Recent research in the humanities and social sciences suggests that individuals who understand themselves as belonging to something greater than the self-a family, community, or religious or spiritual group-often feel happier, have a deeper sense of purpose or meaning in their lives, and have overall better life outcomes than those who do not. Some positive and personality psychologists have labeled this location of the self within a broader perspective "self-transcendence." This book presents and integrates new, interdisciplinary research into virtue, happiness, and the meaning of life by re-orienting these discussions around the concept of self-transcendence. The essays are organized around three broad themes connected to self-transcendence. First, they investigate how self-transcendence helps us to understand aspects of the moral life as it is studied within psychology, including the development of wisdom, the practice of moral praise, and psychological well-being. Second, they explore how self-transcendence is linked to virtue in different religious and spiritual traditions including Judaism, Islam, Christianity, Buddhism, and Confucianism. Finally, they ask how self-transcendence can help us theorize about Aristotelean and Thomist conceptions of virtue, like hope and piety, and how this helps us to re-conceptualize happiness and meaning in life.

Attitudes towards science, medicine and the body are all profoundly shaped by people's worldviews. When discussing issues of bioethics, religion often plays a major role. In this volume, the role of genetic manipulation and neurotechnology in shaping human identity is examined from multiple religious perspectives. This can help us to understand how religion might affect the impact of the initiatives such as the UNESCO Declaration in Bioethics and Human Rights. The book features bioethics experts from six major religions: Buddhism, Confucianism, Christianity, Islam, Hinduism, and Judaism. It includes a number of distinct religious and cultural views on the anthropological, ethical and social challenges of emerging technologies in the light of human rights and in the context of global bioethics. The contributors work together to explore issues such as: cultural attitudes to gene editing; neuroactive drugs; the interaction between genes and behaviours; the relationship between the soul, the mind and DNA; and how can clinical applications of these technologies benefit the developing world. This is a significant collection, demonstrating how religion and modern technologies relate to one another. It will, therefore, be of great interest to academics working in bioethics, religion and the body, interreligious dialogue, and religion and science, technology and neuroscience.

Protestant ethics has often been associated with work and duty, excluding sensuality, sexuality and other pleasures. In an age of body worship as well as body loathing, Elisabeth Gerle explores new paths, embarking on a conversation with Martin Luther in dialogue with contemporary theologians on attitudes towards desire, ethics and politics. She draws on Eros theology to challenge traditional Lutheran stereotypes, such as the dichotomies between different forms of love, as well as between spirit and body. Gerle argues that Luther's spiritual breakthrough, where grace and gifts of creation became central, provides new meaning to sex and desire as well as to work, body and ordinary life. Women are seen in a new light - as companions, autonomous ethical agents, part of the priesthood of all. This had revolutionary consequences in Europe at the time, and it represents a challenge to contemporary theologies with a nostalgic appetite for austerity, asceticism and female submission. Luther's erotic and genderfluid language is a healthy challenge to oppressive political structures centred on greed, profit and competition. A revised Scandinavian creation theology and a deep sense of the incarnational mystery are resources for contemporary theology and ethics.

In 1967, Lynn White, Jr.'s seminal article The Historical Roots of Our Ecologic Crisis was published, essentially establishing the academic study of religion and nature. White argues that religions-particularly Western Christianity-are a major cause of worldwide ecological crises. He then asserts that if we are to halt, let alone revert, anthropogenic damages to the environment, we need to radically transform religious cosmologies. White's hugely influential thesis has been cited thousands of times in a variety of disciplines, including but not limited to religious studies, environmental ethics, history, ecological science, philosophy, psychology, and anthropology. In practical terms, the ecological crisis to which White was responding has only worsened in the decades since the article was published. This collection of original essays by leading scholars in a variety of interdisciplinary settings, including religion and nature, environmental ethics, animal studies, ecofeminism, restoration ecology, and ecotheology, considers the impact of White's arguments, offering constructive criticism as well as reflections on the ongoing, ever-changing scholarly debate about the way religion and culture contribute to both environmental crises and to their possible solutions. Religion and Ecological Crisis addresses a wide range of topics related to White's thesis, including its significance for environmental ethics and philosophy, the response from conservative Christians and evangelicals, its importance for Asian religious traditions, ecofeminist interpretations of the article, and which perspectives might have, ultimately, been left out of his analysis. This book is a timely reflection on the legacy and continuing challenge of White's influential article.

