Most debate about the ethical implications of modern biotechnology has centred around medical issues, but public concerns over the impact of agricultural biotechnologies have gathered momentum. This volume, resulting from the 55th University of Nottingham Easter School in Agricultural and Food Science, provides a survey of this new field of enquiry. The book will be of interest to a wide readership, including applied philosophers, sociologists, economists and ecologists, as well as biotechnologists and agricultural and food scientists.

The American Association for the Advancement of Science (AAAS) Dialogue on Science, Ethics, and Religion (DoSER) program has embarked on an exciting project, “Scientists and Religious Communities: Investigating Perceptions to Build Understanding.” The project will provide the first quantitative data on the underlying assumptions and concerns that shape national attitudes on science. A nationally representative survey conducted in collaboration with sociologists at Rice University has reached 10,000 people, including evangelical Christians, mainline Protestants, Catholics, and Jews. The survey probed how a (...) broad range of religious people, particularly evangelical Christians, understands and thinks about science, and what they perceive about scientists. Scientists, broadly defined, were likewise surveyed to gauge their perceptions of how religious people regard science. The goal for AAAS is to increase understanding between the scientific and evangelical Christian communities and redefine this critical relationship. DoSER will bring together leaders from scientific and evangelical communities to discuss the implications of survey results and to use them for building better understanding and communication strategies. Building relationships between scientists and religious communities has the potential to create a new paradigm of understanding. Finding out what each group actually thinks, through a survey, is only the beginning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 197-201 [Access article in PDF] An Interview with Donald Mitchell and James Wiseman The 2002 Fred Streng Book Award has been given to Donald W. Mitchell and James Wiseman for their edited collection, The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics. Donald W. Mitchell is professor of comparative philosophy at Purdue University and a member of the editorial advisory (...) board of Buddhist-Christian Studies. James Wiseman is a member of the Benedictine community of St. Anselm's Abbey in Washington, D.C., and is an associate professor of theology at the Catholic University of America. Following is an edited interview with both.DONALD MITCHELL How long have Buddhist and Christian monastics been in dialogue? In 1978 the Benedictine Confederation founded what is now named the Monastic Interreligious Dialogue (MID) in order to develop intermonastic dialogue, especially with Buddhism. MID has been in dialogue with Buddhism in Europe, Asia, Australia, and North America. Numerous MID spiritual exchanges and hospitality programs have taken place between Buddhist and Christian monastics over the years. How did the Dalai Lama get involved? His Holiness the Dalai Lama met with Thomas Merton in 1968, and from then on has been interested in Christian monasticism. He first got involved with MID when several of their members spoke with him at an East-West conference at the Naropa Institute in Boulder, Colorado, in 1981. This was the beginning of a series of intermonastic hospitality exchanges, with Tibetan Buddhist monks and nuns visiting Christian monasteries in the United States and Christian monastics being hosted at Tibetan Buddhist sites in India. Years later, at the Parliament of World's Religions in 1993, MID hosted a Buddhist-Christian dialogue on "Emptiness and Kenosis." The Dalai Lama took part in the dialogue and afterward told MID that he felt its dialogue with Buddhism had matured to the point [where] it would be helpful to have a weeklong retreat dialogue on the spiritual life in Buddhism and Christianity. Where did Gethsemani enter the picture? The Dalai Lama asked if it would be possible to hold the spiritual dialogue at Gethsemani Abbey, home of his friend Thomas Merton. In 1994 MID sent a delegation [End Page 197] to Dharamsala to discuss the proposal in more depth with the Dalai Lama. An agreement was reached to hold a retreat dialogue at Gethsemani Abbey with Buddhist and Christian teachers of spirituality coming from around the world. You're not a monk. How did you get involved? Good question. A year later, Sister Mary Margaret Funk, executive director of MID, met with me to request that I help organize the encounter as a lay advisor to MID. MID had used my book, Spirituality and Emptiness: The Dynamics of Spiritual Life in Buddhism and Christianity, to prepare for the Parliament dialogue on kenosis and emptiness. I agreed to help with inviting the Buddhist participants, crafting the program, and editing the proceedings. What developments in the dialogue have you seen occurring over the years? Many developments. As you can imagine, the Gethsemani