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Over the past five decades, the field of religion-and-science scholarship has experienced a considerable expansion. This volume explores the historical and contemporary perspectives of the relationship between religion, technology and science with a focus on South and East Asia. These three areas are not seen as monolithic entities, but as discursive fields embedded in dynamic processes of cultural exchange and transformation. Bridging these arenas of knowledge and practice traditionally seen as distinct and disconnected, the book reflects on the ways of exploring the various dimensions of their interconnection. Through its various chapters, the collection provides an examination of the use of modern scientific concepts in the theologies of new religious organizations, and challenges the traditional notions of space by Western scientific conceptions in the 19th century. It looks at the synthesis of ritual elements and medical treatment in China and India, and at new funeral practices in Japan. It discusses the intersections between contemporary Western Buddhism, modern technology, and global culture, and goes on to look at women’s rights in contemporary Pakistani media. Using case studies grounded in carefully delineated temporal and regional frameworks, chapters are grouped in two sections; one on religion and science, and another on religion and technology. Illustrating the manifold perspectives and the potential for further research and discussion, this book is an important contribution to the studies of Asian Religion, Science and Technology, and Religion and Philosophy.
The relationship between science, religion, and culture has been a subject of profound interest for philosophers, scientists, theologians, and cultural historians for centuries. During the last century, and part of the one before, it was widely held that there was an irreconcilable conflict between knowledge and belief. The opinion prevailed among advanced minds that it was time that belief should be replaced increasingly by knowledge; belief that did not itself rest on knowledge was superstition, and as such had to be opposed. According to this conception, the sole function of education was to open the way to thinking and knowing, and the school, as the outstanding organ for the people's education, must serve that end exclusively. Scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other. The aspiration toward such objective knowledge belongs to the highest of which man is capable. Yet it is equally clear that knowledge of what is does not open the door directly to what should be. One can have the clearest and most complete knowledge of what is, and yet not be able to deduct from that what should be the goal of our human aspirations. Perhaps there are religious impulses underlying the drive of technology which has characterized modernity -- religious impulses which might affect secular atheists, too, if they are not self-aware enough to notice what's going on. Such impulses might prevent technology and religion from being incompatible. Possibly technology itself is becoming religious on its own, thus also eliminating incompatibilities. Asian Religions, Technology and Science brings together the historical and contemporary perspectives of the relationship between religion, technology and science with a focus in Asian context. The compilation provides an examination of the use of modern scientific concepts in the theologies of new religious organisations, and challenges the traditional philosophies of space by scientific ideas. It aims at exploring the unique relationship between science, religion, and culture, and it welcomes submissions from all perspectives and religious traditions -- including Christianity, Judaism, Islam, Buddhism, Hinduism, Taoism, secularism, humanism, and naturalism. Special focus is given to the various ways modern science -- including the disciplines of physics, cosmology, biology, psychology, neuroscience, mathematics, sociology, and anthropology -- support, oppose, inform, or are informed by religious, theological, and cultural perspectives. Further focus is given to perspectives on science, religion, and culture from different geographical regions, cultures, religions, and historical epochs. This book will be an important tool to the studies of Asian Religion, Science and Technology, and Religion and Philosophy.
This volume situates itself within the context of the rapidly growing interdisciplinary field that is dedicated to the study of the complex interactions between science and religion. It presents an innovative approach insofar as it addresses the Eurocentrism that is still prevalent in this field. At the same time it reveals how science develops in the space that emerges between the ‘local’ and the ‘global’. The volume examines a range of themes central to the interaction between science and religion: ‘Eastern’ thought within ‘Western’ science and religion and vice versa, and revisits thinkers who sought to integrate ‘Eastern’ and ‘Western’ thinking. It studies Zen Buddhism and its relation to psychotherapy, Islamic science, Vedantic science, atheism in India, and Darwinism, offering in turn new perspectives on a variety of approaches to nature. Part of the Science and Technology Studies series, this volume brings together original perspectives from major scholars from across disciplines and will be of great interest to scholars and students of science and technology studies, history of science, philosophy of science, religious studies, and sociology.
This volume brings together diverse Asian religious perspectives to address critical issues in the encounter between tradition and modern western evolutionary thought. Such thought encompasses the biological theories of Charles Darwin, Jean-Baptiste Lamarck, Earnest Haeckel, Thomas Huxley, and later “neo-Darwinians,” as well as the more sociological evolutionary theories of thinkers such as Herbert Spencer, Pyotr Kropotkin, and Henri Bergson. The essays in this volume cover responses from Hindu, Jain, Buddhist (Chinese, Japanese, and Indo-Tibetan), Confucian, Daoist, and Muslim traditions. These responses come from the decades immediately after publication of The Origin of Species up to the present, with attention being paid to earlier perspectives and teachings within a tradition that have affected responses to Darwinism and western evolutionary thought in general. The book focuses on three critical issues: the struggle for survival and the moral implications read into it; genetic variation and its seeming randomness as related to the problems of meaning and purpose; and the nature of humankind and human exceptionalism. Each essay deals with one or more of the three issues within the context of a specific tradition.
