This chapter provides religious and spiritual reflection on medical assistance in dying (MAID) from five perspectives: IndigenousIndigenous, MuslimMuslim, Jewish, Roman CatholicCatholic, and ProtestantProtestant. Each contributor was asked the following basic questions to direct their reflection. What would be the guidelines that you would offer people of your faith tradition? What would people from your faith tradition be concerned about? How would they make a decision regarding MAID? What guidance, as a leader in your faith, would you offer? (...) Each contributor brought their own religious tradition to bear on addressing these questions in various manners. While each offers unique points, there are common threads or themes that emerge, for example, our lives are a gift and not something we necessarily “own” and MAID is not a solitary decision, but others and communities are implicated. Each contributor pushes the reader into the religious realm of meaning and value and so raise important points not considered in the secular realm. (shrink)

The aim of this dissertation is to create a naturalistic philosophical picture of creative capacities that are specific to our species, focusing on artistic ability, religious reflection, and scientific study. By integrating data from diverse domains within a philosophical anthropological framework, I have presented a cognitive and evolutionary approach to the question of why humans, but not other animals engage in such activities. Through an application of cognitive and evolutionary perspectives to the study of these behaviors, I have (...) sought to provide a more solid footing for philosophical anthropological discussions of uniquely human behavior. In particular, I have argued that art, religion and science, which are usually seen as achievements that are quite remote from ordinary modes of reasoning, are subserved by evolved cognitive processes that serve functions in everyday cognitive tasks, that arise early and spontaneously in cognitive development, that are shared cross-culturally, and that have evolved in response to selective pressures in our ancestral past. These mundane cognitive processes provide a measuring rod with which we can assess a diversity of cultural phenomena; they form a unified explanatory framework to approach human culture. I have argued that we can explain uncommon thoughts in terms of interactions between common minds. This dissertation is subdivided into four parts. Part I outlines the problem of human uniqueness, examining theories on how humans conceptualize the world, and what their mental tool box looks like. Part II discusses the evolutionary and cognitive origins of human artistic behavior. Part III focuses on the cognitive science of religion, especially on how it can be applied to the reasoning of theologians and philosophers of religion. Part IV considers the cognitive basis of scientific practice. (shrink)

If, following Masuzawa, Fitzgerald and others we assume that “the religious” is a category produced by Western colonial regimes in tandem with that of “the secular,” then consequently the post-secular would need to be post-religious, as well. Here I demonstrate how in one metropolitan case, Germany, the religious and secular divide is evoked to produce a particular exclusivist narrative of national identity. A substantial part of German civil society, media, and legal establishment mobilize an imagined culturally Christian (...) vision of Germany in order to exclude from public visibility and political participation German born Muslims of Turkish descent. The colonial twin categories of secular-religious still operate in the shaping of the German polity. Decolonizing it would thus require not only to enter a post-secular dialogue with religious presentations in the public sphere, as Habermas contends; rather a post-secular polity would require the post-religious. (shrink)

This paper explores the relationship between religious belief and religious experience, bringing out a role for episodic memory that has been overlooked in the epistemology of religion. I do so by considering two questions. The first, the “Psychological Question,” asks what psychological role religious experiences play in causally bringing about religious beliefs. The second, the “Reliability Question,” asks: for a given answer to the Psychological Question about how religious beliefs are formed, are those beliefs formed (...) using generally truth-conducive cognitive mechanisms or patterns of reasoning? I argue that the standard way of answering the Psychological Question overlooks the fact that religious beliefs are often formed via reflection on episodic memories of past religious experiences. Furthermore, recognizing this opens up room to make more meaningful progress on answering the Reliability Question. (shrink)

