This is a translation of an Advaita Vedanta classic by Srï Suresvaräcärya, a disciple of Srï Sankaräcärya. A converted Mïmämsaka, Srï Suresvaräcärya lucidly provides an exposition of the concentrated substance of the whole of Vedanta. The first chapter shows that as ignorance is the root of all afflicted actions, knowledge is the way of release. The second chapter ascertains by reason the discrimination between self and non-self. The third chapter shows that discriminating reason alone is not enough, that the scriptural (...) injunction "That thou art" must be understood in order to gain release from ignorance. Ignorance, however, has no ontological standing; it is an illusion engendered by egoism. The fourth chapter is a recapitulation of the text with an explanation that he who achieves illumination becomes the ideal, the godhead, himself. The translation is excellent and the Sanskrit text clear. This is a must for all who want to probe the Advaita Vedanta on its own ground. Neither the translation nor the notes at the end interfere with the text.--P. J. H. (shrink)

This is a paperback reprint of Suzuki's famous work first published in 1907. Though the work is somewhat outdated, it at least can serve as an introduction to Suzuki. This edition is prefaced with an essay by Alan Watts which includes a bibliography of other works on Buddhism.--P. J. H.

This is a collection of teachings from the Chinese text, The Transmission of the Lamp, accompanied by introductions to each of seven parts. The introductions are entitled "Metaphysical and Logical Approaches in Early Ch'an Teachings," "Interfusion of Universality and Particularity," "Liberation from Subjectively and Objectivity," "Illogical and Unconventional Approaches to Ch'an," "Inner Experience Illustrated In Three-Way Interplay," "The Six Phenomena and the Void," and "A Forceful Means to Enlightenment." The translations are even more inviting: "No-mind Is Not Different from Mind," (...) "To Roar Like a Tiger," etc. This book is very appealing for those who like the koan approach. "Purity is in the Impure."--P. J. H. (shrink)

The Reverend Hozen Seki, President of the American Buddhist Academy, says in his two-page preface that this book is the result of the transcription of five lectures given by Suzuki in the New York Buddhist Church in 1958. It is a detailing of Suzuki's own personal view of what Shin Buddhism is. This is the system that stems from the Japanese saint Shinran of the thirteenth century who was a follower of Honen, the founder of the Pure Land doctrine in (...) Japan. The aim of the book is not to trace down the background of the Pure Land teaching in India, nor is it to present Shinran's teaching as is. Rather, it is an expression of Suzuki's own insights into the Pure Land teaching.--P. J. H. (shrink)

This is a very good translation of the Bhagavad Gïtä, Song of the Lord, a highly revered text for Hindus upon which the great teachers of Vedanta, Shankara, Ramanuja, and Madhva, have written commentaries. Thus, it is a source text which in this well-arranged paperback edition is a good buy. Eleven terms are left in the Sanskrit and are defined in the introduction, which includes other introductory notes. At the end are thirty-four pages of essays on the Nature of Karma (...) Yoga, the Meta-Theological Structure, the Value of Ceremonial Religion, and Freedom and Determinism. The essays are not overly technical and thus are readable by all, making this an excellent edition for the classroom and for those who want an introduction to Hindu religion, or Indian culture.--P. J. H. (shrink)

