rights and justice, June O'Connor (Chapter 8) explores problems of
poverty and oppression by carefully considering the testimonial literature
of marginalized Christians in the Third World and then drawing practical
lessons from this testimony for our taking more seriously our interdepen-
dency with such peoples in any future intercultural dialogue.

John Kelsay (Chapter 9) probes the resonances and differences between
Islam and reformed Christianity in their respective teachings on war and
statecraft as well as contemporary religious critiques from both traditions
of the secular state. Ronald M. Green (Chapter 10), in the particular case
of Japanese business practices (influenced, e.g., by Confucianism and Ch'an
Buddhism), shows how Japanese values interact transformatively with an
emerging global business ethic in such a way as to make the former values
increasingly inclusive and the latter ethic more responsive to needed inter-
cultural nuance and structural change. Kusumita P. Pedersen (Chapter II)
probes how a wide variety of Western, Eastern, and indigenous religious
traditions might be constructively related to attempts to solve environmen-
tal problems, especially through a cross-cultural approach to eco-justice on
which they might agree. Darrell J. Fasching (Chapter 12) takes up the diffi-
cult and horrific issue of genocide, attempting to expose its underlying dy-
namic in Western and Eastern traditions and showing how that dynamic
can be countervailed by narratives that inculcate respect for human rights.
Dennis P. McCann (Chapter 13) concludes this series of essays by offering a
set of reflections on their substantive arguments and common themes as
well as their methodological implications for future ethical inquiry. Again,
as with the commentary on Part 1, this concluding essay is intended to pro-
vide a critical sounding board that provokes the reader's own reflections.

It is hoped that the essays in this volume, taken as a whole, will assist
readers in coming to grips with moral issues in our contemporary situation,
which, unfortunately for us all, are likely to continue into the next century.
The editors and authors share the belief that any effective effort to solve
these problems will require, in the final analysis, intercultural exchange of
the sort represented by this book's re-visioning of religious ethics. We the
editors now invite you the readers to join us in the quest for better under-
standing of the moral traditions, problems, and prospects that confront us
as we continue to live and work together in an increasingly complex world
of global interaction, where "all is like an ocean, all is flowing and blend-
ing; a touch in one place sets up movement at the other end of the earth"
( Dostoevsky 1976, 299).

-6-