The twenty-first century has seen energy passing between religious and political worldviews, kicking up dust around the identity- and conviction-based fault lines in American society. While many evangelical Christians have developed and deployed a "worldview theory" to describe and locate themselves within the world's ideological strife, Jacob Cook argues this approach has, in effect, compelled those listening to adopt the world's divisive modes of dealing with difference rather than living out a compelling alternative. As a popular framework for theology in recent history, world-viewing has driven its white evangelical adherents to narrate human lives in this world (including their own) in ways that warp Christian identity as a personal, social, and theological reality. Through close studies of key white evangelical leaders who utilized the worldview concept for political engagement and cultural transformation over the last century, Cook reveals why worldview theory is inept for grasping real human complexity and, moreover, how it forms a barrier to genuine life together as creatures in a world only the living God can really "view." In between these studies, he draws from current conversations in psychology, sociology, critical race studies, and other fields to deliver a vigorous critique of the worldview concept and its use as well as its underlying impulse-and to unmask what world-viewing shares with the history and spirit of whiteness. This book is for those wrestling with the relationship between Christianity and whiteness in America, how the dynamics of whiteness have become transparent and, thus, contentions, and where to go from here if one is to follow Jesus.

Advances in genetics and related biotechnologies are having a profound effect on sport, raising important ethical questions about the limits and possibilities of the human body. Drawing on real case studies and grounded in rigorous scientific evidence, this book offers an ethical critique of current practices and explores the intersection of genetics, ethics and sport. Written by two of the world's leading authorities on the ethics of biotechnology in sport, the book addresses the philosophical implications of the latest scientific developments and technological data. Distinguishing fact from popular myth and science fiction, it covers key topics such as the genetic basis of sport performance and the role of genetic testing in talent identification and development. Its ten chapters discuss current debates surrounding issues such as the shifting relationship between genetics, sports medicine and sports science, gene enhancement, gene transfer technology, doping and disability sport. The first book to be published on this important subject in more than a decade, this is fascinating reading for anyone with an interest in the ethics of sport, bioethics or sport performance.

In recent years the sexual abuse of children in religious institutions has gripped the Western world, as churches, governments and civil society attempt to come to terms with the magnitude of widespread historical abuses. Questions continue to be asked about why it is that perpetrators were able to offend repeatedly and with impunity; what is it about institutions that facilitate or foster abuse; and why have survivors of abuse often been treated inadequately by diverse national and international justice and political systems throughout the last century? This volume makes a significant contribution to international understandings of the vexed and sensitive 'wicked problem' of child sexual abuse in religious institutions. The chapters in this volume are written from a range of feminist disciplinary responses, including law, criminology, anthropology and history. Together, they provide important historical context for the current social and political interest in clerical sex crimes. They examine political and legal avenues for redress for survivors of these crimes and critically examine the ways in which church cultures position clergy and clergy offenders in relation to victims. The chapters originally published in a special issue of the Australian Feminist Law Journal.

This volume is a collection of 33 essays, sermons, and contemporaneous addresses by Paul L. Lehmann, a highly influential theological voice of the twentieth century. Lehmann was a close friend of Dietrich Bonhoeffer, a student and friend of Reinhold Niebuhr, and a longtime colleague of James Cone. One of the first American readers of Karl Barth, Lehmann's work also influenced early liberation theologies throughout the world. The works included here span the years 1938-1998 and are organized around the following themes: the direction of theology today (I); the revolutionary dimension of the gospel (II); the future of theology in a post-Christian world (III); and Dietrich Bonhoeffer: a theological friendship (IV). The works contained in this volume were written to address a particular context yet remain surprisingly relevant for today.

A potentially difficult text for today's Christians, The Ethics of Sex gives a fascinating insight into the mindset of how a Christian thinker considered gender and sexuality when the definitions of both were becoming more and more fluid. Caught between the points of the harsh restrictions of the Third Reich, and the revolutionary approach popularised in the 1960s, Thielicke offers a modern reader the opportunity to understand more of this pivotal period in history. In The Ethics of Sex, Thielicke confronts hot-button issues, many of which are still controversial today, like abortion, homosexuality and artificial insemination. Here he forges a path for the Christian philosopher that is consistent with Christian values of compassion and understanding. While a complex text, The Ethics of Sex rewards both the scholar and the historian.

