Living Earth Community - Introduction

Living Earth Community - Introduction



Introduction: Ways of Knowing, Ways of Valuing Nature

John Grim and Mary Evelyn Tucker


© John Grim and Mary Evelyn Tucker, CC BY 4.0 https://doi.org/10.11647/OBP.0186.22

The contemporary market-driven worldview relies upon and legitimates rational, analytical ways of knowing, often to the exclusion of other ways of knowing. Support for a consumerist ideology depends upon and simultaneously contributes to a worldview based on the instrumental rationality of the human. In this worldview, rational choice is seen as that realm of common sense in which both the world and human demands on the world are laid out as commensurate, equal realities that confront decision-makers. That is, in this rational scheme, the assumption for decision-making is that all choices are equally clear and measurable. According to that perspective, the challenge is to find a common metric for evaluating the quantitative differences among the relevant factors. Different values are integrated into this metric by assuming that all values are relative and that trade-offs are made between these values in order to arrive at a choice.

The metrics used may vary, but in the current market-driven worldview, metrics such as price, utility, and efficiency dominate. This can result in highly diverse views of a forest, for example, as a certain amount of board-feet (a unit for measuring lumber-volume), or as a mechanistic complex of ecological systems that provide previously unmeasured services to the human. In environmental policy, ecosystem services and cost-benefit analysis have been used as metrics to determine how a plant or animal species contributes to human welfare in a quantifiable way. These modes of commensuration may provide invaluable bridges into the business community for bringing environmental issues to their attention for serious consideration. Moreover, ecosystem services analysis certainly manifests a form of the transformation of consciousness urgently needed at this time. However, it is also important to ask if such rational perspectives that transform reality into information — namely, manageable, quantifiable data — alter or eliminate other significant ways of knowing reality in relation to decision-making.

One long-term effect is that the individual human decision-maker is distanced from nature because nature is reduced to measurable entities. From this perspective, humans become isolated in our perceived uniqueness as something separate from the biological web of life. In this context, humans do not seek identity and meaning in the numinous beauty of the world, or experience themselves as dependent on a complex of life-supporting interactions of air, water, and soil. Rather, this logic sees humans as independent, rational decision-makers, who find their meaning and identity in systems of management, that now attempt to co-opt the language of conservation and environmental concern. It is a short step within this commensurate worldview to psychological reflection on happiness as personal power derived from simply managing or having more ‘stuff’.

This modern, mechanistic, utilitarian view of matter as material for human use and benefit arises in part from a dualistic Western philosophical view of mind and matter. Adapted into Jewish, Christian, and Islamic religious perspectives, this dualism associates mind with the soul as a transcendent spiritual entity given sovereignty and absolute control over wild matter. Many traditional values embedded in religions, such as the sacred, the placement of the sacred in particular geographical locations, the spiritual dimension of the human, and care for future generations, are incommensurate with an objectified reality, and are not quantifiable. Thus, they are often ignored as externalities, or overridden by more pragmatic, profit-driven, bottom line considerations.

Yet, even within the realm of scientific, rational thought, there is not a uniform approach. Resistance to the easy marriage of applied science and instrumental rationality comes from what we might call ‘science-that-sees-the-whole.’ By this we refer to a lineage embedded in the world of empirical, experimental science of valuing wonder, beauty, elegance, and imagination as crucial components of knowing the world. Knowing, within these perspectives, stresses both analysis and synthesis — the reductive act of observation, as well as placement of the focus of study within the context of a larger whole. ‘Science-that-sees-the-whole’ resists the temptation to take the micro, empirical, reductive act as the complete description of a thing, but opens analysis to the history of a large interactive web of life. It helps to illustrate the radical interdependence of life that characterizes all ecosystems.

From the Enlightenment period in Western Europe some three centuries ago, the human community has increasingly gravitated towards rational, scientific ways of knowing the world. Modern mechanistic worldviews engender value orientations that separate humans from the Earth. Simultaneously, modernity encourages the primacy of human extractive use and dominion over material reality. The Enlightenment legacy emphasizes knowing the world rationally and scientifically, not religiously or ethically. Rather, religion in modernity orients one away from the immanent and towards the transcendent; whereas ethics examines behavior between humans or between humans and the divine. Moreover, in its economic dimensions, modern worldviews rationalize nature. In this sense, the world at large is without intrinsic value, unless it is calibrated in a metric based on its use value for humans.

This human capacity to imagine and implement a utilitarian-based worldview regarding nature has undermined many insights from the ancient wisdom of the world’s religions by segmenting any meaningful religious values as psychological choices or subjective interests. More insidiously, some religions, allured by the individualistic orientations of market rationalism and short-term benefits of social improvement, seized upon wealth and material accumulation as containing divine approval. Thus, early in the nineteenth century, Max Weber identified the rise of Protestant Christianity in Northern Europe with an ethos of inspirited work and accumulated capital. Interestingly, Weber also articulated a disenchantment from the world as this rational, analytical, profit-driven worldview became dominant as global capitalism.

The prior enchantments of the old creation stories were burned away in the critical fires of rationality. Wonder, beauty, and imagination as ways of knowing were gradually superseded in a turn from the organic wisdom of traditional worldviews to the analytical reductionism of modernity. A mercantile mindset sought to shift the play and sport of the world in ways that accorded with modern industrial productivity as the epitome of progress.
Ways of Knowing the World

Certainly, the insights of scientific, analytical, and rational modes of knowing are indispensable for understanding and responding to our contemporary environmental crisis. So also, we will not bring ourselves out of our current impasse without the technologies that brought us into it. Indeed, these technologies are being reshaped in more ecological directions as witnessed in such developments as industrial ecology and green chemistry. But it seems important also to recall that other ways of knowing are manifest in culturally diverse cognitive pathways that treasure emotional intelligence and affective insight. These are evident in the arts — music, painting, literature, poetry, drama — that celebrate human experience in a more than rational mode. Moreover, in their explorations of embodied experience of humans and nature, many aspects of Western culture, such as visual aesthetics, literary arts, narrative poetry, and cinema are far from dormant in modern consciousness.