셸링의『인간자유의 본질에 관한 철학적 탐구』는 자유에 대한 혁신적인 규정을 통해 인간행위의 본성에 대한 연구에서 획기적 전기를 마련했고, 악을 선 못지않게 적극적인 것으로 규정함으로써 악에 대한 새로운 성찰의 가능성을 제공하였다. 셸링은 신이 자신의 본질을 구분하여 세계를 생성하는 과정을 역동적으로 그려내며 지성과 근거의 두 원리가 다양한 피조물을 형성하는 원리를 밝혀냈고 이러한 신의 자기계시는 인간에게서 그 정점에 달하는데, 정신으로서의 인간은 이 두 원리를 구분하여 분리할 수 있는 독특한 능력을 부여받은 것으로 묘사된다. 인간의 자유는 개별의지와 보편의지로 표현되는 두 원리 사이의 위계질서를 조정하는 능력으로 이해된다. (...) 본래적 질서는 근거의 개별의지가 지성의 보편의지 아래에 놓여있는 것인 반면, 인간은 자신의 개별의지를 보편의지보다 상위에 두는 ‘악’을 감행할 수 있는 유일한 존재가 된다. 이를 통해 계시의 존재론적 구조는 이러한 악이 가능하도록 돼 있고, 그런 의미에서 악은 신의 자기계시에 필연적이라는 이해가 가능하다. 하지만 악을 허용하는 것을 넘어서서 계시에 필요한 것으로 만드는 것은 신의 정당성과 완전함을 훼손하는 일이라는 비판이 있어왔다. 이에 본 논문은 셸링의 이론이 이러한 비판을 효과적으로 반박하고 악의 주체는 어디까지나 인간이라는 점을 밝히고자 한다. 하지만 악을 선택하고, 또한 극복하는 진정한 원인에 관한 물음에서는 셸링의 답변이 부족함을 또한 지적할 것이다. 이를 통해 윤리적 관점에서 악의 주체를 밝히는 작업의 성공적인 결과와는 달리 악에 대한 최종 결정과 해방에 있어서는 무기력하고 신에게 기대야 하는 인간의 모습을 그리는 셸링 이론의 한계가 드러날 것이다. (shrink)

The Biblical heritage in the works of H. Skovoroda is considered in the article. The attention is given to the process of finding out the source and peculiarity of the interpretation by the thinker of the Old and New Testament's texts. It is being marked that the Holy Scriptures were one of the main sources of philosophical-theological teaching of H. Skovoroda. Key words: symbol, allegoric interpretation, emblem, the world of symbol.

Leonard Swidler, Dupa absolut. Viitorul dialogic al reflectiei religioase Ed. Limes, Cluj, 2003.

Religious belief and behavior raises the following two questions: (Q1) Does God, or any other being or state that is integral to various religious traditions, exist? (Q2) Why do humans have religious beliefs and engage in religious behavior? How one answers (Q2) can affect how reasonable individuals can be in accepting a particular answer to (Q1). My aim in this chapter is to carefully distinguish the various ways in which an answer to Q2 might affect the (...) rationality of believing in God. A literature has sprouted around this exact issue, but it has heretofore focused almost exclusively on one way in which a genealogy for p can affect the rationality of believing p – namely, by the genealogy functioning within a debunking argument. However, there are other ways a genealogy can affect the rationality of a belief. I suggest that we should be interested in whether genealogies more broadly cast doubt on religious beliefs. My main goal is: (i) to argue that CSR does not cast doubt on theistic belief in a few of the primary ways that propositions can cast doubt on other propositions, including via a debunking argument; and (ii) to suggest that one plausible way in which CSR might cast doubt on theistic belief is by undermining various traditional theistic reasons, and to illustrate how this might work with one example of a traditional theistic reason – religious experience. (shrink)

Reflections on the Religious, the Ethical, and the Political presents fourteen essays devoted to the interconnected topics of religion, ethics, and politics, along with an introductory interview with the author regarding his philosophical development over the years. This volume serves two interconnected purposes: as an introduction or reintroduction to Calvin O.Schrag’s intellectual contributions to a critical consideration of these three topics, and as a critical companion and supplement to Schrag’s published work on these topics. The topics of religion, ethics, (...) and politics have served as pivot points throughout Schrag’s career in the academy, which spans half a century. (shrink)

Religious Reflection Scales yield cross-cultural data suggesting that religious traditions have potentials to integrate intellect with faith. This investigation extended analysis of that possibility to Sunni Muslim university students in Malaysia ( N = 211) and also examined the hypothesis that Islamic commitments to knowledge ( Ilm) promote religious openness. Faith and Intellect Oriented Religious Reflection correlated positively and predicted openness. The Truth of Texts and Teachings factor from the Religious Schema Scales essentially (...) assesses a form of fundamentalism and displayed direct linkages with religious openness as well. Ilm factors from the Ummatic Personality Inventory correlated positively with religious openness and mediated associations of Islamic Religious Reflection with other constructs. Quest as a presumed index of religious openness proved to be incompatible with sincere Muslim commitments. These findings supplemented previous Muslim, Christian, and Hindu data in confirming the potential openness of religious traditions. (shrink)

Participation in religious liturgies and rituals is a pervasive and complex human activity. This book discusses the nature of liturgical activity and the various dimensions of such activity. Nicholas Wolterstorff focuses on understanding what liturgical agents actually do and shows religious practice as a rich area for philosophical reflection.

