Christian theologians have for some decades affirmed that they have no monopoly on encounters with God or ultimate reality and that other religions also have access to religious truth and transformation. If that is the case, the time has come for Christians not only to learn about but also from their religious neighbors. Circling the Elephant affirms that the best way to be truly open to the mystery of the infinite is to move away from defensive postures of religious isolationism and self-sufficiency and to move, in vulnerability and openness, toward the mystery of the neighbor. Employing the ancient Indian allegory of the elephant and blind(folded) men, John J. Thatamanil argues for the integration of three often-separated theological projects: theologies of religious diversity (the work of accounting for why there are so many different understandings of the elephant), comparative theology (the venture of walking over to a different side of the elephant), and constructive theology (the endeavor of re-describing the elephant in light of the other two tasks). Circling the Elephant also offers an analysis of why we have fallen short in the past. Interreligious learning has been obstructed by problematic ideas about "religion" and "religions," Thatamanil argues, while also pointing out the troubling resonances between reified notions of "religion" and "race." He contests these notions and offers a new theory of the religious that makes interreligious learning both possible and desirable. Christians have much to learn from their religious neighbors, even about such central features of Christian theology as Christ and the Trinity. This book envisions religious diversity as a promise, not a problem, and proposes a new theology of religious diversity that opens the door to robust interreligious learning and Christian transformation through encountering the other.

A deeply original exploration of the power of spontaneity--an ancient Chinese ideal that cognitive scientists are only now beginning to understand--and why it is so essential to our well-being
Why is it always hard to fall asleep the night before an important meeting? Or be charming and relaxed on a first date? What "is" it about a politician who seems wooden or a comedian whose jokes fall flat or an athlete who chokes? In all of these cases, striving seems to backfire.
In "Trying Not To Try, "Edward Slingerland explains why we find spontaneity so elusive, and shows how early Chinese thought points the way to happier, more authentic lives. We've long been told that the way to achieve our goals is through careful reasoning and conscious effort. But recent research suggests that many aspects of a satisfying life, like happiness and spontaneity, are best pursued indirectly. The early Chinese philosophers knew this, and they wrote extensively about an effortless way of being in the world, which they called "wu-wei" (ooo-way). They believed it was the source of all success in life, and they developed various strategies for getting it and hanging on to it.
With clarity and wit, Slingerland introduces us to these thinkers and the marvelous characters in their texts, from the butcher whose blade glides effortlessly through an ox to the wood carver who sees his sculpture simply emerge from a solid block. Slingerland uncovers a direct line from "wu-wei" to the Force in Star Wars, explains why "wu-wei" is more powerful than flow, and tells us what it all means for getting a date. He also shows how new research reveals what's happening in the brain when we're in a state of "wu-wei"--why it makes us happy and effective and trustworthy, and how it might have even made civilization possible.
Through stories of mythical creatures and drunken cart riders, jazz musicians and Japanese motorcycle gangs, Slingerland effortlessly blends Eastern thought and cutting-edge science to show us how we can live more fulfilling lives. "Trying Not To Try" is mind-expanding and deeply pleasurable, the perfect antidote to our striving modern culture.

"From the Hardcover edition."

Winner of the Grawemeyer Award in Religion A Los Angeles Times Bestseller "Raises timely and important questions about what religious freedom in America truly means." -Ruth Ozeki "A must-read for anyone interested in the implacable quest for civil liberties, social and racial justice, religious freedom, and American belonging." -George Takei On December 7, 1941, as the bombs fell on Pearl Harbor, the first person detained was the leader of the Nishi Hongwanji Buddhist sect in Hawai'i. Nearly all Japanese Americans were subject to accusations of disloyalty, but Buddhists aroused particular suspicion. From the White House to the local town council, many believed that Buddhism was incompatible with American values. Intelligence agencies targeted the Buddhist community, and Buddhist priests were deemed a threat to national security. In this pathbreaking account, based on personal accounts and extensive research in untapped archives, Duncan Ryuken Williams reveals how, even as they were stripped of their homes and imprisoned in camps, Japanese American Buddhists launched one of the most inspiring defenses of religious freedom in our nation's history, insisting that they could be both Buddhist and American. "A searingly instructive story...from which all Americans might learn." -Smithsonian "Williams' moving account shows how Japanese Americans transformed Buddhism into an American religion, and, through that struggle, changed the United States for the better." -Viet Thanh Nguyen, author of The Sympathizer "Reading this book, one cannot help but think of the current racial and religious tensions that have gripped this nation-and shudder." -Reza Aslan, author of Zealot

