Search Results (339)

Aside from a few passages addressing animals or the environment, Confucian philosophy appears to lack an environmental ethics perspective. Li Zhehou’s (李澤厚) contemporary work in Confucian philosophy continues this lacuna by limiting his understanding of community to the human realm. Using the common liberal humanism that limits moral actions to the interpersonal human realm misses the importance of inclusive moralities such as animal rights and environmental ethics. I propose that if we return to the original shared common cultural roots of Confucian and Daoist philosophy that a Confucian understanding of the natural world can embrace the non-human environment within the scope of Confucian morality. Extricating ideas from the Yijing, the Shijing, Xunzi, Dong Zhongshu, Wang Chong, and later scholars, the concept of the mutual resonance and response (ganying 感應) between the natural world and humans developed into the unity of heaven and humanity (tianren heyi 天人合一). An inclusive Confucian depth ecology opens new ways of thinking that can be deployed to envision deeper dimensions for understanding the self’s inner life, its connections to the outer life of the self–other relationship, and its extension to a kin relationship with the environment. This paper explores how these old and new ways of thinking can change our behavior and change our moral interactions with others including the environment and thereby enhancing freedom as an achievement concept derived from graceful moral action. Full article

This paper examines Amitav Ghosh’s Gun Island through a Hindu eco-spiritual framework to explore how ancient cosmological concepts illuminate contemporary environmental crises. Building upon the legend of Bonduki Sadagar and Manasa Devi, Ghosh narrates the rupture of sacred human–nature relationships in both colonial and postcolonial contexts. This study employs a tripartite conceptual lens of karma, dharma, and ecosystem drawn from Hindu philosophy to analyze how the novel frames environmental degradation, human moral failure, and ecological interconnectedness. Karma, as the law of cause and effect, is used to depict the consequences of human exploitation through natural disasters, climate migration, and the collapse of ecosystems. Dharma emerges as a principle advocating ecological responsibility and symbiosis between humans and nonhuman life. This paper argues that Ghosh tactfully intertwines Hindu metaphysics with contemporary ecological science to critique capitalist modernity’s environmental violence. The novel’s depiction of floods, the sinking of Venice, and the global refugee crisis dramatizes karmic consequences, while its evocation of myth–science convergence offers a vision of sacred interdependence. Ultimately, this paper concludes that Gun Island provides an urgent eco-spiritual model for reimagining planetary ethics and responding to the Anthropocene through humility, relationality, and spiritual responsibility. Full article

Background/Objective: Non-specific chronic neck pain (CNP) greatly affects the social dynamics, the work performance, and the personal independence of patients. Research emphasizes the significant role of sociological factors, psychological stress, and emotional conflicts in the development, regulation, and endurance of chronic pain. This study aims to explore the influence of emotional conflicts on pain experience among CNP patients, drawing from their experiences. Methods: A phenomenological investigation was conducted, grounded in Heideggerian philosophy, involving CNP patients and healthcare professionals in Madrid, Spain. Participants were recruited from Primary Health Care centers. Data collection methods included semi-structured in-depth interviews, focus groups with patients, focus groups with healthcare providers, participant observation, and reflective diaries. Hermeneutic phenomenology guided the data interpretation. Thematic analysis was applied to transcribed audio recordings. Results: This study included 12 patients with CNP who participated in two in-depth interviews conducted at different time points—before and after receiving physiotherapy treatment. Additionally, 23 CNP patients took part in four focus groups, and 46 healthcare professionals (including physicians, nurses, and physiotherapists) participated in three focus groups. A hermeneutic analysis revealed the following three main categories: “Self-concept and pain experience”, “Daily life obligations and pain perception”, and “Emotional conflicts related to CNP”. Patients described themselves as nervous, having communication difficulties, and often prioritizing family or work tasks, leading to stress. They indicated that their interpersonal conflicts with close relations intensified their perceived pain in the neck, head, shoulders, and arms. Conclusions: From the perspective of the participants in this study, interpersonal and emotional conflicts appear to influence their perception of CNP. Full article

This article explores Michel Henry’s interpretation of the canonical Gospels in his Christian Trilogy. While Henry’s phenomenology emphasizes the immanent self-manifestation of a truth transcending all linguistic mediations, he recognizes the canonical authority of the Gospels as authentic sources of Christ’s words, granting privileged access to that same truth. His surprising focus on Synoptic Gospels, especially in Words of Christ, contrasts with his usual preference for Johannine and Pauline writings. However, his interpretation of the Synoptics tends to uniformize their literary and theological diversity and ignore the narratives and particularities of each Gospel. We suggest that Henry’s hermeneutics is guided less by an exegetical intention than by the principles of his radical phenomenology of life. In short, the article shows the clear risk of eisegetical projection at the core of Henry’s philosophy of Christianity. Full article

