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This important book is needed today. The challenges that Christian churches face have changed immensely in the last quarter-century. One of the central issues facing the churches everywhere in the world is their missionary presence in their nations and societies. The authors of this volume are among the world’s leading missiological thinkers and represent major Christian traditions in Europe, Africa, and North America. In this new century, the Christian church faces new situations that include, for example, the fall of communism; the globalization of culture; cultural and religious minorities and multiple religious majorities in nearly every country; ethnic and interreligious tensions; relativism and individualism in Western culture; the rise of a global impact of a postmodern world view; poverty in poor countries and in urban areas in wealthy countries; and the decline of Western cultural authority and, with notable exceptions, of religious authority generally. This book speaks of ways in which Christian churches are seeking to respond to these challenges. The purpose of this book is to describe some of the main challenges facing the churches in mission today, particularly with reference to inter-religious conversations all over the world. The title of this volume has been derived from the theme of the 24th General Assembly of the World Alliance of Reformed Churches (WARC) at Accra in August, 2004 whose theme is, “That All May Have Life in Fullness.”

The crisis of 21st-century religion is upon us. With fewer people remaining committed to traditional religions and most new religious movements in their infancy, where does that leave the vast “silent spiritual majority” who find the old religions to be obsolete and the new religions to be not yet credible? For everyday people who feel lost between a rejected religion of the past and a still obscure religion of the future, Thinking About Religion in the 21st Century suggests that there is indeed another way to look at religion, fully informed by 21st-century sensibilities, that requires no sacrifice of the intellect or abandonment of moral sensibilities. The old religions can be set aside, and the religions of the future might not yet have evolved into something worthy of full commitment, but there already exists a viable, evolving alternative spiritual perspective, grounded in the elements of everyday, ordinary human experience, already available.

THE BUDDHIST WAY OF LIFE ITS PHILOSOPHY AIM HISTORY This study of Buddhism deals with the early tradition, followed by a brief consideration of its historicity, and the form the religion takes in Ceylon, Burma and Thailand. Then the mainline of development, in India, China and Japan comes under survey. Limits of space prevent any reference to Tibetan and other lesser branches of the faith, but this account attempts to focus essential Buddhism in both its chief schools, the Lesser and Greater Vehicle, together with an estimate of the influence of philosophy on sect and of both on the practical affairs of history. Contents SECTION I. EARLY SOURCES 1. Getama's Heritage 2. The Pali Records SECTION II. TICE TRADITION 3. The Enlightenment 4. The Jewels, Buddha & Dharma 5_ The Third. Jecvel, Sangho SECTION III INTERPRETATION 6. The Getama of History 7. Asoka SECTION IV. EARLY DIFFERENCES 8 Councils and Sciuxds 9. The Lesser Vehicle 10. Widening Hosizaas 11. Nalanda University SECTION V WORLD RELIGION 12 The Boddhisattva 13 The Chinese Cont on 14. The Chinese Interpretation 15. Sung and After 16. The Japanese Nation 17. Japan's Interpretation SECTION VI. CONCLUDING THOUGHTS 18. East and West

Presenting a comprehensive portrayal of the reading of Chinese and Buddhist philosophy in early twentieth-century German thought, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought examines the implications of these readings for contemporary issues in comparative and intercultural philosophy. Through a series of case studies from the late 19th-century and early 20th-century, Eric Nelson focuses on the reception and uses of Confucianism, Daoism, and Buddhism in German philosophy, covering figures as diverse as Buber, Heidegger, and Misch. He argues that the growing intertextuality between traditions cannot be appropriately interpreted through notions of exclusive identities, closed horizons, or unitary traditions. Providing an account of the context, motivations, and hermeneutical strategies of early twentieth-century European thinkers' interpretation of Asian philosophy, Nelson also throws new light on the question of the relation between Heidegger and Asian philosophy. Reflecting the growing interest in the possibility of intercultural and global philosophy, Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought opens up the possibility of a more inclusive intercultural conception of philosophy.

