Description: The book Hinduism and Buddhism in Perspective is divided in seven chapters. So far many things with the emphasis on philosophical thought have been discussed and viewed throughout this book. Both Hinduism and Buddhism are primarily concerned with the practical problems of human life. Their direct aim is to offer solutions for the proper guidance of Human conduct. They try to suggest practical ways and means solving the pressing problems of life and to attain the state of (...) Supreme perfection. However, the approach of the Hinduism is mainly para-psychological and it offers solutions mostly on the basis of traditional and metaphysical presuppositions, whereas the approach of Buddhism is thoroughly empirical in which the traditional metaphysical speculations are brushed aside. Surely, Hinduism and Buddhism are fundamentally opposed to each other in the belief of the existence of God (Brahman). The former holds the view that God or Brahman is the guiding principle behind the entire process of evolution and dissolutions. The latter does not recognize the idea of God or Brahman. It rejects idea of God. Concerning the concept of action (karma) both the Hinduism and Buddhism agree that all actions, whether good or bad, produce their proper consequences in the life of the individual who acts, provided they are performed with a desire for the fruits thereof. A man becomes good by performing good actions and bad by bad actions. (shrink)

Religious Evolution and the Axial Age describes and explains the evolution of religion over the past ten millennia. It shows that an overall evolutionary sequence can be observed, running from the spirit and shaman dominated religions of small-scale societies, to the archaic religions of the ancient civilizations, and then to the salvation religions of the Axial Age. Stephen K. Sanderson draws on ideas from new cognitive and evolutionary psychological theories, as well as comparative religion, anthropology, history, and sociology. (...) He argues that religion is a biological adaptation that evolved in order to solve a number of human problems, especially those concerned with existential anxiety and ontological insecurity. Much of the focus of the book is on the Axial Age, the period in the second half of the first millennium BCE that marked the greatest religious transformation in world history. The book demonstrates that, as a result of massive increases in the scale and scope of war and large-scale urbanization, the problems of existential anxiety and ontological insecurity became particularly acute. These changes evoked new religious needs, especially for salvation and release from suffering. As a result entirely new religions-Zoroastrianism, Judaism, Christianity, Hinduism, Buddhism, Confucianism, and Daoism-arose to help people cope with the demands of the new historical era. (shrink)

This book brings out the essentials of Hinduism as expounded in the Vedas, the main Upanisads, the Munusamhita, the Ramayana, the Mahabharata, the minor Upanisads, the Puranas, the Bhdgavat Gita and the other Gitas. It traces the development of Saivism, Saktaism, Vaisnavism, and the other minor cults in the minor Upanisads, the main Puranas, the Bhdgavat Gita, the Bhagavat Gita, the siva Gita, the Devi Gita, and the other Gitas, and expounds their theoretical and practical teachings. It traces the (...) evolution of pure monism (Advaitavada), which permeates the religious literature of the Hindus. It elavorately deals with the triple method of disinterested works, devotion and integral knowledge for the realization of the Absolute Spirit or God. It deals with the ethical teachings of Hinduism as expounded in the non-philosophical religious literature, which are catholic, humanitarian and universal, and which constitute the inner core of religious life. The book tries to give an objective treatment of the inner thoughts of Hinduism stripped of its cumborous and outworn symbolism based on the original texts. So the ideas are expressed m simple philosophical. Language, which is not unintelligible to the lay man. If it can remove some misconceptions about Hinduism and help some readers enter into its sprits, the author's labour will have been amply repaid. (shrink)

This book traces the evolution of Hindu theories of warfare in India from the dawn of civilization.

Evolution of the humane resonances between Hindu values and contemporary experiences and challenges; contributed research papers.

Abstract This essay is a response to three review articles on two recently published books dealing with aspects of Hinduism and science: Jonathan Edelmann's Hindu Theology and Biology: The Bhāgavata Purāṇa and Contemporary Theory, and my own, Hindu Perspectives on Evolution: Darwin, Dharma and Design. The task set by the editor of Zygon for the three reviewers was broad: they could make specific critiques of the two books, or they could use them as starting points to engage in (...) a broad discussion of Hinduism and science, or religion and science in general. In my response, I first provide a fairly detailed reply to David Gosling's many critiques of my book, and in the process call into question his Advaitic conciliation of Hinduism and science. Thomas Ellis's thesis of basic incompatibility between Hinduism and science is much closer to my own viewpoint. One of the main objectives of my book was to explain and illustrate this incompatibility with specific regard to Hindu and Darwinian perspectives on evolution. In this essay I provide a few examples in support of Ellis's incompatibility thesis, encompassing both epistemological and metaphysical dissonances. Finally, I reflect upon Varadaraja V. Raman's wide-ranging exposition on the all-encompassing nature of the Hindu tradition that readily accommodates both religious and scientific quests for knowledge. Raman uses the two books only as starting points for his own thoughts, without reference to my book. I confine myself, accordingly, to a brief critique of his complementarity approach to Hinduism and science, and of his radical inclusivism that enfolds basically all philosophical positions into the warm embrace of the Hindu tradition, including even the extreme antireligious materialism of the Cārvāka. (shrink)