This is a well-written analysis of the interpreters and interpretations of the Buddhist nirvana from the West. The first chapter treats the West's encounters with Buddhism before 1800, Marco Polo, etc. The remainder of the book deals with the interpretations of nirvana by Eugène Burnouf, Friedrich Max Müller, James D'Alwis, Robert Caesar Childres, Schopenhauer, Wagner, Nietzsche, Hermann Oldenberg, the Rhys Davidses, La Vallée Poussin, and Stcherbatsky. The author's own opinion is given in a few pages at the end of the (...) book; however, his opinion is not so much an exposition of nirvana but a short essay on the methodology of a study of nirvana. He quotes Richard Robinson to bring home his point that this long array of scholars could not forsake their cultural bias and that one needs therefore to approach non-Western ideas from the inside of a non-Western culture. Welbon's intention is to present an outline of the history of Western discussions on the meaning of the Buddhist nirvana. His research is thorough; his presentation is clear; this is a chronicle of heroic but club-footed attempts to learn about a non-Western idea. The book should be read by all aspiring Buddhologists, for it will convince them of the absolute necessity of learning the language of a Buddhist culture and of searching out qualified native informants. Its value for non-Buddhologists is not to learn more about nirvana but to learn the history of this burgeoning study. Welbon has admirably succeeded in his aim; he has concisely presented Western opinion on nirvana up to World War II.--P. J. H. (shrink)

This book is an explication of a Westerner's understanding of Buddhism. Though the section headings, "Basic Buddhism," "Deeper Truths of Buddhism," and "Zen Buddhism" might suggest that the author is seeking to explain Buddhism on its own grounds, the author has not intended such. He is seeking to make Buddhism available to Westerners through explaining his own acceptance of the Buddhist way. Thus his book explains no particular school within Buddhism and is not very helpful as a key to Buddhism (...) as it is and was in Asia. Rather it is the culmination of a life's study of the subject and a personal confession of the author's own beliefs. The book is interspersed with ten poems written by the author called "Suffering," "Deck Chair, Brighton," "When I am Dead," "Youth in Age," "We Live in Boxes," "In Search of Nothing," "Rootless Thought," "Beyond," "Jijimuge," and "The Void is Full." The book is best suited for those whose interest in Buddhism is very light and who would prefer to read about a westerner's Buddhism.--P. J. H. (shrink)

This is an explanation of the New Nyäya system of Indian logic. The first two chapters are an introduction to the main topics of Navya-nyäya logic, relations, absence, definition, inference, quantifiers and limitors, accident, and the theory of pervasion. Following are the text, transliteration, translation, and commentary of Anumitinirüpana and Vyäptiväda by Gangeäopädhyäya. Its audience is strictly limited to those who are profoundly interested in and acquainted with logical theory. The style is lucid and will provide interesting insights for the (...) professional: however, knowledge of Sanskrit is not required. For those who are familiar with the symbols of mathematical logic, symbolic interpretations are given from time to time.--P. J. H. (shrink)

This study, under the title of an explanation of the New Nyäya views on negation, deals with the Navya-nyäya as a whole. The peculiarity of their theory of negation is that one can see the absence of an object in a given place. It includes the Sanskrit texts and translations of the Abhäva-väda of Gangesa and the Nañ-väda of Raghunätha. Though written for both Sanskritists and philosophers, the frequent use of Sanskrit terms almost requires that the reader be a Sanskritist--though (...) by keeping in mind the translations, previously given, it could be valuable. This is not an exposition of logic for beginners, but an exposition for scholars of a particular system. Renditions into modern logic are given throughout. Chapter headings include: On Cognition; The Content of Cognition and the Meaning Problem; On Relation; The Counterpositive of an Absence; The Ontological Status of Content-ness; The Relational Adjuncts; The Limitors and Quantificational Logic; Circularity; On Negation.--P. J. H. (shrink)