The purpose of this paper is to problematize the place of religious authority in politics and education. Specifically, this essay highlights the role of religious authority in establishing a moral order that values compliance and conformity at the expense of liberty and critique. In doing so, the essay reflects on Israeli politics and Islamic political thought. Pondering on both, the essay explains how the authority conferred through the use of religious language creates a condition of hyper-solidarity. Under (...) conditions of hyper-solidarity, religious authority becomes pervasive, permeating, and more entrenched and difficult to challenge. It becomes increasingly difficult to be critical, because to criticize is to forgo that hyper-solidarity, and to assume a position of exteriority. Therefore, obedience becomes a choice and a position taken in favor of stability, consistency, and continuity of the group. (shrink)

The essay that follows considers two topics. After dealing with relevant preliminaries, it asks: (a) what differences are there in what must be done in order to tell whether there is any religious knowledge if an internalist evidentialist account of knowledge is true, from what must be done in order to tell whether there is any religious knowledge if an externalist reliabilist account of knowledge is true; and (b) does the best current externalist reliabilist account of knowledge require (...) (or perhaps already implicitly contain) an internalist evidentialist element? Put in a nutshell, then, a belief has warrant for a person S only if that belief is produced in S by cognitive faculties functioning properly (subject to no dysfunction) in a cognitive environment that is appropriate for S’s kind of cognitive faculties, according to a design plant that is successfully aimed at truth … when a belief meets these conditions and does enjoy warrant, the degree of warrant it enjoys depends on the strength of the belief, the degree of firmness with which S holds it. This is intended as an account of the central core of our concept of warrant … [Warranted Christian Belief, 156; implicit in reference to a design plan here is another feature—that the belief is subject to no undefeated defeaters; such a belief, if true, constitutes knowledge.]. (shrink)

This chapter seeks to illustrate some of the complexity and diversity of concerns that go into the queering of religious practices by focusing on Christian same-sex union ceremonies, with some pointers to Judaism. Since the incipient years of gay liberation the changing way in which these ceremonies have related to the liturgical tradition and imaginary of marriage has reflected the varying grip homophobia has had in religious and secular contexts, as well as the different ways in which queer (...) people have been able to relate their own perspectives and experiences to the broader religious community. Between particularist and universalist perspectives, queering processes have offered various paths to religious renewal. (shrink)

How should philosophy approach religious experience? Can philosophy do more than describe religious experience without discussing its object? Can religion make genuine truth claims? These are some of the questions raised in these essays.

This essay considers how the JRE has engaged Catholic ethics in the last 50 years and how the concerns of Catholic ethics during this period of exceptional change are reflected and developed in the JRE. It discusses the transformation of Catholic ethics by focusing on the transitions: (i) from classical to historical consciousness; (ii) from an essentialist concept of human nature to a dynamic concept of the moral subject; (iii) from abstract to contextual moral reason; and (iv) from a discourse (...) that ignored the politics of power to one that reckons with it, analyzing the distinct ways in which the JRE engaged with these transformations. It concludes by looking to the future and suggests that a deeper engagement with the breadth of Catholic ethics internationally may help advance the Journal's mission and that a fuller interaction with the comparative and humanistic dimensions of the JRE's mission will enhance Catholic ethics. (shrink)