The Upanishads reveal that in the beginning, nothing existed: “This was but non-existence in the beginning. That became existence. That became ready to be manifest”. (Chandogya Upanishad 3.15.1) The creation began from this state of non-existence or nonduality, a state comparable to (0). One can add any number of zeros to (0), but there will be nothing except a big (0) because (0) is a neutral number. If we take (0) as Nirguna Brahman (God without any form and attributes), then (...) from where and how did the universe come into existence? -/- The neutral power (0) cannot produce anything without having an element of duality in it. Although Nirguna Brahman is neutral, it has a positive, negative, and neutral pole, constituting its Prakriti or nature. Prakriti has three latent Gunas (modes or qualities): Satva, Rajas, and Tamas. They are related to Gyana Shakti (the power of knowledge) Sankalpa Shakti (the power of ideation), and Kriya Shakti (the power of action). Science says that Atom is the basic element from which the universe evolved. The Atom has three nuclei- electron, pluton, and neutron. The Satva, Rajas, and Tamas in Indian spirituality are nothing but the mystical names for the nuclei of an atom. -/- According to Bhagavata Purana, Prakriti is also constituted of the elements of Time, Karma (action/destiny) and Swabhava (innate nature). Time disturbs the equilibrium of Gunas. From the aspect of Karma is produced an entity called Mahat, in the form of intelligence. Mahat is dominated by Satva and Rajas. From Mahat manifests the next evolute dominated by Tamas with three predominant qualities – Dravya (substance), Kriya (action), as well as intelligence. It forms to become the Ego principle (Ahamkara). -/- Ahamkara has three modes – Satvic, Rajasic and Tamasic. Satvic is Jnana oriented, Rajasic action-oriented and Tamasic Dravya (substance) oriented. From the Tamasic Ahankara, five gross elements are produced (ether, air, fire, water, and earth - Akash, Vayu, Agni, Jal and Prithvi). From the Satvic Ahamkara, guardian deities (the sun and moon, deities of sense organs, and organs of action) and from Rajasic Ahamkara, ten senses (Indriyas), five senses of perception, five organs of action, the faculties of intellect and Prana (life breath) are produced. -/- Bhagavata says that since these energies, elements, and faculties remained disassociated, they were combined to form a Cosmic Egg. The egg floats in the primal waters for a thousand years. Then God enters this Cosmic Egg and manifests himself as the Cosmic Purusha. He is the first nucleus, the God particle equivalent to the number (1) which is the embodiment of everything in the universe. The concept of creation and dissolution in Hinduism can be compared to the waves in an ocean that appear and disappear incessantly. The Manvantaras are such successive episodes of creation emerging from the Cosmic Person, the Manu who is embodied God-Consciousness, God himself. These episodes of creation are measured in Hinduism in terms of Manvantaras, the epochs of Manus. -/- Manu is the ‘First-Born’ (1) of God, the Cosmic Purusha from whom the world has originated. This Cosmic Person (Purusha) has been described as having fourteen biospheres (heavens) that are inhabited by various life forms in the order of evolution of consciousness. If we begin from the human biosphere (Bhuloka), there are ten astral biospheres that a man must transcend to attain liberation or Mukti from the cycle of births and deaths. -/- The number (1) produces the primary numbers up to (9) through the transmutation of the creational energies and qualities. The process can be related to the descent and cyclical evolution of (1) through ten spiritual stages, finally merging with the nondual (0). The number (10) marks the merger of (1) with (0). The Hindu worldview is that all life forms in an episode of creation must evolve to become one with the non-dual state (0) to attain liberation from the cycle of births and deaths in a cyclical process. -/- . (shrink)