These are the first two of a series of three volumes on Buddhism in modern China; the first deals with the system and institutions of modern Chinese Buddhism, the second with its history. The third volume which is yet to be published will deal with Buddhism in China under the communists. The books are amazingly well written; they show excellent research, much of which was in interviewing monks who had escaped from China. The presentation is well ordered, and the author's (...) style makes even what one would think was uninteresting fascinating. His own divisions best explain what the volumes contain. The first is divided into two parts, Monastic Institutions and the Individual Buddhist. The first part contains chapters on the people of the monastery, the meditation hall, the Buddha recitation hall, observance of the rules, hereditary and branch temples, the abbot, rites for the dead, and the economy of monasteries. The second part on the Individual Buddhist contains chapters on entering the sangha, the monastic career, the lay Buddhist, and the nature of the system. His account shows, contrary to the usual view, that Chinese Buddhism up to the time of communist take-over was still a vibrantly practiced religion. The second volume takes up the problem of the so-called revival of Buddhism in China beginning around the turn of the century. The chapter headings are: the beginnings of the revival, the struggle for national leadership, T'ai-hsü, the lay Buddhist movement, building and publishing, Buddhist education, social action by the sangha, sangha and state, foreign contacts, sects and dissension, Christian stereotypes and Buddhist realities, the meaning of the revival, and a postscript. The "revival" is shown to be mainly a lay movement and a reaction to political pressures which probably would have brought about the diminishment of Buddhism in China even if the communists had not taken over. As with the first volume there is here very little explanation of Buddhist doctrine which the author considered to be beyond the scope of the book. Both volumes warrant repeating that the author researched his topic thoroughly and then wrote his story in excellent prose. Highly recommended.--P. J. H. (shrink)

This is an annotated translation of the "King Dohäs," a work by the Indian Tantric sage Saraha. It is sub-titled "A Study in the History of Buddhist Thought." The first part is commentary by the translator on "The Tradition about Saraha and His Works," "The Teaching of the Dohäs," and "Existence versus Essence." The second part is the song itself, only nine pages. The third part is two commentaries, one by the Nepalese scholar sKye-med bde-chen and the other by the (...) Tibetan Lama Karma Phrin-las-pa. The original texts are not given though two sample pages are given for the sake of satisfying curiosity about the form of the books, etc. Because the translation is interspersed with terms taken from modern existential philosophy, the average reader and even the Buddhist scholar will have difficulty with the work. It is best suited for someone who is familiar with existential works and who would like to see the terminology applied to Buddhism.--P. J. H. (shrink)

This book contains forty-three plates, eleven in color, of deities, lamas, etc. associated with Tibetan Buddhism. Depending on many secondary sources, the author presents a short history of Indian and Tibetan Buddhism in order to prove his theory that the already aggressive Tibetans became more aggressive when the peaceful religion of Buddhism was introduced into their country. The audience of the book is limited because of the author's lack of first-hand material; the book is more a compendium of tales of (...) aggression gleaned from many secondary sources of one side of a culture than it is an exposition of Tibetan Tantra. Because it does not treat the still intact practice of Tibetan Tantrism in its authorized form, it is of little interest to those devoted to religious study or to Buddhist or eastern scholarship.--P. J. H. (shrink)

Even though this book is not a general introduction to Buddhism, it does contain some articles which are of interest to the general reader. The book is a compilation of articles that the author wrote over thirty years of scholarship in Buddhism. The chapter on The Prajñäpäräitä-hrdaya Sutra is strictly limited to scholars of Sanskrit; for it is a presentation not only of just the text in Sanskrit but also of a commentary which relies heavily on Sanskrit. The three chapters (...) on recent progress in Buddhist studies, Buddhist philosophy and its European parallels, and spurious parallels to Buddhist philosophy are excellent indicators of the state of Buddhist studies in the West. Three chapters are primarily translations: The Meditation on Death, The Lotus of the Good Law; On Plants; and The Perfection of Wisdom in Seven Hundred Lines. Where the translator gives his own commentary it is interesting to see how he admittedly has interpreted the teachings for a Western audience, including himself. Other chapters include: Buddhist saviors, Mahayana Buddhism, The Development of Prajñäpäramitä Thought, The Composition of the Astasähasrikä Prajñäpäramitä, Hate, Love and Perfect Wisdom, and the Iconography of the Prajñäpäräitä. Some of the chapters are strictly limited to scholars who have already done work in the field; the others require at least an introductory knowledge of Buddhism to be very fruitful. The subjects reflect the author's monumental work on the wisdom treatises of Mahayana Buddhism.--P. J. H. (shrink)