The Handbook of Philosophy and Religion is a one-volume examination of the most salient concepts that sit at the intersection of religion and philosophy. This book grounds readers in the mysteries that have evoked wonder and consternation for millennia, such as the nature of divinity in relation to humanity, the legitimacy of religious experience and how we frame language to speak about it, the possibility of miraculous occurrences, and theories regarding life after death.

Using ethnographic research, Willful Ignorance: Overcoming the Limitations of (Christian) Love for Refugees Seeking Asylum examines the attitudes of clergy and lay leaders regarding their (in)attention to racism as it intersects with the harsh reality of U.S. immigration policies and practices. This multi-faceted work begins with a reality check on the scope of forced migration and its intersection with the historical legacy of racism in America, including testimonies from displaced migrants and immigration advocates who help to alleviate state-inflicted suffering at the U.S.-Mexico border. Helen T. Boursier examines the rationales Christian leaders use to justify the local church's nominal response, including the discursive buffers and stall tactics they use to deflect their lack of preaching, teaching, leadership and/or ministry with displaced migrants who are their near neighbors. The Christian church's firm foundation to embody love as social justice provides a historical rebuttal, while case studies of congregations that offer displaced migrants compassionate hospitality model exemplary contemporary response. Closing with practical suggestions for how to begin building bridges with migrants, Boursier argues for a philosophy of religion that embraces resistance to racism and exclusion from asylum, through a missiology of compassion that exemplifies an ecclesiology of love.

In the post-Soviet period morality became a debatable concept, open to a multitude of expressions and performances. From Russian Orthodoxy to Islam, from shamanism to Protestantism, religions of various kinds provided some of the first possible alternative moral discourses and practices after the end of the Soviet system. This influence remains strong today. Within the Russian context, religion and morality intersect in such social domains as the relief of social suffering, the interpretation of history, the construction and reconstruction of traditions, individual and social health, and business practices. The influence of religion is also apparent in the way in which the Russian Orthodox Church increasingly acts as the moral voice of the government. The wide-ranging topics in this ethnographically based volume show the broad religious influence on both discursive and everyday moralities. The contributors reveal that although religion is a significant aspect of the various assemblages of morality, much like in other parts of the world, religion in postsocialist Russia cannot be separated from the political or economic or transnational institutional aspects of morality.

This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahabharata (literature), and the Yogasutra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reasons: they are sentient, they are alive, and they possess a range of other relevant attributes and abilities. This book is of interest to scholars of Hinduism and the environment, religion and the environment, Hindu and/or Buddhist philosophy more broadly, and environmental ethics.

Increasingly, the modern neo-liberal world marginalises any notion of religion or spirituality, leaving little or no room for the sacred in the public sphere. While this process advances, the conservative and harmful behaviours associated with some religions and their adherents exacerbate this marginalisation by driving out those who remain religious or spiritual. And all of this is seen through the lens of social science, which seems to agree that religion remains important, if not in spiritual sense, at least as a source of folklore and a means of identification: religions remain rooted in the societies from which they emerged, and the legal systems of many of those societies emerged from religious sources, even if those societies remain unwilling to admit that fact. In the modern materialistic world of conformity, religion is less a source of guidance than a label of identification. The world therefore faces two issues. First, the decreasing level of spirituality in the 'West' widens the gap between worshippers and those who have left their faith (eg agnostics and atheists, or those who look at religion as a matter of 'picking and choosing' from a range of options). And, second, the strong connections to religion which remain in many nations, but which are often misused in the secular public sphere (both in the West and internationally). In such divided worlds, both religious and secular forces tend to lock themselves into closed groupings of 'pure truth' and in so doing increase the level of disagreement, in turn producing radicalism. In short, the modern world is divided in two ways: between religious and non-religious (although some have argued that the non-religious secular is itself a form of civil religion), and between those subscribing to divergent understandings of the same religious tradition. While hyperbolic and histrionic, the term 'culture wars' nonetheless best captures what we see happening in the public sphere today. The question emerges, then: how best to accommodate the democratic principle which posits that the majority should feel that it lives in a society of its own with the human rights principle, holding that is necessary to ensure the full protection of the minority's rights? How to balance these seemingly opposed principles? We are very familiar with the differences that appear between secular and sacred in the modern world; yet, what of the similarities amongst scriptures and laws which seek to encourage mutual understanding, cooperation and even cohabitation? Because religion itself is a source of law, a set of exhortations or commands as much as a set of rights, every major religion offers an approach to encountering 'the Other' in a positive, constructive, affirming way; and it is here that religions reveal much that they have in common. This book draws together the work of scholars engaged in exploring the possibilities for a 'utopian' world in the sense fostered by St Thomas More. The essays explore those dimensions of religious and civil law where 'love' - however that is defined by relevant texts - fosters and encourages acceptance of 'the Other' and will offer perspectives on the ways in which religious or civil/state law command one to act in the spirit of 'love'.