After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's (...) deeds in the previous incarnations is almost widely accepted in India. The idea of karma at the same time provides the cosmic justice and releases God from the responsibility for evil in the world. The impersonal law of karma also has the educational purpose. The whole world derived from the brahman and under the process of evolution. Through the numerous lives and the different experiences, suffering from the consequences of one's own behavior, an individual learn from the spiritual lessons. In the times of the cosmic crises, when evil prevails in the world, Vishnu incarnates in the figure of avatar to win over evil and to restore the blocked evolution. Although evil is defeated, it still cannot be entirely uprooted from the physical world. The salvation for man is possible only after dissolving personal ego and having enlightened oneself, transcends to the sphere of dualism. (shrink)

Much good work has been done on the evolution of human morality by focusing on how “selfish genes” can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural (...) selection. Next, some proximate causes are suggested as possible conditions of biological and emotional valuing as well as of customary social morality and individual rational ethical thought. Finally, different moral perspectives of Confucianism, Hinduism, Buddhism, and Christianity are briefly presented in order to illustrate how one might inquire about the selection of a variety of biopsychological and cultural proximate causes that enable the evolution of a plurality of religious moral systems. (shrink)

Much good work has been done on the evolution of human morality by focusing on how “selfish genes‘ can give rise to altruistic human beings. A richer research program is needed, however, to take into account the ambivalence of naturally evolved biopsychological motivators and the historical pluralism of human morality in religious systems. Such a program is described here. A first step is to distinguish the ultimate cause of natural selection from proximate causes that are the results of natural (...) selection. Next, some proximate causes are suggested as possible conditions of biological and emotional valuing as well as of customary social morality and individual rational ethical thought. Finally, different moral perspectives of Confucianism, Hinduism, Buddhism, and Christianity are briefly presented in order to illustrate how one might inquire about the selection of a variety of biopsychological and cultural proximate causes that enable the evolution of a plurality of religious moral systems. (shrink)

Exhaustive work on Hindu mythology, cosmology and evolution.

Synopsis of Piṅgala Devāyaṇa, exhaustive work on Hindu mythology, cosmology, and evolution.

Who am I? What is my true identity? What is the nature of self? Deepest self? What is the nature of the world? How are self and world related? What is the highest goal of life? These are the questions that Indian philosophy has wrestled with for millennia. Many of the answers it has produced are intimately involved with spirituality, both mystical and theistic. This work, called Self and World: Major Aspects of Indian Philosophy, by Ramesh N. Patel, explores these (...) time-tested answers that are deeply interesting, engrossing and enlightening. Yoga and Vedanta are two of the well-known philosophies of India that have attempted answers to the above questions about self and world. The classical Indian philosophy’s answers to questions about self and world span no less than three distinct religions and their spiritualities: Hinduism, Buddhism and Jainism. Besides yoga and vedanta, Hinduism has four other answers that have conversed with yoga and vedanta for centuries. Buddhism has four distinct answers that too have conversed with these philosophical and spiritual answers. These conversations have led to very productive exchanges by enriching the resulting development and evolution of each system’s answers. The exchange has made the philosophies stronger and diverse. The present work explores and describes these systems in their mature form which preserves their accumulated wisdom.Another feature of this work is its treatment of the philosophy of the ancient texts called the Vedas. Pandit Madhusudan Ojha has unearthed the lost philosophy contained in the Vedas. This Vedic philosophy sports a highly comprehensive yet coherent and relevant system of thought that is also important for its tremendous influence on all later Indian systems including yoga, vedanta and Buddhist systems. This book articulates Vedic philosophy and its historic influence on the thought on self and world in Indian philosophy. The deeply spiritual embedding of Indian philosophy’s thought about self and world is particularly relevant to today’s strife-torn and polarized world. We need themes of unity in diversity for healing current maladies. The spiritual thought systems of Indian philosophy narrated in the present work provide an array of choices which have great potential for this healing. For example, Buddhism is celebrated for its universal compassion, Jainism for its legendary non-violence and Hinduism for its tolerance of differences and respect for other faiths. This book shows how these positions are intellectually strengthened and secured by the Buddhist, Jain and Hindu thinkers. (shrink)

A popular introduction to Hinduism. Religion is fundamentally experience, and since all men start from the cultural formation they actually have, Hinduism tolerates all forms of religion, while encouraging the evolution to higher forms. The second half of the book deals with a few basic Hindu concepts. The lack of critical, self-reforming energies in the Hindu fold of the last few centuries is criticized unflinchingly.--E. W.

Explores the evolution of life and consciousness according to the cosmology and psychology of fire, viewing fire not only as a material but also as a spiritual principle.

