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This companion volume focuses on the application and practical
ramifications of Indian ethics. It examines a wide range of social
and normative challenges facing people in such diverse areas as
women’s rights, infant ethics, politics, justice, bioethics and
ecology. As a contemporary volume, it builds linkages between
existing theories and emerging moral issues, problems and questions
in today’s India. The volume brings together contributions from
some forty philosophers and contemporary thinkers on practical
ethics, exploring both the scope and boundaries or limits of ethics
as applied to everyday and real-life concerns and socio-economic
challenges facing India in the context of a troubled globalizing
world. As such, this collection draws on multiple forms of writing
and research, including narrative ethics, interview, critical case
studies and textual analyses. The book will be of interest to
scholars, researchers and students of Indian philosophy, Indian
ethics, women and infant issues, social justice, environmental
ethics, bioethics, animal ethics, and cross-cultural responses to
dominant Western moral thought. It will also be useful to
researchers working on Gandhi, sustainability, ecology, comparative
philosophy, and dharma studies.
This book is one of the first wide-ranging academic surveys of the
major types and categories of Hindu contemplative praxis. It
explores diverse spiritual and religious practices within the Hindu
traditions and Indic hermeneutical perspectives to understand the
intricate culture of meditative communion and contemplation,
devotion, spiritual formation, prayer, ritual, and worship. The
volume extends and expands the conceptual reach of the fields of
Contemplative Studies and Hindu Studies. The chapters in the volume
cover themes in Hindu contemplative experience from various texts
and traditions including classical Sāṃkhya and Patañjali Yoga,
the Bhāgavata Purāṇa, the role of Sādhana in Advaita Vedānta,
Śrīvidyā and the Śrīcakra, the body in Tantra, the semiotics
and illocution of Gauḍīya Vaiṣṇava sādhana, mantra in
Mīmāṃsā, Vaiṣṇava liturgy, as well as cross-cultural
reflections and interreligious comparative contemplative praxis.
The volume presents indigenous vocabulary and frameworks to examine
categories and concerns particular to the Hindu contemplative
traditions. It traces patterns that cut across Hindu traditions and
systems and discusses contrasting methods of different
theological/philosophical schools evincing a strong plurality in
Hindu religious thought and practice. The volume provides
intra-religious comparisons that reveal internal complexity,
nuances, and a variety of contemplative states and transformative
practices that exist under the rubric of Hindu practices of
interiority and reflection. With key insights on forms and
functions of the contemplative experience along with their
theologies and philosophies, the volume suggests new hermeneutical
directions that will advance the field of contemplative studies.
This book will be useful to scholars and researchers of religious
and theological studies, contemplative studies, Hindu studies,
consciousness studies, yoga studies, Indian philosophy and
religion, sociology of religion, philosophy of religion,
comparative religion, and South Asian studies, as well as general
readers interested in the topic.
This volume is one of the first wide-ranging academic surveys of
the major types and categories of Jain praxis. It covers a breadth
of scholarly viewpoints that reflect both the variegation in terms
of spiritual practices within the Jain traditions as well as the
Jain hermeneutical perspectives, which are employed in
understanding its rich diversity. The volume illustrates a complex
and nuanced understanding of the multifaceted category of Jain
religious thought and practice. It offers a rare intrareligious
dialogue within Jain traditions and at the same time, significantly
broadens and enriches the field of Contemplative Studies to include
an ancient, ascetic, non-theistic tradition. Meditation, yoga,
ritual, prayer are common to all Indic spiritual traditions. By
investigating these diverse, yet overlapping, categories one might
obtain a sophisticated understanding of religious traditions that
originally emerged in South Asia. Essays in this book demonstrate
how these forms of praxis in Jainism, and the philosophies that
anchor those practices, are interrelated, and when brought into
dialogue, help to foster new tools for understanding a complex and
variegated tradition such as Jain Dharma. This book will be useful
to scholars and researchers of religious and theological studies,
contemplative studies, Jain studies, Hindu studies, consciousness
studies, Yoga studies, Indian philosophy and religion, sociology of
religion, philosophy of religion, comparative religion, and South
Asian studies, as well as general readers interested in the topic.
