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Nothing short of a new language of discoursea kind of philosophical
Esperantois <br>
necessary if we aspire to this level of exchange. Ideally, this language
(unlike <br>
Esperanto) would not have been developed specifically for the sake of
facilitating or <br>
perpetuating the comparative discourse itself. That sort of language
would be too <br>
aritificial, provisional and functional to be ultimately meaningful. If,
rather, the language <br>
of discourse were an independent creation, one that each of the parties
individually <br>
simply happened upon in a sort of happy existential coincidence, the
possibility for <br>
discourse would be facilitated markedly by the relative neutrality of its
terms. My project <br>
will be to show that the languages of German idealism, phenomenology and
religious <br>
existentialism, all of which both Tanabe and Soloveitchik knew fluently,
provides the <br>
occasion for such a happy coincidence, making Soloveitchik and Tanabe
ideal <br>
candidates for participation in a study that might be the beginnings of a
Jewish-<br>
Buddhist inter-faith dialectic. <br><br>
<a href="http://necessarydetours.com/files/4-INTRODUCTION.html" eudora="autourl">
http://necessarydetours.com/files/4-INTRODUCTION.html<br><br>
<br>
</a>---------------------------------<br><br>
Where does it end? The well of obscurantist drivel is apparently
bottomless.<br><br>
<br>
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<br>
<font face="Times New Roman, Times"> The Tao does not speak.<br>
The Tao does not blame.<br>
The Tao does not take sides.<br>
The Tao has no expectations.<br>
The Tao demands nothing of others.<br>
The Tao is not Jewish.<br><br>
-- David M. Bader, <i>Zen Judaism: For You, A Little
Enlightenment</i></font> </body>
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