What is especially striking in this regard are the versions of empirical observation found among Indigenous, or aboriginal, peoples that have both rational and affective components. This involves knowledge of lands and ocean, animals and fish, plants and trees. These many ways of knowing appear in an amazing variety of human interactions with the natural world that include: the development of traditional herbal knowledge, proto-chemical understandings, healing practices, philosophical reflection in oral-narrative traditions, and agricultural cultivation. These diverse ways of knowing-dialogues are evident in the domestication of various crops such as rice, millet, wheat, corn, and tobacco. Much of modern science was built upon these foundational insights. Such understandings must have come through a wide range of careful observation and attention to seasonal changes and animal interactions. Similar observational knowledge of the migratory patterns of plants, animals, birds, and fish is evident among many native cultures. Almost uniformly, the remaining Indigenous oral narratives describe this trial and error in experimental usage along with inspired reflection on the beauty and profundity of an in-spirited world. One insight is that many modes of Indigenous knowledge often refer to these connections with the world as kin relationships.

Thus, it is becoming clearer that new modes of integrating traditional environmental knowledge and science are emerging.

Bridging multiple knowledge systems requires drawing on natural and social sciences’ methodologies and constant consideration for the value systems of all knowledge holders, a process that is based on ongoing iteration and feedback. The Mi’kmaq principle of ‘Etuaptmumk’ or ‘two-eyed seeing’ captures the concept of bringing different knowledge systems together to increase our collective bread and depth of understanding: ‘learning to see from one eye with the strengths of indigenous knowledges…and from the other eye with the strengths of western knowledges…and learning to use both these eyes together, for the benefit of all’.1

Science-that-sees-the-whole is beginning to appreciate these other ways of knowing without giving over its foundational analytical approach. In recent years, science has returned to study Indigenous knowledge not simply as idiosyncratic experiences, but as connected to larger social and ecological phenomena. Increasingly, these connections are understood as creative entanglements of the senses and the cognitive faculties. Over the last century, new ways of understanding reality have moved from the periphery of our knowledge into more common usage that increasingly tip us toward creative engagement with cosmology. For example, ways of seeing reality at the quantum level as simultaneously particle and wave, as multicentered, and as foaming into and out of existence are beginning to challenge creatively our articulation of everyday life. Our mental horizon now embraces the comprehensible and the intuitive in ways that formerly would have been dismissed as contradictory or logically incompatible.

In addition, there is a growing appreciation for the multiple ‘intelligences’ in the world. This book aims to explore some of those intelligences from plants and animals, to trees and forests. It recognizes both Indigenous ways of knowing and modern ecological ways of knowing. In both cases, organic interconnectivity is acknowledged and affirmed. Those participating in this book bring an appreciation for multiple ways of knowing and multiple intelligences in the world. Their work reflects the careful attempt to ‘see the whole’. Our work collaboratively aims to bring that sensibility toward an embodied ethic for nature.
Bibliography

Abram, David, The Spell of the Sensuous: Perception and Language in a More-Than-Human World (New York, NY: Pantheon Books, 1996).

Bachelard, Gaston, Water and Dreams: An Essay on the Imagination of Matter, trans. by Edith R. Farrell (Dallas, TX: The Dallas Institute of Humanities and Culture, 1983).

Basso, Keith, Wisdom Sits in Places: Landscape and Language among the Western Apache (Albuquerque, NM: University of New Mexico Press, 1996).

Berkes, Fikret, Sacred Ecology, 2nd ed., (New York, NY, and London: Routledge, 2008), https://doi.org/10.4324/9780203928950

Berry, Thomas, The Dream of the Earth (San Francisco and Berkeley, CA: Sierra Club Books, 1988).

— The Great Work (New York, NY: Bell Tower, 1992).

— Sacred Universe: Earth Spirituality and Religion in the 21st Century, ed. by Mary Evelyn Tucker (New York, NY: Columbia University Press, 2009).

Bourdieu, Pierre, The Logic of Practice, trans. by Richard Nice (Stanford, CA: Stanford University Press, 1990).

Cordova, V. F., How It Is: The Native American Philosophy of V. F. Cordova, ed. by Kathleen Dean Moore, Kurt Peters, Ted Jojola, and Amber Lacy (Tucson, AZ: The University of Arizona Press, 2007).

Damasio, Antonio, Descartes’ Error: Emotion, Reason, and the Human Brain (New York, NY: Grosset/Putnam, 1994).

— Looking for Spinoza: Joy, Sorrow, and the Feeling Brain (New York, NY: Harcourt, 2003).

Denny, Shelly K., and Lucia M. Fanning, ‘A Mi’kmaw Perspective on Advancing Salmon Governance in Nova Scotia, Canada: Setting the Stage for Collaborative Co-Existence’, International Indigenous Policy Journal, 7.3 (2016), 1–25, https://doi.org/10.18584/iipj.2016.7.3.4

Dewey, John, Experience and Nature (New York, NY: W. W. Norton and Co., [orig. 1925 edition, Paul Carus Lecture] 1929).

Glacken, Clarence J., Traces on the Rhodian Shore: Nature and Culture in Western Thought from Ancient Times to the End of the Eighteenth Century (Berkeley, CA: University of California Press, 1967).

Goodenough, Ursula, The Sacred Depths of Nature (New York, NY: Oxford University Press, 1998).

Grim, John, and Mary Evelyn Tucker, Ecology and Religion (Washington, DC: Island Press, 2014).

Grim, John., ed., Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community (Cambridge, MA: Harvard Divinity School Center for the Study of World Religions, 2001).

Grim, John, The Shaman: Patterns of Religious Healing Among the Ojibway Indians (Norman, OK: University of Oklahoma Press, 1983).

Harrod, Howard, The Animals Came Dancing: Native American Sacred Ecology and Animal Kinship (Tucson, AZ: The University of Arizona Press, 2000).

Heidegger, Martin, Poetry, Language, Thought, trans. by Albert Hofstadter (New York, NY: Harper & Row, 1971).

Holmes, Barbara, Race and the Cosmos (Harrisburg, PA: Trinity Press International, 2002).

Ingold, Tim, The Perception of the Environment: Essays in Livelihood, Dwelling and Skill (London: Routledge, 2000).

Jenkins, Willis, Mary Evelyn Tucker, and John Grim, eds, Routledge Handbook of Religion and Ecology (New York, NY: Routledge, 2016), https://doi.org/10.4324/9781315764788

Johnson, Mark, The Body in the Mind: The Bodily Basis of Meaning, Imagination, and Reason (Chicago, IL, and London: University of Chicago Press, 1987).

Jullien, François, Vital Nourishment: Departing from Happiness, trans. by Arthur Goldhammer (New York, NY: Zone Books, 2007).

