Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- (...) Translations of other Chinese Classics 97 -- Secondary Works on Confucianism and/or the Chinese Classics --00 -- Neo-Confucianism 136 -- Confucian Ethics 150 -- Works on Confucianism and Judeo-Christianity 172 -- TAOISM 191 -- Primary Sources in Translation 191 -- Secondary Works on Chuang-tzu, Lao-tse and/or Taoism192 -- Taoism and Judaeo-Christianity 205 -- CHINESE/ CONFUCIAN UNDERSTANDING OF RELIGION 209 -- BUSINESS & ECONOMIC ETHICS IN ASIA 223 -- General, Miscellaneous, and/or Background Material 223 -- Business & Economic Ethics: China 225 -- Business & Economic Ethics: Japan 226 -- Business & Economic Ethics: Korea 228 -- HUMAN RIGHTS IN THE EAST ASIAN CONTEXT 231 -- ASIAN WOMEN'S PHILOSOPHY &THEOLOGY 247 SELECTED COUNTRIES OF EAST ASIA 2. -- CHINA2 -- China and Christianity2 -- Jesuit Approach to Evangelization in China2( -- Other Works on China and Roman Catholicism2 -- China and Protestantism2 -- Other Works on China and Christianity28 -- Other Works on Chinese Culture and Philosophy 29 -- JA PA N 32 -- Buddhism in Japan32 -- Shintoism and Confucianism in Japan 33 -- Christianity in Japan33, -- Other Works on Japanese Culture, Philosophy and Religion34' -- KOREA35! -- Buddhism in Korea 35! -- Christianity in Korea 36' -- Confucianism and Christianity in Korea 36: -- General Works on Christianity in Korea 36E -- Korea and Catholicism 38C -- Korean-American Christianity 390 -- Confucianism in Korea 394 -- M injung Theology 404 -- Women's Issues and Feminist Theology in Korea 423 -- Shamanism in Korea 432 -- Other Works on Korea, Including General Works on Religion --437 -- EAST ASIAN INTERNET RESOURCES 455 -- SUBJECT-AREA WEB-SITES 455 -- MISCELLANEOUS PHILOSOPHICAL/RELIGIOUS -- STUDIES SITES456 -- EAST ASIAN ART, GEOGRAPHY, HISTORY, AND/OR -- CULTURE SITES 466 -- OTHER ASIAN INTEREST WEB-SITES 471 -- CHINA471 -- JAPAN 480 -- KOREA 481 -- SINGAPORE 486 -- DISCUSSIONAND/OR NEWS GROUPS 486 -- ONLINE (ELECTRONIC) JOURNALS AND NEWSLETTERS488 -- EAST ASIAN ENGLISH-LANGUAGE NEWSPAPERS 494 -- LIBRARIES AND/OR UNIVERSITY WEB-PAGES496 -- SEARCH ENGINES 501 -- INDEX 503. (shrink)

