Using Three-Vehicle Theory to Improve Buddhist Inclusivism

Using Three-Vehicle Theory to Improve Buddhist Inclusivism ESSAYS Kristin Beise Kiblinger Thiel College Inclusivism has significant appeal nowadays among religious people concerned with the question of how to respond to religious others. Many seek to justify inclusivistic attitudes using the resources of their respective traditions. Yet even though the body of theoretical work analyzing Christian inclusivism is by now quite extensive, surprisingly the same is not true for Buddhist thought. As the late Paul Hacker, a respected German Indologist, wrote, "Die Inder selber haben, soweit ich sehe, keinen Terminus dafür. Sie haben nicht darüber reflektiert . . . Ferner wird ein Beweis dafür . . . meist nicht unternommen." That is, Indians [or, better, thinkers whose religious roots stem from India] seem to have no term for inclusivism, they have not reflected on it very much, and they tend not to justify their inclusivistic moves.1 The questions arise of what strategies and resources Buddhists have used, and ought to use, in the service of inclusivism, and of whether inclusivism is doctrinally and philosophically justifiable according to Buddhist traditions. In the discussion that follows, there are two patterns of Buddhist inclusivistic moves that I want to identify and criticize before suggesting a resource for developing a http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Buddhist-Christian Studies University of Hawai'I Press

Using Three-Vehicle Theory to Improve Buddhist Inclusivism

Buddhist-Christian Studies, Volume 24 (1) – Jan 10, 2004

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2004 The University of Hawai'i Press.
ISSN
1527-9472
Publisher site
See Article on Publisher Site

Abstract

ESSAYS Kristin Beise Kiblinger Thiel College Inclusivism has significant appeal nowadays among religious people concerned with the question of how to respond to religious others. Many seek to justify inclusivistic attitudes using the resources of their respective traditions. Yet even though the body of theoretical work analyzing Christian inclusivism is by now quite extensive, surprisingly the same is not true for Buddhist thought. As the late Paul Hacker, a respected German Indologist, wrote, "Die Inder selber haben, soweit ich sehe, keinen Terminus dafür. Sie haben nicht darüber reflektiert . . . Ferner wird ein Beweis dafür . . . meist nicht unternommen." That is, Indians [or, better, thinkers whose religious roots stem from India] seem to have no term for inclusivism, they have not reflected on it very much, and they tend not to justify their inclusivistic moves.1 The questions arise of what strategies and resources Buddhists have used, and ought to use, in the service of inclusivism, and of whether inclusivism is doctrinally and philosophically justifiable according to Buddhist traditions. In the discussion that follows, there are two patterns of Buddhist inclusivistic moves that I want to identify and criticize before suggesting a resource for developing a

Journal

Buddhist-Christian StudiesUniversity of Hawai'I Press

Published: Jan 10, 2004

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