Academic literature on the topic 'Human ecology – Religious aspects – Buddhism'

Poststructuralist debates around the body have demonstrated how our knowledge of the body is constituted in specific cultural and historical circumstances and in the context of particular relations of power. This article develops this approach to the body in Buddhism and thus attempts to show how the body has been represented within different discourses in Buddhist texts. Implicit in this account is the remedying of the failure in some Buddhist scholarship to recognise different types of bodies (negative and positive) and to show how these aspects of the body, as enumerated by texts, operate together to constitute forms of identities capable of being constituted within different historical moments out of the pressure of new social and material changes. At the same time the body is seen as being capable of self modification in terms of that discourse. The term ‘body’ is used here in the sense that it implies not only a physical aspect (flesh, bones, liquids etc.), but that it is connected to various cognitive and emotional capacities as outlined in the khandhas (see below) explanation of the human constitution. The author's concern in his treatment of the body is to avoid the problems of psychological analysis, as this form of analysis often implies the existence of a psyche or soul along with the ideas of complete individual self-determination.

In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?

Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics.

AbstractReligious answers to the question of how the world has come into being fall roughly into two categories: mythical narratives and doctrinal formulations based on cosmogonical mythology. In explaining how the world has come into being, such myths and doctrines also tell us something about the conditions before the world was created. David Herbst's "co-genetic" logic is used to explain why we are prone to think that if the world is a spatio-temporal entity, there has to be a "not-world" before and beyond it. Within Christianity and Buddhism, for example, the so-called introvertive mystical experience is believed to liberate mystics from what is created or what has come into being and thus to lead them to some kind of "not-world". Various representations of "not-world", like 'God' and 'nirv' na', are here interpreted as conceptual postulates necessitated by "co-genetic logic". It is argued that certain aspects of cosmogony and mysticism can be best explained as following directly from the nature of human cognition.

While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.

Abstract This article analyzes a few selected case studies from different religious traditions in contemporary Japan to illustrate, first, the active role played by religion in Japan in the creation of hybrid forms and, secondly, the potentiality in two instances to promote cultural chauvinism. The topics explored here are Japanese Buddhism and the issue of human rights, Shintō’s self-representation as a ‘religion of the forest,’ and Kōfuku no Kagaku’s adoption of Theosophical themes. The discourse of human rights found in traditions such as Jōdo Shinshū, Jōdoshū, and Sōtōshū shows how this western idea is made to resonate with religious concepts from the Buddhist tradition, thus making possible a reshaping of local religious identities. While in this case the catalyst in the process is provided by an external source, the recent reshaping of Shintō as a ‘religion of the forest’ may be characterized as a glocalization leaning to ‘native’ sources, in which the ‘native’ religious tradition is subject to a creative reading following the worldwide growing awareness of ecology. Here a tendency to emphasize the superiority of the ‘native’ culture may also be noticed. However, as the case of Kōfuku no Kagaku’s adoption of various Theosophical themes illustrates, also glocalization leaning to external sources may be accompanied by forms of cultural chauvinism.

The sustainability of the human settlement space environment is an eternal subject of human exploration. There hides the idea of human settlement space in an externally displayed material environment. This paper takes Dai villages in Xishuangbanna, Yunnan as the research object. Dai villages are the place where the ancestors of Dai people live, produce, and collectively construct human settlement, production, and spirit. Taking field investigation data and maps of Dai settlement areas as data sources, this paper explores Dai people’s view of human settlement space, analyzes the spatial cultural connotation of Dai villages, and the concept of sustainable human settlements ecology through the analysis of the factors of the villages’ spatial form. The survey results are as follows: (1) the villages are usually located at river valleys and basin areas, which are characteristic of facing the sun and near the water, embodying the persevering ecological concept of “adapting to local conditions and coexisting with nature”. (2) Dai people are one of the earliest “rice-growing nationalities”. Dai people’s settlements have formed a sustainable human settlement ecological space and the spatial pattern of “water-forest-field-village” is an organic whole. (3) The combination of Dai’s primitive religious ecology and Southern Buddhist culture has formed the characteristic of “advocating nature and Buddhism” and a unique concept of settlement space.