This paper employs Ricoeur’s hermeneutic approach to examine how fundamentalist religious communities shape personal and social identity. His biblical hermeneutics is used to analyze how narrative texts of various genres open a ‘fundamentalist’ world, while also challenging his monolithic emphasis on written texts. I argue that a wider variety of texts as well as rituals and other media must be examined, which all inform and display the fundamentalist world in important ways. Second, I employ his analysis of the formation (...) of identity and action to understand how identity is framed and prescribed by fundamentalist communities for their members. Finally, I draw on Ricoeur’s account of symbolism and move from first to second naïveté to provide an account of how fundamentalist communities respond to modernity and the threat of Enlightenment rationality. I argue that, contra what Ricoeur proposes, earlier mythic language was highly polyphonic and not understood literally. Fundamentalist communities move to more literalist understandings in response to modernity. Thus, while Ricoeur’s hermeneutic approach is richly useful for a philosophical approach to religious fundamentalism, the close examination of this phenomenon enables a broadening of Ricoeur’s work on religion, symbolism and identity. (shrink)

The Orthodox Church has been given the fullest of truth by the inspiration of the Holy Spirit, truth honored and valued in the communion of the Saints. For men, to grasp divine truth is a progressive process part of a permanent development. Each and every person walks along this path together with other people, without being the same as the others. Every person is offered and understands truth according to their own religious experience and skills to understand. Ultimate truth (...) exists and it has been revealed completely, but the way in which it is grasped varies from one person to another. “This is not a narrowly doctrinal vision of theological truth. However, it is an essentially spiritual vision for worldly reality, one that removes arrogance from authority and opens new ways of approaching believers of other religions. It presupposes magnanimity and charity, faith and hope, tolerance and reconciliation. It opposes forceful conversion and conflinct, imposition and intolerance, aggression and violence”.85 This approach prevents us from assigning to God intentions and plans which are exclusively ours. Thus, whenever we have a dialogue with those of different beliefs and ideologies, we must always start from God’s sacrificial love for all men. (shrink)

The rise of unfair competition in the digital marketplace presents profound ethical and philosophical challenges, particularly in light of religious perspectives on justice, fairness, and economic morality. In an era defined by rapid technological advancement, digitalization, and artificial intelligence, traditional business ethics and market regulations face unprecedented transformations. While the expansion of Internet technology has facilitated economic growth and improved human life, it has also introduced new forms of competitive behavior that raise ethical concerns regarding fairness, transparency, and the (...) protection of public interest. The practice of online advertising blocking, in particular, exemplifies a complex intersection of business ethics, legal frameworks, and digital rights, where determining the moral and legal legitimacy of such actions remains highly contested. This study explores online advertising blocking from the perspective of religious ethics and philosophical jurisprudence, integrating principles of justice, moral economy, and ethical responsibility found in religious traditions. It examines how religious doctrines on economic justice—such as Christian, Islamic, and Confucian perspectives on fair trade and commercial morality—can provide insights into the regulation of digital competition. Using the framework of the Anti-Unfair Competition Law of the People's Republic of China, this study assesses the legitimacy of advertising blocking practices, analyzing disputes from both theoretical and practical viewpoints. Given the rapid evolution of Internet markets, existing legal mechanisms struggle to address the fluid nature of digital competition, necessitating a reconsideration of regulatory strategies through an ethical and religious lens. By synthesizing legal, philosophical, and theological perspectives, this research proposes a more holistic approach to defining fairness in digital markets, emphasizing the role of ethical responsibility, human dignity, and moral regulation in shaping the future of online commerce. Future research should further explore the role of religious ethics in guiding digital governance and economic justice in the age of artificial intelligence and algorithmic decision-making. (shrink)

The study of the emotion-inducing function of music education is an important part of the basic theoretical research of music education, which influences the positioning of the basic nature and value attributes of music education, and at the same time, it also plays a practical role in the teaching practice of music education. In this paper, music education plays the role of “healthy psychology” with the help of the characteristic of “emotionality”. It takes music as a means of inducing individual (...) emotions, and explores the ways of inducing and measuring emotions in specific music emotion-inducing operations. In the experimental process of inducing emotions by European religious music, the non-linear and non-smooth EEG signals were decomposed into a series of eigenmodal functions with different oscillation frequencies using the empirical modal decomposition adaptively. Then, multi-dimensional information such as waveform difference, phase difference, and normalized energy of the eigenmodal functions are extracted as emotional features. Based on the extracted features, SVM is utilized for emotion recognition. In terms of the mean values of emotion evoking intensity of religious music, “sense of calm” (M=5.51) evoked the highest intensity, followed by “sense of transcendence” (M=5.4). “Nostalgia” (M=5.13) evoked a slightly weaker intensity, and ‘Power’ (M=4.26) had the lowest intensity, while religious music evoked significantly more emotions than secular music (p. (shrink)