This book critically analyses the functions and interconnectedness between religion and digital media in a range of East Asian countries. It discusses both how religious organizations make use of new technologies, and also explores how new technologies are reshaping religion in novel and interesting ways. Based on extensive research, the book focuses in particular on Christianity in South Korea, Neo-Shintoism in Japan, Falun Gong in China and Islam in Southeast Asia. Offering a comparative perspective on a broad range of media practices including video gaming, virtual worship, social networking and online testimonials, the book also investigates the idea that use of technology in itself mirrors religious practices. With an analysis of the impact of religion and new technology on national consciousness in a range of geographical locations, the authors offer a broadening of the scope of the study of religion, culture and media.
The Routledge Handbook of South Asian Religions presents critical research, overviews, and case studies on religion in historical South Asia, in the seven nation states of contemporary South Asia: India, Pakistan, Bangladesh, Nepal, Bhutan, Sri Lanka, and the Maldives, and in the South Asian diaspora. Chapters by an international set of experts analyse formative developments, roots, changes and transformations, religious practices and ideas, identities, relations, territorialisation, and globalisation in historical and contemporary South Asia. The Handbook is divided into two parts which first analyse historical South Asian religions and their developments and second contemporary South Asia religions that are influenced by both religious pluralism and their close connection to nation states and their ideological power. Contributors argue that religion has been used as a tool for creating nations as well as majorities within those nations in South Asia, despite their enormous diversity, in particular religious diversity. The Handbook explores these diversities and tensions, historical developments, and the present situation across religious traditions by utilising an array of approaches and from the point of view of various academic disciplines. Drawing together a remarkable collection of leading and emerging scholars, this handbook is an invaluable research tool and will be of interest to researchers and students in the fields of Asian religion, religion in context, and South Asian religions.
This book tells the story of the Scientific Buddha, "born" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And his influence continues. Today his teaching of "mindfulness" is heralded as the cure for all manner of maladies, from depression to high blood pressure. In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on "mindfulness" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a potent challenge, even to our modern world.
Throughout its long history, Japan had no concept of what we call “religion.” There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson’s account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of “superstitions”—and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.
In different stages in the history of South Asian religions, the term yoginī has been used in various contexts to designate various things: a female adept of yoga, a female tantric practitioner, a sorceress, a woman dedicated to a deity, or a certain category of female deities. This book brings together recent interdisciplinary perspectives on the medieval South Asian cults of the Yoginis, such as textual-philological, historical, art historical, indological, anthropological, ritual and terminological. The book discusses the medieval yoginī cult, as illustrated in early Śaiva tantric texts, and their representations in South Asian temple iconography. It looks at the roles and hypostases of yoginīs in contemporary religious traditions, as well as the transformations of yoginī-related ritual practices. In addition, this book systematizes the multiple meanings, and proposes definitions of the concept and models for integrating the semantic fields of ‘yoginī.’ Highlighting the importance of research from complementary disciplines for the exploration of complex themes in South Asian studies, this book is of interest to scholars of South Asian Studies and Religious Studies.
Scholars have long noticed a discrepancy in the way non-Western and Western peoples conceptualize the scientific and religious worlds. Non-Western traditions and communities, such as of India, are better positioned to provide an alternative to the Western dualistic thinking of separating science and religion. The Himalayan Environmental Studies and Conservation Organization (HESCO) was founded by Dr. Anil Joshi in the 1970s as a new movement looking at the economic and development needs of rural villages in the Indian Himalayas, and encouraging them to use local resources in order to open up new avenues to self-reliance. This throughly-revised text argues that the concept of dharma, the law that supports the regulatory order of the universe in Indian culture, can be applied as an overarching term for HESCO’s socio-economic work. This book presents the social-environmental work in contemporary India by Dr. Anil Joshi in the Himalayas and by Baba Seechewal in Punjab, combining the ideas of traditional and scientific ecological knowledge systems. Based on these two examples, the book presents the holistic model transcending the dichotomies of nature vs. culture and science vs. religion, especially as practiced and utilized in the non-Western society such as India. Using the example of HESCO, the book highlights that the very categories of religion and science are problematic when applied to non-Western traditions, but that Western technologies can be radically transformed through integration with regional legacies to enable the flourishing of a multiplicity of knowledge-traditions and the societies that depend upon them. It will be of interest to students and scholars of South Asian Studies, Religion, Environmental Studies, Himalayan Studies, and Development Studies.