This book investigates how Buddhism gradually integrated itself into the Chinese culture by taking filial piety as a case study because it is an important moral teaching in Confucianism and it has shaped nearly every aspect of Chinese social life. The Chinese criticized Buddhism mainly on ethical grounds as Buddhist clergies left their parents' homes, did not marry, and were without offspring-actions which were completely contrary to the Confucian concept and practice of filial piety that emphasizes family life. Chinese Buddhists responded to these criticisms in six different ways while accepting good teachings from the Chinese philosophy. They also argued and even refuted some emotional charges such as rejecting everything non-Chinese. The elite responded in theoretical argumentation by (1) translations of and references to Buddhist scriptures that taught filial behavior, (2) writing scholarly refutations of the charges of unfilial practices, such as Qisong's Xiaolun (Treatise of Filial Piety), (3) interpreting Buddhist precepts as equal to the Confucian concept of filial piety, and (4) teaching people to pay four kinds of compassions to four groups of people: parents, all sentient beings, kings, and Buddhism. In practice the ordinary Buddhists responded by (1) composing apocryphal scriptures and (2) popularizing stories and parables that teach filial piety, such as the stories of Shanzi and Mulian, by ways of public lectures, painted illustrations on walls and silk, annual celebration of the ghost festival, etc. Thus, Buddhism finally integrated into the Chinese culture and became a distinctive Chinese Buddhism.

This very important work offers penetrating dialogues between the great spiritual leader and the renowned physicist that shed light on the fundamental nature of existence. Krishnamurti and David Bohm probe such questions as 'why has humanity made thought so important in every aspect of life? How does one cleanse the mind of the 'accumulation of time' and break the 'pattern of ego -centered activity'?The Ending of Time concludes by referring to the wrong turn humanity has taken, but does not see this as something from which there is no escape. There is an insistence that mankind can change fundamentally; but this requires going from one's narrow and particular interests toward the general, and ultimately moving still deeper into that purity of compassion, love and intelligence that originates beyond thought, time, or even emptiness.

Allerd Stikker witnessed and actively participated in the Daoist resurgence, together with the Alliance of Religions and Conservation. Strikker shares his fascination for Daoism, and explains how nature conservation is deeply rooted in its philosophy and practice. He tells the story of his cooperation with ARC in assisting Daoist masters to build the first Daoist Ecology Temple in China, and how this ecology movement has spread throughout China in recent years. He shares his joy when the Chinese government picked up on this success and officially declared that Daoism should be restored as the heart of Chinese culture, in order to overcome the ecological and societal problems that China is facing - thereby putting Daoism officially back on the map.

Shinto, Nature and Ideology in Contemporary Japan is the first systematic study of Shinto's environmental turn. The book traces the development in recent decades of the idea of Shinto as an 'ancient nature religion,' and a resource for overcoming environmental problems. The volume shows how these ideas gradually achieved popularity among scientists, priests, Shinto-related new religious movements and, eventually, the conservative shrine establishment. Aike P. Rots argues that central to this development is the notion of chinju no mori: the sacred groves surrounding many Shinto shrines. Although initially used to refer to remaining areas of primary or secondary forest, today the term has come to be extended to any sort of shrine land, signifying not only historical and ecological continuity but also abstract values such as community spirit, patriotism and traditional culture. The book shows how Shinto's environmental turn has also provided legitimacy internationally: influenced by the global discourse on religion and ecology, in recent years the Shinto establishment has actively engaged with international organizations devoted to the conservation of sacred sites. Shinto sacred forests thus carry significance locally as well as nationally and internationally, and figure prominently in attempts to reposition Shinto in the centre of public space.

For anyone looking to understand Chinese philosophy, here is the place to start. Introducing this vast and far-reaching tradition, Ronnie L. Littlejohn tells you everything you need to know about the Chinese thinkers who have made the biggest contributions to the conversation of philosophy, from the Han dynasty to the present. He covers: * The six classical schools of Chinese philosophy (Yin-Yang, Ru, Mo, Ming, Fa, and Dao-De) * The arrival of Buddhism in China and its distinctive development * The central figures and movements from the end of the Tang dynasty to the introduction into China of Western thought * The impact of Chinese philosophers ranging from Confucius and Laozi to Tu Weiming and some of the Western counterparts who addressed similar issues. Weaving together key subjects, thinkers, and texts, we see how Chinese traditions have profoundly shaped the institutions, social practices, and psychological character of not only East and Southeast Asia, but the world we are living in. Praised for its completely original and illuminating thematic approach, this new edition includes updated reading lists, a comparative chronology of Western and Chinese philosophers, and additional translated extracts.