In the twentieth century, in both China and the West, ritual became marginalized in the face of the growth of secularism and individualism.In China, Confucianism and its essentially ritualistic comportment to the world were vigorously suppressed during the Cultural Revolution (1966-1976) under Mao Zedong. But de-ritualization already took place as a result of the Chinese Revolution of 1911 under Sun Yat-Sen. In the West, while the process of de-ritualization has been generally more gradual, it has been nonetheless drastic. In contrast to this situation, this volume investigates the crucial role ritual plays in constituting the human understanding of their place in the cosmos, the purpose of their lives, and imbues human existence with a more complete sense of meaningfulness.

This volume presents the work of philosophers from both China and the West as they reflect upon the constitutive role that ritual plays in human life. They reflect not only on ritual in general but also on specific Confucian and Christian appreciations of ritual.

"This provocative volume is a beacon of warning to Western philosophers, who think they have graduated from the trappings of ritual, and a beacon of hope for Eastern thinkers, who wish to avoid cultural fragmentation. The Editors, both Eastern and Western, have together created a seamless work that not only introduces ritual, but advances an argument for the contribution that ritual makes to cultural renewal. This volume is a work of philosophical thinking about ritual doing, but challenges those who think to realize that the salvation of philosophical thinking rests in the particularity and contingency of ritual doing. Let us hope this volume is widely read, for it points to that which might renew the West."

- Jeffrey P. Bishop, Saint Louis University

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Proof, Computation and Agency: Logic at the Crossroads provides an overview of modern logic and its relationship with other disciplines. As a highlight, several articles pursue an inspiring paradigm called 'social software', which studies patterns of social interaction using techniques from logic and computer science. The book also demonstrates how logic can join forces with game theory and social choice theory. A second main line is the logic-language-cognition connection, where the articles collected here bring several fresh perspectives. Finally, the book takes up Indian logic and its connections with epistemology and the philosophy of science, showing how these topics run naturally into each other.

He ( ), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference.

The Lost Age of Reason deals with a fascinating and rich episode in the history of philosophy, one from which those who are interested in the nature of modernity and its global origins have a great deal to learn. Early modernity in India consists in the formation of a new philosophical self, one which makes it possible meaningfully to conceive of oneself as engaging the ancient and the alien in conversation. The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the quest for truth. This new attitude implies a change in the conception of one's duties towards the past. After reconstructing the historical intellectual context in detail, and developing a suitable methodological framework, Ganeri reviews work on the concept of knowledge, the nature of evidence, the self, the nature of the categories, mathematics, realism, and a new language for philosophy. A study of early modern philosophy in India has much to teach us today - about the nature of modernity as such, about the reform of educational institutions and its relationship to creative research, and about cosmopolitan identities in circumstances of globalisation.

For Nirvana features exceptional examples of the poet Cho Oh-Hyun's award-winning work. Cho Oh-Hyun was born in Miryang, South Gyeongsang Province, Korea, and has lived in retreat in the mountains since becoming a novice monk at the age of seven. Writing under the Buddhist name Musan, he has composed hundreds of poems in seclusion, many in the sijo style, a relatively fixed syllabic poetic form similar to Japanese haiku and tanka. For Nirvana contains 108 Zen sijo poems (108 representing the number of klesas, or "defilements," that one must overcome to attain enlightenment). These transfixing works play with traditional religious and metaphysical themes and include a number of "story" sijo, a longer, more personal style that is one of Cho Oh-Hyun's major innovations. Kwon Youngmin, a leading scholar of sijo, provides a contextualizing introduction, and in his afterword, Heinz Insu Fenkl reflects on the unique challenges of translating the collection.

Li Zehou is widely regarded as one of China's most influential contemporary thinkers. He has produced influential theories of the development of Chinese thought and the place of aesthetics in Chinese ethics and value theory. This book is the first English-language translation of Li Zehou's work on classical Chinese thought. It includes chapters on the classical Chinese thinkers, including Confucius, Mozi, Laozi, Sunzi, Xunzi and Zhuangzi, and also on later eras and thinkers such as Dong Zhongshu in the Han Dynasty and the Song-Ming Neo-Confucians. The essays in this book not only discuss these historical figures and their ideas, but also consider their historical significance, and how key themes from these early schools reappeared in and shaped later periods and thinkers. Taken together, they highlight the breadth of Li Zehou's scholarship and his syncretic approach-his explanations of prominent thinkers and key periods in Chinese intellectual history blend ideas from both the Chinese and Western canons, while also drawing on contemporary thinkers in both traditions. The book also includes an introduction written by the translator that helpfully explains the significance of Li Zehou's work and its prospects for fostering cross-cultural dialogue with Western philosophy. A History of Chinese Classical Thought will be of interest to advanced students and scholars interested in Chinese philosophy, comparative philosophy, and Chinese intellectual and social history.