Kellert, Stephen, and Ed Wilson, eds, The Biophilia Hypothesis (Washington, DC: Island Press, 1993).

Kellert, Stephen, and Timothy Farnham, eds, The Good in Nature and Humanity: Connecting Science, Religion, and Spirituality with the Natural World (Washington, DC: Island Press, 2002).

Kutz, Susan, and Matilde Tomaselli, ‘Two-Eyed Seeing Supports Wildlife Health’, Science, 364.6446 (2019), 1135–37, https://doi.org/10.1126/science.aau6170

Lakoff, George, and Mark Johnson, Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought (New York, NY: Basic Books, 1999).

Levinas, Emmanuel, Otherwise than Being or Beyond Essence, trans. by Alphonso Lingis (Boston, MA: M. Nijhoff, 1981).

Marion, Jean-Luc, Being Given: Toward a Phenomenology of Givenness, trans. by Jeffrey Kosky (Stanford, CA: Stanford University Press, 2002).

Merleau-Ponty, Maurice, Phenomenology of Perception (London: Routledge and Egan, 1962).

Midgley, Mary, The Myths We Live By (London and New York, NY: Routledge, 2003).

Milton, Kay, Loving Nature: Towards an Ecology of Emotion (London and New York, NY: Routledge, 2002).

Nabhan, Gary Paul, and Stephen Trimble, The Geography of Childhood (Boston, MA: Beacon Press, 1994).

Nancy, Jean-Luc, The Ground of the Image, trans. by Jeff Fort (New York, NY: Fordham University Press, 2005).

Slingerland, Edward, ‘Embodying Culture: Grounding Cultural Variation in the Body’, in What Science Offers the Humanities (Cambridge, UK: Cambridge University Press, 2008), pp. 151–218, https://doi.org/10.1017/cbo9780511841163.007

Swimme, Brian, The Hidden Heart of the Cosmos: Humanity and the New Story, rev. ed. (Maryknoll, NY: Orbis Books, 2019).

Swimme, Brian, and Thomas Berry, The Universe Story (San Francisco, CA: Harper Collins, 1992).

Swimme, Brian, and Mary Evelyn Tucker, Journey of the Universe (New Haven, CT: Yale University Press, 2011).

Teilhard de Chardin, Pierre, The Human Phenomenon, trans. by Sarah Appletone-Weber (Brighton, UK: Sussex Academic Press, 1999).

Toulmin, Stephen, The Return to Cosmology: Postmodern Science and the Theology of Nature (Berkeley, CA: University of California Press, 1982).

Tu Weiming and Mary Evelyn Tucker, eds, Confucian Spirituality, 2 vols (New York, NY: Crossroads, 2003, 2004).

Tucker, Mary Evelyn, Worldly Wonder: Religions Enter their Ecological Phase (Chicago, IL: Open Court, 2002).

Yellowtail, Thomas, Yellowtail: Crow Medicine Man and Sundance Chief, as Told to Michael O. Fitzgerald (Norman, OK: University of Oklahoma Press, 1991).

Zizioulas, John (of Pergamon), Remembering the Future: An Eschatological Ontology (London: T&T Clark, 2009).


1 Susan Kutz and Matilde Tomaselli, ‘Two-Eyed Seeing Supports Wildlife Health’, Science, 364.6446 (2019), 1135–37, at 1136, https://doi.org/10.1126/science.aau6170; inner quote from Shelley K. Denny, Lucia M. Fanning, ‘A Mi’kmaw Perspective on Advancing Salmon Governance in Nova Scotia, Canada: Setting the Stage for Collaborative Co-Existence’, International Indigenous Policy Journal, 7.3 (2016), 1–25, at 16, https://doi.org/10.18584/iipj.2016.7.3.4

Namgok Lee 울트라 휴머니즘 - A Hunger for Wholeness

Facebook

Namgok Lee

더워지기 전에 산책 나왔다.

요즘 '울트라 휴머니즘'을 천천히 음미하듯 읽고 있다.

---

빅뱅이전, 빅뱅과 우주의 역사, 인간의 신비를  깊이 느끼며 읽고 있다.

물리학이나 복잡한 철학적 사유가 어렵지만, 크게 방해받지는 않는다.

이 신비 앞에 어떤 상상도 가능하다.

그러나 그 상상은 이미 도달한 과학의 성과 너머로 작동해야 의미가 있다.

이 책을 보면서, 공자와 석가를 비롯한 동양 정신과 서양 정신의 회통을 많이 느낀다.

읽다가 내 나름으로 주를 다는 경우도 있다.

'과학은 정신의 문을 열고, 정신은 사랑의 길을 닦는다'

이 책 뒷 표지에 나오는 글이다.

이런 인식과 의지의 보편화가 절실하다.

홍익인간, 재세이화라는 위대한 정신이 탄생한 이 땅의 지금 정신을 생각할 때, 아득한 안타까움이 느껴질 때도 있다.

대우주의 신비 앞에 어떤 상상, 믿음도 가능하겠지만, 미신과 욕망의 늪에서는 벗어나야 그 신비 앞에 바로 설 수 있지 않을까?

‘울트라휴머니즘’ 126페이지의 글을 일부 발췌 소개한다.

매력이 넘치는 글이다.

• ⌈그리스도를 믿는 신앙은 우리가 인간과 우주의 운명을 예측할 수 있는 새로운 기초, 즉 새로운 수준의 의식으로 사는 것이다.
• 죽음이 더 이상 우리를 지배하지 못한다고 믿는 것은 ‘우주에 속해 있는 자기’라는 새로운 감각으로 의미 있는 삶을 사는 것이다.
• 부활 의식은 우주적인 해방에 근거를 두고 있다. 우리는 ‘새로운 지구를 위해 새로운 사람이 되라’는 새로운 자유로 초대 받았다. 
• 새로운 지구에서 그리스도는 ‘개성화와 신성화’라는 ‘진화의 중심’으로서, 매력적인 사랑의 힘으로서 ‘물질의 중심’을 통해 빛난다.⌋

----

Namgok Lee

수녀이자 신학자인 일리아 델리오가 저자이고, 맹영성이 번역하고, '여해와 함께 대화출판사'가 출판한 '울트라휴머니즘'을 일단 한번 읽었다,

조금 지나서 한번 더 읽어볼 생각이다.

