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Reviews: Books 271
able to humanize these giants, warts and all, and yet stay focused on his
narrative as a narrative of a field rather than of personalities.
The early days of bioethics were days of theologians, philosophers, medical
practitioners, and conferences, conferences, conferences. These men liked to
read papers to each other. One wonders, reading Jonsen's account, how they
had the stomach for it. Yet this is what built the foundation for the burgeon
ing field we have today.
This is Jonsen's accountand certainly reflects his own biases. Jonsen is a
theologian and humanist
and his account will be faulted by some for its rela
tive skimpiness when it comes to the role which emerging law and medical
technology played in shaping the field during this early period. Having read
shorter accounts, which mention nothing other than the key law cases as the
defining characterof these early days, I was initially startled to see how little
attention Jonsengives to these cases. He presents them on the edges of the
field rather than in the defining center.
Even if it can be faulted for its blind spots, Jonsen's work takes its deserved
place now, as the definitive history. All subsequent histories of this field for
the next generation will be conceived as supporting or criticizing the Jonsen
work. For that reason alone, this book is absolutely must reading for anyone
interested in the field.
Part II veers precariously toward white magic and the protection of the
individual from evil. Chih-i states, "if you chant a Buddha name seeking pro
tection, bad conditions cannot harm you," a method reminiscent of the more
modern Nicherin Buddhist sect. However, during walking practice, which can
last an interminable 60 days, the author suggests we can "avoid bad associ
ates, ignoramuses, relatives, and acquaintances." Not a bad suggestion, yet a
272 Journal of Religion and Health
challenging dualistic one, even for those not on a spiritual path in today's
world.
Stopping and Seeing is quite unlike the writings of Christian Mystics of the
early medieval period, lacking the passion and mystical awe of a soul on a
true spiritual quest. While a traditional, historical document of great value,
this book is clearly more applicable and relevant to a sixth-century Chinese
audience than to contemporary Western practitioners of Eastern thought.
Still, it must be said that Thomas Cleary has made Pure Land Buddhism
comprehensible and accessible to modern seekers while maintaining its his
toric form.