This is the first of a proposed fifty volumes of the Brahma-Mïmämsä, inquiry into the Vedas and the highest reality, Brahman. The author is a follower of the last great innovator in Indian philosophy, Madhva. Thus his inquiry into Brahman is an exposition of the philosophy of Madhva, but since Madhva sought to present and reject the views of the previous commentators, Raghavendrachar's work treats the other two great Vedanta commentators, Samkara and Ramanuja. Samkara's view is considered generally to be (...) nondualistic; Rämänuja's a qualified nondualism; and Madhva's, a dualism. However, this Indian Professor seeks to show that Madhva is not a dualist but a monist, for though Madhva accepted both Brahman and the world as real, only Brahman is an independent reality. The world is a dependent reality. Rigorously rejecting Samkara's view that the world is a product of an illusory, baseless ignorance, Madhva establishes the world as a reality dependent on Brahman because it is a product of Brahman. Madhva's work is a commentary on the Brahma-Sutras of Bädaräyana which are an exposition of the contents of the Vedas and Upanisads. This volume presents Madhva's commentary on the first section of the Brahma-Sutras, called the Brahma-Sutra-Bhäsya, and three other short works by Madhva on the same section, his Anu-Vyäkyäna, Nyäya-Vivarana, and Anu-Bhäsya. The commentaries of Jayatïrtha are given throughout. All texts are given in transliterated Sanskrit with translation and extensive commentary by the translator. The author sees Indian philosophy as a unity culminating in Madhva, and his conviction is evident throughout the book. This volume is strictly limited to students of Indian philosophy who are accustomed to dealing with Sanskrit terminology, for very frequently the Sanskrit terms are given without translation. Also, because Raghavendrachar concords with Madhva's view that inquiry into Brahman is endless and that the purpose of endless inquiry is to saturate oneself in the independent reality of Visnu, only those students of Indian philosophy who are interested in such saturation could keep with the book cover to cover. The book is especially suited for someone who wants to concentrate on Madhva and who is interested in reading the Sanskrit texts; from that viewpoint he can appreciate the lengthy discussion of terms.--P. J. H. (shrink)

Copyrighted originally by George Allen and Unwin Ltd. in 1962 this paper edition makes Conze's review of Indian Buddhism available at a relatively low price. The book is divided into three parts: Archaic Buddhism which deals with facets common to all of Indian Buddhism, the Sthaviras which deals with the Hinayäna, and the Mahäyäna. Often a commentator will present a traditional view of Indian Buddhism through a translation of some Buddhist's compendium on Buddhism. This work, however, is the result of (...) the author's own long research into Buddhism, and thus at times it reflects his own reactions to aspects of Buddhism rather than those of a more Catholic Buddhist. Specifically his remarks on tantra and logic, though representative of some Buddhist opinion at some time, do not reflect the views of more Catholic Buddhist historians and scholars. However, in his introduction the author describes the scope of his work with the full realization that he cannot fulfill the rather awesome demands which a review of the whole of Indian Buddhism asks.--P. J. H. (shrink)

A book of this title needs indeed to be written, but it should be done so after careful study of at least Bhävaviveka's Tarka-jvälä which is preserved in Tibetan. The historical and doctrinal relationships of the four major Buddhist schools, the Vaibhäsikas, the Sauträntikas, the Yogäcärins, and Mädhyamikas, are sufficiently complex that a book of this small size could only present a bare outline of their emergence. And even such an outline can be accurately made only after the pursuit of (...) Buddhist thought through its transformations as presented in Indian and Tibetan texts on tenets. Secondary materials simply are not adequate to take account even of how the Buddhists themselves perceived the development of these texts. Therefore, this work, which relies on the few available translations and much of the older, less adequate scholarship on Buddhism, cannot help but present a scanty picture of such a complicated topic. Such difficulties render the comparisons with Whitehead, existentialism, etc., somewhat weak.--P. J. H. (shrink)