Through interviews with twelve distinguished philosophers—including atheists, agnostics, and believers—Talking God works toward a philosophical understanding and evaluation of religion. Along the way, Gary Gutting and his interviewees challenge many common assumptions about religious beliefs. As tensions simmer, and often explode, between the secular and the religious forces in modern life, the big questions about human belief press ever more urgently. Where does belief, or its lack, originate? How can we understand and appreciate religious traditions different from our own? Featuring (...) conversations with twelve skeptics, atheists, agnostics, and believers—including Alvin Plantinga, Philip Kitcher, Michael Ruse, and John Caputo—Talking God offers new perspectives on religion, including the challenge to believers from evolution, cutting-edge physics and cosmology; arguments both for and against atheism; and meditations on the value of secular humanism and faith in the modern world. Experts offer insights on Islam, Buddhism, and Hinduism, as well as Judaism and Christianity. Topical and illuminating, Talking God gives readers a deeper understanding of faith today and how philosophers understand it. From Talking God: “[Some say] Buddhism is not a religion because Buddhists don’t believe in a supreme being. This simply ignores the fact that many religions are not theistic in this sense. Chess is a game, despite the fact that it is not played with a ball, after all.” —Jay Garfield, from chapter 10, “Buddhism: Religion Without Divinity” “Why think that the creator was all-knowing and omnipotent?— Maybe the creator was a student god, and only got a B minus on this project?” —Louise Antony, from chapter 2, “A Case for Atheism” “There are a large number—maybe a couple of dozen—of pretty good theistic arguments. None is conclusive, but each, or at any rate the whole bunch taken together, is about as strong as philosophical arguments ordinarily get.” —Alvin Plantinga, from chapter 1, “A Case for Theism” “If you cease to ‘believe’ in a particular religious creed, like Calvinism or Catholicism, you have changed your mind and adopted a new position— But if you lose ‘faith,’—everything is lost. You have lost your faith in life, lost hope in the future, lost heart, and you cannot go on.” —John Caputo, from chapter 3, “Religion and Deconstruction”. (shrink)

The aim of the work is to trace personal various poetic images of Maria Pawlikowska- Jasnorzewska connected with the motive of the garden on the example of selected poems from early to the wartime ones. The article is an attempt to read the lyric sensitivity of the writer in the description of the world of garden plants, to discover her painting, philosophical and religious inclinations. Individual fragments of the work are devoted to the following jjnages: the garden of love and (...) pleasure, the modernistic fantastic garden, the exotic garden, Tatra garden as well as the imagined or reminded places that are the mirror of the poet’s soul. The interpretation of the poems is accompanied by the study on the evolution of the style, imagination as well as the poet’s religious thought. The latter part of the work includes conviction of the appearance of many artistic inspirations in the literary output of M. Pawlikowska-Jasnorzewska comprising the romantic and modernistic literature together with influences of symbolism, impressionism, naturalism as well as Hinduism and Japanese painting which apart from Biblical tradition compose a peculiar poetic collage. (shrink)

The article is dedicated to the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism and Confucianism) to the world of finance, including banking. The issue of usury plays a key role together with the evolution of ethical aspects related to obtaining compensation for money lending. The analysis is focused on the other aspects of banking activities, such as saving, investing, and institutional development of the banking sector as well. The author underlines the far-reaching convergence between (...) religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including the nuances or more fundamental aspects, has a significant impact on bank management in different regions. For successful development, large multinational corporations have to take into consideration the abovementioned circumstances, regardless of globalization processes. (shrink)

The genesis of God in human culture seems to be undeniably linked to fear of uncontrollable forces of Nature, and uncertanitity of individual destiny, which have been innate to the human ethos ever since the very emergence of modern man. Two opposite concepts of poly and monotheism, exemplified by Hinduism and Christianity, are analysed. Search for enduring and universal values and truisms through history of the two systems is deployed to identify commonalities. How far is plurality fissiparous, and partisan (...) singularity unifying, is also compared. It is argued that progressive transcension must form the goal of all spiritual systems irrespective of regional or ethnic backrounds. Realities of the one world concept dictated by the inescapable Space ship Earth paradigm unequivocally lead to one species, one people, and one kind, hosowever anamolous the current trends. This inevitability must necessarily entail a unifying, single ethicality, with or without notion of Godhead. In essence, all spirituality stems from the need for individual or personal salvation and satisfaction. Group or species obligations come next, although it may be expected that with further human evolution these may supersede the selfish propensities predominant hitherto. It is emphasized that the evolutionarily transcendent human must suscribe to a universal ethical force which must necessarily belong to the genre of a singularity embracing the whole human kind. This could be called UNIETHICS, the epithet denoting the universal, the unitary and the unifying. Global consensus are tentatively emerging in several area, dictated by survival needs. Inviolable edicts of the now imperative UES or Uniethics have been spelled out, as also desiderata for achieving them. (shrink)

