By Roger Jackson, John Makransky

Students of Buddhism, themselves Buddhist, the following search to use the severe instruments of the academy to think again the reality and transformative price in their culture in its relevance to the modern global.

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Sample text

There are, I believe, two reasons for this. The first is to be found in the proven worth of such norms. History has, I believe, demonstrated the validity of a scholarly mode of discourse. Consider, for example, the enormous strides that have been made in the field of B uddhist S tudies in the past century by thos e who have subscribed to such norms. That knowledge in this field, as in any other, is incremental, and requires access to ever-increasing numbers of sources (breadth) , and their rigorous (orderly, formal) and critical treatment, is self-evident from even the most cursory perusal of the history of scholarship.

No Buddhist text, of course , speaks directly of the subjectivity of 40 Th eology in the Academy the theologian. This is a modernist (or, perhaps more accurately, a postmodernist) concern. But the texts do offer us traces and glimmers that can be utilized by the contemporary theologian in the construction of such a notion, one that is relevant to our contemporary needs. Retrospectively, we can identify theologians in the Indian tradition as those who compose theological tracts (S anskrit sastra; Tibetan bstan beDs).

However, the same can often be s aid about Western scholarship. Moreover, there is nothing in traditional Indo-Tibetan scholarship that stands in the way of the use of text-critical or formal Western academic apparati, and this, it seems to me, is the more important point. B efore proceeding to the last section of this essay, it is necessary to mention, even if briefly, the debate that has raged in the Religious Studies academy concerning the question of whether or not theology belongs there (see Ogden; Griffin and Hough).

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