In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they have mostly (...) served to obscure the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)

In his seminal work After Whiteness: An Education in Belonging, Willie Jennings defines a concept he calls ‘whiteness’ and states that this plays the role of the ‘Paterfamilias’, a term born within the Greco–Roman period, which refers to the social system of rule and governance that was centred around the father–master archetype. During slavery, Jennings states that it was on the plantation that the life, logic, and social order of whiteness transpired. The more I engaged with Jennings’ work, the more (...) I began to realize the extent to which the religious education curriculum, and by extension the English education system curriculum, further perpetuated whiteness. Inspired by the works of Jennings and the activism of Black Lives Matter (BLM) following the murder of George Floyd, I was motivated to create and teach a unit in the religious education (RE) curriculum, ‘Black Religion and Protest’. As well as examining the teaching and reception of this unit, this article seeks to unpack the ways in which Britain’s colonial legacy maintains epistemological inequity and hierarchical knowledge. (shrink)

This chapter sets out to demonstrate that phenomenology offers us a viable framework to productively think through the vexed relation between religion and violence. I hypothesize that this correlation needs to be reconsidered in a threefold perspective (religio triplex) in order to avoid reductionist conceptions of “religious violence” as merely atavistic, irrational, and merely destructive of meaning. I argue for distinguishing between (a) the originary violence implied in the experience of revelation, “absolute affection,” transcendence (mysterium tremendum et fascinans), and (...) so on; (b) the violent implications of concrete socio-topologies of the sacred and the profane; and (c) the potentials for actual violence transmitted in the narrative semantics of religious traditions and the systems of knowledge they entail. In order to properly distinguish these three layers and to shed light on their complex interplay and possible dynamics in the context of the so-called “return of religion,” I propose an integrated phenomenological perspective. Concretely viewed, I will draw upon Schutz’s theory of “multiple realities,” Merleau-Ponty’s “phenomenology of embodiment,” and Ricoeur’s insight into the “poietic imperative” of human existence. In conclusion, this trajectory will lead me to conceptualize religion in terms of “making transcendence together”—a conceptualization that explicitly avows an intrinsic correlation of religion and violence but also stresses the perfect contingency of “religious violence.”. (shrink)

The importance of scientific conflicts for theology and philosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profoundphilosophical conclusions flow from their own alternative account of evolution, (...) I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time the extent and limits of such implications. (shrink)

The vague idea of likening soccer to religion, specifically in watching soccer as a fan, is widespread spread in both everyday life media and academia. The slightly muddled discourse can be clarified by focusing on two variations, differentiating between sport in religion and sport as religion. Concentrating on sport as a form of religious activity and experience, it seems obvious that one’s theoretical framework here connects Durkheim’s elevation of formerly profane objects to a Sacred with concepts of individualization and (...) secularization. Yet, taking a critical look from the perspective of Luckmann’s theory of invisible or private religion, religion ought to be more narrowly conceived as a specific experience of transcendency. Employing Berger, it is plausible to employ a different rationale, leading to the conclusion that fandom constitutes a mimicry-religion. Mimicry-religion adheres to the inclination of the Self to understand his or her experience as religious for the need of a nomos, a legitimization of social institutionalizations. (shrink)

This book is a collection of nine previously published articles from 1980–92. Of the more than 150 original articles Dupré has written, these are an excellent representation and overview, weaving the threads of his thought together. In general the venture of combining articles into books is fraught with difficulties; yet these articles are presented as a cohesive work, unfolding gracefully in three sections, starting with methodological questions, leading to religious symbolization, and ending with the shape of religious experience (...) in the modern world. (shrink)

This essay applies recent scholarly insights on disillusionment as a cultural and psychological phenomenon to the problem of religious disillusionment as experienced by US Catholics in the wake of scandals of clergy sexual abuse. First, it sets forth disillusionment as a category for exploring the theological issue of sinfulness in the church. Second, it considers examples of how Vatican documents and acts of reconciliation in the last decade have been careful to draw distinctions between the faults of individual Christians (...) and the holiness of the Church itself. Third, it presents Augustine as one for whom significant disillusionment, even with the Church, became an avenue for embracing the cross in the broadest ecclesiological context. (shrink)