동서양의 위대한 사상들의 '회통'을 느끼면서 읽었다.

특히 '홍익인간'을  '홍익만유'로 읽으면, 아마도 '울트라휴머니즘'이라는 말에 가장 근접할 것 같다.

그리고 과학과 종교, 물질과 정신, 지기실현(구원)과 세계진화(변혁)를 상즉하는 하나로 보는 면에서는 '재세이화'의 현대적 전개라는 생각이 들었다.

이책의 마지막 구절을 적어본다.

"현대인은 과학과 기술에 모든 돈을 쏟아부었지만, 우리가 추구하는 통합과 행복과 평화를 찾을 수 없었다.  왜냐하면 의식적이고 사랑스러운 하느님과의 일치는 과학적인 사실이라는 외적 우주가  아니라 의식이라는 내적 우주에서 형성되기 때문이다. 오직 이 내적 통합에  의해서만, 급진적인 방식으로 급진적인 행동을 통한 변화가 일어날 수 있다.

• 과학은 정신의 문을 열고, 
• 정신은 사랑의 길을 닦아야 한다"

떼이야르 드 샤르댕과 40년 전에 만났을 때도, 나에게 가장 크게 다가왔던 매력이 우주진화의 대여정에서 인간의식이 차지하는 비중과 역할에 대한 비전이었다.

 그 비전을 뒷받침하는  진행으로 인류역사를 대관할 수 있도록 하는데 영감을 받았었다.

외적 우주와 내적 우주로 이야기하고 있지만, 그것은 대립하는 것이 아니라 하나의 우주가 나아가는 '불일불이'의 세계로 다가온다.

인류 존속의 위기를 맞으면서 '생명'이 가장 큰 화두로 되고 있다.

생명의 길은 '사랑'이다.

사람과 사람이 서로 사랑하는 것을 빼고서 동물과 식물을 사랑한다는 것은 무언가 뒤틀려 있는 것이다.

자연에 대한 사랑과 사람에 대한 사랑은 하나로 이어져야 진실하다.

자연과의 모순이 심각하지 않던 시대의 위대한 선구자들이 한결같이 이야기한 것은 

사람과 사람 간의 사랑이었다.

여기서 한 걸음 더 나아가는 것이 자연(동물ㆍ식물)에 대한 사랑이다.

우주진화의 과정에서 최고봉인 인간의 의식이 어떻게 진화할지에 대한  비전이 전반적인 정치ㆍ경제ㆍ문화 ㆍ사회운동이나 행복을 추구하는 우리들의 삶에 밝은 빛으로 와 닿을 수 있으면 좋겠다.

한 차례 읽은 독후감을 남긴다.

---

Namgok Lee

4tSpounsosSrfehd  · 

‘울트라휴머니즘’ 산책②

아인슈타인의 E=mc2(자승을 표현 못함 ㅎ) 

이 방정식은 물질이 에너지로, 에너지가 물질로 변환될 수 있다는 것을 보여주었다. 

‘눈에 보이지 않는’ 에너지 세계는 ‘구체적인’ 물질세계와 직접적이고 견고한 연관성을 갖고 있다. 뉴턴은 물질 우주가 비활성 물질로 이루어져 있다고 생각했지만, 이제 우리는 물질 우주가 근본적으로 에너지라는 것을 알게 되었다. 아인슈타인도 에너지의 한 형태로서 물질이 보여주는 신비(神祕)에 당황했다.

양자 물리학에는 문제가 있었다. 예를 들면, 둘로 쪼개진 입자는 쪼개진 반 쪽 입자 사이의 광대한 거리를 거의 순간적으로 뛰어 넘어 서로 소통할 수 있다. 아인슈타인과 그의 동료들은 이것을 ‘얽힘(entanglement)’이라고 불렀다. 어떻게 그렇 수 있을까?

결국 이것은 텅 비어 보이는 광활한 우주 공간이, 사실은 텅 비어 있는 것이 아니라 복잡한 여러 층의 에너지 장(場)인 경우에만 가능하다.  아인슈타인 방정식은 우주의 탄력적인 본성이 변화를 내포한다는 아주 놀라운 통찰을 이끌어 내었다. 아인슈타인 자신은 이 통찰이 편안하지 않았다.

(註; 나는 물리학을 잘 모르지만, 이 글에서 색즉시공(色卽是空) 공즉시색(空卽是色)의 물리학적 통찰을 느낀다. 아마도 직관과 과학의 만남은 편하지 않음을 통과할 것이다) 

과학자들은 빛이 이중적인 성질을 가지며, 어떤 경우에는 파동처럼 운동하고 다른 경우에는 광자처럼 운동한다고 결론지었다. 그렇다면 빛은 파동(광파)인가? 아니면 입자(광자)인가?

답은 관찰자에게 달려 있다.

(註; 조금 비약이 있기는 한 것 같지만, 혜능의 ‘바람인가? 깃발인가?’에 대한 ‘마음이다’라고 한 대답이 연상된다)

양자 물리학은 떼이야르의 통찰력을 심화시켰다. 의식적인 선택이 이루어질 때까지 모든 것이 잠재적인 상태로 존재한다면, 의식은 어떤 의미에서 물질의 ‘내면’ 또는 ‘깊이’이다. 하지만 우주에는 또 다른 유형의 에너지가 있다. 그 에너지는 물질에도 작용하는 끌어당기는 힘, 인력(引力)이다. 이 매력적인 힘을 떼이야르는 ‘사랑 에너지’라고 부른다. 따라서 떼이야르의 ‘내면성’과 ‘외면성’은 물질의 근본적인 구조를 기술하는 반면, 방사 에너지와 접선 에너지는 근본적인 힘을 기술한다.

방사 에너지는 물질의 ‘내면성’에 해당한다. 말하자면 의식 에너지이다. 따라서 물리적인 복잡성에 비례하여 증가한다. 

접선 에너지 또는 인력 에너지는 물질의 ‘외적’인 차원이다. 그것은 사랑으로 특징지어지는 매력적인 인력의 중심 에너지이다. 따라서 사랑과 의식은 지적인 우주 생명을 자기 성찰과 의식하는 삶으로 향하게 하는 상호 관련된 에너지, 아마도 두 형태로 나타나는 같은 에너지라고 할 수 있겠다.

사랑이 깊어질수록 의식은 높아지고, 의식의 각성이 일어날수록 사랑이라는 인력도 강해진다. 물론 사랑에 빠졌을 때 마음이 변화한다는 것을 깨닫기 위해 과학자가 될 필요는 없다. 