Encounter in 1996 was itself a spiritual experience. As Ewert Cousins put it, there seemed to be two treasure boxes—Buddhism and Christianity—set before us in a spiritual atmosphere that enabled us to appreciate the gems of spiritual living shared by the participants. So the encounter itself brought the dialogue to a new stage of trust, understanding, and appreciation. This development can be seen in the fact that Buddhist participants suggested a project be undertaken to produce a Buddhist commentary on the Rule of St. Benedict. The result is Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict, edited by Patrick Henry and published by Riverhead Books in 2001. What else? A small group of American Buddhist leaders and MID members met in 1999 to discuss the possibility of holding a Gethsemani Encounter II. It was decided to bring the dialogue ahead by focusing on one of the major topics that came up again and again at Gethsemani I—namely, the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 199-200 [Access article in PDF] Benedict's Dharma James Wiseman Monastic Interreligious Dialogue Bulletin The book Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict was published by Riverhead Books in the late summer of 2001. Several years in the making, the volume was edited by Patrick Henry, director of the Institute for Ecumenical and Cultural Research at St. John's Abbey in Collegeville, Minnesota. It (...) contains the reflections of four Buddhist authors—Norman Fischer, Joseph Goldstein, Judith Simmer-Brown, and Yifa—on selected parts of the Rule of Saint Benedict and has already met with such success that plans are underway to have it translated into several foreign languages.To coincide with the publication of the book, the Monastic Interreligious Dialogue (MID) board decided to hold a conference at Our Lady of Grace Monastery in Beech Grove, Indiana, from September 21-23, 2001. Originally all four of the Buddhist authors had intended to come, but in light of the terrorist attacks of September 11, Norman Fischer and Joseph Goldstein felt it was more important that they remain with their own communities during those days. However, Judith Simmer-Brown and Yifa did attend, along with more than a hundred other persons. The attendees included Father Patrick Barry, the former abbot of Ampleforth Abbey in England, who is currently residing at St. Louis Abbey in Missouri. His sensitive translation of the Rule of Saint Benedict is included as an appendix to Benedict's Dharma.On the opening evening, Father William Skudlarek, OSB, the chair of the MID board, extended a warm welcome to those attending and then introduced Patrick Henry, who served as moderator of the entire conference. Brother David Steindl-Rast, OSB, who had worked closely on the project from its inception and had written an afterword to the book, spoke on the Rule of Benedict as a "trellis," which is the root meaning of the Latin and Greek words translated as "rule." Just as a trellis in a garden provides a structure for the plant climbing on it, so does the Rule of Saint Benedict establish a framework on which a life can grow. Brother David's talk was followed by the assigning of "dyads," groups of two participants each; the pairs would use allotted times during the conference for dialogue about matters raised in the general sessions.The next day, Saturday, September 22, began with sitting meditation in the monastery chapel, followed by the service of Morning Praise with the resident community of Benedictine sisters. Various other activities were in the conference schedule, [End Page 199] but especially prominent were talks given by Christian monastics as their responses to the book out of their own experience of living according to the Benedictine Rule. The first of these talks was given by Sister Sarah Schwartzberg of the Benedictine Sisters of Perpetual Adoration. Her assigned topic was the section of the book Benedict's Dharma dealing with the themes of "freedom and forgiveness." Following a late-morning Eucharist and lunch, two presentations were made in the afternoon: Abbot Francis Cline, OCSO, of Mepkin Abbey in South Carolina, reflected on "discipline and spontaneity," and Father Columba Stewart, OSB, of Saint John's Abbey, Collegeville, Minnesota, spoke on the part of the book focusing on "tradition and adaptation." Those attending the conference again joined the resident community for vespers in the monastery chapel and then, after dinner, heard Father James Wiseman, OSB, of Saint Anselm's Abbey in Washington, D.C., speak on the themes of "leadership and humility" as these had been treated by the Buddhist authors in the last section of the book.The Sunday schedule began in a way similar to that of Saturday, with morning talks by the Buddhist scholar the Venerable Heng Sure and the MID chair Father Skudlarek. After Eucharist, Judith Simmer-Brown made some extemporaneous closing remarks to thank persons who had worked so hard to make the entire project a success. She also expressed pleasant surprise at how positively the book had been received. In her own words, "I think I speak for all... (shrink)