MARINA PAOLA BANCHETTI-ROBINO is Associate Professor and Chair of the Philosophy Department at Florida Atlantic University. Her areas of research include phenomenology, philosophy of language, philosophy of science, philosophy of mind, and zoosemiotics. Her publications have appeared in such journals as Synthese, Husserl Studies, Idealistic Studies, Philosophy East and West, and The Review of Metaphysics. She has also contributed essays to The Role of Pragmatics in Contemporary Philosophy (1997), Feminist Phenomenology (2000), and Islamic Philosophy and Occidental Phenomenology on the Perennial (...) Issue of Microcosm and Macrocosm (2006). She co-edited Philosophies of the Environment and Technology (1999) and is currently working on a book-length project entitled The Birth of Science Out of the Spirit of Myth: A Historico-Phenomenological Re-Examination of the Crisis of the European Sciences. BERNARD BOXILL was born in Saint Lucia, West Indies where he received his primary and secondary education. He studied philosophy at the University of New Brunswick, Canada and at the University of California, Los Angeles where he was awarded a doctorate in philosophy in 1971. He has published numerous articles, a book, Blacks and Social Justice (1992), and is professor of philosophy at the University of North Carolina at Chapel Hill. ED BRANDON was born and educated in England, studying philosophy and linguistics at The University of York, England, and later philosophy at The University of Oxford with the late John Mackie. After teaching in Sierra Leone and briefly in England, he went to teach philosophy of education at the University of the West Indies at Mona, Jamaica in 1978. From 1992 he has been attached to a policy unit of the Vice-Chancellery, based at the Cave Hill campus in Barbados, where he has been assisting since 2000 with a new major in philosophy. His academic work can be accessed from http://cavehill.uwi.edu/bnccde/epb/personalpage.html CAROLYN CUSICK is a doctoral candidate in the Department of Philosophy at Vanderbilt University. She is a founding member of the Phenomenology Roundtable. Her research focuses on feminist epistemology, Africana philosophy, and phenomenology. LEWIS GORDON is President of the Caribbean Philosophical Association. He is Laura H. Carnell Professor, the most distinguished chair, at Temple University, where he holds appointments in philosophy, religion, and Judaic studies and directs the Institute for the Study of Race and Social Thought and the Center for Afro-Jewish Studies. He is also Ongoing Visiting Professor of Philosophy and Government at the University of the West Indies at Mona, Jamaica. He is the author of several books, including the award-winning Her Majesty's Other Children: Sketches of Racism from a Neocolonial Age (Rowman and Littlefield, 1997), Disciplinary Decadence: Living Thought in Trying Times (Paradigm, 2006), An Introduction to Africana Philosophy (Cambridge University Press, forthcoming), and co-editor of A Companion to African-American Studies (Blackwell, 2006) and Not Only the Master's Tools: African-American Studies in Theory and Practice (Paradigm, 2005). CLEVIS HEADLEY is currently Associate Professor of Philosophy at Florida Atlantic University, director of the Ethnic Studies Certificate Program, as well as director of the Master's in Liberal Studies. Professionally, he serves as the Vice-President and Treasurer of the Caribbean Philosophical Association. Professor Headley has published widely in the areas of Critical Race Theory and Africana philosophy. He has also published in Analytic philosophy, focusing specifically on Gottlob Frege. PAGET HENRY is Professor of Sociology and Africana Studies at Brown University. He is the author of Caliban's Reason: Introducing Afro-Caribbean Philosophy, Peripheral Capitalism and Underdevelopment in Antigua, and the co-editor of C. L. R. James' Caribbean. Professor Henry also serves as the editor of the C. L. R. James Journal, and has published numerous articles on the political economy of the Caribbean as well as on African, African-American, and Afro-Caribbean philosophy. ESIABA IROBI is Associate Professor of International Theatre/Performance Studies at Ohio University, Athens. His groundbreaking book: A Theatre for Cannibals: Resisting Globalization on the Continent and Diaspora since 1441 will be published by Palgrave Macmillan, London, in 2007. He has been invited to be an External Resident Fellow at the prestigious Dartmouth College Humanities Institute for the 2007-2008 academic year. CHIKE JEFFERS is a graduate student in the Ph.D. program of the Philosophy Department at Northwestern University. His interests are in Africana philosophy, social and political philosophy, ethics, philosophy of religion and aesthetics. He is originally from Toronto, Ontario, Canada. CATHERINE JOHN is Associate Professor of African Diaspora Literary and Cultural Studies at the University of Oklahoma. Her book Clear Word and Third Sight: Folk Groundings and Diasporic Consciousness in African Caribbean Writing was co-published by Duke University Press and UWI Press in 2003. She has published several articles on Caribbean literature and culture and her current book project is entitled The Just Society and the Diasporic Imagination. She spends her summer working in Woodside, St. Mary, Jamaica helping with a summer school for children and participating in the community's emancipation celebration. KENNETH KNIES is a doctoral student in philosophy at Stony Brook University. His areas of focus are phenomenology and ancient philosophy. He is also a contributing editor for Political Affairs magazine. EDIZON LEN is a photographer and coordinator of the Fondo Documental Afro-Andino at the Universidad Andina Simòn Bolivar in Quito, Ecuador. In 2006, he was curator of the photo exhibit "The Color of the Diaspora" presented at the Cultural Center of the Catholic University of Ecuador and the University of Tennessee in Knoxville. He is currently completing his doctorate at the Universidad Andina Simòn Bolivar with a focus on Maroon thought. REKHA MENON is Associate Professor of Art History at State University of New York, Buffalo State. She is the author of Seductive Aesthetics of Post Colonialism (forthcoming). Her area of research focuses on current philosophical investigations in colonial and neocolonial aspects of Indian art, artistic/cultural practices and philosophies and their relationship to Western arts and philosophies. Her manuscripts under review are: Ashamed of Our Nakedness, Is There Ever a Naked Body? Ambivalence in Contemporary Indian Expressive Aesthetics and Insatiable Desire. MICHAEL R. MICHAU is a Ph.D. candidate in the Philosophy and Literature Program at Purdue University, and during the 2006-2007 school year, a lecturer in the Department of Comparative Studies and Department of Philosophy at Ohio State University. He is the co-founder and co-secretary of the North American Levinas Society. CHARLES W. MILLS is Distinguished Professor of Philosophy at the University of Illinois at Chicago. He works in the general area of oppositional political theory, and is the author of numerous articles and three books: The Racial Contract (Cornell University Press, 1997), Blackness Visible: Essays on Philosophy and Race (Cornell University Press, 1998), and From Class to Race: Essays in White Marxism and Black Radicalism (Rowman and Littlefield, 2003). MABOGO P. MORE is currently Associate Professor of Philosophy at the University of KwaZulu-Natal, South Africa. He has published articles on African philosophy and social and political philosophy in a number of academic journals, such as South African Journal of Philosophy, Dialogue and Universalism, Alternation, Theoria, and African Journal of Political Science. MARILYN NISSIM-SABAT, Ph.D., M.S.W. is Professor Emerita and Adjunct Professor of Philosophy, Lewis University. Dr. Nissim-Sabat is also a psychotherapist in private practice. She is the author of numerous book chapters and papers in the fields of philosophy (Husserlian phenomenology), psychoanalysis, feminism, and critical race theory. Citations of her works can be found on her website: marilynnissim-sabat.com. FREDERICK OCHIENG'-ODHIAMBO is a Senior Lecturer of Philosophy and Coordinator of the discipline at The University of the West Indies, Cave Hill, Barbados. His major research areas are African philosophy and social philosophy. He has published several articles on philosophic sagacity. IVAN PETRELLA is an Assistant Professor of Religious Studies at the University of Miami. He is author of The Future of Liberation Theology: An Argument and Manifesto (SCM Press, 2006) and editor of Latin American Liberation Theology: The Next Generation (Orbis Books, 2005) as well as co-editor of the series Reclaiming Liberation Theology (SCM Press) RICHARD PITHOUSE is a research fellow at the University of KwaZulu-Natal in Durban, South Africa. He is editor of Asinamali: University Struggles in Post-Apartheid South Africa (Africa World Press, 2006). SATHYA RAO is Assistant Professor in French translation at the Department of Modern Languages and Cultural Studies, University of Alberta, Canada. His research fields include: theory of translation, continental philosophy, postcolonial studies, discourses on Africa, and Francophone cinema and literature. He has published articles in various peer-reviewed journals and written chapters in several collective books such as: De l'Ecrit Africain a l'Oral le Phenomene Graphique Africain, Simon Battestini (Ed.) (Paris: L'Harmattan, 2006) and Thèorie-rèbellion. Un Ultimatum, Gilles Grelet (Ed.) (Paris: L'Harmattan, 2005). He has a co-edited a book on Francophone African cinema L'Afrique fait son cinema (Montreal: Memoires d'encrier, forthcoming). Sathya Rao is vice-president of the International Non-Philosophical Organisation (INPhO), member of the Canadian Association of Translatology (CATS), coordinator of the research team Poexil, and Secretary of the Caribbean Philosophical Association. He is co-founder of an online journal Alternative Francophone. CATHERINE WALSH is Professor and Director of the doctoral program in Latin American Cultural Studies at the Universidad Andina Simon Bolivar in Quito, Ecuador. Her research interests include the geopolitics of knowledge, interculturality and concerns related to the Afro-Andean Diaspora and the production of decolonial thought. Among her recent publications are Pensamiento crìtico y matriz colonial (Quito: Abya Yala, 2005), "Interculturality and the Coloniality of Power. An 'Other' Thinking and Positioning from the Colonial Difference," in Coloniality of Power, Transmodernity, and Border Thinking, R. Grosfoguel, J.D. Saldivar, and N. Maldonado-Torres (Eds.) (Durham: Duke University Press, forthcoming) and "Shifting the Geopolitics of Critical Knowledge: Decolonial Thought and Cultural Studies 'Others' in the Andes," Cultural Studies (forthcoming). KRISTIN WATERS has published widely in the areas of race and gender. Her anthology Enlightened Conversations: Women and Men Political Theorists (Blackwell, 2000) challenges political theorists to be more inclusive of race and gender in their research and teaching. Her book Black Women's Intellectual Traditions: Speaking Their Minds, co-edited with Carol Conaway (University of Vermont Press, forthcoming), addresses the varied intellectual traditions of black women's thought that spans more than two hundred years in North America. She is currently Professor of Philosophy at Worcester State College and Visiting Research Associate at Brandeis University. (shrink)

Revision of the author's thesis (doctoral--Friedrich-Schiller-Universitèat Jena, 2012) originally presented under title: Spèatantike christliche Vorstellungen von der Welt.