The Sanskrit term loka - as a rule translated by „world” -, which continues the Indo-European louko „an open place in a forest to which the light of day had access and which was sacred to divine powers etc.” (Germ, loh „open place in a forest etc.”, Latin Incus „a wood sacred to a deity”, etc.), does not denote the sacrificial place, but generally speaking a „position” or „situation” in the religious sense of the term, a position in which man (...) is from the religious point of view safe, in which his life may continue, in which he is in contact with divine power or the light of heaven etc., a position in which he is „well-established”. Such a position may in the Veda be gained by ritual means. As a rule it cannot be spatially defined. There are many lokas ; a married woman is happy in the „loka of her husband”, the righteous deceased in the „loka of the Fathers”. There is no doubt that a loka was often believed to fall to a man's share - or rather, that it is acquired by ritual merit - in this life and is of a temporary character. The term loka may, however, combine with svarga „(pertaining to) the light of heaven” ; the svarga loka, a concept vaguely translatable by „heaven” may also be experienced either in this life, or after death. There is also a loka of „religious merit” in which one's „good ritual acts” await the performer ; it does not necessarily coincide with the svarga loka. This religious merit (suktta) is the Vedic (ritualist) counterpart and an earlier stage of the karman of classical Brahmanism and Hinduism. Commentators writing in later times came to explain loka as a condition in which to enjoy the fruits of one's (good) karman. The evolution of the ideas with regard to one's destiny and the methods of exerting influence on one's fate and existence in the beyond modified the loka concept in particular. In the Upaniiads the view is pronounced that one gains one's true loka by realizing one's identity with brahman, which is the only safe and lasting position. The history of this ancient Indian term and the development of the ideas associated with it will be treated at length in a detailed philological study „Loka ; heaven and world in the Veda” which is to appear in the Proceedings of the Royal Dutch Academy. (shrink)