A succinct, uncompromising study of what it means to help other people, this book, first published in 1978, examines the helping process in the light of the principles of Zen Buddhism. Emphasizing the Zen precepts of true compassion, newness and Taoistic change, it explains how a helper can break down the artificial barriers that serve to separate people and hinder the helping process. As the teachings of Zen demonstrate, real compassion involves a selflessness and respect that can bring helper and helped together.

Every successive generation finds fresh reasons for the study of natural law. Current interest in the natural law may well be due to a pervasive moral pessimism in the Western cultural context and wider contemporary geopolitical challenges. Those geopolitical challenges result from two significant and worrisome global developments - unprecedented violent persecution of religious minorities on several continents and a growing climate of secular hostility toward religious faith in Western societies. Natural Law and Religious Freedom aims to address what is relatively absent from the literature by demonstrating the importance of natural law ethics in both establishing and preserving basic human rights, of which religious freedom has pride of place. Probing contemporary challenges to natural law thinking that are both internal and external to religious faith, and examining the character and constitution of natural law ethics, Natural Law and Religious Freedom will be of interest to theologians, ethicists and philosophers as well as policy analysts, politicians and activists who are concerned to anchor religious freedom and human rights policy considerations in an enduring way.

The sword has played an important role in the Japanese consciousness since ancient times. The earliest swords, made of bronze or stone, were clearly, by their design and form, used for ritualistic purposes rather than as weapons. Later, swords were associated only with the warrior class, and lack of physical strength and battle experience was compensated for by handling the sword in a way that was technically expert. Besides this sacred and artistic status, swordsmanship also acquired a philosophical reinforcement, which ultimately made it one of the Zen 'ways'. Zen Buddhism related the correct practice of swordsmanship to exercises for attaining enlightenment and selfishness, while Confucianism, emphasizing the ethical meaning, equated it to service to the state. This classic text, first published in English in 1978, includes a history of the development and an interpretation of Japanese swordsmanship, now esteemed as an art and honoured as a national heritage. It describes in detail the long, intensive and specialized training and etiquette involved, emphasizing and explaining the importance of both Zen and Confucian ideas and beliefs.

Partiality and Justice in Nursing Care examines the conflicting normative claims of partiality and impartiality in nursing care, looking in depth at how to reconcile reasonable concerns for one particular patient with equally important concerns for the maximisation of health-related welfare for all with relevant nursing-care needs, in a resource-limited setting. Drawing on moral philosophy, this book explores how discussions of partiality and impartiality in moral philosophy can have relevance to the professional context of clinical nursing care as well as in nursing ethics in general. It develops a framework for normative nursing ethics that incorporates a notion of permissible partiality, and specifies which concerns an ethics of nursing care should entail when balancing partialist and impartialist concerns. At the same time, Nordhaug argues that this partiality must also be constrained by both principled and context-sensitive assessments of patients' needs, as well as of the role-relative deontological restriction of minimising harm, something that could be mitigated by institutional and organisational arrangements. This thought-provoking volume is an important contribution to nursing ethics and philosophy.

In a culture obsessed with law, judgment, and violence, this book challenges Christians to remember that Jesus urged his followers to judge no one, bring harm upon no one, and follow no law save the law of altruistic love. It traces Christian history first to show that Christians of an earlier age took very seriously the gospel injunctions against punitive legal judgment and then how the advent of formal legal codes and philosophical dualism undermined that perspective to create a division between a private Christian spirituality and a public morality of order and legally sanctioned violence. This historical approach is accompanied by an argument that the recovery of a Christian ethic based upon unconditional love and forgiveness cannot be accomplished without the renewal of a Christian spirituality that mirrors the contemplative spirituality of Jesus.