우리가 다른 사람을 알게되고 다른 사람에게 끌리면, 앎과 사랑은 서로 얽힌 두 실체의 공생(共生)하는 에너지가 된다.

(註; 과학적인 가설(假設)이다. 나는 이 대목을 읽으며 ‘인(仁)은 애인(愛人)이며, 애인(愛人)은 지인(知人)에서 비롯한다’는 공자(孔子)의 말이 떠오른다. 인(仁)은 생명력이며, 그것은 사랑이다.)

“과학으로 정신의 문을 열고, 정신은 사랑의 길을 닦는다.”

덧붙침;  문명 전환운동은 생명 살림 운동이고, 생명 살림 운동은 사랑 운동이다.

사람끼리(동종) 적대ㆍ증오ㆍ 배척하면서 자연(동식물)을 사랑하자는 것은 본말전도까지는 아니더라도 앞뒤가 맞지 않는다.

사람끼리의 화해ㆍ상생ㆍ사랑과 자연 사랑은 함께 가는 것이 리에 맞다.

10 comments

최영훈

넘 어려운 테마를 그렇게 비약 상고하듯 툭 연결짓고 쓱 결론

짓는 가벼운 행마에 탄복 또 탄

복!!!

 · Reply · 4 h

Namgok Lee

최영훈 엉터리일 가능성이 더 커요. ㅎㅎ

====

울트라 휴머니즘 - 지구 공동체 의식을 갖는 인간으로  | 사이 너머 총서 6  

일리아 델리오 (지은이),맹영선 (옮긴이)여해와함께2021-06-15

원제 : A Hunger for Wholeness (2018년)

-------

목차

추천의 말

한국의 독자들에게

서론

1장 우주와 공간

중세영혼의 공간

근대성과 신의 죽음

마음먹기에 달린 문제

2장 팽창하는 우주

펼쳐지는 공간

단력 있는 우주

물질과 에너지

양자얽힘

3장 물질에 정신을 돌려줌

물질에 의식이 있는가?

의식이 모든 것의 근거인가?

떼이야르가 제안한 두가지 에너지

4장 영혼과 우주

종교와 진화

생명의 도약

오메가의 플라톤적 뿌리

버진 포인트

5장 예수, 새로운 인간

하느님과 자연

사이보그로서의 예수

한 인간으로서의 예수

양자 부활

진화는 생명으로의 부활

6장 디지털 인간

기술의 향상

기술과 생물학

사이버스페이스의 급증

종교와 트랜스휴머니즘

기술과 초월의 필요

앙리 베르그송과 근본적인 타자

7장 신비, 정신과 물질

눈에 보이지 않는 현실

뇌의 각성

자아를 넘어

정신과 감취진 질서

내면에 있는 외적 공간

8장 행성화

하느님의 창조적 활동

내적 우주의 우위

신비주의와 사상

정신권

울트라휴머니즘

호개인적인 미래

세계 종교와 수렴

결론

접기

책속에서

===========================

첫문장

1915년 봄, 지그문트 프로이트(Sigmund Freud, 1856~1939)는 빈 대학에서 2년 동안 계속될 '정신분석 입문' 강의를 시작했따.

-----------------

저자 및 역자소개

일리아 델리오 (지은이) 

워싱턴 D.C.에 위치한 워싱턴 연합신학원 교회사 교수이며 영성 연구 책임자이다. 

저서로는 『사랑 가득한 마음 아씨시 클라라의 영성』, 『십자가에 못 박힌 사랑: 십자가에 못 박히신 그리스도에 대한 성 보나벤투라의 신비주의』, 『간추린 보나벤투라: 그의 삶, 사상, 저작 개괄』등이 있다.

최근작 : <울트라 휴머니즘>,<프란치스칸 기도> … 총 3종 (모두보기)

----

맹영선 (옮긴이) 

식품화학과 환경신학을 공부한 뒤 지구와 우리 자신을 위해 실제 무엇을 어떻게 해야 하는지 계속 공부하고 있다. 

토마스 베리의 《지구의 꿈》, 《우주 이야기》, 《생태 영성》을 우리말로 옮겼다. 

포럼 지구와 사람의 ‘토마스 베리 강좌’에서 토마스 베리가 던진 우리 시대에 던진 질문에 어떻게 함께 대답할 것인지 함께 공부하고 있다.

최근작 : <지구별 생태사상가>,<암을 예방하는 식물성 식품>,<생태학적 시대의 식품과 건강> … 총 10종 (모두보기)

===

인공지능과 기술의 발전으로 인간과 기계의 경계는 희미해지고 있다. 인간과 기계의 결합인 사이보그가 인간의 신체적, 물질적 한계를 넘도록 해 주는 것은 사실이지만, 그것이 진정한 생명과 의식의 초월이라고 할 수 있을까?

영성신학자인 일리아 델리오 수녀는 이러한 미래에 우려를 표하면서도, 낙관적인 전망을 내놓는다. 진화론과 그리스도교의 조화를 주장했던 떼이야르 드 샤르댕 신부의 우주론을 중심으로, 전 지구 공동체가 사랑으로 하나 되는 울트라 휴머니즘(ultrahumanism)이라는 비전을 제시한다. 델리오 수녀가 말하는 울트라 휴머니즘은 더 큰 의식의 통합을 통해 더욱 커진 사랑의 인식으로 살아가는, 정신권 수준에 이른 전 지구적 공동체 의식을 가리킨다. 

출처 : 여성신문(http://www.womennews.co.kr)

====

A Hunger for Wholeness: Soul, Space, and Transcendence Paperback – April 3, 2018

by Ilia Delio OSF (Author)

4.4 out of 5 stars    31 ratings

See all formats and editions

Kindle

from AUD 14.93

Read with Our Free App

 

Jesuit scientist Pierre Teilhard de Chardin, a keen observer of nature, posited two types of energy in the universe: tangential energy/energy of attraction and radial energy/energy of transcendence―in other words, love and consciousness, which correspond to the inner and outer dimensions of nature, respectively. Moreover, as theologian Ilia Delio points out, nature is never at rest; indeed, “Nature [is] on a continuous trajectory of transcendence.” “The Big Bang universe is a story of space but it is also a story of consciousness and love.” How are the inner universe and the outer universe related? “Is the inner universe the key to nature’s transcendence?” she asks. “Is science disclosing a new role for consciousness and thus a new role for spiritual transformation?” The author builds not only on the thought of Teilhard and others but also on the findings of quantum physics to deliver a thought-provoking, deeply insightful reflection on the relationship of God, humanity, and nature in an ever-evolving cosmos

Paperback

AUD 14.61 

12 Used from AUD 8.36

4 New from AUD 13.96

Editorial Reviews

About the Author

lia Delio, OSF, is a Franciscan Sister of Washington, DC. She holds the Josephine C. Connelly Endowed Chair in Theology at Villanova University, and is the author of seventeen books, several of which have won awards.