This book is one of the first wide-ranging academic surveys of the
major types and categories of Hindu contemplative praxis. It
explores diverse spiritual and religious practices within the Hindu
traditions and Indic hermeneutical perspectives to understand the
intricate culture of meditative communion and contemplation,
devotion, spiritual formation, prayer, ritual, and worship. The
volume extends and expands the conceptual reach of the fields of
Contemplative Studies and Hindu Studies. The chapters in the volume
cover themes in Hindu contemplative experience from various texts
and traditions including classical Samkhya and Patanjali Yoga, the
Bhagavata Purana, the role of Sadhana in Advaita Vedanta, Srividya
and the Sricakra, the body in Tantra, the semiotics and illocution
of Gaudiya Vaisnava sadhana, mantra in Mimamsa, Vaisnava liturgy,
as well as cross-cultural reflections and interreligious
comparative contemplative praxis. The volume presents indigenous
vocabulary and frameworks to examine categories and concerns
particular to the Hindu contemplative traditions. It traces
patterns that cut across Hindu traditions and systems and discusses
contrasting methods of different theological/philosophical schools
evincing a strong plurality in Hindu religious thought and
practice. The volume provides intra-religious comparisons that
reveal internal complexity, nuances, and a variety of contemplative
states and transformative practices that exist under the rubric of
Hindu practices of interiority and reflection. With key insights on
forms and functions of the contemplative experience along with
their theologies and philosophies, the volume suggests new
hermeneutical directions that will advance the field of
contemplative studies. This book will be useful to scholars and
researchers of religious and theological studies, contemplative
studies, Hindu studies, consciousness studies, yoga studies, Indian
philosophy and religion, sociology of religion, philosophy of
religion, comparative religion, and South Asian studies, as well as
general readers interested in the topic.
The History of Indian Philosophy is a comprehensive and
authoritative examination of the movements and thinkers that have
shaped Indian philosophy over the last three thousand years. An
outstanding team of international contributors provide fifty-eight
accessible chapters, organised into three clear parts: knowledge,
context, concepts philosophical traditions engaging and encounters:
modern and postmodern. This outstanding collection is essential
reading for students of Indian philosophy. It will also be of
interest to those seeking to explore the lasting significance of
this rich and complex philosophical tradition, and to philosophers
who wish to learn about Indian philosophy through a comparative
lens.
Indian ethics is one of the great traditions of moral thought in
world philosophy whose insights have influenced thinkers in early
Greece, Europe, Asia, and the New World. This is the first such
systematic study of the spectrum of moral reflections from India,
engaging a critical cross-cultural perspective and attending to
modern secular sensibilities. The volume explores the scope and
limits of Indian ethical thinking, reflecting on the interpretation
and application of its teachings and practices in the comparative
and contemporary contexts. The chapters chart orthodox and
heterodox debates, from early classical Hindu texts to Buddhist,
Jaina, Yoga, and Gandhian ethics. The range of issues includes:
life-values and virtues, karma and dharma, evil and suffering,
renunciation and enlightenment; and extends to questions of human
rights and justice, ecology and animal ethics, nonviolence and
democracy. Ramifications for rethinking ethics in a postmodern and
global era are also explored. Indian Ethics offers an invaluable
resource for students of philosophy, religion, human sciences and
cultural studies, and to those interested in South Asian responses
to moral dilemmas in the postcolonial era.
Indian ethics is one of the great traditions of moral thought in
world philosophy whose insights have influenced thinkers in early
Greece, Europe, Asia, and the New World. This is the first such
systematic study of the spectrum of moral reflections from India,
engaging a critical cross-cultural perspective and attending to
modern secular sensibilities. The volume explores the scope and
limits of Indian ethical thinking, reflecting on the interpretation
and application of its teachings and practices in the comparative
and contemporary contexts. The chapters chart orthodox and
heterodox debates, from early classical Hindu texts to Buddhist,
Jaina, Yoga, and Gandhian ethics. The range of issues includes:
life-values and virtues, karma and dharma, evil and suffering,
renunciation and enlightenment; and extends to questions of human
rights and justice, ecology and animal ethics, nonviolence and
democracy. Ramifications for rethinking ethics in a postmodern and
global era are also explored. Indian Ethics offers an invaluable
resource for students of philosophy, religion, human sciences and
cultural studies, and to those interested in South Asian responses
to moral dilemmas in the ostcolonial era.