The author claims that the concept of human rights arose on European soil as a result of certain cultural, political, and economic factors. Its primary base is formed by Christian ideas, secularized with the dissolution of feudalism and the spread of capitalism. In particular, this concept synthesized the Christian ideas of God’s likeness of man and the omnipresence of God: being god-like, man, like God, may be present in all things, though not in all at once. The main beneficiary was the bourgeoisie, who used personal rights to destroy feudal institutions, political rights to establish control over the state, and economic and social rights to mitigate class contradictions and distract their opponents. The religious origin of rights is the key to understanding their important features such as the absence of logical basis for human rights; helplessness of the law in front of acts that undermine the foundations of order and are marked as acts of self-realization; extraordinary diversity of rights, etc. There are several directions of human rights criticism (conservative, moderateliberal, Marxist and Christian). All of them assume that human rights neither adequately reflect human nature, nor take into account some of its aspects. Indeed, man is not only an individual seeking to choose, but also a member of a collective who needs a recognition (conservatism); a being alienated from labor and racial life (Marxism); a believer seeking to avoid sin (early Christianity) and obedient to divine will (Islam); a being who suffers from constant suffering and seeks to be saved from it (Buddhism); a victim of civilization, oppressed by the flow of information and the need for constant choice This inadequacy entails a destructive effect: the concept of rights creates a monochrome picture, on which, the human existence is reduced to act of will; gives rise to logical contradictions; destroys reality, monopolizing the axiological basis of cooperation; is used as a tool of submission and domination; creates an absolute justa causa; alienates from existence and forms the basis for other levels of the mythological structure. The history of human rights is not complete: It seems that today humanity is on the eve of fundamental transformations, whose content and final result are difficult to predict.

AbstractBuddhist motivations for abstaining from meat-eating draw from a wide range of traditions. Theravada themes emphasize non-harming, Right Livelihood, and detachment; Mahayana themes highlight interdependence, Buddha-nature, and compassion; Tibetan themes consider rebirth implications for human-animal relationships. These and other contemporary themes overlap with traditional western arguments promoting vegetarianism based on animal welfare, personal and environmental health, world hunger, and ethical development. This paper surveys these themes, then discusses two studies based on survey data that indicate that western Buddhists and Buddhist centers have a wide variety of practices regarding meat-eating. The first survey reports on institutional food choice practices at western Buddhist centers. The second study reports on individual food practices among western Buddhists, with data on food choices and rationales for these choices. In both surveys, Buddhist principles interact with western arguments, leading to diverse decisions about what to eat. As interest in Buddhism grows in the west, Buddhist moral concerns regarding food could influence western food choices in a significant way.

The Encyclical Letter “Laudato Sì. On Care For Our Common Home”, issued by Pope Francis in May 2015, contains some legal and economic aspects that go beyond a purely religious relevance, touching upon the political, social, and ethical spheres. The present contribution aims to identify these aspects of the Encyclical Letter, providing a brief reasoned analysis of its most interesting and relevant features, namely the emergence and the human origin of the ecological crisis, the critique of the dominant technocratic paradigm, the weakness of the institutional and legal international response, and the major paths of dialogue proposed by the Encyclical Letter to overcome “the spiral of self-destruction” which humanity is currently confronting. This contribution then focuses on integral ecology as the proposed solution to tackle the present ecological crisis and the call for an ecological conversion. On the basis of the analysis, a final section highlights some tipping points which are worthy of further comment, and contextualises Pope Francis’ views in the light of the most relevant scientific literature on these topics.

The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.

Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.

A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.

