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Ampere A. Tseng

Sūtra (地藏菩薩本愿經), and the Mahayana Brahmajāla Sūtra . More details on these vegetarian pledges can be found in a study presented by Tseng (2017: 99, 100). Moreover, various vegetarian feasts are conducted at a wide range of Buddhist celebrations, dharma assemblies, and other occasions. These include

Russell C. Powell

which, if the journey is made well, will be surpassed on the endless path toward unattained but attainable selves. Hence Emerson’s moralism, which Cavell considers a species of perfectionism, “requires that we become ashamed in a particular way of ourselves, of our present stance” (1990: 16), Cavell

Cross-Cultural Comparisons between the Mughal Tomb Garden of Taj Mahal in Agra (India) and the Dry Landscape Garden of the Ryoan-Ji Zen Monastery in Kyoto (Japan)

An Analysis of Cultural and Religious Layers of Meaning in Two Cases of Classical Garden Landscape Architecture

Lourens Minnema

nomads, emphasized this particular trait of the nomadic spirit and made of Nature in Islam a vast garden in which the handiwork of the invisible gardener is ever present.” The Qurʾan often calls nature a ‘book of nature’ that is to be read as full of ‘verses’ or ‘signs’ (the same word ayat ), of

Myriam Martinez-Fiestas, Luis Casado-Aranda, Jessica Alzamora-Ruiz and Francisco J. Montoro-Rios

this relationship can be bolstered if ecological messages with positive images of nature were presented to consumers less engaged with the environment. Identical results were obtained by Shuhwerk and Lefkoff-Hagius (1995). Likewise, Singhapakdi et al. (2000) and Angelidis and Ibrahim (2004) conclude

Nathan R. Kollar

world have been working for a long time to slow the buildup of those leaves in the ecological pond. Their sense is that the future is now. Many of these people are religious. Without knowing it, their future religion is also being shaped by the present ecological crisis. 3 Religion(s): Description and

Cherice Bock

dance of Krishna, “or the divine force, … present in the millions of people who are consciously trying to live differently, not succumbing to the deceit of consumer society” (233). A fascinating epilogue by Ernst Conradie summarizes the main themes of the volume, including what is not said. He offers

Sam Mickey

nonviolent movements across India. The section of Philosophical and Theoretical Considerations opens with Sophie Cloutier, a scholar of ethics and politics, presenting a compelling interpretation of the distinction between violence and power in the work of Hannah Arendt, for whom political power comes not

Evan Berry

Atlantic (and Australian) academic milieu. For continental philosophers of religion and critical theorists interested in questions of transcendence and immanence in late-modern capitalist societies, this conceptual proximity of “religion” and “theology” may not present a problem. But for those hoping to

Brian F. Snyder

Daly, but the precise endpoint, that is, how much degrowth is necessary to reach sustainability, is unresolved. For the present purpose, we refer to both degrowth and SSE systems as “economic stasis” since they both assume that the economy will eventually reach equilibrium, albeit at different levels

Anne Marie Dalton

–150; Miguel Astor-Aguilera, 163; and Melissa Nelson, 142). All authors are aware of both the changing realities of indigenous people and their contributions, as people of the present as well as the past. As Dan Smyer Yü found in his study of a Tibetan village, “the meaning of being indigenous has evolved with