This book contains eight essays, the first seven of which are revised, expanded, and edited from articles previously published by the author. The essays focus on Eliade's academic discipline like an adjustable lens-zooming in on a special area for particular detail, panning back to provide a breathtaking overview. A prime example of the former is "Paradise and Utopia: Mythical Geography and Eschatology;" of the latter--"The History of Religions in Retrospect: 1912 and After." In all eight gems, Eliade exhibits (...) his thoroughly disciplined research as well as his efforts towards scholastic objectivity. The selections and enlargements of the various articles press home the author's two-fold desire to stress the development of a systematic hermeneutics of the sacred and to point out the creative cultural function which the history of religions could realize. The most resolute expression of these two foci can be found in the fourth essay: "Crisis and Renewal." There is a short index.--F.J.N. (shrink)

ABSTRACT Historians of nineteenth and twentieth century Ireland have often overlooked the role of ideas, preferring instead to focus on socio-economic, political and demographic factors. This is never more pronounced then when religion is addressed, and where the influence of religious thought and theology is often folded neatly away into issues of sectarian division and institutional power. This article introduces a collection of essays that attempt to rectify this issue, by drawing out some of their corresponding features and locating (...) them in shared thematic debates. It sets out the historiographical background and examines Ireland’s tangential position within the wider field of intellectual history. Looking specifically at the ideologically symbiotic relationship between Catholic and republican political thought, it argues that developing forms of neo-Thomism which sought to establish a rights-based defence of individual personality against the perceived incursions of both the market and the state, aligned closely with popular radical and republican notions of economic value and justice in Ireland. (shrink)

Until recently the term ‘cosmopolitanism’ was a forgotten concept in the intellectual history of the 18th and 19th centuries. The last two decades have seen a remarkable revival of interest in cosmopolitanism across a wide variety of fields. This article contends that legal developments since the 1948 Declaration of Human Rights and the rise of an ‘international human rights regime’ are at the forefront of a new cosmopolitanism. Yet there is a great deal of skepticism toward such claims on (...) the part of those who maintain that democracy and human rights are best furthered by the nation-state framework. Still others confuse legal cosmopolitanism with the spread of a uniform system of rights across different national jurisdictions.In several writings in the past, I developed the concept of ‘democratic iterations’ to argue against such skepticism as well as misunderstandings of legal cosmopolitanism. In this article, I show how democratic iterations unfold across transnational legal sites, which encompass various national jurisdictions and through which contentious dialogues on the application and interpretation of such fundamental rights as ‘freedom of religion’ in different jurisdictions can emerge. To document such processes I focus on the Leyla Sahin v. Turkey case which was adjudicated by the European Court of Human Rights in 2005. (shrink)

The Apostle Paul exercised his ministry in the Roman provinces of Galatia and Asia. An unknown presbyter of the second century wrote the Acts of Paul. An important part of this text consists of the Acts of Paul and Thecla. Although sometimes these Acts circulated as a separate text, they recount the vicissitudes of the virgin Thecla, native of the city of Iconium. The events take place mainly in the cities of Iconium of Licaonia and of Antioch of Pisidia, two (...) neighboring regions in the heart of Anatolia in the Roman province of southern Galatia. The article intends to offer the historical, geographical, linguistic and cultural background of the Acts of Paul and Thecla of the second half of the second century. (shrink)

This groundbreaking volume casts light on the long shadow of naturalistic monism in modern thought and culture. When monism's philosophical proposition - the unity of all matter and thought in a single, universal substance - fused with scientific empiricism and Darwinism in the mid-nineteenth century, it led to the formation of a powerful worldview articulated in the work of figures such as Ernst Haeckel. The compelling essays collected here, written by leading international scholars, investigate the articulation of monism in science, (...) philosophy, and religion and its impact on a range of social movements, from socialism and early feminism to imperialism and eugenics. The result is a broad and comprehensive chronological, disciplinary, and geographic map of a century of monism, as well as a bellwether for innovative new directions in the interdisciplinary study of science, religion, philosophy, and culture. (shrink)

The essays in this collection, many originally presented at a 2008 colloquium on Celtic Cosmology and the Power of Words, aim to examine the worldviews held by the Celtic peoples, particularly the Gaelic (Irish and Scottish) perspectives. Texts and inscriptions, some of them pre-Christian, in Celtic languages and in Celtic Latin provide the sources for the worldviews under study. This area of research is also linked to that of the power of words, which refers to human belief in powerful speech (...) acts. Naming and story-telling processes convey knowledge of the cosmos; this knowledge is connected to the landscape and its roads, rivers, mountains and hills. Cosmology is a description of the order and structure of the world as perceived by human beings, and its study is a study of layers – in the earth, in the language and in the tales. (shrink)

Lovescapes introduces the reader to the various meanings and manifestations of love and its many cognates such as compassion, caring, altruism, empathy, and forgiveness. It addresses how love and compassion have been understood in history and the religions of the world. It goes on to explore the ways that our environments and heredity influence our capacity to love and suggests ways to cultivate love and compassion in one's life. The book shows how the values of love and compassion are (...) integral to finding humane solutions to the daunting problems we face as individuals, as a human family, and as an earth community--a world in crisis. (shrink)