A stimulating account of the wide range of approaches towards
conceptualising emotions in classical Indian
philosophical-religious traditions, such as those of the
Upanishads, Vaishnava Tantrism, Bhakti movement, Jainism, Buddhism,
Yoga, Shaivism, and aesthetics, this volume analyses the definition
and validity of emotions in the construction of identity and
self-discovery.
This volume brings sustainability studies into creative and
constructive conversation with actions, practices, and worldviews
from religion and theology supportive of the vision and work of the
UN SDGs. It features more than 30 chapters from scholars across
diverse disciplines, including economics, ethics, theology,
sociology, ritual studies, and visual culture. This
interdisciplinary content presents new insights for inhibiting
ecospheric devastation, which is inextricably linked to
unsustainable financial, societal, racial, geopolitical, and
cultural relationships. The chapters show how humanistic elements
can enable the establishment of sustainable ways of thinking,
feeling, and acting. This includes the aesthetic and emotive
dimensions of life. The contributors cover such topics as
empowering women and girls to systemically reverse climate change;
nurturing interreligious peace; decolonizing landscapes; and
promoting horticulture, ecovillages, equity, and animal ethics.
Coverage integrates a variety of religious and theological
perspectives. These include Buddhism, Judaism, Hinduism, Islam,
Christianity, and other traditions. To enable the restoration and
flourishing of the ecosystems of the biosphere, human societies
need to be reimagined and reordered in terms of economic, cultural,
religious, racial, and social equitability. This volume illustrates
transformative paradigms to help foster such change. It introduces
new principles, practices, ethics, and insights to the discourse.
This work will appeal to students, scholars, and professionals
researching the ethical, moral, social, cultural, psychological,
developmental, and other social scientific impacts of religion on
the key markers of sustainability.
This volume deals with the relation between faith and reason, and
brings the latest developments of modern logic into the scene.
Faith and rationality are two perennial key concepts in the history
of ideas. Philosophers and theologians have struggled to bring into
harmony these otherwise conflicting concepts. Despite the diversity
of approaches about what rationality effectively means, logic
remains the cannon of objective and rational thought. The chapters
in this volume analyze several issues pertaining to the philosophy
of religion and philosophical theology from the perspective of
their relation to logic and the benefit they can derive from the
use of modern logic tools. The book is divided into five parts: (I)
Introduction, (II) Analytic Philosophy of Religion, (III) Logical
Philosophy of Religion, (IV) Computational Philosophy and Religion
and (V) Logic, Language and Religion. This text appeals to students
and researchers in the field.
This volume deals with the relation between faith and reason, and
brings the latest developments of modern logic into the scene.
Faith and rationality are two perennial key concepts in the history
of ideas. Philosophers and theologians have struggled to bring into
harmony these otherwise conflicting concepts. Despite the diversity
of approaches about what rationality effectively means, logic
remains the cannon of objective and rational thought. The chapters
in this volume analyze several issues pertaining to the philosophy
of religion and philosophical theology from the perspective of
their relation to logic and the benefit they can derive from the
use of modern logic tools. The book is divided into five parts: (I)
Introduction, (II) Analytic Philosophy of Religion, (III) Logical
Philosophy of Religion, (IV) Computational Philosophy and Religion
and (V) Logic, Language and Religion. This text appeals to students
and researchers in the field.
