"When the truly worthy man is placed in difficult circumstances, yet not of such a magnitude as to prevent him from energizing intellectually, in this case it is not lawful for him to commit suicide; for the affliction is from Divinity, and is analogous to the castigation of a son by his father. For, according to the Platonic philosophy, everything afflictive in life either exercises, or corrects, or punishes. And the most worthy men sometimes require for the health of their souls, severe endurance, in the same manner as the most athletic require great exercise for the health of their bodies." — Thomas Taylor
This book, as the first exploration of suicide in Peace and Conflict Studies (PACS), illustrates the scarcity of suicide research in the discipline and argues that the leading cause of violent death worldwide is a multifaceted phenomenon that needs to be fully comprehended as a significant and often preventable form of world-wide violence. The author supplies a theoretical framework for assessing suicide as medical or instrumental, posits interdisciplinary complementarity and offers future lines of inquiry that challenge established notions of prevention. The book presents a PACS meta-theory termed ‘encounter theory’ and supplies a suicidal peacebuilding platform via relationship. This book questions why more PACS scholars aren’t turning their attention to suicide when more people die by suicide than ethnic, religious or ‘terroristic’ violence combined.
Ajaan Mun is a towering figure in contemporary Thai Buddhism. He was widely revered during his lifetime for the extraordinary courage and determination he displayed in practicing the ascetic way of life and for his uncompromising strictness in teaching his many disciples. The epitome of a wandering monk intent on renunciation and solitude, he assumed an exalted status in Buddhist circles, his life and teachings becoming synonymous with the Buddha’s noble quest for self-transcendence.
"Extraordinarily timely and useful. As China emerges as an economic and political world power that seems to have done away with religion, in fact it is witnessing a religious revival. The thoughtful essays in this book show both the historical conflicts between state authorities and religious movements and the contemporary encounters that are shaping China's future. I am aware of no other book that covers so much ground and can be used so well as an introduction to this important field." —Peter van der Veer, University of Utrecht
The larger sutra on Amitāyus (Taishō volume 12, number 360) -- The sutra on contemplation of Amitāyus (Taishō volume 12, number 365) -- The smaller sutra on Amitāyus (Taishō volume 12, number 366).
While it is generally accepted that animal welfare matters morally, it is less clear how to morally evaluate the ending of an animal's life. This volume presents a collection of contributions from major thinkers in ethics and animal welfare, with a special focus on the moral evaluation of killing animals.
Sikhism's short but relatively eventful history provides a fascinating insight into the working of misunderstood and seemingly contradictory themes such as politics and religion, violence and mysticism, culture and spirituality, orality and textuality, public sphere versus private sphere, tradition and modernity. This book presents students with a careful analysis of these complex themes as they have manifested themselves in the historical evolution of the Sikh traditions and the encounter of Sikhs with modernity and the West, in the philosophical teachings of its founders and their interpretation by Sikh exegetes, and in Sikh ethical and intellectual responses to contemporary issues in an increasingly secular and pluralistic world. Sikhism: A Guide for the Perplexed serves as an ideal guide to Sikhism, and also for students of Asian studies, Sociology of Religion and World Religions.
IT was a dark, chilly night in September, 1884. A heavy gloom had descended over the streets of A——, a small town on the Rhine, and was hanging like a black funeral-pall over the dull factory burgh. The greater number of its inhabitants, wearied by their long day’s work, had hours before retired to stretch their tired limbs, and lay their aching heads upon their pillows. All was quiet in the large house; all was quiet in the deserted streets. I too was lying in my bed; alas, not one of rest, but of pain and sickness, to which I had been confined for some days. So still was everything in the house, that, as Longfellow has it, its stillness seemed almost audible. I could plainly hear the murmur of the blood, as it rushed through my aching body, producing that monotonous singing so familiar to one who lends a watchful ear to silence. I had listened to it until, in my nervous imagination, it had grown into the sound of a distant cataract, the fall of mighty waters ... when, suddenly changing its character, the ever growing “singing” merged into other and far more welcome sounds. It was the low, and at first scarce audible, whisper of a human voice. It approached, and gradually strengthening seemed to speak in my very ear. Thus sounds a voice speaking across a blue quiescent lake, in one of those wondrously acoustic gorges of the snow-capped mountains, where the air is so pure that a word pronounced half a mile off seems almost at the elbow. Yes; it was the voice of one whom to know is to reverence; of one, to me, owing to many mystic associations, most dear and holy; a voice familiar for long years and ever welcome: doubly so in hours of mental or physical suffering, for it always brings with it a ray of hope and consolation. “Courage,” it whispered in gentle, mellow tones. “Think of the days passed by you in sweet associations; of the great lessons received of Nature’s truths; of the many errors of men concerning these truths; and try to add to them the experience of a night in this city. Let the narrative of a strange life, that will interest you, help to shorten the hours of suffering.... Give your attention. Look yonder before you!” “Yonder” meant the clear, large windows of an empty house on the other side of the narrow street of the German town. They faced my own in almost a straight line across the street, and my bed faced the windows of my sleeping room. Obedient to the suggestion, I directed my gaze towards them, and what I saw made me for the time being forget the agony of the pain that racked my swollen arm and rheumatical body.
Although Mishima's main literary ambition was to write philosophical novels in the tradition of Goethe and Thomas Mann, Deadly Dialectics is the first critical study to take this objective seriously: it also provides the first adequate account of Mishima's intellectual background and characteristic modes of thought and it is the first book to show the intimate and integral relation between his thought and his psychology and militant politics - or, more specifically, between his nihilism, his sexuality and his propensity to violence.
