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91 nodding acquaintance with both sources. In fact, the Markan hermeneutics of subverting conventional meaning reminds one of the emptying of all preconceived notions in Mahayana philosophy. In this respect, the reading proposed by Keenan yields some staggering results which leave the impression that this Mahayana reading is the key to solve major problems in interpreting Mark. But at other moments, the tools provided by Mahayana philosophy may be too heavy to be applied to this material, because they place the reader in a position in which she seems to know more than Mark did. In Mahayana terms, however, such a surplus knowledge can only be deluded knowledge. The Gospel of Mark offers resistance to any successful decoding, even that of Mahayana philosophy. Nevertheless, this impressive reading shows the great congeniality between the Christian text and its Buddhist reading glasses. In the first part of his book (pp. 3-43), Keenan situates his reading among the many interpretations of Mark's Gospel published in recent years. He considers his Mahayana reading to be deconstructive in the extreme: there is no fixed essential truth, there is only the Middle Path which dialectically connects conventional truths with ultimate meaning. In this way,
Exchange – Brill
Published: Jan 1, 1998
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