A look at history showed that theology always has to face contemporary demands in terms of its scientific character. At present, processes of pluralisation and secularisation challenge the existence of theology at universities not only against the background of religious studies, which are independent of the churches, but also, for example, in relation to innovative life sciences or cognitive sciences. In this context, an essential point to consider was that theology – like social systems in general and science in (...) particular – is characterised by an increasing differentiation. This differentiation of science implied an increasing specialisation of research, which could also be observed in the field of theology and its sub-disciplines. This article accordingly addressed the question of how, in the face of increasingly specialised research studies, the unity of theology can be justified beyond abstract and sweeping determinations. The present contribution suggested that in this respect a model of research designs developed in religious didactics might prove useful. This model of research design could essentially be understood as consisting of three research dimensions that define a research space, in which the research study on the didactics of religion can be located in the three-dimensional space by the research goal as a formatting factor. The three dimensions of this model, including the research goal, seemed to be broad enough to be tested in other sub-disciplines of theology as well to see whether their research can be more closely defined with them.Contribution: Accordingly, the contribution of this article was to raise the question, in view of an increasing specialisation of theological research, to what extent a model of research designs developed in the didactics of religion could be transferred to other sub-disciplines of theology. Should this succeed a new approach to justifying the unity of theology could become available, which is able to take into account the current differentiation of theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Act of Being: The Philosophy of Revelation in Mullā Sadrā. By Christian Jambet. Brooklyn: Zone Books, 2006. Pp. 497. Hardcover $38.95.Analysis in Śaṅkara Vedānta: The Philosophy of Ganeswar Misra. Edited by Bijayananda Kar. New Delhi: Indian Council of Philosophical Research, 2006. Pp. xxv + 190. Hardcover Rs. 240.00.Bhakti and Philosophy. By R. Raj Singh. Lanham: Lexington Books, 2006. Pp. 112. Hardcover $65.00.Brahman and the Ethos of Organization. (...) By Leonard R. Silos. Paseo de Roxas: Asian Institute of Management, 2006. Pp. xix + 344. Price not given.Buddhist Inclusivism: Attitudes Towards Religious Others. By Kristin Beise Kiblinger. Burlington, VT: Ashgate Publishing Company, 2005. Pp. viii + 145. Hardcover $89.95.Classical Northern Wu Style Tai Ji Quan: The Fighting Art of the Manchurian Palace Guard. By Tina Chunna Zhang and Frank Allen. Berkeley: Blue Snake Books, 2006. Pp. xiii + 203. Paper $21.95.Classical Sāṃkhya and Yoga: An Indian Metaphysics of Experience. By Mikel Burley. London and New York: Routledge, 2007. Pp. xiv + 226. Price not given.Comparative Philosophy and Religion in Times of Terror. Edited by Douglas Allen. Lanham: Lexington Books, 2006. Pp. xiv + 257. Hardcover $62.00. Paper $32.00.Contemplative Science: Where Buddhism and Neuroscience Converge. By B. Alan Wallace. New York: Columbia University Press, 2007. Pp. vii + 211. Hardcover $29.50, £19.00.Contexts and Dialogue: Yogācāra Buddhism and Modern Psychology on the Subliminal Mind. By Tao Jiang. Honolulu: University of Hawai'i Press, 2006. Pp. xi + 198. Paper $20.00.Dialogue Transcultural. Edited by Yue Diayun et al. Nanjing: Jiangsu Peoples Press, 2006. Pp. 335. Price not given.Dōgen on Meditation and Thinking: A Reflection on His View of Zen. By Hee-Jin Kim. Albany: State University of New York Press, 2006. Pp. xiii + 169. Hardcover $65.50. Paper $21.95.The Garden of Loneliness: A Translation of Jayshankar Prasad's Āṅsū, "Tears." By Charles S. J. White. Delhi: Motilal Banarsidass, 2006. Pp. xv + 136. Hardcover Rs. 295. [End Page 608]The Happening of Tradition: Vallabha on Anumāna in Nyāyalīlāvatī. By Anna-Pya Sjödin. Stockholm: Elanders Gotab, 2006. Pp. 195. Price not given.Head, Eyes, Flesh, and Blood: Giving Away the Body in Indian Buddhist Literature. By Reiko Ohnuma. 2006. Pp. xvii + 372. Hardcover $45.00, £29.00.Hwa Yu T'ai Chi Ch'uan: Unlocking the Mysteries of the Five-Word Song. By Glenn D. Newth. Berkeley: Blue Snake Books, 2007. Pp. xiii + 160. U.S. $18.95. Can $24.95.A Jewish Philosopher of Baghdad: 'Izz al-Dawla Ibn Kammūna (d. 683/1284) and His Writings. By Reza Pourjavady and Sabine Schmidtke. Leiden and Boston: Brill, 2006. Pp. xii + 274. Hardcover $130.00, €100.Letting Be: Fred Dallmayr's Cosmopolitical Vision. Edited by Stephen F. Schneck. Notre Dame: University of Notre Dame Press, 2006. Pp. x + 382. Paper $35.00.Myth and the Existential Quest. By Vassilis Vitsaxis and translated by Deborah Brown Kazazis and Vassilis Vitsaxis. Boston: Somerset Hall Press, 2006. Pp. 301. Hardcover $49.95. Paper $39.95.Nietzsche-Buddha-Zarathustra: Eine West-Ost Konfiguration. By Michael Skowron. Daegu: Kyungpook National University Press, 2006. Pp. 293. Paper $18.00, Won 17,000.Popularizing Buddhism: Preaching as Performance in Sri Lanka. By Mahinda Deegalle. Albany: State University of New York Press, 2006. Pp. xiii + 241. Hardcover $65.00. Paper $21.95.Ramana Maharashi: The Sage of Arunachala. By Arvind Sharma. New Delhi: Penquin Group, 2006. Pp. 215. Hardcover Rs. 295.Readings in Han Chinese Thought. Edited and translated by Mark Csikszentmihalyi. Indianapolis and Cambridge: Hackett Publishing Company, 2006. Pp. xxx + 220. Hardcover $39.95. Paper $14.95.Religions of Korea in Practice. Edited by Robert E. Buswell Jr. Princeton and Oxford: Princeton University Press, 2007. Pp. xx + 542. Paper $24.95, £15.95.The Scripture on Great Peace: The Taiping jing and the Beginnings of Daoism. By Barbara Hendrischke. Berkeley: University of California Press, 2006. Pp. x + 410. Hardcover $60.00, £38.95.The Self 's Awareness of Itself: Bhaṭṭa Rāmakantha's Arguments against the Buddhist Doctrine of No-Self. By Alex Watson. Vienna: Sammlung de Nobili, 2006. Pp. 433. Price not given... (shrink)

