ABSTRACT
Isherwood suggests that an "embodied subjectivity" is at the heart of knowing and that absolute rationality, which has been the norm within a "patriarchal mythology", must be overcome. Koji Suga's chapter on Shinto is the personal witness of a Shinto scholar and priest struggling to understand his own tradition. Suga readily acknowledges some of the difficulties that make others regard Shinto as either tainted with imperialistic Japanese nationalism or as a nonreligious, cultural practice. Imran Aijaz works from the premise that, while two inconsistent positions cannot both be rationally compelling, they may each be rationally defensible. This leads to the notion that one can be an adherent of a particular religious faith and still hold that others have good reason to adhere to faiths that differ from one's own or even to adhere to no religious faith at all.
