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Christina Aus der Au

perspective. Seen from a Protestant point of view, Christian ethics does not depend on answers to the above questions, and although the second set of questions seems to be very biblically motivated, it is in fact rooted in a misunderstanding of God as the creator of life. In order to elucidate the

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Penelope S. Bernard

inspiration ( Bachelard 1942 ), and motivates diverse ritual engagements with its cleansing power. This essay examines a particular perspective of what constitutes “living water” held by Nguni-speaking 1 diviner-healers in South Africa. Diviner-healers (Xhosa- amagqirha ; Zulu- izangoma ) comprise an

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Deep Ecology

Life after Life?

Nina Witoszek and Martin Lee Mueller

daze, outside the circle of intimacy and love, without having to do so as pawns and belligerents? … How can an individual born into a small country live a large life, how can the state help him widen the stage on which he can live such life? 2009: 205 This volume is the reassessment of a

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Rebecca Kneale Gould

nature', such as the dangers in seeing 'natural living' as the only standard for the moral life and the tendency for 'back to the land' practices to be advocated by those whose class location is a privileged one. The analysis offered here is intended as a point of access into broader tensions in American

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Christoph Rehmann-Sutter

explains that this paradox arises because there is an infinite regress of a place being on a place being on a place and so on ...3 Luce Irigaray brings the question back to the human measure. She suggests that our life and culture could be motivated by a search for a place of the places. To avoid the

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A Faith Built on Awe

Reframing Atheism

Kenneth Shapiro

). It also must be held in the face of strong social disapproval and deep-seated psychological needs that make belief in God hard to resist—the needs for security, a strong authority figure, some form of immortality, easy answers to the problem of living a meaningful life, and relief from the burden of

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Dieter Hessel

depth—the soul—needed to build a just and peaceful world community and to protect the integrity of Earth’s ecological systems.” (Rockefeller 2001: 103) The Charter’s concluding sentence anticipates our participation in “the awakening of a new reverence for life, the fi rm resolve to achieve

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Philip Cafaro

were Carson’s most prized possessions in her last years. In her foreword to Ruth Harrison’s Animal Machines , a pioneering work in the animal welfare movement, Carson wrote of the need for a ‘Schweitzerian ethic that embraces decent consideration for all living creatures—a true reverence for life

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Veronica Strang

engage ( Tilley 2007 ). Living water is animated through movement: literally through “springing up” and more broadly through a central role in generative processes. The cliché “water is life” encapsulates the idea that life IS movement. Anthropological discussions about “living kinds” ( Atran 1990

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The Picture of Health

“Nature” at the Intersection of Disability, Religion and Ecology

Sharon V. Betcher

. Indeed, nothing so much as the concept of “health” serves as a point of access for environmental discourse into the activities of day-to-day human life. In fact, “research … suggests public health is an effective frame … for working on such environmental dimensions as climate disruption,” because it