This book grew out of a conference at Bard College’s Institute of Advanced Theology. As such, it is an academic book that explores its topic, altruism, in a scholarly fashion. The purpose of the book is very clear, and its central thesis is framed in terms of Religious Studies: “Is ‘altruism’ a useful and appropriate category for the academic study of religion?” (p. x). Having posed this question, the book’s essays shoulder the task of exploring, from the perspective of a number of world religions, whether or not the category we label altruism is really anchored and operational within these traditions.

The book’s editors, Jacob Neusner and Bruce Chilton, are both professors working in the Institute of Advanced Theology at Bard College. Besides being seasoned scholars in their own right, both also make their mark as contributors to the present volume, approaching altruism from the point of view of the Judeo-Christian tradition. The book’s purpose and methodology are set forth in the Introduction by William Scott Green. “Altruism” is tightly defined, and the authors of each chapter are to explore their assigned world religious tradition according to a predetermined set of clearly outlined criteria. Such strictures, I believe, help keep the authors from digressing—an easy trap to fall into, given the enormity of dealing with the data of an entire major world religion.

Successive chapter titles read: “Altruism in Greco-Roman Philosophy”; “Altruism in Classical Judaism”; “Altruism in Christianity”; “Altruism in Islam”; “Altruism in Classical Buddhism”; “Altruism in Contemporary Buddhism: Thich Nhat Hanh’s Socially Engaged Buddhism”; “Altruism in Japanese Religions: The Case of Nichiren Buddhism”; “Altruism in Classical Hinduism”; and “Altruism in Chinese Religions.” The conclusions of this book’s wide-ranging explorations come together in the Epilogue.

In reviewing this volume, I initially thought the authors’ systematic investigations of their religious traditions could all be a boon to interreligious dialogue with one exception: Robert M. Berchman’s first-chapter examination of altruism in Greco-Roman philosophy. Upon further reflection, however, it dawned on me that since the infrastructure of Christian theology and monasticism is dependent on Greek and Roman philosophical schools, and since most of us are immersed within this tradition and use it as our springboard for dialogue, this background chapter is indeed relevant after all.

I believe this book is important for interreligious dialogue for at least two reasons. First of all, while expatiating on their assignment of evaluating the category of altruism in the major religious traditions of the world, the essays’ authors, all experts in their fields, also systematically articulate the central actors, concepts, themes, and doctrines of a particular world religion. In so doing, they benefit those involved in interreligious dialogue by concisely summarizing (and thus reviewing for them) the major religious traditions of the world. These traditions make up the lion’s share of the dialogue events within which we participate.

Secondly, Altruism in World Religions reminds us of the conundrums we encounter when we, as persons committed to dialogue, glibly assume that the words and categories from our own backgrounds match those of our partners’ experience and understanding. We sometimes forget that what we set forth as a dialogue theme, constellated as it has been through a particular historical process and situated in a specific cultural, linguistic, and geographical context, may not align itself within the framework of those largely unfamiliar with our tradition and perspective. This, of course, constitutes the challenge and excitement of interreligious interchange. At the same time, it can also erect frustratingly insurmountable barriers. It does, however, lead us to the humbling realization that there are some elements within our traditions that are truly incomparable, leaving us simply to rest in the differences and to appreciate them as they are.

It may come as a surprise to readers that, after thoroughly vetting the various religious traditions represented in this volume, William Scott Green writes in his Epilogue, “The conclusion seems obvious: Contemporary altruism is too culturally bound and historically shaped to serve as a major tool for the study of religion” (p. 193). However, he is quick to follow up with this statement: “The inappropriateness of contemporary altruism to these religions does not mean that they are bastions of selfishness. The contrary is the case. The discrete studies in this volume display in wonderful detail how benevolence and charity operate within the values and structures of the religions studied” (p. 193).

The “detail” referred to in the sentence above is both “wonderful” and distracting at the same time. While the authors take pains to pepper their essays with narratives, poetry, parallels, scriptures, and other literary and legal examples to exemplify their altruistic explorations, the richness of detail may be a bit daunting to those of us unfamiliar with the scaffolding of one or another of the world religions discussed. We must remember, however, that this is an academic book written by and for academics, so that the notes and references at the ends of the chapters are meant to enrich and edify rather than overwhelm us. Moreover, the book’s back matter includes brief bios of the contributors, giving the reader a feel for their credentials, and the index is an aid to locating what we need to find.

While I was impressed with this book, I give it a qualified recommendation to those pursuing interreligious dialogue. If you’re inclined to fortify the “dialogue of the head” for the sake of enriching the “dialogue of the heart,” you’ll likely decide that tackling this book is a most worthwhile undertaking.