Product details

Publisher ‏ : ‎ Paulist Press (April 3, 2018)

Language ‏ : ‎ English

Paperback ‏ : ‎ 136 pages

Customer reviews

4.4 out of 5 stars

Top reviews

Top reviews from the United States

David E. Schutt

5.0 out of 5 stars Jolts

Reviewed in the United States on November 3, 2019

-

When I began reading de Chardin I found myself somewhat uncomfortable. I found that I had to learn how to read him. But he real awakening was when I realized that he was filled with optimism. It became my inner escape from conditioned institutional pessimism of my past life. Not long after that I had what he refers to as a "jolt". He said that, "we have jolts in life and if they don't kill us, we will never be the same again" . Ten years ago my son, his wife, kids and I visited family in Australia that I had never met. During our first few days we met relative after relative. One day. Something inexplicable happened. A 28 year old cousin of my daughter in law's when introduced to me, kissed me. When we looked at each other, I said, " it seems as though we have known each other for a very long time. " we spent the rest of our visit exploring the ramifications of this. I felt "vested or cloaked with Sophia. So powerful her presence came to me in that kiss. We, "breathed the other in". We sat in a group of four one morning having coffee. I ask what their experience of all this was. They told me Love and a very powerful Energy. From that experience I extracted my theme, F < Energy x Love > 1~. Force (Sophia) gives us Energy x Love, giving us unity, equality and non duality exponentially to an infinite power. I have lived this inner presence of Sophia since then. I'm a contemplative, I journal and read spiritually every day as well as meditate using Centering Prayer. As a deacon I became a thorn in the side of clericalism. I am a radical, progressive, and paradoxical Catholic. Last May I was told by our Parish priest that I was not needed. "I understand completely", I told him. He opened the door and I walked out .. We have a small group who meet every Monday for Centering Prayer. If it were not for spiritual books like this one, and others like Richard Rohr, Cynthia Bourgeault, and others, we would have little hope of connection with this new reality, from our corner of the world in Wasilla Alaska, Thank you so much. Finally I want to affirm a quote from an ancient sufi, Hafiz, " I remember well the day that God(dess) ran up and kisssed me!)

Dave

Read less

7 people found this helpful

-

Vicki

5.0 out of 5 stars mind blowing

Reviewed in the United States on November 24, 2020

Verified Purchase

I’m still digesting this book. It’s really blowing my mind. Holy Cow! Bits of brain all over the place. What a surprise in such an unassuming looking little book and soothing title.

I feel excited and confused, filled with profound awe and deeply touched in my core at once. Feeling grateful that this one got slipped onto my reading list. The concepts feel both radical and transformative. I mean I never really considered the 2nd law of thermodynamics in relation to global consciousness before, nor the notion that we are One with our technology in the process of evolution and transcendence. Holy cow. I find I have to read and reread each paragraph, section, chapter. And I’m constantly calling my poor husband over with a ‘listen to this!’

In a world in which awe and wonder have been diminished by our ability to dissect and explain everything, this book is a religious experience. (and well the author asserts that the religious impulse is elemental to all evolution/becoming, even at the microscopic level of life itself)

Helpful

Report abuse

Lisa A Ushman

5.0 out of 5 stars Challenges my mind with new ideas or confirmation of them.

Reviewed in the United States on March 26, 2019

Verified Purchase

Excellent books. Easy to read and well planned in its presentation.

2 people found this helpful

Helpful

Report abuse

Amazon Customer

5.0 out of 5 stars Human consciousness is crossing a new threshold.

Reviewed in the United States on August 11, 2019

Verified Purchase

A masterpiece of creative integration of science and theology. Absolute must read for anyone seeking a deeper spirituality.

2 people found this helpful

Helpful

Report abuse

M R Nelson

5.0 out of 5 stars Evolving Conscious

Reviewed in the United States on March 5, 2019

Verified Purchase

Well grounded with insight into creations connectivity, our oneness! A very good read with a host of references

2 people found this helpful

Helpful

Report abuse

Robert A. Dalgleish

5.0 out of 5 stars Reformers Take Note

Reviewed in the United States on September 1, 2019

Verified Purchase

If our politicians and social reformed took the message of this book to heart our world would be headed in a much better direction.

Helpful

Report abuse

Gardener

5.0 out of 5 stars Five Stars

Reviewed in the United States on July 13, 2018

Verified Purchase

Accessible, profound.

3 people found this helpful

Helpful

Report abuse

See all reviews

Top reviews from other countries

Agnes Caldwell

5.0 out of 5 stars Interesting and Thought Provoking

Reviewed in Canada on August 16, 2019

Verified Purchase

Very interesting exploration of the human concept of the Creator of the Universe and how it has changed and continues to change. Very nice printing with a secure binding, exceptional in a small book these days. Small enough to carry around in a pocket, to be read and digested in small bites.

Report abuse

lockthescot

5.0 out of 5 stars God loves us!

Reviewed in Canada on June 16, 2018

Verified Purchase

Anyone seeking meaning to their life will find some answers here.

Report abuse

See all reviews

====

https://www.goodreads.com/book/show/36959931-a-hunger-for-wholeness

Feb 06, 2019Swood rated it really liked it

My friends Chuck Hoffman and Peg Carlson-Hoffman recommended I read this book. They are acquainted with the author, Ilia Delio.

It's a small book, packed with big ideas and she does a fine job of moving though them logically and persuasively. The conclusion she reaches is powerful and a guide for our times, our future -- that we are all connected, not just with each other, but with all things. And that if we come together we can take what it means to be human to the next level -- of consciousness? of transcendence? As explored by Teilhard de Chardin, explained by Bergson and others. She quotes dozens and dozens of thinkers -- again in nicely plotted support of her logic.

