By David Landis Barnhill, Visit Amazon's Roger S. Gottlieb Page, search results, Learn about Author Central, Roger S. Gottlieb,
Constructing from a consultation on deep ecology and global religions on the 1997 nationwide assembly of the yank Academy of faith, this quantity provides 12 contributions by way of professors of philosophy, justice reviews, faith, theology, East Asian stories, and different fields. Contributions speak about deep ecology and its courting to indigenous traditions, Hinduism, Huayan Buddhism, Daoism, Confucianism, Judaism, Catholicism, Islam, Protestantism, ecofeminism, the bible, and Ken Wilber's critique of ecological spirituality. Annotation copyrighted by way of ebook information Inc., Portland, OR. Read more...
summary: constructing from a consultation on deep ecology and international religions on the 1997 nationwide assembly of the yank Academy of faith, this quantity offers 12 contributions through professors of philosophy, justice experiences, faith, theology, East Asian reviews, and different fields. Contributions talk about deep ecology and its courting to indigenous traditions, Hinduism, Huayan Buddhism, Daoism, Confucianism, Judaism, Catholicism, Islam, Protestantism, ecofeminism, the bible, and Ken Wilber's critique of ecological spirituality. Annotation copyrighted by way of ebook information Inc., Portland, OR
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Extra resources for Deep ecology and world religions : new essays on sacred grounds
Its task is to make its peace with fragility, and somehow communicate to the other religions of the world the deep truth of how we all share it. As a small sect, deep ecology necessarily fails, for all it holds dear will be ravished. It depends for success on our collective will to live (or what’s left of that will)—and on the hope that buried in each of us (or enough of us) is that remembered kinship with the divine mystery of all those simple beings that we can touch and see, smell and hear and eat.
They are not, and they know it, the only game in town. Third, the creation of a world community of language, publishing, travel, and scholarship means that any religion knows—in a way it never did before—that it lives in a world of virtually countless other religions as well. While this encourages some fundamentalists to claim, endlessly, that they alone have the Truth, in others it produces an uncharacteristic and refreshing modesty. This modesty is even more essential to the fourth dimension, which is that of knowledge of religion’s own past sins.
This view of the diverse native traditions as manifesting a universal, environmentally sensitive humanity has been much criticized as culturally naïve. That is, indigenous communities are too diverse for such broad generalizations. Moreover, the devastating challenges facing native peoples cut across non-native philosophical views of these traditions and their subsistence relations with local bioregions. What might be more helpful are efforts to understand indigenous thought regarding: the diversity of indigenous lifeways, different community attitudes toward surrounding bioregions, the destructive pressures of globalization on indigenous homelands, and the right of indigenous peoples to express their own positions especially in public forums.
Deep ecology and world religions : new essays on sacred grounds by David Landis Barnhill, Visit Amazon's Roger S. Gottlieb Page, search results, Learn about Author Central, Roger S. Gottlieb,