witness For the Church, by Bernard Häring. Translation and Introduction. Mahwah, NJ: Paulist Press, 1992.
  • The Meaning of Life At the Edge of the Third Millennium. Mahwah, NJ: Paulist Press, 1992.
  • Die Zukunft der Theologie im Dialog der Religionen und Weltanschauungen. Regensburg/Munich: Pustet/Kaiser Verlag, 1992.
  • Introduzione al buddismo. Paralleli con l’etica ebraico-cristiana (co-author w. Antony Fernando). Bologna: Edizioni Dehoniane, 1992.
  • IESHUA — Jesus histórico, Cristologia, Ecumenismo (in Portuguese), São Paulo: Paulinas, 1993.
  • Yeshua: Gendaijin no Moderu Iesu (translated by Seiichi Yagi). Tokyo, Shinkyo Shuppansha Pub., 1994.
  • Suffering From the Church, by Heinrich Fries. Introduction &trans. with Arlene Swidler. Collegeville, MN: Liturgical Press, 1995.
  • O Sentido da Vida no Limiar do Terceiro milênio [The Meaning of Life] (in Portuguese), Sâo Paulo: Paulus, 1996.
  • Toward a Catholic Constitution. New York: Crossroad Press, 1996.
  • Bulgyo wa Grisdogyo Rulita (Buddhism Made Plain). Benedict Press. Waegwan, Korea, 1996.
  • The Uniqueness of Jesus, co-editor with Paul Mojzes. Maryknoll, NY: Orbis Books, 1997.
  • Theoria—>Praxis. How Jews, Christians, Muslims Can Together Move From Theory to Practice. Antwerp: Peeters Publi., 1998.
  • For All Life. Toward a Universal Declaration of a Global Ethic: An Interreligious Dialogue. Ashland: White Cloud Press, 1999.
  • The Study of Religion in an Age of Global Dialogue (co-author with Paul Mojzes). Philadelphia: Temple University Press, 2000.
  • Dupa absolut. Viitorul dialogic al reflectiei religioase. Cluj, Romania: Limes, 2003.
  • Interreligious Dialogue Toward Reconciliation in Macedonia and Bosnia, co-editor with Paul Mojzes and Heinz-Gerhard Justenhoven. Philadelphia: Ecumenical Press, 2003
  • After the Absolute (Korean - tr. Chan-Su Yi). Seoul: Ehwa University Press, 2003.
  • Dialogue in Malaysia and the Globe. Kuala Lumpur. University of Malaya, 2004.
  • Our Understanding of Ultimate Reality Shapes Our Actions. Kuala Lumpur. University of Malaya, 2004.
  • Confucianism in Dialogue Today. West, Christianity, and Judaism (co-editor with Shu-hsien Liu and John Berthrong). Philadelphia: Ecumenical Press, 2005.
  • Изучуьањето на релиґиата во ерата на глобалнот дијалог (The Study of Religion). Macedonian Translation by Slobadanka Markovska. Skopje, Macedonia: Tempjum, 2005.
  • Quanqiu Duihua de Shidai. The Age of Global Dialogue. Trans. by Lihua Liu. Beijing: China Social Science Press, 2006.
  • Making the Church Our Own. How We Can Reform the Catholic Church from the Ground Up. Lanham, MD: Sheed & Ward, 2007.
  • Jesus Was a Feminist. What the Gospels Reveal about His Revolutionary Perspective. Lanham, MD: Sheed & Ward, 2007.
  • Trialogue. Jews, Christians, and Muslims in Dialogue. New London, CT: Twenty-Third Publications, 2007.
  • A Global Ethic. Journal of Ecumenical Studies, 42, 3 (Summer, 2007), editor/author.
  • Constitutional Catholicism. An Essential in Reforming the Church. Philadelphia, PA: The Ecumenical Press, 2011.
  • Club Modernity. For Reluctant Christians. Philadelphia, PA. The Ecumenical Press, 2011.
  • Democratic Bishops for the Roman Catholic Church, with Arlene Swidler. The Ecumenical Press, 2011.
  • Editor of the book series: Religions In Dialogue, New York: Edwin Mellen Press, 1990–.
  • Editor and co-founder (with Arlene Swidler) of the Journal of Ecumenical Studies (quarterly), 1964–.
  • Letters to Will Does Life Have Meaning? iPub Global Connection LLC, 2017.[4]
  • Letters to Will What is Right and Wrong? iPub Global Connection LLC, 2018
  • Letters to Will What is Global Ethic?, iPub Global Connection LLC 2018
  • Letters to Will What is Buddhism?, iPub Global Connection LLC 2019
  • Letters to Will Jesus Was a Feminist and Much Much More, iPub Global Connection LLC 2019
  • The Power of Dialogue, iPub Global Connection LLC 2018
  • Breakthrough to Dialogue: The Story of Temple University Department of Religion, iPub Global Connection LLC 2019
  • Movement for a Global Ethic, iPub Global Connection LLC 2018
  • Yeshua Jesus the Jew A Model for Everyone, iPub Global Connection LLC 2020
  • Letters to Will Jesus Was a Rabbi? OMG! iPub Global Connection LLC 2020

References[edit]

  1. ^ "Journal of Ecumenical Studies"Dialogue Institute. Retrieved 10 January 2019.
  2. ^ "Dialogue Institute"Dialogue Institute. Retrieved 10 January 2019.
  3. ^ Swidler, Autobiographical fragments, Temple.
  4. Jump up to:a b c Swidler, Curriculum vitæ, Temple.
  5. ^ "Dialogue Institute Staff". Archived from the original on 2011-07-26. Retrieved 2010-11-25.
  6. ^ Movement for a Global Ethic: An Interreligious Dialogue
  7. ^ What is Global Ethic?
  8. Jump up to:a b "Curriculum Vitae".

External links