main point, which is that meditation equips a person with “dharmic-responsiveness” so that an inverse correlation between self-regulation and self-identification is established. By the end of this book readers may be just as unlikely to take a stance on Bud- dhism and free will as they were at the start. While that may sound like a criticism, it is intended rather as praise. This book invites greater reflection and more self-scrutiny than is normally required from the readers of philosophical works. Its one significant failing, however, is that at no point is the relationship between the Buddhist doctrine of interdependency and the Western thesis of causal determinism explored in satis- factory detail. While several contributors either hint at or else affirm the identity of these theses, these affirmations could be regarded as further examples of hasty and unwarranted instances of the “superimposition” of Western ideas onto Buddhism that other contributors warn against so fervently, and so, inevitably, the argument remains unsettled. Nevertheless, the merits of this collection far outweigh its defects and there can be little doubt of its value to students and scholars alike. Notes 1 – Daniel Brey er, “Freedom with a Buddhist Face,” Sophia 52 (2013):
Philosophy East and West – University of Hawai'I Press
Published: Apr 10, 2018
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