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Darwin, Dharma, and the Divine is the first book in English on the history of evolutionary theory in Japan. Bringing to life more than a century of ideas, G. Clinton Godart examines how and why Japanese intellectuals, religious thinkers of different faiths, philosophers, biologists, journalists, activists, and ideologues engaged with evolutionary theory and religion. How did Japanese religiously think about evolution? What were their main concerns? Did they reject evolution on religious grounds, or—as was more often the case—how did they combine evolutionary theory with their religious beliefs? Evolutionary theory was controversial and never passively accepted in Japan: It took a hundred years of appropriating, translating, thinking, and debating to reconsider the natural world and the relation between nature, science, and the sacred in light of evolutionary theory. Since its introduction in the nineteenth century, Japanese intellectuals—including Buddhist, Shinto, Confucian, and Christian thinkers—in their own ways and often with opposing agendas, struggled to formulate a meaningful worldview after Darwin. In the decades that followed, as the Japanese redefined their relation to nature and built a modern nation-state, the debates on evolutionary theory intensified and state ideologues grew increasingly hostile toward its principles. Throughout the religious reception of evolution was dominated by a long-held fear of the idea of nature and society as cold and materialist, governed by the mindless “struggle for survival.” This aversion endeavored many religious thinkers, philosophers, and biologists to find goodness and the divine within nature and evolution. It was this drive, argues Godart, that shaped much of Japan’s modern intellectual history and changed Japanese understandings of nature, society, and the sacred. Darwin, Dharma, and the Divine will contribute significantly to two of the most debated topics in the history of evolutionary theory: religion and the political legacy of evolution. It will, therefore, appeal to the broad audience interested in Darwin studies as well as students and scholars of Japanese intellectual history, religion, and philosophy.
"The Dharma in DNA has three objectives: 1) to share the rich but underappreciated history of biology-Buddhism intersections and surprising harmonies between the two traditions, 2) to evaluate Buddhist teachings from a scientific perspective using DNA as the focus of study, and 3) to propose a new approach to science, Bodhi Science, as an ethical and operational framework for conducting Buddhist wisdom-guided science and preventing pseudoscience. An interwoven side project examines the life journey of the author, a professor of genetics and father in a transracial adoptive family, who questions the apparent paradox of his fascination with DNA in the lab but disinterest in passing on his own DNA. Early book chapters present the core teachings and diversifications of Buddhism over the last twenty-five centuries. Subsequent chapters share stories of biology-Buddhism interactions, situated in the colonial contexts; examples derive from early 20th century Sri Lanka and Japan, and contemporary activities of the Dalai Lama and Western biological scholars. The hypothesis-guided analysis of Buddhist principles and DNA then begins, touring through classical genetic research alongside modern post-genomic insights. The investigation reveals strong support for three core Buddhist concepts - anitya (impermanence), anatman (non-self), and pratitysamutpada (mutual cause-and-effect) - as applied to DNA. Bodhi Science is proposed as a new mode of scientific inquiry rooted in Buddhist teachings. The approach is based on four qualities: selflessness, detachment, awareness, and compassion. Bodhi Science provides a path to strong science rooted in logic-based Buddhist ethics, and helps scientists avoid the deceptive and damaging waters of pseudoscience"--
Before the advent of radio, conceptions of the relationship between science and religion circulated through periodicals, journals, and books, influencing the worldviews of intellectuals and a wider public. In this volume, historians of science and religion examine that relationship through diverse mediums, geographic contexts, and religious traditions. Spanning within and beyond Europe and North America, chapters emphasize underexamined regions—New Zealand, Australia, India, Argentina, Sri Lanka, Egypt, and the Ottoman Empire—and major religions of the world, including Christianity, Hinduism, Buddhism, Confucianism, and Islam; interactions between those traditions; as well as atheism, monism, and agnosticism. As they focus on evolution and human origins, contributors draw attention to European scientists other than Darwin who played a significant role in the dissemination of evolutionary ideas; for some, those ideas provided the key to understanding every aspect of human culture, including religion. They also highlight central figures in national contexts, many of whom were not scientists, who appropriated scientific theories for their own purposes. Taking a local, national, transnational, and global approach to the study of science and religion, this volume begins to capture the complexity of cultural engagement with evolution and religion in the long nineteenth century.
Park investigates the unexpected success of early Korean creationists, who were mostly scientists, and argues that creationism is not a product of the lack of intelligence or proper scientific education but a consequence of more profound social developments in the twentieth and twenty-first centuries. Known as the religious belief rejecting evolutionary theory, creationism has become a global issue. Although it was often known as a problem unique among fundamentalist Protestants in the United States, it has been appropriated by people with diverse religions around the world, including Asia, Africa, Europe, and South America. Many scientists and educators perceive this dissemination as a threat to modern pedagogy and scholarship, although few of them are aware of its historical and cultural contexts. Through an intensive study of the birth and growth of the anti-evolutionary movement in South Korea during the twentieth and early twenty-first centuries, this book traces an important part of this worldwide movement against evolution. The author argues that South Korean creationism started from the country's past as a developmental state during the Cold War but proliferated further amid subsequent democratization and globalization. Creationism reflected the new identifications of some Korean scientists and engineers with evangelical faith, who actively formed their own domain outside of the state hegemony and authority. This book is a valuable reference for scholars interested in the dynamic interaction between science and religion in East Asia.