Kumbapattu is a folk song of the indigenous Kurichiya community sung during Thira, a religious festival celebrated during the month of Kumbham (February). It narrates the mythical life and actions of Malakkari, an embodiment of Lord Shiva and the chief deity of the Kurichiya. A critical study of this 1051-line folk song, its ritual performance, and its ecological fountainheads can contribute to our understanding of the cultural and ritualistic energies and functions of indigenous art forms. This paper examines the role played by religious folk songs in reiterating Kurichiya identity and community integration, and the relevance of such narratives in addressing ecological challenges while sustaining cultural heritage. The method of close textual analysis of Kumbapattu is employed to decode the religious concepts and philosophies of the community, supplemented by observations of ritual performances during fieldwork. This study draws on both primary and secondary materials for the analysis. The study employs Bronisław Malinowski’s myth–ritual theory to examine the relationship between myth and ritual and their role in shaping the Kurichiya identity. Further, William R. Bascom’s four functional categories are applied to identify the ecological functions expressed through the song, since the community is traditionally agrarian and still largely depends on forest and environment for a significant part of their community life. To provide a culturally grounded interpretation that reflects Kurichiya worldviews, the study also incorporates indigenous epistemology to make the analysis more relevant and comprehensive. Full article

The contribution that arts can make to our health and wellbeing is widely acknowledged in public discourse, with the concept of ‘creative health’ having come to prominence in the UK in the last ten years. This paper asks about the kinds of values at play in contemporary appeals to creativity by exploring the value of art for life from a philosophical perspective. Drawing on Pierre Hadot’s influential work on the ancient philosophical practice of the ‘art of living’, it goes on to consider how aesthetic perception of the world functions as a kind of model for philosophical perception. Inflecting these ideas with Friedrich Nietzsche’s genealogical critique of values, the paper examines the role of art and philosophy in relation to luxury and need, and to fundamental conditions of life enhancement. Building on this distinctive application of Nietzsche’s genealogy, it develops the question of how to assess the value of art for life outside the current neoliberal narratives of wellbeing and the creative industries. In its focus on values rather than ideals, the paper makes an original contribution to current thinking and practice in creative health. Full article

The research explores three interconnected themes: philosophy, education, and ecology. It aims to be an interdisciplinary study that emphasizes the significance of the philosophy of environmental education and its practical implications. Initially, it addresses the contemporary hylomorphic production approach, followed by proposing educational solutions aimed at fostering a comprehensive understanding of the environment. This understanding includes recognizing humans as part of the environment, sharing equal rights to existence with all other life forms. The study advocates for a shift away from anthropocentrism, positioning humans in a non-privileged role within the ecosystem. It seeks to challenge long-standing notions where humans have historically placed themselves above other beings. The research is particularly inspired by the “Green Schools” in Bali, which embody a proactive educational philosophy aimed at reshaping how future generations perceive their role in production and environmental stewardship. These schools promote an educational framework that encourages students to reconnect with nature and develop sustainable practices from the ground up, moving away from exploitative and profit-driven paradigms. An example of this innovative approach is found in disciplines such as “eco-art,” where colors are derived from natural relationships rather than manufactured. The overarching goal is to cultivate a perspective that sees humans as integral components of nature, valuing it for its intrinsic worth rather than solely for its utility to humanity. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

Migration is a multidimensional process that reshapes identities and communities. This article adopts a polyhedral framework inspired by Pope Francis’s Laudato si’ and Michel Foucault’s concepts of “subjectivation” and the “polyhedron of intelligibility”. Both emphasize spirituality as a transformative force in individuals’ lives and a concept that connects philosophy and theology to support resilience among migrant populations. Using Portugal as a case study, the research examines migration’s historical and contextual landscape and its discursive framework. Through a Lisbon-based research project of interviews with migrants, the study explores the concept of spiritual integration by presenting how spirituality functions to preserve cultural identity while facilitating integration without full assimilation into the host community. Spirituality includes many rules and choices regarding ways of life; therefore, the interview projects’ migrants interpret the concept of spiritual integration in a subjective and polyhedron manner. Creating strong ties to their homes, traditions, cultures, spirituality, sports, and culinary practices, as well as practicing, sharing, and teaching these practices, protects them from total subjection, while learning the host society’s customs and rituals helps them to fit in. The findings show that spirituality serves as an integrational tool, a coping mechanism, and a form of resistance, providing a space for migrants to address and overcome challenges. The article emphasizes the importance of integration policies to create a “safe place” of inclusivity within host communities. Full article

In this article, I begin with the topic of “circulations”, conducting a comparative analysis of the similarities and differences in Emerson’s and Zhuangzi’s philosophies regarding “circulations” as the mode of cosmic generation and operation, as well as the relationship between “circulations” and self-transcendence. Furthermore, I explore the practical paths to achieve self-transcendence via circulations based on these two aspects. Specifically, both Emerson and Zhuangzi regard “circulations” as the fundamental way of cosmic generation and operation. However, Emerson emphasizes the directionality of “circulations”, where God generates all things through “emanation”, and all things return to God through “ascent”. In contrast, Zhuangzi emphasizes the characteristics of the Dao in generating all things, including its “cyclic repetition” (xun huan wang fu 循环往复) and “creating myriad forms” (zhi qi wan shu 制器万殊). The “Dao” that generates these “circulations” itself does not possess morality or divinity. Both of them believe that individuals can achieve self-transcendence by aligning with “circulations”. Regarding the specific practical paths, Emerson suggests that we can return to God through revelation, specifically via nature, poets, art, and vocation. On the other hand, Zhuangzi believes that we can achieve unity with the Dao by “following the Dao”, specifically through the life-nurturing method of “following the Du as a principle” (yuan du yi wei jing 缘督以为经) and the spiritual cultivation methods of “emptiness of mind-heart and selflessness” (xinzhai 心斋) and “sitting in oblivion” (zuowang 坐忘). Full article