“If we want a different world, we must become different people.” .... “We must either unify or annihilate.”

I was nearly derailed early on, as I feel like she skips two crucial definitions; that of the terms “religion” and “love.” (Finally on pg 95, she offers up a definition of love, but I wish she'd done so much much sooner)

And I felt like she was speaking almost entirely from the Christian tradition/framework; although she did eventually invite other faiths into the discussion (Buddhism). As such, my own biases got in the way of the reading .... yet she did finally bring me around convincingly to her POV.

I feel like physicists, such as an Alan Lightman, might not allow her to make the leap from the revelations of “quantum physics” to consciousness -- but she actually does a pretty good job of building a case for that leap. Of course, all that stuff is beyond my grasp ... but its in my own nature to try.

A worthy and thought-provoking read. I will likely have to read it again. What she is arguing for, hoping for will need constant refreshing in this chaotic world in which we live. One might argue however, that we need to experience the level of chaos we're in now in order to see the path forward. (less)

===

alfonso luis alfaro marroquin3 years ago
Wow! What a woman! What a wonderful concept




Wayne McMillan2 years ago (edited)
Ilia is brillant.



caballero3 years ago
The Steven Hawking of theology.

Mary Evelyn Tucker - Wikipedia

Mary Evelyn Tucker - Wikipedia

Mary Evelyn Tucker

From Wikipedia, the free encyclopedia

Jump to navigationJump to search

Mary Evelyn Tucker is the co-founder and co-director of the Forum on Religion and Ecology at Yale University with her husband, John Allen Grim.^[1] Tucker teaches in the joint Master's program in religion and ecology at Yale between the School of Forestry and Environmental Studies, and the Divinity School.^[2] She also has an appointment at Yale's Department of Religious Studies. She has authored and edited close to 20 volumes and has published hundreds of articles.^[3] She is a pioneer in the field of religion and ecology. She is the granddaughter of Carlton J.H. Hayes, noted European historian at Columbia University and Ambassador to Spain in WWII under Franklin Delano Roosevelt.^[4] As an author, she is largely held in libraries worldwide.^[5] She teaches a MOOC (massive open online course) specialization of three courses on Journey of the Universe and “The Worldview of Thomas Berry.”^[6]

Contents

• 1Early life and education
  • 1.1Thomas Berry
  • 1.2The Forum on Religion and Ecology
  • 1.3Journey of the Universe
• 2Awards and Service
• 3Personal life
• 4Education
• 5Honorary Degrees
• 6Major Publications
• 7References
• 8External links

Early life and education[edit source]

Mary Evelyn Tucker was born in New York City, the daughter of William D. Tucker, Jr. and Mary Elizabeth Hayes Tucker.^[7] She has a B.A. in English from Trinity College (now known as Trinity Washington University) and a master's degree from State University of New York at Fredonia in English. She also studied literature and history at Oxford University. After teaching for two years at Notre Dame University in Japan and studying at Sophia University in Tokyo she received an MA from Fordham University in History of Religions. Her PhD is in Asian religions from Columbia University where she specialized in Confucianism in China and Japan. She has published five books on Confucianism. She has been an Associate in Research at the Reischauer Institute of Japanese Studies at Harvard University since 1997.^[8]

Thomas Berry[edit source]

Tucker studied world religions in graduate school with noted cultural historian, Thomas Berry^[9] (well known for his 1988 volume, The Dream of the Earth, originally published by Sierra Club Books).^[10] She worked closely with Berry for 35 years and has edited a number of his books including Evening Thoughts, The Sacred Universe, Christian Future and The Fate of Earth, and Selected Writings on the Earth Community.^[11] She and her husband John Grim together carry on the legacy of Thomas Berry through their work in religion and ecology and the Journey of the Universe. They are managing trustees of the Thomas Berry Foundation.^[12] In 2019, Tucker, Grim, and Andrew Angyal published Thomas Berry: A Biography (Columbia University Press).^[13]

The Forum on Religion and Ecology[edit source]

With the vision of creating a new field of study that could have implications for environmental policy, Tucker and Grim organized a series of ten conferences on World Religions and Ecology at the Center for the Study of World Religions at Harvard University (1995-1998).^[14][15] Ten volumes came out of the conferences (series editors: Tucker and Grim) and are distributed by Harvard University Press.^[16] After the conferences, she and Grim founded the Forum on Religion and Ecology at a culminating event at the United Nations and American Museum of Natural History in 1998, which featured such notables as Maurice Strong, Bill Moyers, Tim Wirth, and Tu Weiming.^[17]

The Forum has organized dozens of conferences, published numerous volumes, and produced a comprehensive website on world religions and ecology. It is the largest international multi-religious project of its kind. The Forum is inherently interdisciplinary and acknowledges that the world's religions must engage with other key disciplines (e.g., public policy, science, education, economics) in order to find answers to contemporary environmental challenges.^[18]

Twenty years ago the field of religion and ecology did not exist. Today there are courses taught at colleges and secondary schools across North America, Europe, and Australia. And a powerful surge of religious environmentalism has emerged globally in churches, temples, synagogues, and mosques. Statements have been issued by every major religion regarding the importance of environmental protection. The Forum on Religion and Ecology has been an integral part of these worldwide developments. To this end Tucker has spoken at conferences around the world, including the International Union for Conservation of Nature (IUCN),^[19] the United Nations Environment Programme (UNEP),^[20] the Vatican Pontifical Council for Justice and Peace,^[21] the Potsdam Institute for Climate Impact Research,^[22] the Global Forum,^[23] Earth Charter International Conferences,^[24] and the Parliament of World Religions.^[25][26]

Journey of the Universe[edit source]

With evolutionary philosopher, Brian Thomas Swimme, Mary Evelyn Tucker created Journey of the Universe, a multi-media project that carries forward much of Berry's work.^[27] The project includes the widely acclaimed Journey of the Universe film, which won a regional Emmy Award for “Outstanding Achievement: Documentary” and aired on PBS stations across the U.S. for three years.^[28][29] The Journey film was directed by David Kennard (one of the directors and senior producers of Carl Sagan’s Cosmos and Jacob Bronowski’s Ascent of Man) and Patsy Northcutt.^[30] There is also a book by the same name from Yale University Press and a series of 20 “Conversations” on DVD and podcasts—interviews conducted by Tucker with leading environmentalists, scientists, educators, and historians.^[31]

Journey was deeply inspired by Thomas Berry’s essay “The New Story,”^[32] which looked at how humanity is in between stories—the religious creation stories and the scientific story of the evolution. Tucker and Swimme came together to craft this epic narrative designed to communicate our intricate connection to the cosmos and Earth to a broader audience.