This is the best book to date on Buddhist theory of perception as found in the Pramänasamuccaya of Dignäga, 480 to 540 A.D. The book offers seventy pages of translation, copious notes, and two Tibetan editions in transliteration of Dignäga's chapter on perception. The translation is strikingly good with the necessary additions carefully bracketed to allow as much as possible a fluent reading if one disregarded the brackets. The translation is a presentation of the theory of perception, an examination of (...) a definition of perception found in a work attributed to Vasubandhu, followed by examinations of non-Buddhist theories of perception: Nyäya, Vaisesika, Sämkhya, and Mïmämsaka. Mistakenly Hattori says, "Unlike his predecessors, Dignäga does not accept the unconditional authority of Scripture." If that were true, then Dignäga's teacher Vasubandhu, his teacher's brother Asanga, the great Nägärjuna, and many other Buddhist scholars who differentiated between scriptures requiring interpretation and those not requiring interpretation would have to be accused of unconditionally accepting all scriptures. Also, he says, "There is a commentary... by the great Tibetan scholar Darma Rinchen. However, I have not utilized it since I thought that the examination of it might serve to clarify only the Tibetan interpretation of Dignäga's thought." Rather, it would seem that this dimly lit field needs as much light as possible even if from the tinted lanterns of Tibet. However, all in all the book is excellent; it is not light reading or even particularly appealing to those whose interest is religious practice.--P. J. H. (shrink)

This is one of the best studies to date on the philosophy of emptiness, established by the Buddhist scholar Nägärjuna. It not only presents an exposition of emptiness, the lack of self-existent entities, but also gives the background in India at the time of the formulation of the Mädhyamika and analyzes the structures of religious apprehension in Indian thought. Streng finds three types of religious realization: mythic, intuitive, and dialectical. He clearly sees and demonstrates that the doctrine of emptiness is (...) not a teaching of an unqualified base of phenomena, and thus classifies this system as a dialectical structure. The second part is devoted to a study of the system itself; the third, to placing that system in the context of Indian religious thought; the fourth, to relating the doctrine of emptiness to the general problem of religious knowledge as a means for ultimate transformation. Thus, the book is by no means limited to Buddhologists or Indologists. The almost constant translation of Buddhist Sanskrit terms into English makes this work available to all interested in philosophy and religious thought. The appendix contains translations of the whole of the Mülamadhyamakakärikäs and of the Vigrahavyävartanï both by Nägärjuna. Because the texts are root or fundamental texts, and thus brief, the translations are not easily comprehensible; however, those parts can be skipped over as the principle being exemplified is the same in every instance. Because this book places the concept of emptiness in its proper perspective, distinguishing emptiness from an all-pervasive base out of which phenomena are produced, and yet appreciates the spiritual value of the doctrine, it is a must for all who wish to know more of the more profound aspects of Buddhist philosophy.--P. J. H. (shrink)

This is a fine exposition of the view of Mädhyamika Buddhism established by Indian pandit Nägärjuna and its subsequent transmission to China. The teaching of Emptiness, the central doctrine of the Mädhyamika, was first brought to China in detail by Kumärajiva. A number of documents written within fifteen years of Kumaräjiva's arrival in China are analyzed to determine the aspects that were and were not understood by those students. Writings of Hui-Yuan, Seng-jui, and Seng-chao serve as the basis of the (...) investigation; they are first treated individually in order to investigate their views and terminology and then are compared in a short summary chapter. The end of the book consists of fifty-eight pages of their writings, either question and answer tracts on Emptiness, introductions to Indian translations, or short treatises on Emptiness or the lack of own-being. The book is a must for those who wish to understand either the Mädhyamika or the transmission of it to China. Though it is well written and the chapters on China read easily, the subject matter of the chapter on the philosophy of Nägärjuna makes the going rougher.--P. J. H. (shrink)