The present collection of writings on postcolonial philosophy of
religion takes its origins from a Philosophy of Religion session
during the 1996 Annual Meeting of the American Academy of Religion
held in New Orleans. Three presentations, by Purushottama
Bilimoria, Andrew B. Irvine, and Bhibuti Yadav, were to be offered
at the session, with Thomas Dean presiding and Kenneth Surin
responding. (Yadav, unfortunately could not be present because of
illness. ) This was the ?rst AAR session ever to examine issues in
the study of religion under the rubric of the postcolonial turn in
academia. Interest at the session was intense. For instance,
Richard King, then at work on the manuscriptof the landmark
Orientalism and Religion, was present; so, too, was Paul J.
Grif?ths, whose s- sequent work on interreligious engagement has
been so noteworthy. In response to numerous audience appeals,
revised versions of the presentations eventually were published, as
a "Dedicated Symposium on 'Subalternity'," in volume 39 no. 1
(2000) of Sophia, the international journal for philosophy of
religion, metaphysical theology and ethics. Since that time, the
importance of the nexus of religion and the postcolonial has become
increasingly patent not only to philosophers of religion but to
students of religion across the range of disciplines and
methodologies. The increased inter- tionalization of the program of
the American Academy of Religion, especially in more recent years,
is a signi?cant outgrowth of this transformation in conscio- ness
among students of religion.
A stimulating account of the wide range of approaches towards
conceptualising emotions in classical Indian
philosophical-religious traditions, such as those of the
Upanishads, Vaishnava Tantrism, Bhakti movement, Jainism, Buddhism,
Yoga, Shaivism, and aesthetics, this volume analyses the definition
and validity of emotions in the construction of identity and
self-discovery.
This volume brings sustainability studies into creative and
constructive conversation with actions, practices, and worldviews
from religion and theology supportive of the vision and work of the
UN SDGs. It features more than 30 chapters from scholars across
diverse disciplines, including economics, ethics, theology,
sociology, ritual studies, and visual culture. This
interdisciplinary content presents new insights for inhibiting
ecospheric devastation, which is inextricably linked to
unsustainable financial, societal, racial, geopolitical, and
cultural relationships. The chapters show how humanistic elements
can enable the establishment of sustainable ways of thinking,
feeling, and acting. This includes the aesthetic and emotive
dimensions of life. The contributors cover such topics as
empowering women and girls to systemically reverse climate change;
nurturing interreligious peace; decolonizing landscapes; and
promoting horticulture, ecovillages, equity, and animal ethics.
Coverage integrates a variety of religious and theological
perspectives. These include Buddhism, Judaism, Hinduism, Islam,
Christianity, and other traditions. To enable the restoration and
flourishing of the ecosystems of the biosphere, human societies
need to be reimagined and reordered in terms of economic, cultural,
religious, racial, and social equitability. This volume illustrates
transformative paradigms to help foster such change. It introduces
new principles, practices, ethics, and insights to the discourse.
This work will appeal to students, scholars, and professionals
researching the ethical, moral, social, cultural, psychological,
developmental, and other social scientific impacts of religion on
the key markers of sustainability.
This volume engages in conversation with the thinking and work of
Max Charlesworth as well as the many questions, tasks and
challenges in academic and public life that he posed. It addresses
philosophical, religious and cultural issues, ranging from
bioethics to Australian Songlines, and from consultation in a
liberal society to intentionality. The volume honours Max
Charlesworth, a renowned and celebrated Australian public
intellectual, who founded the journal Sophia, and trained a number
of the present heirs to both Sophia and academic disciplines as
they were further developed and enhanced in Australia: Indigenous
Australian studies, philosophy of religion, the study of the
tension between tradition and modernity, phenomenology and
existentialism, hermeneutics, feminist philosophy, and philosophy
of science that is responsive to environmental issues.
The History of Indian Philosophy is a comprehensive and
authoritative examination of the movements and thinkers that have
shaped Indian philosophy over the last three thousand years. An
outstanding team of international contributors provide fifty-eight
accessible chapters, organised into three clear parts: knowledge,
context, concepts philosophical traditions engaging and encounters:
modern and postmodern. This outstanding collection is essential
reading for students of Indian philosophy. It will also be of
interest to those seeking to explore the lasting significance of
this rich and complex philosophical tradition, and to philosophers
who wish to learn about Indian philosophy through a comparative
lens.