Book Reviews in this article Baptism and Resurrection: Studies in Pauline Theology against its Graeco‐Roman Background. By A.J.M. Wedderburn. Meaning and Truth in 2 Corinthians. By Frances Young and David Ford. Jesus and God in Paul's Eschatology. By L. Joseph Kreitzer. The Acts of the Apostles : By Hans Conzelmann. The Genesis of Christology: Foundations for a Theology of the New Testament. By Petr Pokorny. The Incarnation of God: An Introduction to Hegel's Theological Thought as Prolegomena to a Future Christology. (...) By Hans Küng, translated by J.R. Stephenson. The Incarnation: Collected Essays in Christology. By Brian Hebblethwaite. Models for God: Theology for an Ecological, Nuclear Age. By Sallie McFague. Pp. xv, 224, London, SCM Press, 1987, £8.50 Symbol and Sacrament: A Contemporary Sacramental Theology. By Michael G. Lawler. The Sacrifice We Offer: The Tridentine Dogma and its Reinterpretation. By David N. Power. New Eucharistic Prayers: An Ecumenical Study of their Development and Structure. Edited by Frank C. Senn. To Join Together: The Rite of Marriage. By Kenneth W. Stevenson. Company of Voices: Daily Prayer and the People of God. By George Guiver. The Long‐Legged Fly. By Don Cupitt. Approaches to Auschwitz. By Richard L. Rubenstein and John K. Roth. Natural Law and Justice. By Lloyd L. Weinreb. Christian Morality: The Word Becomes Flesh. By Josef Fuchs S.J., translated by Brian McNeil. Medicine in Contemporary Society: King's College Studies 1986–87. Edited by Peter Byrne. Military Ethics: Guidelines for Peace and War. By N. Fotion and G. Elfstrom. Choice: The Essential Element in Human Action. By Alan Donagan. Persons and Personality: A Contemporary Inquiry. Edited by Arthur Peacocke and Grant Gillet. The Rationality of Emotion. By Ronald de Sousa. The Psychology of Personality: An Epistemological Inquiry. By James T. Lamiell. Aesthetics: An Introduction to the Philosophy of Art. By Anne Sheppard. The Ascetic Element in Culture and Criticism. By Geoffrey Gait Harpham. Electric Language: A Philosophical Study of Word Processing. By Michael Heim. Education and Philosophical Anthropology: Toward a New View of Man for the Humanities and English. By David Holbrook. Evolution and the Humanities. By David Holbrook. Further Studies in Philosophical Anthropology. By David Holbrook. Women in Western Political Philosophy. Edited by Ellen Kennedy and Susan Mendus. The Light of the Soul: Theories of Ideas in Leibniz, Malebranche and Descartes. By Nicholas Jolley. Arnauld and the Cartesian Philosophy of Ideas. By Stephen M. Nadler. Later Medieval Philosophy : An Introduction. By John Marenbon. Either/Or. By Søren Kierkegaard, translated by Howard and Edna Hong, Princeton University Press, 1987: Vol. One, Wittgenstein. By A.C. Grayling. Questions on Wittgenstein. By Rudolf Haller. The False Prison: A Study of the Development of Wittgenstein's Philosophy. By David Pears, Oxford, Clarendon Press. Vol. One, The Later Wittgenstein: The Emergence of a New Philosophical Method. By S. Stephen Hilmy. Knowledge of God: Calvin, Einstein and Polanyi. By Iain Paul. Conceptual Change and Religious Practice with Special Reference to Jews in Britain and Israel. By Janice Williams. The World's Religions. Edited by Stewart Sutherland, Leslie Houlden, Peter Clarke and Friedhelm Hardy. Religions in Conversation: Christian Identity and Religious Pluralism. By Michael Barnes. Theravāda Buddhism, A Social History from Ancient Benares to Modem Colombo. By Richard Gombrich. Mahāyāna Buddhism, The Doctrinal Foundations. By Paul Williams. Hinduism in Great Britain: The Perpetuation of Religion in an Alien Cultural Milieu. Edited by Richard Burghart. The Way of the Black Messiah. By Theo Witvliet. The Meaning of Religious Conversion in Africa. By Cyril C. Okorocha. Common Ground: Christianity, African Religion and Philosophy. By Emmanuel K. Twesigye. Islamic Spirituality I: Foundations. Edited by Seyyed Hossein Nasr. The Great Cosmic Mother: Rediscovering the Religion of the Earth. By Monica Sjöö and Barbara Mor. Judaism and Christianity in the Age of Constantine. By J. Neusner. Language and the Worship of the Church. Edited by David Jasper and R.C.D. Jasper. The Urban Character of Christian Worship: The Origins, Development and Meaning of Stational Liturgy. By John E. Baldovin. Leontii Presbyteri Constantinopolitani Homiliae. Edited by Cornells Datema and Pauline Allen. Law, Sex and Christian Society in Medieval Europe. By James A. Brundage. Melchior Hoffman: Social Unrest and Apocalyptic Visions in the Age of Reformation. By Klaus D Alonso de Zorita: RoyalJudge and Christian Humanist, 1512–1585. By Ralph H. Vigil. Pedro Moya de Contreras: Catholic Reform and Royal Power in New Spain, 1571–1591. By Stafford Poole. Archbishop William Laud. By Charles Carlton. The Social History of Religion in Scotland since 1730. By Callum G. Brown. Pastors and Pluralism in Württemberg, 1918–1933. By David J. Diephouse. The Churches and the Third Reich, Vol. One: Preliminary History and the Time of Illusions, 1918–1934. By Klaus Scholder. Reforming Fundamentalism. Fuller Seminary and the New Evangelicalism. By George M. Marsden. The Hellenistic Philosophers Vol. II: Greek and Latin Texts with Notes and Bibliography. By A.A. Long and D.N. Sedley. Prayers of the Eucharist: Early and Reformed. Edited by R.C.D. Jasper and G. J. Cuming. The Way of Paradox: Spiritual Life as Taught by Meister Eckhart. By Cyprian Smith. Meister Eckhart: The Man from whom God Hid Nothing. Edited by Ursula Fleming. The Spiritual Exercises of St Ignatius Loyola: A New Translation. Translated by Elisabeth Meier Tetlow. Courtfield and the Vaughans: An English Catholic Inheritance. By Mary Vaughan. Trinity College, Washington D.C.: The First Eighty Years, 1897–1977. By Columba Mullaly. John Henry Newman on the Idea of Church. By Edward Jeremy Miller. Journey from Paradise: Aft Athos and the Interior Life. By Ralph Harper. (shrink)

