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By Paul D Numrich

This quantity brings jointly insights from faith (represented by way of Buddhism and Christianity) and technological know-how to deal with the query, What will we learn about fact? the following technology and faith have interaction one another within the human endeavour to appreciate a fact tantalizingly past our skill to appreciate totally.

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Extra info for The Boundaries of Knowledge in Buddhism, Christianity, and Science

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According to Buddhism, the universe is not made up of solid, distinct entities, but of a vast stream of events and dynamic currents that are all interconnected and constantly interacting. This concept of perpetual, omnipresent change is consistent with our modern scientific conception of the universe. We now know that everything is changing and moving, from the tiniest atom to the entire universe. The universe has a history: a beginning, a past, a present, and a future. In addition to the expansion of space, all of the universe's structures - planets, stars, galaxies, and galaxy clusters - are in perpetual motion: they rotate about their axes, orbit, fall toward or move apart from each other.

It reveals to us conventional knowledge. Its aim is to understand the world of phenomena. Its main focus is the Science and Buddhism: Two Complementary Modes of Knowledge 41 understanding of the physical universe, considered to be quantifiable and objective, so as to gain control over the natural world. However, Gödels Incompleteness Theorem has shown us the limits of reason to attain ultimate truth, at least for arithmetic systems. Uncertainty, indétermination, unpredictability, incompleteness, undecidability - science knows now that it cannot know it all.

In reaching for a Buddhist equivalent of the concept of God, Soen finds it variously in dharmakaya, the cosmic aspect of the Buddha; sunyata, the lack of inherent existence in phenomena; and nirvana, the state transcending suffering and rebirth in the phenomenal world. He sees these as corresponding to the concept of "Godhead," noting their similarity to the Johannine concept of God (47 f). Although he insists on the existence of God in Buddhism, Soen dismisses anthropomorphic images of deity through a kind of satirical realism calibrated to resonate with the modernist Christian, Transcendentalist, and rationalist skeptic alike: Buddhists do not think that God has any special abode, that his administration of the universe comes from a certain fixed center or headquarters, where he sits in his august throne surrounded by angels and archangels and saints and pious spirits who have been admitted there through his grace .

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