Scholars have long been intrigued by the Buddha's defining action (karma) as intention. This book explores systematically how intention and agency were interpreted in all genres of early Theravada thought. It offers a philosophical exploration of intention and motivation as they are investigated in Buddhist moral psychology. At stake is how we understand karma, the nature of moral experience, and the possibilities for freedom. In contrast to many studies that assimilate Buddhist moral thinking to Western theories of ethics, the book attends to distinctively Buddhist ways of systematizing and theorizing their own categories. Arguing that meaning is a product of the explanatory systems used to explore it, the book pays particular attention to genre and to the 5th-century commentator Buddhaghosa's guidance on how to read Buddhist texts. The book treats all branches of the Pali canon (the Tipitaka, that is, the Suttas, the Abhidhamma, and the Vinaya), as well as narrative sources (the Dhammapada and the Jataka commentaries). In this sense it offers a comprehensive treatment of intention in the canonical Theravada sources. But the book goes further than this by focusing explicitly on the body of commentarial thought represented by Buddhaghosa. His work is at the center of the book's investigations, both insofar as he offers interpretative strategies for reading canonical texts, but also as he advances particular understandings of agency and moral psychology. The book offers the first book-length study devoted to Buddhaghosa's thought on ethics

Indian thought is well known for diverse philosophical and contemplative excursions into the nature of selfhood. Led by Buddhists and the yoga traditions of Hinduism and Jainism, Indian thinkers have engaged in a rigorous analysis and reconceptualization of our common notion of self. Less understood is the way in which such theories of self intersect with issues involving agency and free will; yet such intersections are profoundly important, as all major schools of Indian thought recognize that moral goodness and religious fulfillment depend on the proper understanding of personal agency. Moreover, their individual conceptions of agency and freedom are typically nodes by which an entire school's epistemological, ethical, and metaphysical perspectives come together as a systematic whole. Free Will, Agency, and Selfhood in Indian Philosophy explores the contours of this issue, from the perspectives of the major schools of Indian thought. With new essays by leading specialists in each field, this volume provides rigorous analysis of the network of issues surrounding agency and freedom as developed within Indian thought.

We live in an increasingly global, interconnected, and interdependent world, in which various forms of systemic imbalance in power have given birth to a growing demand for genuine pluralism and democracy. As befits a world so interconnected, this book presents a comparative theological and philosophical attempt to construct new underpinnings for the idea of democracy by bringing the Western concept of spirit into dialogue with the East Asian nondualistic and nonhierarchical notion of qi.
The book follows the historical adventures of the idea of qi through some of its Confucian and Daoist textual histories in East Asia, mainly Laozi, Zhu Xi, Toegye, Nongmun, and Su-un, and compares them with analogous conceptualizations of the ultimate creative and spiritual power found in the intellectual constellations of Western and/or Christian thought namely, Whitehead's Creativity, Hegel's Geist, Deleuze's chaosmos, and Catherine Keller's Tehom.
The book adds to the growing body of pneumatocentric (Spirit-centered), panentheistic Christian theologies that emphasize God's liberating, equalizing, and pluralizing immanence in the cosmos. Furthermore, it injects into the theological and philosophical dialogue between the West and Confucian and Daoist East Asia, which has heretofore been dominated by the American pragmatist and process traditions, a fresh voice shaped by Hegelian, postmodern, and postcolonial thought. This enriches the ways in which the pluralistic and democratic implications of the notion of qi may be articulated. In addition, by offering a valuable introduction to some representative Korean thinkers who are largely unknown to Western scholars, the book advances the study of East Asia and Neo-Confucianism in particular.
Last but not least, the book provides a model of Asian contextual theology that draws on the religious and philosophical resources of East Asia to offer a vision of pluralism and democracy. A reader interested in the conversation between the East and West in light of the global reality of political oppression, economic exploitation, and cultural marginalization will find this book informative, engaging, and enlightening

The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mah y na schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially engaged Buddhism such as human rights, war and peace, and environmental ethics."