The present collection of writings on postcolonial philosophy of
religion takes its origins from a Philosophy of Religion session
during the 1996 Annual Meeting of the American Academy of Religion
held in New Orleans. Three presentations, by Purushottama
Bilimoria, Andrew B. Irvine, and Bhibuti Yadav, were to be offered
at the session, with Thomas Dean presiding and Kenneth Surin
responding. (Yadav, unfortunately could not be present because of
illness. ) This was the ?rst AAR session ever to examine issues in
the study of religion under the rubric of the postcolonial turn in
academia. Interest at the session was intense. For instance,
Richard King, then at work on the manuscriptof the landmark
Orientalism and Religion, was present; so, too, was Paul J.
Grif?ths, whose s- sequent work on interreligious engagement has
been so noteworthy. In response to numerous audience appeals,
revised versions of the presentations eventually were published, as
a "Dedicated Symposium on 'Subalternity'," in volume 39 no. 1
(2000) of Sophia, the international journal for philosophy of
religion, metaphysical theology and ethics. Since that time, the
importance of the nexus of religion and the postcolonial has become
increasingly patent not only to philosophers of religion but to
students of religion across the range of disciplines and
methodologies. The increased inter- tionalization of the program of
the American Academy of Religion, especially in more recent years,
is a signi?cant outgrowth of this transformation in conscio- ness
among students of religion.
Varieties of Ethical Reflection brings together new cultural and
religious perspectives-drawn from non-Western, primarily Asian,
philosophical sources-to globalize the contemporary discussion of
theoretical and applied ethics. The work pushes ethics beyond a
Western philosophical tradition tending toward universalism to
infuse and broaden modern ethical theory with relativistic Asian
ethical principles. The contributors introduce multicultural
concepts and ideas from the Chinese Taoist, Confucian and
Neo-Confucian, Indian and East Asian Buddhist, and Hindu
traditions, focusing on such areas of moral controversy as the
clash between women's rights and culture; universal human rights;
abortion and euthanasia in a non-Western setting; and the
standardization of medical practice across cultures.
Health and social care practitioners are increasingly called upon
to provide care to elderly people from a number of different faiths
and cultures. This collection of essays examines ageing in the
context of the many faiths and cultures that make up Western
society, and provides carers with the knowledge they need to
deliver sensitive and appropriate care to people of all faiths.
Chapters are written by authoritative figures from each of the
world's major faith groups about the beliefs and practices of their
older people. Christian, Muslim, Hindu, Jewish and Buddhist
perspectives are covered, as well as those of ageing veterans and
ageing religious sisters. Issues of appropriate care are also
addressed, and the book includes recommendations for policy and
practice. This accessible and inspiring book will be a useful text
for academics, policy makers and practitioners in health and social
care, aged care workers, pastoral carers, chaplains and religious
professionals, in hospital, residential and other care settings.
In recent decades there has been a rising interest among scholars
of Hinduism and Judaism in engaging in the comparative studies of
these ancient traditions. Academic interests have also been
inspired by the rise of interreligious dialogue by the respective
religious leaders. Dharma and Halacha: Comparative Studies in
Hindu-Jewish Philosophy and Religion represents a significant
contribution to this emerging field, offering an examination of a
wide range of topics and a rich diversity of perspectives and
methodologies within each tradition, and underscoring significant
affinities in textual practices, ritual purity, sacrifice, ethics
and theology. Dharma refers to a Hindu term indicating law, duty,
religion, morality, justice and order, and the collective body of
Dharma is called Dharma-shastra. Halacha is the Hebrew term
designating the Jewish spiritual path, comprising the collective
body of Jewish religious laws, ethics and rituals. Although there
are strong parallels between Hinduism and Judaism in topics such as
textual practices and mystical experience, the link between these
two religious systems, i.e. Dharma and Halacha, is especially
compelling and provides a framework for the comparative study of
these two traditions. The book begins with an introduction to
Hindu-Jewish comparative studies and recent interreligious
encounters. Part I of the book titled "Ritual and Sacrifice,"
encompasses the themes of sacrifice, holiness, and worship. Part II
titled "Ethics," is devoted to comparing ethical systems in both
traditions, highlighting the manifold ways in which the sacred is
embodied in the mundane. Part III of the book titled "Theology,"
addresses common themes and phenomena in spiritual leadership, as
well as textual metaphors for mystical and visionary experiences in
Hinduism and Judaism. The epilogue offers a retrospective on
Hindu-Jewish encounters, mapping historic as well as contemporary
academic initiatives and collaborations.