Here in volume II are the Tibetan texts of the biographies of four Lamas of Dolpo of western Tibet. They are written in the headless form of Tibetan script with both clarity and beauty with the Khams-pa style of cursive script. It includes four appendixes: transliterated extracts without translation, transliterated extracts with translation, two pages of notes to the first volume, a lay-out of the Tibetan alphabet together with the system of transliteration, and a table of abbreviated words to facilitate (...) reading the text. This is a beautiful edition, especially helpful in that it provides a good example of Tibetan cursive writing. The transliteration scheme also accords with that gaining wide acceptance amongst Tibetan scholars, even though not chosen by the Library of Congress. --P. J. H. (shrink)

On the translator's second visit to Dolpo in western Tibet he came across these four autobiographies of Tibetan lamas, three from the fifteenth century and one from the seventeenth century. Though the biographies appear superficially to be repetitious, they provide good insights into the lives of Tibetan holy men. Perhaps the most interesting part of the book, however, is the translator's introduction where he relates the story of his own journey to Dolpo and provides background material for the biographies. The (...) translator's own hardships in finding these texts in such a remote area give a good picture of life in the isolated areas of Tibet. For the Tibetan scholar there are indices of divinities, texts and rituals, personal names, and place names. The general index is followed by forty-five pages of black and white photographs of the area, the lamas, the art-work, etc. Last are two fold-out maps, one of Dolpo and the other of western and central Tibet.--P. J. H. (shrink)

This is a translation of a catalogue of Buddhist Tantra written by a student of the Tibetan teacher Tsong-kha-pa. The author, Mkhas-grub-rje, was thoroughly familiar with the whole of the Tantra preserved in Tibet, and thus the book serves as a most valuable source of hitherto unavailable information. The book catalogues the four divisions of Tantra by way of books, practitioners, rites, and tenets. There is a great deal of discussion on the varieties of acceptances with respect to those subjects, (...) and thus most readers would find the book tedious. However, the book contains a veritable mine of information for the Tantric scholar. The Tibetan text is given in transcription opposite the translation and is broken into paragraphs which correspond with the translation. At times, rites, practices, and tenets are explained, but the main purport of the book is to set in order the many, many technicalities of the Tantra as preserved in Tibet.--P. J. H. (shrink)

This book was translated from the French by Marco Pallis. It is divided into three parts: in The Tracks of Buddhism, Buddhism's Ally in Japan Shintö or the Way of the Gods, and Vistas of the Mahäyäna. The first has ten short essay chapters, Originality of Buddhism, Message and Messenger, Charity and Existence, The Question of Illusion, A Buddhist Eye on Science, Cosmological and Eschatological Viewpoints, More About Human Destinies--the Function of Mercy, What is Matter and Who is Mära?, Some (...) fallacies and facts concerning Buddhism, and Glimpses into Zen. These essays do not present the philosophical systems of Buddhism but rather attempt to give a picture of the spirit of Buddhism. The second part has three short essay chapters: Science, Myth, and the Meaning of Ancestors, Ethics and Mythology of Shinto, and The Noble Virtues: Some lessons of Shinto. The third part contains four essay chapters: Treasures of Buddhism, Mystery of the Bodhisattva, The Feminine Element in Mahayana, and Synthesis of the Päramitäs. Contrary to the trend of recent books which are attempting to differentiate the acceptances of the various schools within Buddhism, this book tends to stress similarities even with non-Buddhist Indian systems. It is best suited for those who would like to enter into the general spirit of Indian religions without necessarily concentrating on Buddhism.--P. J. H. (shrink)