This article explores the challenges associated with practicing Buddhist non-attachment as a layperson and whether its application in everyday life represents a puzzle. In Buddhism, practicing non-attachment implies becoming free of desires, as prescribed by Mahāyāna Buddhist philosophy in pursuit of liberation. This raises a critical challenge to form and maintain friendships in this increasingly competitive and demanding environment. To thrive, one must pursue beneficial goals to ensure a meaningful existence. A layperson, therefore, cannot entirely detach from their goals and aspirations without potentially abandoning the Buddhist path to enlightenment. Thus, non-attachment presents a dilemma for laypersons, creating a challenge in reconciling Buddhist philosophy with the realities of worldly existence. Full article

Modern society, dominated by rationalism, has led to the hollowing out of life’s meaning. In response to this predicament, the question of how to transcend instrumental rationality and reconstruct an understanding of human conditions becomes crucial. Among pre-Qin thinkers, Zhuangzi offers the most profound exploration of life-related issues. His “death-life” thought embodies unique philosophical implications, revealing the fluidity, wholeness, and infinity of life. The word order of “death-life” underscores the idea of the transformation of things (wuhua, 物化), illuminating two practical pathways toward the infinite circulation of life. This understanding of life resonates with Henri Bergson’s life philosophy in their shared reverence for life’s infinite flow through intuition. However, they diverge in their views on time and subjectivity. Despite their differences, their ideas can complement each other. Integrating Bergson’s spirit of creative evolution with Zhuangzi’s carefree and detached mindset may help dissolve modern society’s obsession with utilitarian goals, allowing individuals to engage in active creation while simultaneously embracing the spontaneity and boundless possibilities of each present moment. This synthesis provides valuable insights for reconstructing life’s meaning in contemporary society. Full article

Traditional Japanese architecture is known for its open, ambiguous spatial boundaries (“kyokai”), which integrate nature and dwelling through Zen/Shinto philosophies. Yet modern urban housing, driven by high-density minimalism, flattens spatial hierarchies and erodes these rich boundary concepts. This study aims to explore how Japanese architect Yoshiji Takehara reinterprets traditional spatial principles to reconstruct the interior–exterior relationships in modern housing through a mixed-methods approach—including a literature review, case studies, and semi-structured interviews—verifying the hypothesis that he achieves the modern translation of traditional “kyokai” through strategies of boundary expansion and ambiguity. Analyzing 78 independent residential projects by Takehara and incorporating his interview texts, the research employs spatial typology and statistical methods to quantify the characteristics of boundary configurations, such as building contour morphology, opening orientations, and transitional space types, to reveal the internal logic of his design strategies. This study identifies two core strategies through which Takehara redefines spatial boundaries: firstly, clustered building layouts, multi-directional openings, and visual connections between courtyards and private functional spaces extend interface areas, enhancing interactions between nature and daily life; secondly, in-between spaces like corridors and doma (earthen-floored transitional zones), double-layered fixtures, and floor-level variations blur physical and psychological boundaries, creating multilayered permeability. Case studies demonstrate that his designs not only inherit traditional elements such as indented plans and semi-outdoor buffers but also revitalize the essence of “dwelling” through contemporary expressions, achieving dynamic visual experiences and poetic inhabitation within limited sites via complex boundary configurations and fluid thresholds. This research provides reusable boundary design strategies for high-density urban housing, such as multi-directional openings and buffer space typologies, and fills a research gap in the systematic translation of traditional “kyokai” theory into modern architecture, offering new insights for reconstructing the natural connection in residential spaces. Full article

The wrong idea that Wittgenstein proposes a version of hinge epistemology has stalled progress in understanding and applying his insights into religious life. The concepts of “belief system” and “hinge proposition” were nothing more than metaphors for Wittgenstein, not theoretical posits. The misinterpretation of that point by hinge epistemologists has obscured and diminished what Wittgenstein means when he says that religious believers “think differently” than non-believers do. The difference is not merely a matter of fundamental assumptions, as hinge epistemology suggests, but a matter of living and thinking entirely differently, so that our ordinary concepts of “belief”, “assumption”, “inference”, and so on fundamentally misrepresent them. To understand such different modes of living, Wittgenstein’s philosophy implies that we must strive to see life from the believer’s point of view. We must give up trying to explain other ways of life and instead strive to “catch on” to what it would be like to live as others live, to think as they do. Full article