This book examines, above all, the relationship between reason and Vedic revelation, and the philosophical responses to the idea of the Veda. It deals with such topics as dharma, karma and rebirth, the role of man in the universe, the motivation and justification of human actions, the relationship between ritual norms and universal ethics, and reflections on the goals and sources of human knowledge. Halbfass presents previously unknown materials concerning the history of sectarian movements, including the notorious “Thags” (thaka), and relations between Indian and Iranian thought. The approach is partly philosophical and partly historical and philological; to a certain extent, it is also comparative. The author explores indigenous Indian reflections on the sources, the structure and the meaning of the Hindu tradition, and traditional philosophical responses to social and historical realities. He does not deal with social and historical realities per se; rather, basing his work on the premise that to understand these realities the reflections and constructions of traditional Indian theorists are no less significant than the observations and paradigms of modern Western historians and social scientists, he explores the self-understanding of such leading thinkers as Sankara, Kumarila, Bhartrhari and Udayana.

Drawing on his own experience, and on Buddhist teachings, Western philosophy, psychology and literature, Ratnaguna provides a practical guide to reflection in its many forms. This is a book about reflection as a spiritual practice, about its importance, and about "e;what we think and how we think about it."e;

Syncretism has been a part of Christianity from its very beginning, when early Christians expressed Jesus' Aramaic teachings in the Greek language. Defined as the phenomena of religious mixture, syncretism carries a range of connotations. In Christian theology, use of syncretism shifted from a compliment during the Reformation to an outright insult in the twentieth and twenty-first centuries. The term has a history of being used as a neutral descriptor, a pejorative marker, and even a celebration of indigenous agency. Its differing uses indicate the challenges of interpreting religious mixture, challenges which today relate primarily to race and revelation. Despite its pervasiveness across religious traditions, syncretism is poorly understood and often misconceived. Ross Kane argues that the history of syncretism's use accentuates wider interpretive problems, drawing attention to attempts by Christian theologians to protect the category of divine revelation from perceived human interference. Kane shows how the fields of religious studies and theology have approached syncretism with a racialized imagination still suffering the legacies of European colonialism. Syncretism and Christian Tradition examines how the concept of race figures into dominant religious traditions associated with imperialism, and reveals how syncretism can act a vital means of the Holy Spirit's continuing revelation of Jesus.

Josef Pieper's Tradition: Concept and Claim analyzes tradition as an idea and as a living reality in the lives and languages of ordinary people. In the modern world of constant, unrelenting change, tradition, says Pieper, is that which must be preserved unchanged. Drawing on thinkers from Plato to Pascal, Pieper describes the key elements and figures in the act of tradition and what is distinctive about it. Pieper argues that the handing down of tradition is not the same as discussing or teaching, despite its similarities to those activities. It means accepting something as true and valid with the intent of handing it down again, unmixed with alien intrusions and yet kept alive for each new generation via imaginative reformulations. In the beginning, there is sacred tradition, founded on a revelation of God to man, yet secular tradition is important too. Tradition offers liberation from the prison of the present." Understanding what tradition really means makes one free and independent in the face of conservatisms," notes Pieper. At the same time, it links us to the past and is essential for a meaningful future. Book jacket.

In an incisive work of comparative philosophy, James F. Peterman considers the similarities between early Chinese ethicist Confucius and mid-twentieth century philosopher Ludwig Wittgenstein. Their enduring legacies rest in no small part on projects to restore humanity to healthy ways of living and thinking. Confucius offers a method of answering ethical questions designed to get his interlocutors further along on the Dao, the path of right living. Struggling with his own forms of unhealthy philosophical confusion, Wittgenstein provides a method of philosophical therapy designed to help one come into agreement with norms embedded in our forms of life and speech. Highlighting similarities between the two philosophers, Peterman shows how Wittgensteinian critique can benefit from Confucian inquiry and how Confucian practice can benefit from Wittgensteinian investigations. Furthermore, in presenting a way to understand Confucius's Dao as concrete language games and forms of life, and Wittgenstein's therapeutic interventions as the most fitting philosophical orientation toward early Confucian ethics, Peterman offers Western thinkers a new, sophisticated understanding of Confucius as a philosopher.

Anna Claire has written these poems with older schoolchildren in mind, hoping they will encourage lively debate and reflection. Many of the poems are personal, and some are tragic but they are based on situations and circumstances that most of us encounter or face at some point during our lifetime. Reflection enables us to respond to others with understanding, and perhaps with the benefit of doing so, we are better equipped to deal with that which might otherwise overwhelm oneself, or those close to us. The human spirit is strong and has amazing abilities to overcome difficulties.

Theological reflection — connecting real life, ministry, and religious traditions — is a core component of most pastoral training. It is also a hallmark of practical theology and a common spiritual exercise among ordinary Christians trying to discern how their beliefs might influence daily living. Yet, our society is increasingly pluralistic, with growing numbers of people from varying belief systems — from Islam to Buddhism — as well as an increasing number of atheists. In this book, Edward Foley reimagines theological reflection in interfaith contexts and with those of no faith tradition. The book addresses and celebrates diverse beliefs, and envisions the practice of theological reflection in such contexts. Theological Reflection Across Religious Traditions introduces readers to the basics of traditional forms of theological reflection, then considers how it might be reconceived in different contexts — from interfaith ministers working together to reduce poverty and homelessness to people of diverse or no faith traditions strategizing to secure the dignity of undocumented immigrants. Beyond suggestions for collaborative social action, the book offers tools for productive interfaith conversation through a process Foley calls “reflective believing.” This is a groundbreaking rethinking of theological reflection for today’s world, proposing that people across the religious landscape can participate in reflective believing for personal and communal benefit without sacrificing their own integrity.

David Harrison has contributed to the academic study of tourism over the last 30 years. This book brings together a collection of his published material that reflects the role played by tourism in 'development', both in societies emerging from Western colonialism and in societies previously part of the Soviet system. The overarching theme looks at how, promoted as a tool for development, tourism can lead to conflict between competing elites, but can also empower groups previously subject to constraint by traditional authorities. Tradition is intensely manipulatable and always reflects power relations. Such pressure on tradition is but one aspect of tourism's wider social impacts. This includes changes in economic and social structure, which, for many, constitute social problems that need to be addressed. At the same time, 'sustainability', though apparently a worthy aim, can be a problematic concept, especially when applied to 'traditional' cultures, and may conflict with such ideals as egalitarianism.

Von Hermann's Hermeneutics and Reflection, translated here from the original German, represents the most fundamental and critical reflection in any language of the concept of phenomenology as it was used by Heidegger and by Husserl.

In his last work, "Crisis of the European Sciences and Transcendental Phenomenology", Edmund Husserl formulated a radical new approach to phenomenological philosophy. Unlike his previous works, in the "Crisis" Husserl embedded this formulation in an ambitious reflection on the essence and value of the idea of rational thought and culture, a reflection that he considered to be an urgent necessity in light of the political, social, and intellectual crisis of the interwar period. In this book, James Dodd pursues an interpretation of Husserl's text that emphasizes the importance of the problem of the origin of philosophy, as well as advances the thesis that, for Husserl, the "crisis of reason" is not a contingent historical event, but a permanent feature of a life in reason generally.