Mitchell (2016) proposes shared stories and religious background are unimportant to hiker spiritual experience on John Muir National Trail, USA. This study analyzes surveys from 265 volunteer day-hikes in three settings: urban, suburban natural area, and wildland; representing three modes of hiking: goal-directed, nature observation, and meditative. Overall, setting produced more statistically significant differences (22 of 25) among locale descriptors than the mode did (3 of 25). Sacred was more closely associated with descriptors of lack of human presence, than those related to biodiversity. Association of the sacred with higher elevations and mountain wildlands rather than with wetlands implies a pre-existing shared story. Nature oriented and meditative hiking accentuated perception of values, such as educational, humbling, sacred and wondrous, providing evidence that religious practice influences hiker perception. Suburban natural areas, which are more accessible to urban residents than wildlands, received ratings competing with wildlands in terms of personal benefits.
This study aims to increase understanding of whether spiritual dimensions of nature experiences are connected to sustainability by examining the relationship between yoga, sensory awareness, and pro-environmental behavior among comparative groups of yoga and non-yoga practitioners in South Florida. According to affective and perceptual theories of human environmental care, the heightened perception of and attention to one’s natural environment through enhanced sensory awareness that yoga practitioners describe experiencing should engender a closer inclination to nature and its protection, as measured by pro-environmental acts. South Florida yoga practitioners describe increased sensory awareness after yoga, yet they practiced common natural resources protective actions like recycling and reducing fossil fuel use no more frequently than their non-yoga counterparts. Practitioners’ other yoga-based and meditation-enhanced spiritual experiences like non-evaluation and non-attachment to physical and mental phenomena, as well as yoga’s inward self-focus on the physical body, may divert aspirants from proactive environmental behavior.
Attitudes toward ecological consumption can trigger environmentally responsible intentions and behaviors. Understanding how ecological messages can influence attitudes is essential to mitigate climate change. This paper analyzes how religious affiliation (or lack of), can influence attitudes toward green advertising and explores the role of religious affiliation in the effectiveness of ecological messages. The findings indicate that religious affiliation has an influence on the degree of effectiveness of each message. So, green communications can be a useful tool to persuade atheists to develop more sustainable attitudes when they are exposed the benefits that can be achieved with green behavior. However, persuasive environmental messages, in general, do not generate major changes of attitude among Catholics. Businesses, NGO s, states, educators and society in general should acknowledge that environmental discourses fostering sustainable behavior. Furthermore, messages depicting the problems of environmental behavior have no repercussion on atheists and little on Catholics.
Theoretically, the teachings of Islam can promote environmentally conscious behavior. As the only Muslim majority country to take part in the International Social Science Survey (ISSP), we study indicators of environmental consciousness in Turkey using ISSP 2010. Among all ISSP 2010 participating countries, a cross-country comparison does not provide evidence to support the argument that Islamic religiosity promotes environmental consciousness. In an analysis of individual level data, our overall findings failed to discover a statistically significant relationship between religiosity and environmental consciousness. Yet, this gap between the teachings of Islam and practices of Muslims may be identified as an unexploited potential to foster environmental consciousness in Turkey through a well-articulated religious education that brings together the book of scripture and the book of nature.
The impact of Buddhist vegetarianism views on the equivalent reduction of greenhouse gas emissions (GHGE s) is evaluated. The vegetarianism views from three major Buddhist schools in China are first presented, since different views on vegetarianism can dictate the assessment of the equivalent of GHGE reduction. The populations of Chinese Buddhists in these three Buddhist schools are then estimated. A correlation formula is used to evaluate the equivalent GHGE reductions attributed to the vegan and vegetarian populations in the Chinese Buddhists from 2017 to 2027. The reduction results enable us to conclude that Chinese Buddhists with vegan or vegetarian diets account for the equivalent GHGE reduction of 54.560 MtCO2e in 2017 and 60.927 MtCO2e in 2027 with an average annual growth rate of 1.11 %. The reductions of 54.560 and 60.927 MtCO2e equal to 11.66 % and 13.02 % of the total GHGE s from the United Kingdom in 2016, respectively.
Gardens have always meant a lot to people. Gardens are as much about nature as they are about culture. The extent to which gardens carry and embody both similar and different layers of meaning will be demonstrated by comparing two classical gardens, the Taj Mahal tomb garden of the Mughal rulers in Agra, India, and the Ryoan-ji dry landscape garden of the Zen monks in Kyoto, Japan. Parallels will be drawn by offering a (diachronic) analysis of the historical accumulation of layers of meaning associated with each one of these two gardens, and (synchronic) structural comparisons will be drawn by raising two thematic issues in particular, the inside-outside relationship and the nature-culture relationship. The roles that Islam and Zen Buddhism play in the religious meaning making of these two classical gardens turn out to be strikingly similar, in that they confirm rather than transform other layers of cultural meaning.
An emotion like shame is endowed with special motivational force. Drawing on Ralph Waldo Emerson’s concept of shame, I develop an account of moral motivation that lends new perspective to the contemporary climate crisis. Whereas religious ethicists often engage the problem of climate change by re-imagining the metaphors, symbols, and values of problematic cosmologies, I focus on some specific moral tactics generated by religious communities who use their traditions to confront climate destruction. In particular, Bartimaeus Cooperative Ministries, a Christian non-profit organization that seeks to infuse a renewed commitment in church parishes to bioregions and watersheds, effectively employs shame in the context of its Christian practice and leadership. My analysis of Bartimaeus Cooperative Ministries demonstrates both the efficacy of shame to motivate environmentally responsible behavior as well as the advantage to religious ethics of considering contextual practices over abstract cosmologies.