Deep Ecology and World Religions: New Essays on Sacred by David Landis Barnhill, Roger S. Gottlieb (editors)
By David Landis Barnhill, Roger S. Gottlieb (editors)
Bringing jointly 13 new essays at the very important dating among conventional international spirituality and the modern environmental viewpoint of deep ecology, this landmark ebook explores parallels and contrasts among non secular values and people proposed by way of deep ecology. In interpreting how deep ecologists and many of the spiritual traditions can either examine from and critique each other, the next traditions are thought of: indigenous cultures, Hinduism, Buddhism, Taoism, Confucianism, Judaism, Catholicism, Islam, Protestantism, Christian ecofeminism, and New Age spirituality.
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Additional info for Deep Ecology and World Religions: New Essays on Sacred Grounds
O. , The Biophilia Hypothesis (Washington, DC: Island Press, 1993). Spiritual Deep Ecology and World Religions 33 4. See Roger S. Gottlieb, A Spirituality of Resistance: Finding a Peaceful Heart and Protecting the Earth (New York: Crossroad: 1999). 5. Georg Lukacs, History and Class Consciousness (Cambridge, MA: MIT Press, 1971). 6. Stephanie Kaza, The Attentive Heart: Conversations with Trees (New York: Ballantine: 1993), 17. 7. ” in The Ecological Community, ed. Roger S. Gottlieb (New York: Routledge, 1997).
The Buddhist sense of the interconnection of all beings was inscribed in children’s stories in which the Buddha was reincarnated as an animal. Even in Christianity there were occasional voices that saw the face of God in nature. We might say, therefore, that deep ecology at times overlaps with other religious traditions. It expresses, as it were, a “natural” human tendency to respond to with care, love, and awe to nature. (E. O. )3 The vitality of our connection to nature is most obviously signalled by the constant realization of our dependence on it.
Deep Ecology—the concept” is a sense of reverence and sacredness, insight and inspiration, that is found in (to use David Abram’s felicitous phrase) the “more than human” world. Deep ecology in this sense is not a movement outside of world religions, which then might be juxtaposed to these related but essentially different forms of thought and practice. Rather, deep ecology occurs within the discursive, emotive, cognitive, and at times even institutional space of world religions themselves. As such, spiritual deep ecology shares something of the history, the tasks, and the dangers of the rest of the world’s religious traditions.