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BOOK REVIEWS had implications for technological invention. The predominant epistemology among working scientists--particularly in physics and biology--is what Ian Barbour called "critical realism," meaning that scientific theories and laws refer to real physical realities but nevertheless are in need of constant revision in light of developing experimental evidence. One may well wonder, therefore, whether Buddhist dialogue with the natural sciences would be advanced in more coherent directions if it assumed a "critical realist" epistemology from the start, in place of the two-truth epistemology Nagarjuna. Since not all Buddhist traditions assume Nagarjuna's epistemology, contemporary Buddhist-science dialogue need not be locked into this model. My point in raising this issue is not to belittle the Buddhist-science dialogue in The New Physics and Cosmology. Indeed, this book a wonderful read for anyone interested in interreligious dialogue with the natural sciences. My point rather is to raise the possibility of pushing contemporary Buddhist dialogue with the natural sciences to consider other options in its encounter with the natural sciences that might lead to the creative transformation of both the sciences and Buddhist thought and practice. Of course as a Christian, I have no business pushing my Buddhist brothers and sisters into any
Buddhist-Christian Studies – University of Hawai'I Press
Published: Oct 10, 2005
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