Mirrors for princes, in general, give advices to the rulers about the subtleties of political art. Another aim of these books is to define and explain the administration of the state and the duties of rulers based on experience. In consequence of this they reflect the practical ethics of the period in which they were written. As such, they resemble practical handbooks written for rulers. Another point regarding the mirrors for princes works in which the political understanding of the era (...) can be observed is that they generally use sacred texts in order to prove the political legitimacy or invalidity of the power, as well as the rightfulness or the unlawfulness of the claims to the throne. Evidences from the Qurʾān and the ḥadīth literature was almost always used to support such advocated opinions. In fact, during the Middle Ages when religion and politics were considered coupled, it was unthinkable that religious elements should not be included in the works of state administration. The important point here is that the verses and ḥadīths were sometimes removed from their contexts and interpreted and explained in a way to support the ideology of the author or the ruler whom the author presented his work. In this study, we will try to reveal the subjects in which the verses and ḥadīths used in the mirrors for princes, which is a genre that has emerged within the Islamic culture and civilization. Thus, we aim to prepare a background for the future studies, which will focus on a specific verse or ḥadīth.Summary: The first political splits in Islamic history occurred immediately after the death of prophet Muḥammad. These differences were resolved by the agreement of the majority of Muslims on Abu Bakr's name. Until the second half of the rule of the third caliph ʿUthmān, Muslims came together around the unifying power of the idea of conquest. Nevertheless, substantially as a result of economically based problems the period of tranquility in Islamic society came to an end and was replaced by disputes. Disputes turned into conflict and ultimately seperation fused with the massacre of ʿUthmān in the capital Medina turned into a big fire with the Battles of the Camel and Ṣiffīn, the emergence of Khārijīs, the formation of the Shia and the deepening of the intellectual divisions after the all of these. Islamic history has witnessed a clash of different religious views and beliefs. along with deepening of intellectual disagreements as a result of political debatesIn the Islamic political thought, especially the first two centuries process was formed around the views of the jurists, muḥaddiths and theologians. The first sources used by those who tried to justify their opinion in the differences of opinion experienced during this period were the Qurʾān and ḥadīth literature which Muslims accepted as the determining factor in all their acts. The views based on the Qur'an and the hadiths, which are the two main sources of Islamic religion, had been used to influence the people, legitimize the actions and refute the claims of the opponents. On the other hand the sort who gave direction to political thought changed and political thought adhered a new path with Turks and Persians served as bureaucrats and soldiers and took an active position in the state. Especially Persians carried the culture of advice to Islamic thought, which is the product of both Greek and Hind civilization. Such books had brought in the İslamic society with translation movements began in the Umayyad period and peaked with the Bayt al-Ḥikma in the Abbasid period. Together with these books, the ideas of these civilizations on ideal state administration, politics and morality were recognized by Muslim scholars.These type of works, which are famous in terms of Islamic thought as mirrors for princes, have been written by Muslim scholars since the middle of the eighth century. Mirrors for princes are political, moral and religious content books that gives the rulers practical advice to maintain their power in accordance with the religious orders and prohibitions, and to the consent of Allāh’s who grant them this authority and people which appointed for their administration. Mirrors for princes are mostly theoretical books since they are mostly focused on what should be. In addition, since they are written for names that currently hold power, they are centered on how the rulers can maintain and increase their power and with which practices the state will maintain its existence for a longer period. The basic point of political thought and political interpretation are concepts and definitions. When the concept meaning of a word is mentioned, it is generally considered that there is a general definition. However, the concepts reflect the meaning that the user assigns to him in the context of his thoughts, perceptions, criticisms, explanations and analyzes. Concepts such as fair, honest, brave, hero, beautiful, rich, good and clean express what the person imposes on the meaning. In other words, everyone’s experience determines the content of the concept so far. The meaning of the concepts varies with the age and its user of that concept. Even concepts such as justice, merit and consultation can change meaning in different periods and geographies. The concepts, which are often used to facilitate understanding, are sometimes used to judge, to mold or mislead the interlocutor. In this context, it is imperative to enter the mind of the user in order to make concept analysis.In Islamic civilization, the principles of management are explained with concepts. The idiosyncrasies that Muslims expect from an ideal ruler are defined as justice, consultation, merit, trust and legitimacy and a broad corpus has been written about the concepts related to the administration, especially those mentioned. One type of this corpus is mirrors for princes.In Islamic history, there are many Mirrors for princes who are written in different time periods by names coming from different geographies and different backgrounds. Although the advice given in Mirrors for princes indicate a great similarity to each other, the preferred arguments and examples in the foundation of the counsel are different. While the persons in active politics mostly based their opinions on political arguments, scholars with scientific tradition supported their advices with religious arguments.Verses are the leading religious elements highlighted in Mirrors for princes. While explaining the concepts and emphasizing the importance of the advices, many verses have been exploited. Some verses are used only by one author, while some verses are the subject of their work by many authors. In the same way, ḥadīths and the sentences accepted as ḥadīths were also used to reinforce the emphasis and meaning. At this point, sometimes the context of the verses and ḥadīths were not taken care of. In this study, we aim to address the use of religious elements.In the literature, different opinions have emerged about who is ülü’l-emr and the limits of obedience to ülü’l-emr that used describe the names of senior executives and leaders of society. The reason for the difference is that each sect or religious school provides an interpretation on the basis of grounding its own views in explaining the verse. Justice is the most emphasized concept among the advices given to the rulers in mirrors for princes. Justice, which is shown as the most important feature of a sovereign, has been regarded as extremely important for the state to existences until the Doomsday. In addition, justice has been described as the most important condition for the maintenance of the state/sovereign authority. Consultation was important to make the right decision.Verses and ḥadīths were used in the explanations about the personal characteristics of the sovereign. Some features such as being compassionate, keeping promise, controlling anger, patience, honesty, blessing, extravagance, self-esteem, break a promise, revoke a promise and arrogance have become the subject of politics. When the mirrors for princes are considered as a whole, it is seen that religion and state are considered as inseparable twin brothers, taken one step further the understanding that accepts religion and the world as brothers especially is a product of the old Persian tradition. In this understanding, religion was accepted as the root and was given the duty of its patronage to political authority. It is seen that in the Mirrors for princes verses and ḥadīths hold a significant amount. As the reason for this can be said that along with religion takes place on the basis of morality, the authors of the Mirrors for princes, which put deep meanings on the relationship between religion and the state in the period that we are dealing with, consider both institutions to be complementary and integrative. (shrink)

