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Reply to Amos Yong's "Ignorance, Knowledge, and Omniscience"

Reply to Amos Yong's "Ignorance, Knowledge, and Omniscience" Dennis Hirota Ryukoku University Amos Yong has provided a detailed outline for a comparison of parallel topics in Shinran and Calvinist thought, as well as reflections on epistemological issues he believes confront both traditions in similar ways. I have long sensed that the turn of thought by which the Augustinian problematic of predestination and free will became the Calvinist idea of unconditional election reflects a kind of thoroughgoing critique of self-power characteristic of Japanese Pure Land perceptions. Nevertheless, in this limited reply, I will focus chiefly on the understanding of Shinran in Yong's paper. In my chapter in The Boundaries of Knowledge in Buddhism, Christianity, and Science, as well as my essay above, both of which Yong responds to, I suggest that the dominant Western paradigms for approaching Shinran have tended to obscure what is salient in his thought by presupposing the nature of religious engagement and focusing on conceptual analogues to Western ideas. For Shinran, however, self-power and Other Power are not simply subjective attitudes of the practitioner toward doctrinal teachings, but distinct modes of human existence; between them lies a transformative shift that Shinran terms the realization of shinjin. Thus, I wonder if, despite the resemblances http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Buddhist-Christian Studies University of Hawai'I Press

Reply to Amos Yong's "Ignorance, Knowledge, and Omniscience"

Hirota, Dennis.
Buddhist-Christian Studies , Volume 31 (1) – Nov 4, 2011
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University of Hawai'I Press
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Abstract

Dennis Hirota Ryukoku University Amos Yong has provided a detailed outline for a comparison of parallel topics in Shinran and Calvinist thought, as well as reflections on epistemological issues he believes confront both traditions in similar ways. I have long sensed that the turn of thought by which the Augustinian problematic of predestination and free will became the Calvinist idea of unconditional election reflects a kind of thoroughgoing critique of self-power characteristic of Japanese Pure Land perceptions. Nevertheless, in this limited reply, I will focus chiefly on the understanding of Shinran in Yong's paper. In my chapter in The Boundaries of Knowledge in Buddhism, Christianity, and Science, as well as my essay above, both of which Yong responds to, I suggest that the dominant Western paradigms for approaching Shinran have tended to obscure what is salient in his thought by presupposing the nature of religious engagement and focusing on conceptual analogues to Western ideas. For Shinran, however, self-power and Other Power are not simply subjective attitudes of the practitioner toward doctrinal teachings, but distinct modes of human existence; between them lies a transformative shift that Shinran terms the realization of shinjin. Thus, I wonder if, despite the resemblances

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Buddhist-Christian Studies – University of Hawai'I Press

Published: Nov 4, 2011

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