Written to enable researchers and students to better understand the specialised language of Teilhard's transdisciplinary approach, which he found himself compelled to develop as a means of expressing that extraordinary vision of a universe in process of convergence towards a cosmic centre of unity he identifies with the Cosmic Christ.

Teilhard de Chardin and Eastern Religions is, in part, an update of the 1980 classic, Toward a New Mysticism. Author Ursula King has extensively revised this work, adding new material as she traces Teilhard's encounter with Eastern thought. It includes an extensive bibliography and annotated study guide. Book jacket.

Pierre Teilhard de Chardin (1881-1955), a French Jesuit priest and scientist, charted a new path in reconciling Christian theology with evolutionary science. Here, a theologian-scientist examines Teilhard's mysticism, showing how science can illuminate the mystical path while also demonstrating the compatibility between Teilhard's thought and current frontiers in scientific exploration.

In an increasingly divided and secularized world, in an age of unbelief, we yearn for increased unity, for a sense of the transcendent, for a humanism that does not force one to choose between God and the world. This humanism requires an integration of ancient wisdom with modern learning, or, one might say, faith and reason, religion and science, Christology and cosmology. As the Gospel of Matthew puts it, the sage goes into the storehouse to bring out both something old and something new. To this Christian humanism both Thomas Aquinas and Pierre Teilhard de Chardin have significant contributions to make. One is not forced to choose between them but rather to see in these two visionaries--one medieval, one modern--complementary insights. One philosophically precise, the other scientifically trained, they challenge us to look again at our search for wholeness, for holiness. Can we see something of what they saw? Can we seek something of what they sought?

Humanity's relationship to nature is central to the work of Pierre Teilhard de Chardin, an influential priest and scientist of the twentieth century. Teilhard believed that spiritual development must be viewed alongside material development and that evolutionary theory lies at the heart of humanity's understanding of its place in the world. 'Pierre Teilhard de Chardin on People and Planet' argues that Teilhard's cosmic mysticism and intense interest in both cosmological and evolutionary sciences are highly relevant to current debates about how best to construct a meaningful spirituality. The book offers a critical revision of Teilhard's thought in the light of current debates in evolutionary science, eco-theology and environmental ethics. The essays present fresh interpretations of Teilhard's work and point to the significance of his thought in the contemporary study of science and religion.

In an increasingly divided and secularized world, in an age of unbelief, we yearn for increased unity, for a sense of the transcendent, for a humanism that does not force one to choose between God and the world. This humanism requires an integration of ancient wisdom with modern learning, or, one might say, faith and reason, religion and science, Christology and cosmology. As the Gospel of Matthew puts it, the sage goes into the storehouse to bring out both something old and something new. To this Christian humanism both Thomas Aquinas and Pierre Teilhard de Chardin have significant contributions to make. One is not forced to choose between them but rather to see in these two visionaries—one medieval, one modern—complementary insights. One philosophically precise, the other scientifically trained, they challenge us to look again at our search for wholeness, for holiness. Can we see something of what they saw? Can we seek something of what they sought?

The self has a history. In the West, the idea of the soul entered Christianity with the Church Fathers, notably Augustine. During the Renaissance the idea of the individual attained preeminence, as in the works of Montaigne. In the seventeenth century, philosophers such as Descartes formulated notions of selfhood that did not require a divine foundation; in the next century, Hume grew skeptical of the self's very existence. Ideas of the self have changed markedly since the Romantic period and most scholars today regard it as at best a mental construct. First-person genres such as diaries and memoirs have provided an outlet for self-expression. Protestant diaries replaced the Catholic confessional, but secular diaries such as Pepys's may reveal yet more about the self. After Richardson, novels competed with diaries and memoirs as vehicles of self-expression, though memoirs survived and continue to thrive, while the diary has found a new incarnation in the personal blog. Writing the Self narrates the intertwined histories of the self and of self-expression through first-person literature.

Daniel A. Dombrowski explores the history of the concept of God from the perspective of neoclassical, or process, theism. His neoclassical approach assuages the current crisis in philosophical theism, caught between a defense of classical theism and assertions of religious skepticism. Instead, the work offers Charles Hartshorne's notion of a God who always evolves, quite unlike the allegedly perfect figure of more traditional, and increasingly unsatisfactory, accounts. Dombrowski surveys the classical theists and their roots in ancient Greek philosophy before turning to contributions from the sixteenth through twentieth centuries, ultimately discussing twenty-three thinkers. The key figures in this history are Plato, who ironically provided the philosophical basis both for classical and neoclassical concepts, and three great figures in process theism: Henri Bergson, Alfred North Whitehead, and Hartshorne. The concept of God has a rich past; this book argues that it can have a rich future as well.