A koan is a narrative or dialogue used to provoke the "great doubt" and test a student's progress in Zen practice. The Mu Koan consists of a brief conversation in which a monk asks master Zhaozhou Congshen whether or not a dog has Buddha-nature. The reply is Mu: literally, ''No.'' This case is widely considered to be the single best known and most widely circulated and transmitted koan record of the Zen school of Buddhism. The Mu Koan is especially well known for the intense personal experiences it offers those seeking an existential transformation from anxiety to spiritual illumination. Steven Heine demonstrates that the Gateless Gate version, preferred by Dahui and so many other key-phrase advocates, does not by any means constitute the final word concerning the meaning and significance of the Mu Koan. Another impact version has been the Dual Version, which is the ''Yes-No'' rendition to the Mu Koan. Like Cats and Dogs offers critical insight and a new historical perspective on ''the koan of koans.''

This affordable, definitive edition of the Gheranda Samhita contains a new introduction, the original Sanskrit, a new English translation, and thirty-nine full-page photographs. The first edition of this classic Yoga text to meet high academic, literary, and production standards, it's for people who practice Yoga or have an interest in health and fitness, philosophy, religion, spirituality, mysticism, or meditation.

There is an intense love of freedom evident in the "Xing zi mingchu," a text last seen when it was buried in a Chinese tomb in 300 B.C.E. It tells us that both joy and sadness are the ecstatic zenith of what the text terms "qing." Combining emotions into qing allows them to serve as a stepping stone to the Dao, the transcendent source of morality for the world. There is a process one must follow to prepare qing: it must be beautified by learning from the classics written by ancient sages. What is absent from the process is any indication that the emotions themselves need to be suppressed or regulated, as is found in most other texts from this time. The Confucian principles of humanity and righteousness are not rejected, but they are seen as needing our qing and the Dao. Holloway argues that the Dao here is the same Dao of Laozi's Daode jing. As a missing link between what came to be called Confucianism and Daoism, the "Xing zi mingchu" is changing the way we look at the history of religion in early China.

Pamela D. Winfield offers a fascinating juxtaposition and comparison of the thoughts of two pre-modern Japanese Buddhist masters on the role of imagery in the enlightenment experience. Kukai (774-835) believed that real and imagined forms were indispensable to his new esoteric Mikkyo method for ''becoming a Buddha in this very body'' (sokushin jobutsu), yet he deconstructed the significance of such imagery in his poetic and doctrinal works. Conversely, Dogen (1200-1253) believed that ''just sitting'' in Zen meditation without any visual props or mental elaborations could lead one to realize that ''this very mind is Buddha'' (sokushin zebutsu), but he too privileged select Zen icons as worthy of veneration. In considering the nuanced views of Kukai and Dogen, Icons and Iconoclasm in Japanese Buddhism updates previous comparisons of their oeuvres and engages their texts and images together for the first time in two decades. Winfield liberates them from sectarian scholarship, which has long pigeon-holed them into iconographic/ritual vs. philological/philosophical categories, and restores the historical symbiosis between religious thought and artistic expression that was lost in the nineteenth-century disciplinary distinction between religious studies and art history. Winfield breaks new methodological ground by proposing space and time as organizing principles for analyzing both meditative experience as well as visual/material culture and presents a wider vision of how Japanese Buddhists themselves understood the role of imagery before, during, and after awakening.

According to the author, the subordination of Chinese women continued under different models of sex equality in China in twentieth century. In Reconceiving Women's Equality in China Lijun Yuan discusses and assesses four models of women s equality: first, the traditional Confucian view of women which advocates that women s role is to follow and support men; second, the liberal feminist idea of formal equality for women introduced into China at the beginning of the twentieth century, which is anti-Confucian and advocates women s equal rights in education, law, and employment; third, Mao s view of women s equality in production, calling for substantive equality between men and women; finally, the idea of equal opportunity in the economic transformation in the post-Mao period, the revival of Confucianism in this period and its convergence with the declining status of women. According to Yuan, each of these models has a variety of problems in dealing with women s equality. However, she sees one common thread running through all of them, namely, lack of emphasis on empowering women to develop their own visions of equality. Ideologies imposed from the top-down have rationalized the continuing subordination and exploitation of women, either blatantly (Confucianism) or more subtly (Maoism). After exposing the common feature in their failure to reach the social ideal of women s equality, the author proposes a more democratic conception of women s equality that will allow ideals to continue changing as material circumstances change in different stages of social development. This book is a seminal work of research on the status of women in China during and after Mao's cultural revolution. It is essential to studies of Chinese society, politics, and religion, as well as to women's studies and philosophy."