Totally revised and updated, written especially for students, the third edition of Geography – History and Concepts is the definitive undergraduate introduction to the history, philosophy and methodology of Human Geography. Accessible and comprehensive, the work comprises five sections: - What is Geography?: a historical overview of the discipline and an explanation of its organization - The Foundations of Geography: examines Geography from Antiquity to the early modern period; the discussion includes detailed explanations (...) of environmental determinism; the French School; landscape; and regional studies - Paradigms and Revolutions: includes an analysis of Kuhn’s paradigm of scientific knowledge that introduces the discussion of the quantitative revolution in the late sixties – this section examines the new human geography, as well as reviewing criticisms of quantification - Positivism and its Critics: defines positivism and empiricism and offers a comprehensive expostion of humanist and structuralist criticisms of these methodologies; concludes with a critical discussion of structuration theory, realism and postmodernism - Processes in Place and Space: an introduction to core themes and concepts in current geographical though: including space, place, and feminism. Illustrated throughout, with summaries, notes for further reading and a concept glossary of Geography – History and Concepts will be essential reading for undergraduates in Geography. (shrink)

This introduction to the history, philosophy and methodology of human geography explores complex ideas in an intelligible and accessible style. It takes into account the new developments in geographical thought and methods.

Foreword: Hegel's Understanding of Absolute Spirit* J. Glenn Gray I. Revival of interest in Hegel's philosophy, evident in Europe over the last fifteen ...

In this essay, Scott Pratt develops the tension at work in Democracy and Education between conceptions of multiculturalism that emerge from Dewey's commitment to progress as a process of civilization and from his contrasting commitment to a vision of progress as a localized process that requires respect for boundaries and limits. The first is related to what Patrick Wolfe has called “settler colonialism.” The second conception of multiculturalism, framed by the aims of education and the conception of growth, avoids the (...) problems of the first and provides a foundation for a practical, decolonial multiculturalism in the context of twenty-first-century education. (shrink)

A reprint, with new Introduction, of the Harper Torch edition of 1970. The famous introductory lectures collected in this volume represent the distillation of Hegel’s mature views on the three most important activities of spirit, and have the further advantage, shared by his lectures in general, of being more comprehensible than those works of his published during his lifetime. A new Introduction, Select Bibliography, Analytical Table of Contents, and the restoration in the section headings of the outline of Hegel’s lectures (...) make this new edition particularly useful and welcome. (shrink)

I analyze Hegel’s conception of nationality in order to make clear how he conceives the precise relation between the state and religion. This analysis also allows me to draw conclusions about whether Hegel can be considered racist or Eurocentric. My project involves understanding nationality as Hegel presents it in the anthropology: viz., as a form of spirit immersed in nature and closely related to geography. The geographical features of a nation’s land are reflected in its national religion; (...) its nation-state is a positive expression of this national religion; national religion further functions to reconcile a nation to the particular positive character of its nation-state. Yet as nation-states clash and collapse in history (i.e. the state proper), an absolute (non-national) religion emerges which reconciles its adherents not to the positive form of a certain nation-state, but to the state proper, i.e. the course of world history: this is “Christianity.” Christianity is not a national religion, tied to a certain part of the natural world, but, oddly, it does emerge with a certain peculiar ‘nation’: the “Germans.” Contrary to appearances, the “Germans” for Hegel are necessarily not a nation or race in the traditional sense, because as the vehicle for the absolute religion, their ‘nationality’ is not a form of spirit immersed in nature. Instead, the “Germans” (the apex of history) are beyond race and nationality. Any representation of the “Germans” as exclusively white or European, by Hegel or anyone else, is thus false: the “German” and “Christian” spirit is really just the modern spirit, which is necessarily trans-racial and trans-national. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"New" Media, Art, and Intercultural CommunicationBart Vandenabeele (bio)It is fairly common — but perhaps not altogether innocent — to avoid addressing new media and intercultural aspects of communication in one and the same essay. Here, however, both issues are treated together. I shall investigate, in a perhaps somewhat unusual way, the phenomenon of "new" artistic media and some related issues such as virtual reality, computer and telecommunications technology, and (...) cyberspace. I offer some philosophical remarks, especially of an epistemological kind, that are important to every debate in which terms like multimedia art, "new" media art, and screen based art occur. I argue that the novelty of some changes in the use of artistic media tends to be overemphasized and dramatized. Furthermore, I shall point to the lack of interest in intercultural aspects of artistic communication and to the relevance an intercultural orientation can have for reflection on the phenomenon of so-called "new" media in art.1It has often been claimed that art is the best possible window into another community. Art would be a universal language and contact with works of art supposedly offers the best direct or immediate internal access to another community. This is purported to be a kind of access that cannot possibly be matched by knowledge about the geography, religion, and history. Even John Dewey believes that "au fond, the aesthetic quality is the same for Greeks, Chinese, Americans."2 This idea is surprisingly reminiscent of Clive Bell's "discovery" of Significant Form in so-called primitive art.3 Dewey says thatbarriers are dissolved, limiting prejudices melt away, when we enter into the spirit of Negro or Polynesian art. This insensible melting is far more efficacious than the change effected by reasoning, because it enters directly into attitude."4To this contention one could object in the following way. Immediate contact with for example, Congolese Nkisi nkondi fetish statues (in the museum of [End Page 1] African Art and History in Tervuren), which are bristling with nails are quite shocking to Europeans — such as Joseph Conrad in the Congo.5 Only by acquaintance with facts that are external to the artwork can one get real access to and understanding of them. One has to know that the nails are meant to seal dispute resolutions and that the statues "were considered so powerful that they were sometimes kept outside the village."6 Only when I know this, will my first perception be seriously altered. It is an objection that is often made against the privilege enjoyed by the immediate contact with the senses: knowledge of the "context" can enhance our appreciation of the art of the foreign community.Both the universalist view and the objection are flawed.7 First of all, we have to ask whether we can make such a sharp distinction between internal and external information and, second, whether it is correct to presuppose a typical proper aesthetics to make artistic communication possible. Is not every form of life already the (not fully definable) outcome of conscious or unconscious influence by other forms of life? What would be the so-called "own" internal aesthetics by which we should judge the famous "Turkish" Iznik tiles that reflect especially the Ottoman rulers' interest in Chinese porcelain, or the "Japanese" aesthetics of Zen Buddhism that is the result of a century-long historical interaction between Japanese culture and the new, foreign religion of Buddhism, which traveled from Japan to India via China and Korea? What would be the "typical" English garden, which was realized on the basis of travel reports from the Far East? And what of the Eastern influence on so-called typical Western painters as Matisse, Whistler, and Degas or composers such as Debussy, Messiaen, Ravel, Rimski-Korsakow and Puccini? What is clear is that it is completely unclear what is "own," "typical," or "authentic." Live communities are never isolated islands developing by themselves. It is as impossible to demarcate strictly the "proper" from the "foreign" as it is to find a universal language that would make artistic communication possible in an absolutely definitive way.Just as it is not necessary to share a language to communicate8 — this holds both for people... (shrink)

