Through examinations of Gandhi's critics, both individuals and groups, this book shows the complexity of Indian society and opinion at the time of the Indian Independence Movement.

Harold Coward explores how the psychological aspects of Yoga philosophy have been important to intellectual developments both East and West. Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patanjali's Yoga Sutras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and importance of psychological processes. Yoga's influence is explored in the work of both the seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology: founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and Ornstein.

Coward shows how the yogic notion of psychological processes makes Bhartrhari's philosophy of language and his theology of revelation possible. He goes on to explore how Western psychology has been influenced by incorporating or rejecting Patanjali's Yoga. The implications of these trends in Western thought for mysticism and memory are examined as well.

Harold Coward explores how the psychological aspects of Yoga philosophy have been important to intellectual developments both East and West. Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patanjali's Yoga Sutras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and importance of psychological processes. Yoga's influence is explored in the work of both the seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology: founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and Ornstein.

Coward shows how the yogic notion of psychological processes makes Bhartrhari's philosophy of language and his theology of revelation possible. He goes on to explore how Western psychology has been influenced by incorporating or rejecting Patanjali's Yoga. The implications of these trends in Western thought for mysticism and memory are examined as well.

Drought, floods, hurricanes, forest fires, ice storms, blackouts, dwindling fish stocks...what Canadian has not experienced one of these or more, or heard about the "greenhouse" effect, and not wondered what is happening to our climate? Yet most of us have a poor understanding of this extremely important issue, and need better, reliable scientific information. "Hard Choices: Climate Change in Canada" delivers some hard facts to help us make some of those hard choices.

This new collection of essays by leading Canadian scientists, engineers, social scientists, and humanists offers an overview and assessment of climate change and its impacts on Canada from physical, social, technological, economic, political, and ethical / religious perspectives. Interpreting and summarizing the large and complex literatures from each of these disciplines, the book offers a multidisciplinary approach to the challenges we face in Canada. Special attention is given to Canada's response to the Kyoto Protocol, as well as an assessment of the overall adequacy of Kyoto as a response to the global challenge of climate change.

"Hard Choices" fills a gap in available books which provide readers with reliable information on climate change and its impacts that are specific to Canada. While written for the general reader, it is also well suited for use as an undergraduate text in environmental studies courses.

The ethical theories employed in health care today assume, in the main, a modern Western philosophical framework. Yet the diversity of cultural and religious assumptions regarding human nature, health and illness, life and death, and the status of the individual suggest that a cross-cultural study of health care ethics is needed.

"A Cross-Cultural Dialogue on Health Care Ethics" provides this study. It shows that ethical questions can be resolved by examining the ethical principles present in each culture, critically assessing each value, and identifying common values found within all traditions, It encourages the development of global awareness and sensitivity to and respect for the diversity of peoples and their values and will advance understanding as well as help to foster a greater balance and a fuller truth in consideration of the human condition and what makes for health and wholeness.

In Canadian universities in the early 1960s, no courses were offered on Hinduism, Buddhism, or Islam. Only the study of Christianity was available, usually in a theology program in a church college or seminary. Today almost every university in North America has a religious studies department that offers courses on Western and Eastern religions as well as religion in general. Harold Coward addresses this change in this memoir of his forty-five-year career in the development of religious studies as a new academic field in Canada. He also addresses the shift from theology classes in seminaries to non-sectarian religious studies faculties of arts and humanities; the birth and growth of departments across Canada from the 1960s to the present; the contribution of McMaster University to religious studies in Canada and Coward's Ph.D. experience there; the Centre for Studies in Religion and Society at the University of Victoria; and the future of religious studies as a truly interdisciplinary enterprise. Coward's retrospective, while not a history as such, documents information from his varied experience and wide network of colleagues that is essential for a future formal history of the discipline. His story is both personally engaging and richly informative about the development of the field.

This text provides a global yet concise survey of the role played by sin and salvation in Christianity, Islam, Judaism, Buddhism and Hinduism. Considering what sin actually is, and what constitutes salvation, it draws on scriptural teachings and the view of leading thinkers on human frailty and the afterlife in the major world faiths. With a conclusion which offers a balanced view of the similarities between all religions, this is an accessible guide for students and theologians alike.

This groundbreaking book addresses the spiritual aspect of hospice care for those who do not fit easily within traditional religious beliefs and categories. A companion volume to "Religious Understandings of a Good Death in Hospice Palliative Care," this work also advocates for renewed attention to the spiritual, the often overlooked element of hospice care. Drawing on data from clinical case studies, new sociological research, and the perspectives of agnostics, atheists, those who emphasize the spiritual rather than institutional dimensions of a traditional religion, and the rapidly growing cohort of those who describe themselves as spiritual-but-not-religious, the contributors to this volume interpret the shift from predominantly Christian-based pastoral services to a new approach to the spiritual shaped by the increasing diversity of Western societies and new understandings of the nature of secular society. How do we speak of this spirituality? How do we use it in a way that enables caregivers to assist patients? Clinicians and policy makers will appreciate the book s practical recommendations regarding staff roles, training, and resource allocation. General readers will be moved by the persuasive call for greater religious and spiritual literacy at every level of health care in order to respond to the full spectrum of human needs in life and in death."

In the 1960s, English physician and committed Christian Cicely Saunders introduced a new way of treating the terminally ill that she called hospice care. Emphasizing a holistic and compassionate approach, her model led to the rapid growth of a worldwide hospice movement. Aspects of the early hospice model that stressed attention to the religious dimensions of death and dying, while still recognized and practiced, have developed outside the purview of academic inquiry and consideration. Meanwhile, global migration and multicultural diversification in the West have dramatically altered the profile of contemporary hospice care. In response to these developments, this volume is the first to critically explore how religious understandings of death are manifested and experienced in palliative care settings.
Contributors discuss how a good death is conceived within the major religious traditions of Christianity, Islam, Hinduism, Judaism, Buddhism, Chinese religion, and Aboriginal spirituality. A variety of real-world examples are presented in case studies of a Buddhist hospice center in Thailand, Ugandan approaches to dying with HIV/AIDS, Punjabi extended-family hospice care, and pediatric palliative care. The work sheds new light on the significance of religious belief and practice at the end of life, at the many forms religious understanding can take, and at the spiritual pain that so often accompanies the physical pain of the dying person."

Fourteen interdisciplinary contributions examine the history and significance of religious freedom claims by minority, unorthodox faith groups and the contributions their challenges have made to the developments of rights discourse and practice, primarily in North America. The case studies that make

Acknowledging that religion can motivate both violence and compassion, this book looks at how a variety of world religions can and do build peace. In the wake of September 11, 2001 religion is often seen as the motivating force behind terrorism and other acts of violence. Religion and Peacebuilding looks beyond headlines concerning violence perpetrated in the name of religion to examine how world religions have also inspired social welfare and peacemaking activism. Leading scholars from the Aboriginal, Hindu, Buddhist, Confucian, Jewish, Muslim, and Christian traditions provide detailed analyses of the spiritual resources for fostering peace within their respective religions. The contributors discuss the formidable obstacles to nonviolent conflict transformation found within sacred texts and living traditions. Case studies of Northern Ireland, Bosnia, Cambodia, and South Africa are also examined as practical applications of spiritual resources for peace.