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In
Jain Approaches to Plurality Melanie Barbato offers a new perspective on the Jain teaching of plurality (
anekāntavāda) and how it allowed Jains to engage with other discourses from Indian inter-school philosophy to global interreligious dialogue. Jainism, one of the world’s oldest religions, has managed to both adapt and preserve its identity across time through its inherently dialogical outlook. Drawing on a wide range of textual sources and original research in India, Barbato analyses the encounters between Jains and non-Jains in the classical, colonial and global context.
Jain Approaches to Plurality offers a comprehensive introduction to
anekāntavāda as a non-Western resource for understanding plurality and engaging in dialogue.
“Building upon earlier work in this field without simply reduplicating it, Melanie Barbato’s work delves deeply into the question of the relevance of Jain approaches to religious and philosophical diversity to contemporary issues of inter-religious dialogue, and dialogues across worldviews more generally. (…) This work is a most welcome contribution to the conversation.”
— Jeffery D. Long, Professor of Religion and Asian Studies, Elizabethtown College. April 2017. Author of Jainism: An Introduction.
“Building upon earlier work in this field without simply reduplicating it, Melanie Barbato’s work delves deeply into the question of the relevance of Jain approaches to religious and philosophical diversity to contemporary issues of inter-religious dialogue, and dialogues across worldviews more generally. (…) This work is a most welcome contribution to the conversation.”
— Jeffery D. Long, Professor of Religion and Asian Studies, Elizabethtown College. April 2017. Author of Jainism: An Introduction.
Identity as Dialogue
In
Jain Approaches to Plurality Melanie Barbato offers a new perspective on the Jain teaching of plurality (
anekāntavāda) and how it allowed Jains to engage with other discourses from Indian inter-school philosophy to global interreligious dialogue. Jainism, one of the world’s oldest religions, has managed to both adapt and preserve its identity across time through its inherently dialogical outlook. Drawing on a wide range of textual sources and original research in India, Barbato analyses the encounters between Jains and non-Jains in the classical, colonial and global context.
Jain Approaches to Plurality offers a comprehensive introduction to
anekāntavāda as a non-Western resource for understanding plurality and engaging in dialogue.
“Building upon earlier work in this field without simply reduplicating it, Melanie Barbato’s work delves deeply into the question of the relevance of Jain approaches to religious and philosophical diversity to contemporary issues of inter-religious dialogue, and dialogues across worldviews more generally. (…) This work is a most welcome contribution to the conversation.”
— Jeffery D. Long, Professor of Religion and Asian Studies, Elizabethtown College. April 2017. Author of Jainism: An Introduction.
“Building upon earlier work in this field without simply reduplicating it, Melanie Barbato’s work delves deeply into the question of the relevance of Jain approaches to religious and philosophical diversity to contemporary issues of inter-religious dialogue, and dialogues across worldviews more generally. (…) This work is a most welcome contribution to the conversation.”
— Jeffery D. Long, Professor of Religion and Asian Studies, Elizabethtown College. April 2017. Author of Jainism: An Introduction.
Mindfulness, yoga, Tantra, Zen, martial arts, karma,
feng shui, Ayurveda. Eastern ideas and practices associated with Asian religions and spirituality have been accommodated to a global setting as both a spiritual/religious and a broader cultural phenomenon. ‘Eastern spirituality’ is present in organized religions, the spiritual New Age market, arts, literature, media, therapy, and health care but also in public institutions such as schools and prisons.
Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.
Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.
Mindfulness, yoga, Tantra, Zen, martial arts, karma,
feng shui, Ayurveda. Eastern ideas and practices associated with Asian religions and spirituality have been accommodated to a global setting as both a spiritual/religious and a broader cultural phenomenon. ‘Eastern spirituality’ is present in organized religions, the spiritual New Age market, arts, literature, media, therapy, and health care but also in public institutions such as schools and prisons.
Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.
Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.
Religion, State, and Shintō
Religious Discourse in Modern Japan explores the introduction of the Western concept of “religion” to Japan in the modern era, and the emergence of discourse on Shinto, philosophy, and Buddhism. Taking Anesaki’s founding of religious studies (
shukyogaku) at Tokyo Imperial University as a pivot, Isomae examines the evolution of this academic discipline in the changing context of social conditions from the Meiji era through the present. Special attention is given to the development of Shinto studies/history of Shinto, and the problems of State Shinto and the emperor system are described in relation to the nature of the concept of religion. Isomae also explains how the discourse of religious studies developed in connection with secular discourses on literature and history, including Marxism.
Religion, State, and Shintō
Religious Discourse in Modern Japan explores the introduction of the Western concept of “religion” to Japan in the modern era, and the emergence of discourse on Shinto, philosophy, and Buddhism. Taking Anesaki’s founding of religious studies (
shukyogaku) at Tokyo Imperial University as a pivot, Isomae examines the evolution of this academic discipline in the changing context of social conditions from the Meiji era through the present. Special attention is given to the development of Shinto studies/history of Shinto, and the problems of State Shinto and the emperor system are described in relation to the nature of the concept of religion. Isomae also explains how the discourse of religious studies developed in connection with secular discourses on literature and history, including Marxism.
A Reflection on Religion and Global Justice
Buttressed by an autocratic system, China’s colossal economic growth over the past decades seems to have had the paradoxical effect of undermining the foundation of Western domination but at the same time invigorating Eurocentricism. In particular, it highlights the current relevance of the central conviction of Weber’s Orient: the absence of civic roots in non-Western societies will create a kind of “uncivic” capitalist system in which one has no choice but to seek to compensate for instabilities through authoritarian institutions. Does this mean that the West may alone afford to harmonize political stability with the universalistic ideal of justice as the basic structure of society? If not, how then is it possible to develop a notion of the primacy of social justice that transcends the limits of liberal democracy? This book aims at addressing these timely questions by drawing on “Confucian Marxism”—a distinctive perspective on civil society.
A Reflection on Religion and Global Justice
Buttressed by an autocratic system, China’s colossal economic growth over the past decades seems to have had the paradoxical effect of undermining the foundation of Western domination but at the same time invigorating Eurocentricism. In particular, it highlights the current relevance of the central conviction of Weber’s Orient: the absence of civic roots in non-Western societies will create a kind of “uncivic” capitalist system in which one has no choice but to seek to compensate for instabilities through authoritarian institutions. Does this mean that the West may alone afford to harmonize political stability with the universalistic ideal of justice as the basic structure of society? If not, how then is it possible to develop a notion of the primacy of social justice that transcends the limits of liberal democracy? This book aims at addressing these timely questions by drawing on “Confucian Marxism”—a distinctive perspective on civil society.