Originally published in 1995, The Selected Works of George McCready Price is the seventh volume in the series, Creationism in Twentieth Century America, reissued in 2019. The volume brings together the original writings and pamphlets of George McCready Price, a leading creationist of the early antievolution crusade of the 1920s. McCready Price labelled himself the 'principal scientific authority of the Fundamentalists' and as a self-taught scientist he enjoyed more scientific repute amongst fundamentalists of the time. This interesting and unique collection (...) of original source material includes five of his writings between 1906 and 1924, challenging the new Darwinian theory of evolution and natural selection through his writings on the natural sciences. His literature covers the topics of evolution and biology and critiques biological arguments for evolution. He also wrote widely on geology offering his own alternative argument of 'flood geography' in opposition to the Darwinian theory concerning palaeontology and geology. This volume will be of interest to historians of natural history and the creationism movement, as well as scholars of religion and American history. (shrink)

The caesura of tragedy, more precisely tragedy as the scene of a caesura upon which an interruption occurs in the relation between divine grounds and human will, stands at the center of Susan Taubes's confrontation with tragedy. Moving beyond an explication of generic history, she analyzed the “Nature of Tragedy” (1953) as a phenomenon emerging from a cultural-historical threshold situation, illuminating tragedy's origins in the framework of her approach to ritual, religion, and philosophy. In respect to the (...) class='Hi'>history of theory, these reflections are located at a transition point between religious and cultural history. Her argument that tragedy maintains a…. (shrink)

The British Association for the Advancement of Science (BAAS), like many nineteenth-century institutions, sought to avoid controversy by excluding the discussion of political and religious topics from its proceedings. Nonpartisanship was a veneer it could hide behind. Yet during the Montreal meeting of 1884—the first time the association ventured beyond the comfortable confines of the British Isles—this “middle way” was tested. While local and visiting Anglophones, many of them BAAS members, viewed the proceedings and character of the association as “decidedly (...) friendly” to religion and as promoting the broad interests of Protestants, Montreal’s episcopacy and French- speaking press rallied against the anti-Catholic BAAS, accusing it of harboring a dangerous Masonic clique. In different material and social spaces, the relationship between science, religion, and the association was conceived in distinct ways. In examining this case, this essay seeks to augment the growing body of scholarship within science studies that recognizes the importance of writing both the history and the geography of encounters between science and religion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"New" Media, Art, and Intercultural CommunicationBart Vandenabeele (bio)It is fairly common — but perhaps not altogether innocent — to avoid addressing new media and intercultural aspects of communication in one and the same essay. Here, however, both issues are treated together. I shall investigate, in a perhaps somewhat unusual way, the phenomenon of "new" artistic media and some related issues such as virtual reality, computer and telecommunications technology, and (...) cyberspace. I offer some philosophical remarks, especially of an epistemological kind, that are important to every debate in which terms like multimedia art, "new" media art, and screen based art occur. I argue that the novelty of some changes in the use of artistic media tends to be overemphasized and dramatized. Furthermore, I shall point to the lack of interest in intercultural aspects of artistic communication and to the relevance an intercultural orientation can have for reflection on the phenomenon of so-called "new" media in art.1It has often been claimed that art is the best possible window into another community. Art would be a universal language and contact with works of art supposedly offers the best direct or immediate internal access to another community. This is purported to be a kind of access that cannot possibly be matched by knowledge about the geography, religion, and history. Even John Dewey believes that "au fond, the aesthetic quality is the same for Greeks, Chinese, Americans."2 This idea is surprisingly reminiscent of Clive Bell's "discovery" of Significant Form in so-called primitive art.3 Dewey says thatbarriers are dissolved, limiting prejudices melt away, when we enter into the spirit of Negro or Polynesian art. This insensible melting is far more efficacious than the change effected by reasoning, because it enters directly into attitude."4To this contention one could object in the following way. Immediate contact with for example, Congolese Nkisi nkondi fetish statues (in the museum of [End Page 1] African Art and History in Tervuren), which are bristling with nails are quite shocking to Europeans — such as Joseph Conrad in the Congo.5 Only by acquaintance with facts that are external to the artwork can one get real access to and understanding of them. One has to know that the nails are meant to seal dispute resolutions and that the statues "were considered so powerful that they were sometimes kept outside the village."6 Only when I know this, will my first perception be seriously altered. It is an objection that is often made against the privilege enjoyed by the immediate contact with the senses: knowledge of the "context" can enhance our appreciation of the art of the foreign community.Both the universalist view and the objection are flawed.7 First of all, we have to ask whether we can make such a sharp distinction between internal and external information and, second, whether it is correct to presuppose a typical proper aesthetics to make artistic communication possible. Is not every form of life already the (not fully definable) outcome of conscious or unconscious influence by other forms of life? What would be the so-called "own" internal aesthetics by which we should judge the famous "Turkish" Iznik tiles that reflect especially the Ottoman rulers' interest in Chinese porcelain, or the "Japanese" aesthetics of Zen Buddhism that is the result of a century-long historical interaction between Japanese culture and the new, foreign religion of Buddhism, which traveled from Japan to India via China and Korea? What would be the "typical" English garden, which was realized on the basis of travel reports from the Far East? And what of the Eastern influence on so-called typical Western painters as Matisse, Whistler, and Degas or composers such as Debussy, Messiaen, Ravel, Rimski-Korsakow and Puccini? What is clear is that it is completely unclear what is "own," "typical," or "authentic." Live communities are never isolated islands developing by themselves. It is as impossible to demarcate strictly the "proper" from the "foreign" as it is to find a universal language that would make artistic communication possible in an absolutely definitive way.Just as it is not necessary to share a language to communicate8 — this holds both for people... (shrink)

