Sandra A. Wawrytko – författare

This book is founded on the consensus that most of what passes for liberal studies and general education is so out of touch with today's world that it is simply beside the point. Not only does the curriculum fail to address contemporary reality, but when it does, it does so in such a fragmented form that little useful understanding can be extracted. For example, one of the chief inadequacies brought out by the text is the failure of current disciplines to deal with the inherent messiness and complexity of real world issues such as hunger, conflict, and pollution. As a result of this, today's decision makers are unable to grasp the underlying causes of our global crises, and instead catch at the straws of technological or social fixes. Starting with the general consensus that something is seriously wrong, this book seeks to identify the issues, provide insights on what can be done and issue a few challenges as well.The 18 contributions and editor's introduction included in this important volume are organized around five sub-themes: Assumptions about the Progress of Knowledge, A Critical Look at the Disciplines, The Value Content of Education, Alternative Visions Not Currently Taught, and Developing the New Curriculum. Within these themes the authors tackle provocative issues such as unmasking the dangerous limitations of hyperintelligence and exploring the place of the East-West dialogue in moral curriculum and value orientation. This collection encompasses some of the most dynamic thinking on the subject of curricular change and will be of interest to educators and students as well as all thinking people.

Within the scope of the English-language literature on Buddhism, the codes of behavior mandated by Buddhist doctrine represent an infrequently discussed topic. The selections here consist of essays on Buddhism by 17 scholars and practitioners, who address the ongoing evolution of Buddhist doctrine as reflected in its cultural, temporal, political, and geographical accommodations from the earliest days, to the present, and into the future. Past precedent is used as a means of clarifying the precise role of the precepts in the modern world as Buddhists face the 21st century and continue to encounter diverse cultural contexts.Scholars, practitioners, and students alike will find instructive the theoretical as well as practical issues that are covered, including textual criticism, hermeneutics, cross-cultural studies, theories of action, psychology, death and dying, feminism, business management, challenges to the Western scientific paradigm, and religion in popular culture. Three main questions are explored from diverse perspectives: What was and is the significance of the precepts; how can they best be applied, and creatively adapted, to changing social conditions to best fulfill the original intentions of the Buddha; and how are we to determine present upayic demands to avoid violating those intentions? As many argue in these pages, there is much more at stake in the issue of sila/vinaya than simple guidelines for an obsolete lifestyle to be discarded at will. Rather, the case can be made that they represent an intrinsic part of Buddhist cultivation, even a sine qua non of successful, consummate practice.

The purpose of this book is to examine what kind of changes Korean society experienced as a result of the introduction of Christianity through Protestant missionaries. Since this was a formative period in the Korean Church, it will be possible to evaluate those ministry strategies and, through them, to ascertain appropriate mission strategies for today.

Too often Buddhism has been subjected to the Procrustean box of western thought, whereby it is stretched to fit fixed categories or had essential aspects lopped off to accommodate vastly different cultural norms and aims. After several generations of scholarly discussion in English-speaking communities, it is time to move to the next hermeneutical stage. Buddhist philosophy must be liberated from the confines of a quasi-religious stereotype and judged on its own merits. Hence this work will approach Chinese Buddhism as a philosophical tradition in its own right, not as an historical after-thought nor as an occasion for comparative discussions that assume the west alone sets the standards for or is the origin of philosophy and its methodologies. Viewed within their own context, Chinese Buddhist philosophers have much to contribute to a wide range of philosophical concerns, including metaphysics, epistemology, ethics, philosophy of language, philosophy of mind, and philosophy of religion, even though Western divisions of philosophy may not exhaust the rich contents of Chinese Buddhist philosophy. .

This book is a collection of articles by one of the leading scholars in Japanese thought dealing with three areas of Japanese philosophy and religion: Dôgen's Zen view of liberation, including the key doctrines of casting off body-mind, being-time, and spontaneous manifestation of the kôan; the relation between Buddhism, literary aesthetics, and folk religion; and a comparison of Japanese and Western thought, particularly Heidegger, on science, language, and death. The central theme throughout these essays is the meaning of time and impermanence in Japanese religion and culture based on Buddhist contemplation. The book's title refers to a phrase used by Dôgen, the dramatist Chikamatsu, and others that plays on the twofold image of «dream» representing either the fleeting world of illusion or the nonsubstantial realm of ultimate reality. One of the articles is a new annotated translation of Dôgen's Shôbôgenzô «Muchû setsumu» («Disclosing a Dream Within a Dream») fascicle. Other essays offer novel interpretations of Chikamatsu and Kyoto-school thinkers Kuki Shûzô and Nishitani Keiji in addition to Japanese folk religion.

Chinese Women in Christian Ministry uses an interdisciplinary (theological, historical, and anthropological) approach to analyze how theological and cultural factors have influenced attitudes about the place and role of women in the Chinese church and Christian ministry in Asia and in the West. The changing status and role of women in Chinese historical sociocultural contexts provide insights into the development of Confucian gender ideology and its impact on the Chinese. Western women missionaries with their Christian and cultural ideals became a catalyst for change in the gender role and mentality of Chinese women in the nineteenth and twentieth centuries. Global women’s issues have sparked a genuine concern among the Chinese leading to changing attitudes toward Chinese women in Christian ministry.

This book discusses the emergence of democracy’s modernizing force in an exiled community with a political history based on a feudal theocracy. Since his exile almost forty years ago, the Dalai Lama and his government-in-exile have steered this fledgling democratic community toward the fulfillment of his dream of converting a theocracy to a democracy. The establishment of a tripartite government with separate powers and the development of a framework for a future democratic polity – if and when Tibetans regain their land – is a testament to the ongoing democratizing revolution.

Even in crowded metropolitan areas, Japan’s temple precincts preserve not only architecture, but the garden traditions of earlier centuries as well. To step into a temple garden is, in effect, to tread the paths of Japanese aesthetic history. This time travel experience is not unlike venturing into a medieval church situated in a modern Western metropolis. The recognized religious traditions survive in the layout and rationale of Japan’s gardens: Shintō, Buddhist, and Confucian. This book explores the distinct priorities and vocabularies of these traditions as expressed in the elements of garden design, historically tracing their shared features and their interactions at particular sites. Amply illustrated, it orients the reader to the different functions of gardens, such as whether they are to be looked at or walked in.