This study is an Asian ecofeminist reading of two Great Mother Goddesses, Seolmundae (the Creator of Jeju Island in Korea) and Nüwa (the Protector Goddess of Chinese mythology). Nüwa (yin) cannot be reduced to just a counter part of Fuxi (yang) while Seolmundae cannot be shadowed as one of many other creation myths. Rather, they are the Great Mother, the Divine Feminine as the fecundity of Life, the healing Spirit, and the caring Heart which we have to discover and rescue (...) from our forgotten histories to transform violent culture into caring and healing culture. The purpose of this study is to say yes to salim (enlivening, healing, caring-Life with a capital L) and to say no to disruptions of Life (war, violence, destroying nature) as we witness the physical and spiritual sufferings and degradation caused by oppression of those that rendered subaltern. Discovering the Goddess is our ethical imperative for expanding healing culture and loving nature and recognizing the agencies/subjectivities of the subaltern, including Asian women and nature. (shrink)
This book introduces Robert Corrington’s “ecstatic naturalism,” a new perspective in understanding “sacred” nature and naturalism, and explores what can be done with this philosophical thought. This is an excellent resource for scholars of Continental philosophy, philosophy of religion, and American pragmatism.
This edited collection represents an ongoing conversation for bringing healing cultures into suffering and evil. The pluralistic perspectives emerge from the creativity of this unique community of interpreters.
The authors in this collection engage with ecstatic naturalism in a variety of ways, comparing it to or integrating it with other philosophies and disciplines to express and fully explore the transcendence and immanence of nature.
As a comparative ecofeminist philosopher, I would like to specify two comments on Stephen T. Asma and Rami Gabriel’s book, The Emotional Mind: The Affective Roots of Culture and Cognition. First, an emotional mind is not only had by human beings, but also shared by all primates and probably other creatures. Thus I discovered in this work an expansive understanding of “emotion” as a field of study. From my ecofeminist perspective, I suggest that a deep ecological expansive thinking through cultures (...) always involves more than mere human artifice, and that having deep evolutionary roots for care which are shaped by natural forces doesn’t belong exclusively to primates. Secondly, from my comparative philosophical perspective, I suggest that the authors be more careful in dealing with Asian concepts in comparative philosophy—such as the Buddhist concept sunyata, the Hindu concept Atman/Brahmann, and the Chinese concept Tiānmìng, which require deeper explanations compared to Western theological concepts—in order to not fall into a simple parallelism. (shrink)
Seeds are our sacred ancestors. Ruining a seed means hurting your soul! My maternal grandparents lived in a small farming village in Korea when I was a five-year-old kindergartener. I visited my grandfather’s house almost every weekend. Both of my grandparents welcomed my visit; my coming was their great joy. I really loved to visit my grandfather’s house. My grandfather was a Confucian scholar and a farmer who believed farming is sacred work. From him, I began to learn my first (...) lessons in foods and farming. Every year after harvest, my grandfather dried some seeds of bailey and corn for the next year. Once, while sitting on a straw mat used for drying bailey seeds, I played.. (shrink)