Like philosophy itself, Dune explores everything from politics to art to life to reality, but above all, the novels ponder the mysteries of mind. Voyaging through psychic expanses, Frank Herbert hits upon some of the same insights discovered by indigenous people from the Americas. Many of these ideas are repeated in mainstream American and European philosophical traditions like pragmatism and existential phenomenology. These outlooks share a regard for mind as ecological, which is more or less to say that minds extend (...) beyond the brain into the rest of the body and the surrounding environment. -/- The cross-cultural strands in Dune tie closely to Herbert’s life and interests. An outdoorsman born in the Pacific West, he had an abiding bond with a friend from the Quileute tribe, Howie Hansen. Herbert advocated for aboriginal rights and crafted well-intentioned if slightly stereotypical tales about indigenous characters, partly based on his visits with Northwest tribes. Carl Jung (1875-1961), whose idea of collective consciousness echoes aboriginal views, was among Herbert’s European influences. So was existential phenomenology, especially as developed by Martin Heidegger (1889-1976). The names of characters in one of Herbert’s novels—The Santaroga Barrier—in fact coincide with terms that Heidegger used to articulate how emotionally colored coping with our environment defines our existence. Many indigenous philosophers have treated phenomenology and its American cousin pragmatism in approving ways. Indeed, the ideas of North America’s first inhabitants seem to have been absorbed by pragmatists and even earlier by transcendentalists like Ralph Waldo Emerson (1803-1882) and Henry David Thoreau (1817-1862). -/- These different philosophies all advance a place-based psychology. Anne Waters, herself of mixed tribal heritage, generalizes the mindset of her people this way: “American Indian consciousness, and hence American Indian identity is … interdependent with our land base.” Lee Hester, a Choctaw thinker, adds that practices—not mere beliefs—are most important for native thought. American transcendentalists and pragmatists, as well as European phenomenologists, similarly see hands-on practices and environmental interactions as the core of experience. Extending this a little, they sometimes suggest experience isn’t individual but instead cultural. “Culture” is here understood as interactions within communities that define our worlds and experiences, as when we talk about the “French experience,” “culture” or “world,” or the “experience of parenthood.” This theme also shows up in indigenous thought. -/- Exploring the Dune universe, we find everything from land-based concepts of personal identity, to the idea of sharpening the mind through hands-on training, to collective notions of experience in cooperative tribes or through the genetic memory of central characters. The stories explore fate versus free will in cosmic contexts, introducing views from indigenous thought and the pragmatic philosophy of William James (1842-1910). Different forms of spiritualism mingle to shape minds and cultural mixtures around the globe, and the same occurs in the Dune series. The customs and personalities of characters fuse elements from Buddhism, Christianity, Hinduism, Judaism, Taoism, and especially Islam. The series not only highlights that religion shapes psychology, but also that faith connects to place, especially paralleling Judeo-Christian-Islamic desert faiths. In capturing these points, the Dune novels show that “our values, our lifestyles and even the ways we think and feel have been strongly influenced by our locations in history and geography. The study of the human mind is fundamentally the study of place.”. (shrink)

This book examines why individuals and communities invest heavily in their religious life through multi-disciplinary perspectives. It pursues philosophical, psychological, deep time historical and adaptive answers to this question. Religion is a profoundly puzzling phenomenon from an evolutionary perspective. Commitment to religions are typically expensive, and most of the beliefs that motivate them cannot be true (since religious belief systems are inconsistent with one another). Yet some form of religion seems to be universal and resilient in historically known (...) cultures – though not, if archaeology is to be trusted, in human communities early in the evolution of our species. We have collectively invented religion over about the last 100,000 years. Stemming from an interdisciplinary workshop, this book grapples with these challenges and features diverse contributions: some offer evolutionary and historical analyses, identifying hidden adaptive benefits to religion independent of the veracity of religious belief. Others see connections between religious commitment and commitment to the social norms that make cooperative life possible and explore aspects of human psychology that make religious belief tempting. Broad in scope and theoretically ambitious, Religion and Its Evolution: Signals, Norms and Secret Histories will be a key resource for scholars and researchers of religious studies, sciences of religion, psychology, anthropology, the cultural evolution of religion and the sociology of religion. This book was originally published as a special issue of Religion, Brain & Behavior. (shrink)

INTRODUCTIONFor the last two and a half decades – perhaps spurred onwards by R. W. Hepburn's seminal, wonderfully sensitive and astute essay “Contemporary Aesthetics and the Neglect of Natural Beauty” – philosophical interest in the aesthetic appreciation of nature has been gaining momentum. One of the most coherent, powerfully argued, thorough, and philosophically compelling theories to emerge from this evolving arena of debate has been developed over a series of articles by Allen Carlson. The sophistication of Carlson's approach – especially (...) in terms of his careful style of argumentation – has raised the level of philosophical discussion concerning the aesthetic appreciation of nature immensely and it has taught us all what is at stake, logically and epistemologically, in advancing a theory of nature appreciation. Carlson has not only presented a bold theory of the aesthetic appreciation of nature; he has also refined a methodological framework and a set of constraints that every researcher in the field must address.Stated summarily, Carlson's view of the appreciation of nature is that it is a matter of scientific understanding; that is, the correct or appropriate form that the appreciation of nature – properly so called – should take is a species of natural history; appreciating nature is a matter of understanding nature under the suitable scientific categories. (shrink)

The interrelationschip of culture, nation and communication is one of the key themes in the study of collective identities and nationalism. In this opening article to this special issue this interrelationship is being assessed. The article aims to contribute to a discussion ofthe assumptions on which the above interrelationship is built.It is argued that nationhood is at the point of intersection with a plurality of discourses related to geography, history, culture, polities, ideology, ethnicity, religion, matriality, economics, and (...) the social. The discourse of nationhood can best be understood in relation to boundedness, continuities and discontinuities, unnity and plurality, the authority of the past, and the imperative of the present.Contributions of a number of contemporary thinkers are incorporated in this article in order to underline the complex and contested discursive terrain that nationhood undoubtedly is. It is concluded that various cultures also manifest different and fragmented identities. (shrink)