A total of 944 expressed sequence tags generated 2212 EST loci mapped to homoeologous group 1 chromosomes in hexaploid wheat. EST deletion maps and the consensus map of group 1 chromosomes were constructed to show EST distribution. EST loci were unevenly distributed among chromosomes 1A, 1B, and ID with 660, 826, and 726, respectively. The number of EST loci was greater on the long arms than on the short arms for all three chromosomes. The distribution of ESTs along chromosome arms (...) was nonrandom with EST clusters occurring in the distal regions of short arms and middle regions of long arms. Duplications of group 1 ESTs in other homoeologous groups occurred at a rate of 35.5%. Seventy-five percent of wheat chromosome 1 ESTs had significant matches with rice sequences, where large regions of conservation occurred between wheat consensus chromosome 1 and rice chromosome 5 and between the proximal portion of the long arm of wheat consensus chromosome 1 and rice chromosome 10. Only 9.5% of group 1 ESTs showed significant matches to Arabidopsis genome sequences. The results presented are useful for gene mapping and evolutionary and comparative genomics of grasses. (shrink)

This collection of essays is the definitive version of a widely discussed debate over the origins of the New Theory of Reference. In new articles, written especially for this volume, Quentin Smith and Scott Soames, the original participants in the debate, elaborate their positions on who was responsible for the ideas that Saul Kripke presented in his Naming and Necessity. They are joined by John Burgess, who weighs in on the side of Soames, while Smith adds a further dimension in (...) discussing the contributions of philosophers such as Follesdal, Geach, Hintikka, and Plantinga. Also included are lengthy excerpts from Follesdal's 1961 Harvard dissertation and a careful examination by Sten Lindstrom of the respective contributions of Kripke and Stig Kanger to the development of modal semantics. The collection will be essential reading for anyone acquainted with these influential ideas. (shrink)

Rationing healthcare is a difficult task, which includes preventing patients from accessing potentially beneficial treatments. Proponents of implicit rationing argue that politicians cannot resist pressure from strong patient groups for treatments and conclude that physicians should ration without informing patients or the public. The authors subdivide this specific programme of implicit rationing, or “hidden rationing”, into local hidden rationing, unsophisticated global hidden rationing and sophisticated global hidden rationing. They evaluate the appropriateness of these methods of rationing from the perspectives of (...) individual and political autonomy and conclude that local hidden rationing and unsophisticated global hidden rationing clearly violate patients’ individual autonomy, that is, their right to participate in medical decision-making. While sophisticated global hidden rationing avoids this charge, the authors point out that it nonetheless violates the political autonomy of patients, that is, their right to engage in public affairs as citizens. A defence of any of the forms of hidden rationing is therefore considered to be incompatible with a defence of autonomy. (shrink)

In this article, an ethical analysis of an educational programme on renal replacement therapy options for patients and their social network is presented. The two main spearheads of this approach are: (1) offering an educational programme on all renal replacement therapy options ahead of treatment requirement and (2) a home-based approach involving the family and friends of the patient. Arguments are offered for the ethical justification of this approach by considering the viewpoint of the various stakeholders involved. Finally, reflecting on (...) these ethical considerations, essential conditions for carrying out such a programme are outlined. The goal is to develop an ethically justified and responsible educational programme. (shrink)

The objectives of this study were to develop a high-density chromosome bin map of homoeologous group 7 in hexaploid wheat, to identify gene distribution in these chromosomes, and to perform comparative studies of wheat with rice and barley. We mapped 2148 loci from 919 EST clones onto group 7 chromosomes of wheat. In the majority of cases the numbers of loci were significantly lower in the centromeric regions and tended to increase in the distal regions. The level of duplicated loci (...) in this group was 24% with most of these loci being localized toward the distal regions. One hundred nineteen EST probes that hybridized to three fragments and mapped to the three group 7 chromosomes were designated landmark probes and were used to construct a consensus homoeologous group 7 map. An additional 49 probes that mapped to 7AS, 7DS, and the ancestral translocated segment involving 7BS also were designated landmarks. Landmark probe orders and comparative maps of wheat, rice, and barley were produced on the basis of corresponding rice BAC/PAC and genetic markers that mapped on chromosomes 6 and 8 of rice. Identification of landmark ESTs and development of consensus maps may provide a framework of conserved coding regions predating the evolution of wheat genomes. (shrink)