This paper proposes a teaching alternative that can encourage the ethical reflective sensibility among students of social entrepreneurship. It does so by exploring the possibility of using religious parables as narratives that can be analysed from Ricoeur’s hermeneutics to provoke and encourage ethical discussions in social entrepreneurship courses. To illustrate this argument, the paper makes use of a parable from the New Testament as an example of a religious narrative that can be used to prompt discussions about social (...) entrepreneurs’ ethical dilemmas. The paper adds to the limited works that consider the teaching of ethics within social entrepreneurship education. It also advances studies that seek alternative strategies to teaching ethics in business contexts, making these strategies discernible for discussion within the broader business and management literature. (shrink)

The Religious Openness Hypothesis argues that traditional religions have resources for integrating intellect with faith. In a test of this hypothesis, Hindu graduate students in India ( N = 320) responded to Hindu religious reflection, attitudes toward Hinduism, religious schema, religious orientation, and psychological openness scales. Faith and intellect oriented religious reflection correlated positively with each other and with the all three religious schemas, which also correlated directly. Linkages with attitudes toward Hinduism (...) and intrinsic and extrinsic personal religious orientations documented the compatibility of religious reflection and schema with Hindu commitments. Associations with greater openness to experience and need for cognition confirmed their psychological openness as well. Interactions between attitudes toward Hinduism and the intrinsic orientation suggested that Hinduism had more positive influences in those who were more sincerely religious. These data from India most importantly supported the Religious Openness Hypothesis. (shrink)