In recent decades there has been a rising interest among scholars
of Hinduism and Judaism in engaging in the comparative studies of
these ancient traditions. Academic interests have also been
inspired by the rise of interreligious dialogue by the respective
religious leaders. Dharma and Halacha: Comparative Studies in
Hindu-Jewish Philosophy and Religion represents a significant
contribution to this emerging field, offering an examination of a
wide range of topics and a rich diversity of perspectives and
methodologies within each tradition, and underscoring significant
affinities in textual practices, ritual purity, sacrifice, ethics
and theology. Dharma refers to a Hindu term indicating law, duty,
religion, morality, justice and order, and the collective body of
Dharma is called Dharma-shastra. Halacha is the Hebrew term
designating the Jewish spiritual path, comprising the collective
body of Jewish religious laws, ethics and rituals. Although there
are strong parallels between Hinduism and Judaism in topics such as
textual practices and mystical experience, the link between these
two religious systems, i.e. Dharma and Halacha, is especially
compelling and provides a framework for the comparative study of
these two traditions. The book begins with an introduction to
Hindu-Jewish comparative studies and recent interreligious
encounters. Part I of the book titled "Ritual and Sacrifice,"
encompasses the themes of sacrifice, holiness, and worship. Part II
titled "Ethics," is devoted to comparing ethical systems in both
traditions, highlighting the manifold ways in which the sacred is
embodied in the mundane. Part III of the book titled "Theology,"
addresses common themes and phenomena in spiritual leadership, as
well as textual metaphors for mystical and visionary experiences in
Hinduism and Judaism. The epilogue offers a retrospective on
Hindu-Jewish encounters, mapping historic as well as contemporary
academic initiatives and collaborations.
Toleration in Comparative Perspective is a collection of essays
that explores conceptions of toleration and tolerance in Asia and
the West. It tests the common assumption in Western political
discourse and contemporary political theory that toleration is a
uniquely Western virtue. Toleration in modern Western philosophy is
understood as principled noninterference in the practices and
beliefs of others that one disapproves of or, at least, dislikes.
Although toleration might be seen today as a quintessential liberal
value, precedents to this modern concept also existed in medieval
times while Indigenous American stories about welcome challenge the
very possibility of noninterference. The modern Western
philosophical concept of toleration is not always easily translated
into other philosophical traditions, but this book opens a dialogue
between various traditions of thought to explore precisely the ways
in which overlap and distinctions exist. What emerges is the
existence of a family of resemblances in approaches to religious
and cultural diversity from a program of pragmatic noninterference
in the Ottoman Empire to deeper notions of acceptance and
inclusiveness amongst the Newar People in the Kathmandu Valley. The
development of an Islamic ethic of tolerance, the Daoist idea of
all-inclusiveness, and Confucian ideas of broad-mindedness,
respect, and coexistence to the idea of 'the one in the many' in
Hindu thought are examined along with sources for intolerance,
tolerance, and toleration in Pali Buddhism, early modern Japan, and
contemporary India.
A journey through yoga from the yoga schools of Australia to the
ancient origins in the Indus River Valley, 4500 years ago. The
development of yoga in the ancient texts and practices of India is
interwoven with its migration to the West. Dr Bilimoria takes the
reader through the therapeutic aspects of yoga to the philosophical
traditions in India. He completes the work with a critical review
of yoga as practised in Western society generally, but with
emphasis on the Australian experience. The introduction to the
therapeutic value and ethical considerations of yoga bring the
reader to the search for a guru, where Dr Bilimoria offers his
advice concerning some precautions to take, to avoid questionable
practitioners.
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