This paper discusses the role of Hume’s “Natural History of Religion” (NHR) in his campaign against the rational acceptability of religious belief by discussing and rebutting some objections have been lodged to my previous presentations of my reading of the NHR. In earlier work I argued that the causal account of religious belief offered therein, if accepted as the best account, rationally destabilizes that belief. By this, I mean that acknowledging that the account is the best of the (...) belief provides a reason to suspend the belief unless and until some further epistemic justification is given for that belief. As such, the account leaves those who think that the belief can be given some epistemic justification unmoved, but has a particular force against the fideist who holds that justification is not required. In this paper I show in more detail than in previous work its relevance to a particular form of fideism, and rebut objections to my reading offered by Jennifer Marušic. (shrink)

An innovative contribution to the literature of cultural geography, this book explores the evolution of landscape--both material and symbolic--from the standpoint of the populations, cultures, and human decision-making processes that shape and give it meaning. Focusing on evolution, behavior, symbolism, and ecology, Norton offers a critique of the literature of cultural and social geography and articulates a framework of central issues that connect a wide range of theoretical approaches. In the first four chapters, Norton gives detailed consideration to (...) both traditional and contemporary literature and methodologies and to the links between cultural geography and other social science concepts and analytical methods. The remaining chapters are concerned with the causes and consequences of cultural landscape evolution and the variables affecting it, including language, religion, politics, society, economy, and the physical environment. In addressing these areas of cultural geography, Norton promotes an approach that integrates the contributions of geography with those of anthropology, sociology, psychology, and history. His analysis provides a useful synthesis of the conceptual and empirical content of cultural geography and suggests promising new directions for research in the field. Norton's work will prove a valuable classroom and library resource for students and scholars in cultural and social geography and related areas of sociology and anthropology. (shrink)

This book investigates how Pragmatist philosophy as a philosophical method contributes to the understanding and practice of interdisciplinary dance research. It uses the author's own practice-based research project, Later Rain, to illustrate this. Later Rain is a post-dramatic dance theater work that engages primarily with issues in the philosophy of religion and socio-political philosophy. It focuses on ecstatic states that arise in Appalachian charismatic Pentecostal church services, states characterized by dancing, paroxysms, shouting, and speaking in tongues. Research for this (...) work is interdisciplinary as it draws on studio practice, ethnographic field work, cultural history, Pentecostal history and theology, folk aesthetics, anthropological understandings of ecstatic religious rituals, and dance history regarding acclaimed works that have sought to present aspects of religious ecstasy on stage; Doris Humphrey's The Shakers, Mark Godden’s Angels in the Architecture, Martha Clarke’s Angel Reapers and Ralph Lemon’s Geography trilogy. The project thereby demonstrates a process model of dance philosophy, showing how philosophy and dance artistry intertwine in a specific creative process. (shrink)

Comprised of readings from ancient to modern times, this volume offers a comprehensive introduction to the central questions of the philosophy of religion. Provides a history of the philosophy of religion, from antiquity up to the twentieth century Each section is preceded by extensive commentary written by the editors, followed by readings that are arranged chronologically Designed to be accessible to both undergraduate and graduate students.

James Mill's History of British India’ (1817) played a major role in re-shaping the English policy and attitudes in India throughout the nineteenth century. This article questions the widely held view that the ‘HBI’ heralded the utilitarian justification of colonisation found for instance in John Stuart Mill's writings. It suggests that James Mill's role as a proponent of ‘utilitarian imperialism’ has been overstated, and argues that much of Mill's criticism of Indian society arose from the continuing influence of his (...) religious education as well as from his links with a network of Presbyterian and Evangelical thinkers. It is only after his death that the colonialist views put forward in the History of British India were re-interpreted in light of his later attachment to utilitarianism. ☆ I am most grateful to Gareth Stedman Jones for his guidance in the early stages of my research into this topic. I would also like to thank Justin Jacobs and two anonymous reviewers for their helpful comments. (shrink)

Convergences and conflicts in the dialogue between Buddhism and modern science occasionally find precedent in historical sources and encounters, some of which have set the stage for scenarios that are commonplace in the current dialogue. This paper brings recent scholarship and Tibetan sources on astronomy and geography in Tibet into conversation with the ongoing Buddhism and science dialogue. In response to a lack of context in the dialogue, the paper gives attention to how two contexts in particular, namely, the (...) contemplative and historical, inform currents in the Buddhism and science dialogue about cosmology. The paper challenges claims made that Tibetans did not encounter European science until the twentieth century and that Tibetans were unaware of scientific cosmological ideas, and therefore have not updated the Buddhist Mount Meru cosmology. To address tensions inherent in the binary discourse on science vs religion, this paper asks, does the Mount Meru cosmology represent a domain wherein Buddhism or science hold more appropriate tools for meaningful discourse and resolution about its existence? (shrink)

Disney represents a mythology that is universal because they are rapidly acquiring every possible alternate reality that one cares to enter, except for the sexual realm and the Christian religion realm. When Disney owns all possible significant alternate universes, then only Disney can colonize one's imagination, and only Disney will give him/her the lens through which to perceive any competing claim on understanding his/her ultimate Reality. Well, visual containment helps the psyche stay in the mode and the mood for (...) the various psychic propaganda programs being run, and allows one to enjoy and prolong the fantasy, as well as empty his/her wallet of all possible contents since the only way to experience more Disney is to hand them exactly all of his/her cash. Thus, in short order, Disney has successfully colonized an awful lot of the global imagination, from young to old, male to female, from history to fantasy, and now from right to left. (shrink)

Religion and the Philosophy of Life considers how religion as the source of civilization transforms the fundamental bio-sociology of humans through language and the somatic exploration of religious ritual and prayer. Gavin Flood offers an integrative account of the nature of the human, based on what contemporary scientists tell us, especially evolutionary science and social neuroscience, as well as through the history of civilizations. Part one contemplates fundamental questions and assumptions: what the current state of knowledge is (...) concerning life itself; what the philosophical issues are in that understanding; and how we can explain religion as the driving force of civilizations in the context of human development within an evolutionary perspective. It also addresses the question of the emergence of religion and presents a related study of sacrifice as fundamental to religions' views about life and its transformation. Part two offers a reading of religions in three civilizational blocks-India, China, and Europe/the Middle East-particularly as they came to formation in the medieval period. It traces the history of how these civilizations have thematised the idea of life itself. Part three then takes up the idea of a life force in part three and traces the theme of the philosophy of life through to modern times. On the one hand, the book presents a narrative account of life itself through the history of civilizations, and on the other presents an explanation of that narrative in terms of life.". (shrink)