The word yoga conjures up in the minds of many Westerners images of people performing exercises and adopting unusual, sometimes contortive postures. Such exercises and postures do have a place within the practice of yoga, but it is much more than that. Indeed, the early literature on yoga describes and defines it as a form of mental rather than physical discipline. Yoga is also associated with the Indian subcontinent and the religions of Hinduism and Buddhism. This book therefore concentrates (...) on the evolution of yoga in the context of Indian culture, though the final chapters also explore some of its links with non-Indian mystical traditions and some of its developments outside of India during the modern period. The book is aimed at both university students taking courses in Comparative Religion and Philosophy and practitioners of yoga who seek to go beyond the activity and explore its spiritual dimensions. Hence, it presents yoga in the context of its historical evolution in India and seeks to explain the nature of its associations with various metaphysical doctrines. The work also draws upon a number of conceptual schemes designed to facilitate comparative study. Some of these are employed throughout the book so as to link the material from each chapter together within a common framework. (shrink)

The one thing that is at once most predictable and unpredictable about life is death. Yet, man lives, forgetting death as if he were immortal. Between these two -- a visible manifestation of death and an innate sense of immortality -- hangs the balance of life, a paradox which we do not easily understand. What if death is not an end, but a passage to another life? What if rebirth is not about retribution, but is a form of evolution? (...) What if life and death are not opposites but work towards a common goal? There must be a larger picture, a missing piece of the puzzle to complete the story and make our understanding whole. How should we deal with trauma and loss, suffering and pain and other ethical and existential issues? This is an attempt to find answers to these and many other related issues, theoretically and practically, supported by anecdotes and experiences arising from brushes with death. (shrink)

This book contains 82 questions and answers on the inner life, talks on reincarnation and the soul's evolution, sin, science, individuality, morality, inner peace, God's plan, and the universality of religion.

Is the cultural evolution of morality fairly contingent? Could cultural evolution have easily led humans to moral norms and judgments that are mostly false by our present lights? If so, does it matter philosophically? Yes, or so we argue. We empirically motivate the contingency of cultural evolution and show that it makes two major philosophical contributions. First, it shows that moral objectivists cannot explain the reliability of our moral judgments and thus strengthens moral debunking arguments. Second, it (...) shows that the reliability of our moral judgments is evidence for theism over metaphysical naturalism. (shrink)

Explores the acquisition and use of knowledge for human purposes and the extent of our ability to shape the future through the design, regulation, and restructuring of the lives of human systems at all levels.

Cancer is most commonly viewed as resulting from somatic mutations enhancing proliferation and invasion. Some hypotheses further propose that these new capacities reveal a breakdown of multicellularity allowing cancer cells to escape proliferation and cooperation control mechanisms that were implemented during evolution of multicellularity. Here we critically review one such hypothesis, named “atavism,” which puts forward the idea that cancer results from the re‐expression of normally repressed genes forming a program, or toolbox, inherited from unicellular or simple multicellular ancestors. (...) This hypothesis places cancer in an interesting evolutionary perspective that has not been widely explored and deserves attention. Thinking about cancer within an evolutionary framework, especially the major transitions to multicellularity, offers particularly promising perspectives. It is therefore of the utmost important to analyze why one approach that tries to achieve this aim, the atavism hypothesis, has not so far emerged as a major theory on cancer. We outline the features of the atavism hypothesis that, would benefit from clarification and, if possible, unification. (shrink)

I argue that uniquely human forms of ‘Theory of Mind’ are a product of cultural evolution. Specifically, propositional attitude psychology is a linguistically constructed folk model of the human mind, invented by our ancestors for a range of tasks and refined over successive generations of users. The construction of these folk models gave humans new tools for thinking and reasoning about mental states—and so imbued us with abilities not shared by non-linguistic species. I also argue that uniquely human forms (...) of ToM are not required for language development, such that an account of the cultural origins of ToM does not jeopardise the explanation of language development. Finally, I sketch a historical model of the cultural evolution of mental state talk. (shrink)