In The Dysfunction of Ritual in Early Confucianism Michael Ing describes how early Confucians coped with situations where their rituals failed to achieve their intended aims. In contrast to most contemporary interpreters of Confucianism, Ing demonstrates that early Confucian texts can be read as arguments for ambiguity in ritual failure. If, as discussed in one text, Confucius builds a tomb for his parents unlike the tombs of antiquity, and rains fall causing the tomb to collapse, it is not immediately clear whether this failure was the result of random misfortune or the result of Confucius straying from the ritual script by building a tomb incongruent with those of antiquity. The Liji (Record of Ritual)-one of the most significant, yet least studied, texts of Confucianism-poses many of these situations and suggests that the line between preventable and unpreventable failures of ritual is not always clear. Ritual performance, in this view, is a performance of risk. It entails rendering oneself vulnerable to the agency of others; and resigning oneself to the need to vary from the successful rituals of past, thereby moving into untested and uncertain territory. Ing's book is the first monograph in English about the Liji-a text that purports to be the writings of Confucius' immediate disciples, and part of the earliest canon of Confucian texts called ''The Five Classics,'' included in the canon several centuries before the Analects. It challenges some common assumptions of contemporary interpreters of Confucian ethics-in particular the assumption that a cultivated ritual agent is able to recognize which failures are within his sphere of control to prevent and thereby render his happiness invulnerable to ritual failure.

This book is an ode to the mythological heritage of Bharatanatyam. The visual narrative captures the rich heritage of this temple dance and its original exponents, the Devadasis or 'handmaidens of the deity'. Its repertoire of movements and moods bring alive the fascinating stories of Hindu gods and goddesses and their kaleidoscopic lives. In the following pages, the authors have traced the myths and legends that are cherished in our performing arts, to delight the culture-curious reader. And what is interesting is that in these stories, the reader will discover the inter-connectedness of ancient mythologies around the world. Perhaps such discoveries go a long way in validating the role that art plays in connecting civilisations. The book is designed to engage the reader without pedagogy or scholastic strictures, but with a lightness of touch, that entertains while it informs. Because the vision here is to weave information, anecdotes and trivia, together in the spirit of a popular cultural ranconteur. Replete with rare photographs curated from the Sohinimoksha World Dance and Communications archives, complemented by a lucid narrative that wraps facts in the language of romance and adventure, this book promises to be a collector's item for those who value the legacy of India's most celebrated dance form. For glimpses of some live performances by Sohini Roychowdhury, and her Sohinimoksha World Dance troupe, celebrating the music, dance, mythology of India and the World, go on-line to 'Dancing With The God.... with Sohinimoksha World Dance' at https://youtu.be/naR7p6SKiko

The concept of yinyang lies at the heart of Chinese thought and culture. The relationship between these two opposing, yet mutually dependent, forces is symbolized in the familiar black and white symbol that has become an icon in popular culture across the world. The real significance of yinyang is, however, more complex and subtle. This brilliant and comprehensive analysis by one of the leading authorities in the field captures the richness and multiplicity of the meanings and applications of yinyang, including its visual presentations. Through a vast range of historical and textual sources, the book examines the scope and role of yinyang, the philosophical significance of its various layers of meanings and its relation to numerous schools and traditions within Chinese (and Western) philosophy. By putting yinyang on a secure and clear philosophical footing, the book roots the concept in the original Chinese idiom, distancing it from Western assumptions, frameworks and terms, yet also seeking to connect its analysis to shared cross-cultural philosophical concerns.

The ancient Chinese wisdom of emperor Fu Hsi's I Ching or The Book of Changes has served as a guide to human behaviour for millennia. Pondering the highly visual images imparted in the hexagrams of the I Ching, the seeker finds complex responses to questions or situations imbedded in the multiple layers of images that must be deciphered and applied to one's individual circumstances. Among the I Ching's remarkable qualities is its capacity to speak universally through lyrical allegories of the natural and human worlds. Photographers and collaborators Janet Russek and David Scheinbaum have long been students of the I Ching. As landscape photographers accustomed to the teachings of the natural world, the relationship between their work as visual artists and their personal experiences working with the I Ching naturally led them to create this visual companion to the hexagrams. Their photographic interpretation of the Chinese Oracle -- featuring sixty-four duotone landscape portraits paired with text from the I Ching -- offers an additional metaphorical dimension to consultations with the book.