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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.
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.
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.
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.
Originally developed for use in introductory courses on Eastern
religious traditions, this popular anthology offers a selection of
readings from primary texts of India, China, and Japan. For the
second edition, the editors have added excerpts and have written
introductions that provide a more comprehensive context for the
readings. A section on Chan / Zen and excerpts from the writings of
Ge Hong, representing the central concerns of Daoism, are included.
A section on modern China includes a poem written by Mao,
exhibiting his Daoist sensibilities. A revised chapter on Buddhism
presents the voices of modern Buddhist writers, including the Dalai
Lama. Throughtout the volume, reflections on the role of women in
Eastern religions, as well as women's voices themselves, are
added.
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
Coward (religious studies, U. of Calgary) explores the similarities
and differences between the language theories of modern French
philosopher Jacques Derrida and several traditional Indian schools
of thought. He finds parallels with Bhartrhari's notions of
language origin and speech and writing, and considerable
differences with the ideas of Samha
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."
At the supermarket, modern biotechnology has surpassed science
fiction with such feats as putting fish genes in tomatoes to create
a more cold-resistant crop. While the environmental and health
concerns over such genetically modified foods have been the subject
of public debate, religious and spiritual viewpoints have been
given short shrift. This book seeks to understand the moral and
religious attitudes of groups within pluralistic societies whose
traditions and beliefs raise for them unique questions about food
and dietary practice.
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.
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