Thesis (MPhil)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: The central premise of this thesis is that humans are disconnected and alienated from Nature and it proposes that we need to attempt to restore this connection in order to overcome the current socioecological crises which threaten our survival as a species on the planet. In response to the research question as to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, this study examines the concepts of Nature and spirituality and the relationship between them and, in particular, explores the spiritual practices and human-Nature connections experienced by six South African change agents. The objectives of this exploration are to present individual stories which could be used as case studies in learning for sustainability and to promote and encourage deeper conversations about what a more sustainable world might look like. Given the argument that our disconnection and alienation from Nature is at the crux of the planetary polycrisis and that we face a crisis of spirituality with regards to our relationship with Nature, this thesis explores the concept of Nature in depth, taking into consideration different cultural interpretations, environmental ethical positions and perspectives of Nature held in ancient times. Some of the key arguments as to why humans are disconnected from Nature (science, loss of indigenous knowledge, colonialism, capitalism, globalisation, religion and technology) are presented and I consider the implications of the human-Nature disconnection. A comprehensive literature review presents the key sociological crises, including climate change, ecosystem degradation, inequality and poverty, peak oil, urbanisation and food insecurity, which underpin the planetary polycrisis, and also discusses sustainable development, which arose as an attempt to respond to the planetary polycrisis. I argue that mainstream sustainable development is anthropocentric and perpetuates consumption by means of the current economic system. In light of my research question I propose that spirituality could serve as a bridge between humans and Nature. The understanding of spirituality which informs my approach implies a heightened awareness or consciousness, the capacity for deep reflection and compassion, and a profound sense of what it means to part of the web of life – to be another living, breathing, sentient being in Nature without the hierarchies which are often dictated by religious forms of spirituality. It is a spirituality integral to daily life, which informs the decisions about the way we live, and which is expressed through action, i.e. spirit-in-action. While I acknowledge the role that religion could play in the transformation to a more sustainable world, I highlight a number of practices, including mindfulness, meditation, rituals, poetry, re-learning from indigenous knowledge and wisdom, and restoration, which could perhaps assist in moving towards a deeper connection with Nature. In reflecting on what kind of transformation is needed I refer to complexity theory and systems thinking, and earth jurisprudence as examples of transformative paradigms. Given that this is a qualitative study, I have used heuristic inquiry, reflexivity, narrative and poetics in my research approach and conducted in-depth, semi-structured interviews with six South African change agents (three women and three men). I have documented their stories as narrative summaries, focusing particularly on their spirituality with respect to their relationship with Nature. I have then considered the emerging themes which point to what might be required in order to create sustainable futures. While there are issues of contention surrounding each of the concepts of Nature, spirituality and sustainable development, the change agents agree that there is a definite relationship between them and that they could help to direct our lives towards sustainability. Irrespective of how each of these concepts is defined, it seems that we need to be thinking about what kind of lives we want to live and what kind of lives future generations will be able to lead on a planet with a limited carrying capacity. As to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, it seems that it is not so much a relationship, but a deep understanding and conscious awareness or knowing of the interconnectedness and interdependence between Nature, spirit and the essence of being human. Based on the input from the six change agents, I recommend a number of shifts within individual human consciousness, in our communities and within broader society to promote sustainable living. Other recommendations include the possibility of ecopsychology playing a greater role within the sustainable development discourse and ongoing research to continue to provoke conversations about the human- Nature connection and the implications this has for sustainability. While this work is clearly an academic investigation, it has also been a personal undertaking in that I have explored my own spiritual journey, considered my relationship with Nature, and learned more about my role as a change agent in the transformation to a more sustainable world.
AFRIKAANSE OPSOMMING: Die sentrale veronderstelling van hierdie proefskrif is dat die mens afgesonder en vervreemd geraak het van die Natuur en beveel aan dat ons poog om die konneksie te herstel ten einde die huidige sosio-ekologiese krisis te kan oorkom wat ons oorlewing as 'n spesie op die planeet bedreig. In antwoord op die navorsingsvraag of 'n spirituele verhouding met die Natuur kan bydra tot die transformasie na 'n meer volhoubare wêreld, ondersoek hierdie studie die konsep van die Natuur en spiritualiteit, en die verhouding tussen die twee konsepte, en dan veral die spirituele praktyke en mens- Natuur-konneksies wat ses Suid-Afrikaanse agente vir verandering meegemaak het. Die oogmerke met hierdie verkenning is om individuele verhale aan te bied wat as gevallestudies gebruik kan word om insig te kry in volhoubaarheid, en om dieper gesprekke oor hoe 'n meer volhoubare wêreld daar kan uitsien te bevorder en aan te moedig. Gegewe die redenasie dat ons afsondering en vervreemding van die Natuur die kruks van die globale polikrisis is en dat ons 'n spiritualiteitskrisis beleef wat ons verhouding met die Natuur betref, ondersoek hierdie proefskrif die konsep van die Natuur in diepte, met inagneming van verskillende kulturele interpretasies, omgewingsentriese vertrekpunte en perspektiewe oor die Natuur in die antieke tyd. Sekere sleutelargumente wat aandui waarom die mens afgesonder geraak het van die Natuur (wetenskap, verlies aan inheemse kennis, kolonialisme, kapitalisme, globalisering, godsdiens en tegnologie) word aangebied, terwyl ek die implikasies van die mens-Natuur-afsondering oordink. 