By Kenneth K. Inada, Nolan P. Jacobson
ISBN-10: 0873957539
ISBN-13: 9780873957533
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The universal principle is not interest by and in oneself as always the same entity, nor is it interest in others as always others; it is interest by the self of the given moment (the total self-active experience of that moment) in other experiences or selves, some momentary or nearly so, and others more abstract and enduring. Some of these other selves will Page 5 be continuations of the career to which the present self belongs, others will not. ) Life is interested in life, experience in experience.
Is the goal self-centered after all? The Mahayana * Bodhisattva ideal, not wholly absent from the Theravada*, is to renounce complete salvation for self until it is attained by all, not just all persons, but even all creatures. ) postponed. Northern Buddhism also differed in its ontology. It produced a theory of universal oneness in the universal plurality of created-superseded entities. This is the theory known in the West as that of universally internal relations, or the theory of universal interdependence.
There can be truths about the future, but only so far as there are causal necessities or probabilities for the future, given what has already happened. And so far as becoming is creative, a process of emergent synthesis, the future in its concreteness is only possible (probability is a special form of possibility) rather than necessary. This is the truth, and the truth is what God knows. The Socinians had already, in the 17th Century, made all this dear enoughwith only one limitation: they did not generalize creativity so that it applied to every creature as such, but (so far as I know) limited it to God and humankind.
Buddhism and American thinkers by Kenneth K. Inada, Nolan P. Jacobson
by Steven
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