George Bell remains one of only a handful of twentieth-century English bishops to possess a continuing international reputation for his involvement in political affairs. His insistence that Christian faith required active participation in public life, at home and abroad, established an eminent, and often provocative, contribution to Christian ethics at large. Bell's participation in the tragic history of the German resistance against Hitler has earned him an enduring place in the historiography of the Third Reich; his February 1944 speech protesting against the obliteration bombing of Germany, made in the House of Lords, is still often considered one of the great prophetic speeches of the twentieth century. Throughout his long career, Bell became a leading light in the burgeoning ecumenical movement, a supporter of refugees from dictatorships of all kinds, a committed internationalist and a patron of the Arts. This book draws together the work of leading international historians and theologians, including Rowan Williams, and makes an important contribution to a range of ongoing political, ecumenical and international debates.

This book, first published as two volumes in 1977 and 1978, was published purely for the purpose of showing how Buddhist training was done by the Reverend Jiyu-Kennett in the Far East. The material for the book was taken from diaries covering eight years spent by the author in Far Eastern temples, and describe her religious training and her growth of a Zen priest into a teacher, running her own temple.

Provides a thorough introductory overview of the intersection of death and religion from a multitude of religious perspectives. An accessible format with helpful pedagogic features such as a glossary, further reading and key terms. This volume can be used on a range of courses due to its interdisciplinary nature, appealing to students of religious studies, thanatology, anthropology, philosophy and sociology.

This volume presents the first organized study of Jung's ethics. Drawing on direct quotes from all of his collected works, interviews, and seminars, psychoanalyst and religious scholar Dan Merkur provides a compendium of Jung's thoughts on various topics and themes that comprise his theoretical corpus-from the personal unconscious, repression, dreams, good and evil, and the shadow, to collective phenomena such as the archetypes, synchronicity, the psychoid, the paranormal, God, and the Self, as well as his contributions to clinical method and technique including active imagination, inner dialogue, and the process of individuation and consciousness expansion. The interconnecting thread in Merkur's approach to the subject matter is to read Jung's work through an ethical lens. What comes to light is how Merkur systematically portrays Jung as a moralist, but also as a complex thinker who situates the human being as an instinctual animal struggling with internal conflict and naturalized sin. Merkur exposes the tension and development in Jung's thinking by exploring his innovative clinical-technical methods and experimentation, such as through active imagination, inner dialogue, and expressive therapies, hence underscoring unconscious creativity in dreaming, symbol formation, engaging the paranormal, and artistic productions leading to expansions of consciousness, which becomes a necessary part of individuation or the working through process in pursuit of self-actualization and wholeness. In the end, we are offered a unique presentation of Jung's core theoretical and clinical ideas centering on an ethical fulcrum, whereby his moral psychology leads to a cure of souls. Jung's Ethics will be of interest to academics, scholars, researchers, and practitioners in the fields of Jungian studies and analytical psychology, ethics, moral psychology, philosophy, religious studies, and mental health professionals focusing on the integration of humanities and psychoanalysis.

Morality and religion: intimately wed, violently opposed, or something else? Discussion of this issue appears in pop culture, the academy, and the media_often generating radically opposed views. At one end of the spectrum are those who think that unless God exists, ethics is unfounded and the moral life is unmotivated. At the other end are those who think that religious belief is unnecessary for_and even a threat to_ethical knowledge and the moral life. This volume provides an accessible, charitable discussion that represents a range of views along this spectrum. The book begins with a lively debate between Paul Kurtz and William Lane Craig on the question, Is goodness without God good enough? Kurtz defends the affirmative position and Craig the negative. Following the debate are new essays by prominent scholars. These essays comment on the debate and advance the broader discussion of religion and morality. The book closes with final responses from Kurtz and Craig.

This book, first published in 1964, concerns the practice of Zen Buddhism. The practice is a particular form of meditation. In Japan, the only country in which it is any longer seriously pursued, the practice is called zazen. The author directs attention to zazen because it is being overlooked in the current interest in Zen.