Japan was the first Asian nation to face the full impact of modernity. Like the rest of Japanese society, Buddhist institutions, individuals, and thought were drawn into the dynamics of confronting the modern age. Japanese Buddhism had to face multiple challenges, but it also contributed to modern Japanese society in numerous ways. Buddhism and Modernity: Sources from Nineteenth-Century Japan makes accessible the voices of Japanese Buddhists during the early phase of high modernity. The volume offers original translations of key texts—many available for the first time in English—by central actors in Japan’s transition to the modern era, including the works of Inoue Enryō, Gesshō, Hara Tanzan, Shimaji Mokurai, Kiyozawa Manshi, Murakami Senshō, Tanaka Chigaku, and Shaku Sōen. All of these writers are well recognized by Buddhist studies scholars and Japanese historians but have drawn little attention elsewhere; this stands in marked contrast to the reception of Japanese Buddhism since D. T. Suzuki, the towering figure of Japanese Zen in the first half of the twentieth century. The present book fills the chronological gap between the premodern era and the twentieth century by focusing on the crucial transition period of the nineteenth century. Issues central to the interaction of Japanese Buddhism with modernity inform the five major parts of the work: sectarian reform, the nation, science and philosophy, social reform, and Japan and Asia. Throughout the chapters, the globally entangled dimension—both in relation to the West, especially the direct and indirect impact of Christianity, and to Buddhist Asia—is of great importance. The Introduction emphasizes not only how Japanese Buddhism was part of a broader, globally shared reaction of religions to the specific challenges of modernity, but also goes into great detail in laying out the specifics of the Japanese case.
This book analyzes Buddhist discussions of the Aryan myth and scientific racism and the ways in which this conversation reshaped Buddhism in the United States, and globally. The book traces the development of notions of Aryanism in Buddhism through Buddhist publications from 1899-1957, focusing on this so-called "yellow peril," or historical racist views in the United States of an Asian "other." During this time period in America, the Aryan myth was considered to be scientific fact, and Buddhists were able to capitalize on this idea throughout a global publishing network of books, magazines, and academic work which helped to transform the presentation of Buddhism into the "Aryan religion." Following narratives regarding colonialism and the development of the Aryan myth, Buddhists challenged these dominant tropes: they combined emic discussions about the "Aryan" myth and comparisons of Buddhism and science, in order to disprove colonial tropes of "Western" dominance, and suggest that Buddhism represented a superior tradition in world historical development. The author argues that this presentation of a Buddhist tradition of superiority helped to create space for Buddhism within the American religious landscape. The book will be of interest to academics working on Buddhism, race and religion, and American religious history.
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.
Providing new insights into the contemporary creationist-evolution debates, this book looks at the Hindu cultural-religious traditions of India, the Hindu Dharma traditions. By focusing on the interaction of religion and science in a Hindu context, it offers a global context for understanding contemporary creationist-evolution conflicts and tensions utilizing a critical analysis of Hindu perspectives on these issues. The cultural and political as well as theological nature of these conflicts is illustrated by drawing attention to parallels with contemporary Islamic and Buddhist responses to modern science and Darwinism. The book explores various ancient and classical Hindu models to explain the origin of the universe encompassing creationist as well as evolutionary—but non-Darwinian—interpretations of how we came to be. Complex schemes of cosmic evolution were developed, alongside creationist proofs for the existence of God utilizing distinctly Hindu versions of the design argument. After examining diverse elements of the Hindu Dharmic traditions that laid the groundwork for an ambivalent response to Darwinism when it first became known in India, the book highlights the significance of the colonial context. Analysing critically the question of compatibility between traditional Dharmic theories of knowledge and the epistemological assumptions underlying contemporary scientific methodology, the book raises broad questions regarding the frequently alleged harmony of Hinduism, the eternal Dharma, with modern science, and with Darwinian evolution in particular.
In Selling the Future, Ryan Moran explains how the life insurance industry in Japan exploited its association with mutuality and community to commodify and govern lives. Covering the years from the start of the industry in 1881 through the end of World War II, Moran describes insurance companies and government officials working together to create a picture of the future as precarious and dangerous. Since it was impossible for individual consumers to deal with every contingency on their own, insurance industry administrators argued that their usage of statistical data enabled them to chart the predictable future for the aggregate. Through insurance, companies and the state thus offered consumers a means to a perfectible future in an era filled with repeated crises. Life insurance functioned as an important modernist technology within Japan and its colonies to instantiate expectations for responsibility, to reconfigure meanings of mutuality, and to normalize new social formations (such as the nuclear family) as essential to life. Life insurance thus offers an important vehicle for examining the confluence of modes of mobilizing and organizing bodies, the expropriation of financial resources, and the action of disciplining workers into a capitalist system.