Since Darwin, the idea of psychological continuity between humans and other animals has dominated theory and research in investigating the minds of other species. Indeed, the field of comparative psychology was founded on two assumptions. First, it was assumed that introspection could provide humans with reliable knowledge about the causal connection between specific mental states and specific behaviors. Second, it was assumed that in those cases in which other species exhibited behaviors similar to our own, similar psychological causes were at (...) work. In this paper. we show how this argument by analogy is flowed with respect to the case of second-order mental states. As a test case, we focus on the question of how other species conceive of visual attention, and in particular whether chimpanzees interpret seeing as a mentalistic event involving internal states of perception, attention, and belief. We conclude that chimpanzees do not reason about seeing in this manner, and indeed, there is considerable reason to suppose that they do not harbor representations of mental states in general. We propose a reinterpretation model in which the majority of the rich social behaviors that humans and other primates share in common emerged long before the human lineage evolved the psychological means of interpreting those behaviors in mentalistic terms. Although humans, chimpanzees, and most other species may be said to possess mental states, humans alone may have evolved a cognitive specialization for reasoning about such states. (shrink)

The standard adaptationist explanation of the presence of a sensory mechanism in an organism—that it detects properties useful to the organism—cannot be given for color vision. This is because colors do not exist. After arguing for this latter claim, I consider, but reject, nonadaptationist explanations. I conclude by proposing an explanation of how color vision could have adaptive value even though it does not detect properties in the environment.

Creatures inveterately wrong in their inductions have a pathetic but praiseworthy tendency to die before reproducing their kind.- Quine (1969)We think that some facts - for example, the fact that someone is suffering, or the fact that all previously encountered tigers were carnivorous – supply us with normative reasons for action and belief. The former fact, we think, is a reason to help the suffering person; the latter fact is a reason to believe that the next tiger we see will (...) also be carnivorous. But how is the reason-giving status of such facts best understood? In particular, is it best understood as ultimately “conferred” upon these facts by our own evaluative attitudes, or do at least some facts possess normative reason-giving status in a way that is robustly independent of our attitudes? This is the modern, secular version of Plato's “Euthyphro question” - couched here in the philosophically useful, though not essential, language of normative reasons. (shrink)

Models of cultural evolution need to address not only the organizational aspects of human societies, but also the complexity and structure of cultural idea systems that frame their systems of organization. These cultural idea systems determine a framework within which behaviors take place and provide mutually understood meanings for behavior from the perspective of both agent and recipient that are critical for the coherence of human systems of social organization.

Sir John Eccles, a distinguished scientist and Nobel Prize winner who has devoted his scientific life to the study of the mammalian brain, tells the story of how we came to be, not only as animals at the end of the hominid evolutionary line, but also as human persons possessed of reflective consciousness.

Does an affirmation of theistic evolution make the task of theodicy impossible? In this article, I will review a number of ancient and contemporary responses to the problem of evil as it concerns animal suffering and suggest a possible way forward which employs the ancient Jewish insight that evil—as resistance to God's will that results in suffering and alienation from God's purposes—precedes the arrival of human beings and already has a firm foothold in the nonhuman animal world long before (...) humans are ever tempted to go astray. This theological intuition is conferred renewed relevance in light of the empirical reality of evolutionary gradualism and continuity and in view of the recent findings of cognitive ethology. Consequently, I suggest that taking biological evolution seriously entails understanding “moral evil” as a prehuman phenomenon that emerges gradually through the actions and intentions of “free creatures” which—as evolutionary history unfolded—increasingly possessed greater levels of freedom and degrees of moral culpability. (shrink)

This article explores how the institutional context, including central and local governments, has co-evolved with business in relation to small cars and sustainability. This issue is very relevant for business and society in view of the environmental implications of the rapidly growing vehicle fleet in China, the economic importance attached to this pillar industry by the government, and citizen interest in owning and driving increasingly larger cars. The interactions between different levels of government, and with business in countries with a (...) large role for the state is a novel area of study in the business-society area and a complex one given the multitude of objectives and interests involved in industry competitiveness, economic development, energy security, and sustainability. The article shows that the central government has adopted policies to further the production and use of small cars, which it perceives as serving environmental, economic, and social goals. Concurrently, however, many local governments imposed restrictions on small cars and have, implicitly or explicitly, favored larger cars. There seems to be a clear linkage to municipal ownership of those domestic automobile companies which, via joint ventures with foreign firms, focused more on larger cars. By adopting a co-evolutionary approach focused on macro-level interactions, the case helps to shed some more light on concrete sustainability challenges, and broader government–business interactions in a highly institutionalized setting, contributing insights on issues that have remained underexposed in business and society research. (shrink)

Sir John Eccles, a distinguished scientist and Nobel Prize winner who has devoted his scientific life to the study of the mammalian brain, tells the story of how we came to be, not only as animals at the end of the hominid evolutionary line, but also as human persons possessed of reflective consciousness.