Are you deluded by worldly distractions? Are you distracted from practicing a Buddhist path? Don't give up hope. There are many simple, genuine, and effective methods and paths for us. The book offers many such possibilities.

In the early twentieth century, Uchiyama Gudō, Seno'o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a "radical Buddhism" seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks whether it is possible to develop a philosophy that is simultaneously naturalist, anti-capitalist, Buddhist, and consistent. Rather than a study of radical Buddhism, then, this book is an attempt to radicalize it. The foundations of this "radicalized radical Buddhism" are provided by a realist interpretation of Yogācāra, elucidated and elaborated with some help from thinkers in the broader Tiantai/Tendai tradition and American philosophers Donald Davidson and W.V.O. Quine. A key implication of this foundation is that only this world and only this life are real, from which it follows that if Buddhism aims to alleviate suffering, it has to do so in this world and in this life. Twentieth-century radical Buddhists (as well as some engaged Buddhists) came to a similar conclusion, often expressed in their aim to realize "a Buddha land in this world." Building on this foundation, but also on Mahāyāna moral philosophy, this book argues for an ethics and social philosophy based on a definition of evil as that what is or should be expected to cause death or suffering. On that ground, capitalism should be rejected indeed, but utopianism must be treated with caution as well, which raises questions about what it means - from a radicalized radical Buddhist perspective - to aim for a Buddha land in this world. Lajos Brons is a Dutch philosopher and social scientist living in Japan. After receiving a PhD from the University of Groningen in the Netherlands for a dissertation on an aspect of the history and philosophy of the social sciences, he gradually moved further and further into philosophical territory. Currently, Lajos is teaching logic, ethics, and philosophy at a university in Tokyo. His research interests are divided over two broad areas in philosophy: one is in the overlap of (meta-)ethics and social/political philosophy; the other is in the intersection of philosophy of language, metaphysics, and epistemology. Research in the former focuses on the relations between death, suffering, and compassion. Research in the latter concerns the relations between language, thought, and reality, and is heavily influenced by the philosophies of Donald Davidson and W.V.O. Quine, and by Buddhist philosophy. More information about publications and research interests, as well as Lajos's blog can be found at www.lajosbrons.net

Buddhism is a religion practiced by an estimated 495 million in the world, as of the 2010s, representing 9% to 10% of the world's total population. China is the country with the largest population of Buddhists, approximately 244 million or 18.2% of its total population. They are mostly followers of Chinese schools of Mahayana, making this the largest body of Buddhist traditions. Mahayana, also practiced in broader East Asia, is followed by over half of world Buddhists. The second largest body of Buddhist schools is Theravada, mostly followed in Southeast Asia. The third and smallest body of schools, Vajrayana, is followed mostly in Tibet, the Himalayan region, Mongolia and parts of Russia, but has been disseminated throughout the world. Buddhism was almost entirely unknown in western countries until the 19th century. European diplomats and scholars who travelled and lived in Asia collected Buddhist texts to have them translated into English, German and French. Awareness of Buddhism arrived in the United States around the 1840's when the first Chinese immigrants settled in the western part of the country. Still, in general Buddhism remained poorly understood in the west until the 1960's when the first Buddhist teachers started arriving and quickly found thousands of followers. However curious westerners without serious study tended to view Buddhism as more of a mystic movement, rather than an encompassing spirituality involving meditation. Buddhism gained more popularity across Western culture by the end of the 20th century, when celebrities and other well-known people like Steve Jobs, Richard Gere or Phil Jackson openly talked about the positive influence Buddhism has had on their lives. The author of this book has joined the debate and examines the issues bringing fresh insights on the subject. In this book the author seeks to prove that the consciousness of the individual and individuality, which at the empirical level involves the rise of private property, family and the state, finds its most sophisticated and rational expression in early Buddhism.