“[F]rom a positivist point of view, normative forms of discourse… fall outside the scope of Buddhist Studies. From the interpretivist perspective, on the other hand, there does eixst a place within the academy for these modes of analysis.” Jose Ignacio Cabezon, “Buddhist Studies as a Discipline and the Role of Theory,” in Journal of the International Association of Buddhist Studies 18:2 (1995), 260. Return to text

Richard P. Hayes, Land of No Buddha: Reflections of a Sceptical Buddhist (Birmingham: Windhorse Publications, 1998), 8. Return to text

Jeffrey Hopkins, The Tantric Distinction: A Buddhist's Reflections on Compassion and Emptiness (Somerville, MA: Wisdom Publications, 1999). The blurb is from Wisdom's “Buddhist Studies 1999” catalogue. Return to text

Luis O. Gomez, “Unspoken Paradigms: Meanderings through the Metaphors of a Field,” in Journal of the International Association of Buddhist Studies 18:2 (1995), 190. Return to text

Franz Aubrey Metcalf, review of Charles S. Prebish and Kenneth K. Tanaka, eds., The Faces of Buddhism in America (Berkeley: University of California Press, 1998), in Journal of Buddhist Ethics 6 (1999). Return to text

Charles S. Prebish, Luminous Passage: The Practice and Study of Buddhism in America (Berkeley: University of California Press, 1999), 266. Return to text

Charles S. Prebish, “The Academic Study of Buddhism in America: A Silent Sangha,” in Duncan Ryuken Williams and Christopher S. Queen, eds., American Buddhism: Methods and Findings in Recent Scholarship (Surrey, England: Curzon Press, 1999), 183–214. Return to text

Roger Corless, “Coming Out in the Sangha: Queer Community in American Buddhism,” in Prebish and Tanaka, The Faces of Buddhism in America, 331 n27. Return to text

Sallie B. King, “They Who Burn Themselves for Peace: Buddhist Self-Immolation,” in Sulak Sivaraksa et al, eds., Socially Engaged Buddhism for the New Millennium (Bangkok, Thailand: Sathirakoses - Nagapradipa Foundation and Foundation for Children, 1999), 295. Return to text

Personal correspondence from Ken Jones to Sandra Bell, January 25, 1997. Jones proposes to call engaged Buddhist social theory “engaged Buddhology.” Return to text

Helen Tworkov, “Buddhism without Walls: An Interview with Robert Aitken Roshi,” in Tricycle: The Buddhist Review 8:3 (spring 1999), 46. Return to text

Claude Thomas, “Finding Peace after a Lifetime of War,” in Arnold Kotler, ed., Engaged Buddhist Reader (Berkeley: Parallax Press, 1996), 99. Return to text

Alan Senauke, letter circulated on the Internet, April 7, 1999. Return to text

Paula Green, letter to supporters of the Karuna Center for Peacebuilding, April 1999. Return to text

Bodhin Kjolhede, “Zen at War,” Dharma talk at the Rochester Zen Center, Rochester, New York, April 11, 1999. Return to text

Douglas P. Lackey, “Just War Theory,” in Larry May and Shari Collins Sharratt, eds., Applied Ethics: A Multicultural Approach (Englewood Cliffs, NJ: Prentice-Hall, 1994), 200. Return to text

Helen Tworkov, “The Karma of Words,” in Tricycle: The Buddhist Review 8:4 (summer 1999), 4. Return to text

John Howard Yoder, Nevertheless: A Meditation on the Varieties and Shortcomings of Religious Pacifism (Scottdate, Pa.: Herald Press, 1971, 1992), 127. Return to text

Tworkov, “Buddhism without Walls: An Interview with Robert Aitken Roshi,” 47. Return to text

Bernie Glassman, Bearing Witness: A Zen Master's Lessons in Making Peace (New York: Bell Tower, 1998), 85. Return to text

Toni Packer, “What Is Right Livelihood?” in Claude Whitmyer, ed., Mindfulness and Meaningful Work: Explorations in Right Livelihood (Berkeley: Parallax Press, 1994), 58–9.Return to text

Stephen Batchelor, Buddhism without Beliefs (New York: Riverhead Books, 1997), 90. Return to text

Donald Rothberg, “Responding to the Cries of the World: Socially Engaged Buddhism in North America,” in Prebish and Tanaka, The Faces of Buddhism in America, 285. Return to text

Edward Conze, trans., Buddhist Wisdom Books (New York: Harper & Row, 1972), 25.Return to text