'n Omvattende literatuurstudie behandel die sleutel sosiologiese krisisse, met inbegrip van klimaatsverandering, ekosisteemagteruitgang, ongelykheid en armoede, piekolie, verstedeliking en voedselonsekerheid, wat die globale polikrisis onderlê, en ondersoek volhoubare ontwikkeling wat ontstaan het in 'n poging om op die globale polikrisis te reageer. Ek voer aan dat hoofstoom volhoubare ontwikkeling antroposentries is en verbruik volgens die bestaande ekonomiese stelsel voortsit. In die lig van my navorsingsvraag doen ek aan die hand dat spiritualiteit 'n brug tussen die mens en die Natuur kan vorm. Die interpretasie van spiritualiteit, wat die beweegrede vir my benadering is, veronderstel 'n verhoogde bewustheid of bewussyn, die vermoë tot diepe refleksie en medelye, en 'n wesentlike begrip van wat dit beteken om deel van die lewensweb te wees - om 'n lewende, redelike wese te wees wat asemhaal in die Natuur, sonder die hiërargieë wat dikwels deur religieuse spiritualiteitsvorme voorgeskryf word. Dit is spiritualiteit wat 'n integrerende deel van die daaglikse lewe is, wat die beweegrede is vir die besluite waarvolgens ons leef, en wat uitgedruk word deur aksie, i.e. gees-in-aksie. Alhoewel ek die rol erken wat godsdiens kan speel in die transformasie na ʼn meer volhoubare wêreld, lig ek ʼn aantal praktyke uit, nl in-die-oomblik-wees (oplettendheid), meditasie, rituele, poësie, her-leer uit die inheemse kennis- en wysheid-skat, sowel as herstel, wat moontlik kan help om ʼn dieper band met die Natuur te vorm. Wanneer ek reflekteer oor watter tipe transformasie nodig is, verwys ek na kompleksiteitsteorie en sisteemdenke, en aardjurisprudensie as twee voorbeelde van transformerende paradigmas. Aangesien dit ʼn kwalitatiewe studie is, het ek heuristiese ondersoek, refleksiwiteit, narratiewe en poësie in my navorsingbenadering gebruik en semi-gestruktureerde diepte-onderhoude met ses Suid-Afrikaanse agente vir verandering (drie vroue en drie mans) gevoer. Ek het hulle verhale as opsommings van narratiewe opgeteken, en gefokus op hulle spiritualiteit in verhouding tot die Natuur. Daarna het ek opkomende temas oorweeg met aanwysers van wat moontlik nodig is om ʼn volhoubare toekoms te skep. Alhoewel daar verskillende standpunte is oor die konsep Natuur, spiritualiteit en volhoubare ontwikkeling, stem die agente vir verandering saam dat daar ʼn definitiewe verwantskap tussen die konsepte bestaan en dat dit kan bydra om ons lewe tot volhoubaarheid te rig. Ongeag van hoe elkeen van hierdie konsepte omskryf word, blyk dit dat ons moet kyk na watter soort lewe ons wil leef en watter soort lewe toekomstige generasies op ʼn planeet met ʼn beperkte dravermoë sal kan leef. Op die vraag of ʼn spirituele verhouding met die Natuur kan bydra tot die transformasie na ʼn meer volhoubare wêreld, blyk dit dat dit nie soseer ʼn verhouding is nie, maar ʼn diepe begrip vir en werklike bewustheid, of kennis, van die onderlinge verbondenheid en interafhanklikheid tussen die Natuur, die gees en die essensie van menswees. Gebaseer op die inset van die ses agente vir verandering beveel ek ʼn aantal skuiwe binne onsself, in ons gemeenskappe en in die wyer samelewing aan om ʼn volhoubare bestaan te bevorder. Ander aanbevelings sluit in die moontlikheid dat ekopsigologie ʼn groter rol speel in die volhoubareontwikkelingsdiskoers en voortgesette navorsing om deurentyd gesprekke oor die mens-Natuur-konneksie aan te moedig, asook die implikasies wat dit vir volhoubaarheid het. Alhoewel hierdie werk duidelik ʼn akademiese oefening is, was dit ook ʼn persoonlike onderneming deurdat ek my eie spirituele reis onderneem het, my verhouding met die Natuur in oënskou geneem het, en tot insig gekom het van my rol as agent vir verandering in die transformasie na ʼn meer volhoubare wêreld.

A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert. ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ The research finds that: the ‘greening’ of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ‘ecojustice’) are ‘core business’ for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant. ¶ Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society. ¶ I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the ‘spiritual but not religious’ demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the ‘eco-ministry’ of Rev. Dr. Jason John in Adelaide, and the ‘Creation Spirituality’ taught, advocated and practiced by the Mercy Sisters’ Earth Link project in Queensland.

Thesis (MPhil)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction.
AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.

This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."

AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.

This chapter will use media ecology, and rhetorical theories of ideology construction and social intervention to look at the ways that contemporary digital media interact with religious and spiritual practices in order to inform and create identities. This chapter will examine the ideology construction that occurs in the Crosswire.org applications, specifically PocketSword designed for the iPhone/iPad and AndBible designed for Android devices. This chapter will also look at the ideology construction and identity creation in the English language section of onislam.net, a website designed to help English-speaking Muslims live out their faith. Finally the chapter will consider Osel Shen Phen Ling, a website designed for “Practicing Buddhadharma in the Tibetan Gelugpa Tradition”.

Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This study conceptualises the importance of religious beliefs in ethical consumer behaviour and through researcher introspection methodology, the study empirically explore whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The study contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.