The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.

The know-how and materials required to produce biological warfare agents are the same as those required for medical and veterinary products; biological warfare technology is quickly spreading across the globe. In this new study, Barend ter Haar argues that a policy of nonproliferation might slow down the current trend toward worldwide deployment of biological weapons, but it is ultimately doomed without a strengthened ban on them. Ter Haar discusses the Biological Weapons Convention of 1972, which did not categorically prohibit activities leading to biological weapons and failed to provide confidence-building measures and allegation procedures. He evaluates the confidence measures added in the 1986 Second Review Conference, and demonstrates how they were neglected by some countries. Ter Haar concludes that the Convention measures are almost unverifiable and proposes a stronger, universal ban that includes improved procedures, regular consultative meetings, extended information exchange restrictions, routine verification, challenge inspections, and other measures. This study is an important resource for professionals, students, and scholars of diplomacy, disarmament, international relations, and the protection of the environment.

The know-how and materials required to produce biological warfare agents are the same as those required for medical and veterinary products; biological warfare technology is quickly spreading across the globe. In this new study, Barend ter Haar argues that a policy of nonproliferation might slow down the current trend toward worldwide deployment of biological weapons, but it is ultimately doomed without a strengthened ban on them. Ter Haar discusses the Biological Weapons Convention of 1972, which did not categorically prohibit activities leading to biological weapons and failed to provide confidence-building measures and allegation procedures. He evaluates the confidence measures added in the 1986 Second Review Conference, and demonstrates how they were neglected by some countries. Ter Haar concludes that the Convention measures are almost unverifiable and proposes a stronger, universal ban that includes improved procedures, regular consultative meetings, extended information exchange restrictions, routine verification, challenge inspections, and other measures. This study is an important resource for professionals, students, and scholars of diplomacy, disarmament, international relations, and the protection of the environment.

Practicing Scripture is an original and detailed history of one of the most successful religious movements of late imperial China, the Non-Action Teachings, or Wuweijiao, from its beginnings in the late sixteenth century in the prefectures of southern Zhejiang to the middle of the twentieth century, when communist repression dealt it a crippling blow. Uncovering important data on its beliefs and practices, Barend ter Haar paints a wholly new picture of the group, which, despite its Daoist-sounding name, was a deeply devout lay Buddhist movement whose adherents rejected the worship of statues and ancestors while venerating the writings of Patriarch Luo (fl. early sixteenth century), a soldier-turned-lay-Buddhist. The texts, written in vernacular Chinese and known as the Five Books in Six Volumes, mix personal experiences, religious views, and a wealth of quotations from the Buddhist canon. Ter Haar convincingly demonstrates that the Non-Action Teachings was not messianic or millenarian in orientation and had nothing to do with other new religious groups and networks traditionally labelled as White Lotus Teachings. It combined Chan and Pure Land practices with a strong self-identity and vegetarianism and actively insisted on the right of free practice. Members of the movement created a foundation myth in which Ming (1368-1644) emperor Zhengde bestowed the right upon their mythical forefather. In addition, they produced an imperial proclamation whereby Emperor Kangxi of the Qing (1645-1911) granted the group similar privileges. Thanks to its expert handling of a great number and variety of extant sources, Practicing Scripture depicts one of the few lay movements in traditional China that can be understood in some depth, both in terms of its religious content and history and its social environment. The work will be welcomed by China specialists in religious and Buddhist studies and social history.