The Journey film was the winner of Best Documentary at the Northern California Emmy® Awards (2011); winner of the Global Award and received Merit awards for both Scientific Information and Cinematography at the Montana CINE International Film Festival (2012);^[33] winner of the Sierra Nevada Award at the Mountain Film Festival;^[34] winner of the El Capitan Award at the Yosemite International Film Festival;^[35] chosen as one of the featured films at the Environmental Film Festival in the Nation's Capital;^[36][37] an official selection at the Wild and Scenic Film Festival; received an Honorable Mention at the Columbus International Film Festival;^[38] and received the Award of Excellence at the Indie Fest.^[39]

Awards and Service[edit source]

Mary Evelyn Tucker has been a recipient of the Lifetime Achievement Award in religion and ecology,^[40] the Inspiring Yale Teaching Award,^[41] the Thomas Berry Award,^[42] the Chancellor's Medal/Joint and Common Future Award (University of Massachusetts, Boston),^[43] the Unitas Distinguished Alumna Award (Union Theological Seminary),^[44] the Interfaith Visionary Award,^[45] the Faith in Action Award,^[46] the Hudson Valley Hero Award,^[47] Spiritearth Award,^[48] Centennial Alumnae Award for Academic Excellence (Trinity College),^[49] among others.

Tucker has been an integral part of the Earth Charter since its initial inception. From 1997-2000, she served on the International Earth Charter Drafting Committee, chaired by Steven Rockefeller, and she was also a member of the Earth Charter International Council.^[50] She currently serves on the Advisory Boards of Orion Magazine,^[51] Solutions Magazine, the Garrison Institute,^[52] and Green Belt Movement U.S., dedicated to the work and legacy of Wangari Maathai.^[53] Since 1979 Tucker has served as vice-president of the American Teilhard Association, dedicated to the legacy of scientist and philosopher Pierre Teilhard deChardin^[54]

Personal life[edit source]

Mary Evelyn Tucker is married to Yale professor John Grim, an expert on Native American traditions and author of The Shaman.^[55] They live in Connecticut.

Education[edit source]

Ph.D. Columbia University, 1985

M.A. Fordham University, 1977

M.A. State University of New York, 1972

B.A. Trinity College, 1971

Honorary Degrees[edit source]

Rosemont College, Rosemont, Pennsylvania, May 2014

University of Toronto, St Michael's, Toronto, Ontario, November 2012

Queens University, Kingston, Ontario, June 2012

California Institute of Integral Studies, San Francisco, June 2005

Major Publications[edit source]

•Tucker, Mary Evelyn, John Grim, and Andrew Angyal. Thomas Berry: A Biography. Columbia University Press, 2019.

•Jenkins, Willis, Mary Evelyn Tucker, and John Grim, eds. Routledge Handbook on Religion and Ecology. New York, NY: Routledge Books, 2016.

•Tucker, Mary Evelyn and John Grim, eds. Living Cosmology: Christian Responses to Journey of the Universe. Maryknoll, NY: Orbis Books, 2016.

•Tucker, Mary Evelyn and John Grim, eds. Thomas Berry: Selected Writings on the Earth Community. (Spiritual Masters Series.) Maryknoll, NY: Orbis Books, 2014.

•John Grim and Mary Evelyn Tucker. Ecology and Religion. Washington, D.C.: Island Press, 2014.

•Brian Thomas Swimme and Mary Evelyn Tucker. Journey of the Universe. New Haven and London: Yale University Press, 2011.

•Tucker, Mary Evelyn, ed. The Sacred Universe: Earth, Spirituality, and Religion in the 21st Century. Essays by Thomas Berry. New York: Columbia University Press, 2009.

•Tucker, Mary Evelyn and John Grim, eds. Christian Future and the Fate of Earth. Essays by Thomas Berry. Maryknoll, NY: Orbis Books, 2009.

•Tucker, Mary Evelyn. The Philosophy of Qi: The Record of Great Doubts. New York: Columbia University Press, 2007.

•Tucker, Mary Evelyn, ed. Evening Thoughts: Reflecting on Earth as Sacred Community. Essays by Thomas Berry. Berkeley: Counterpoint Press, 2015. Originally San Francisco: Sierra Club Books and Berkeley: University of California Press, 2006.

•Tucker, Mary Evelyn. Worldly Wonder: Religions Enter Their Ecological Phase. Chicago: Open Court, 2003. Second printing, 2004.

•Tucker, Mary Evelyn and Tu Weiming, eds. Confucian Spirituality, 2 volumes. New York: Crossroad Publishing Company, Volume I, 2003, Volume II, 2004.

•Tucker, Mary Evelyn, Cliff Matthews, and Philip Hefner, eds. When Worlds Converge: What Science and Religion Tell Us about the Story of the Universe and Our Place in It. Chicago: Open Court, 2002.

•Tucker, Mary Evelyn and John Grim, eds. "Religion and Ecology: Can the Climate Change?" Daedalus. Vol. 130, No. 4, Cambridge, Mass.: American Academy of Arts and Sciences, 2001.

•Tucker, Mary Evelyn and Christopher Chapple, eds. Hinduism and Ecology: The Intersection of Earth, Sky, and Water. Cambridge, Mass.: Center for the Study of World Religions and Harvard University Press, 2000.

•Tucker, Mary Evelyn and John Berthrong, eds. Confucianism and Ecology: The Interrelation of Heaven, Earth, and Humans. Cambridge, Mass.: Center for the Study of World Religions and Harvard University Press, 1998.

•Tucker, Mary Evelyn and Duncan Williams, eds. Buddhism and Ecology: The Interaction of Dharma and Deeds. Cambridge, Mass.: Center for the Study of World Religions and Harvard University Press, 1997.

•Tucker, Mary Evelyn and John Grim, eds. Worldviews and Ecology: Religion, Philosophy and the Environment. Lewisburg, Pa.: Bucknell University Press, 1993, Paperback edition, Orbis Books, 1994. (Eighth printing 2003). Translated into Indonesian.

•Tucker, Mary Evelyn. Moral and Spiritual Cultivation in Japanese Neo-Confucianism: The Life and Thought of Kaibara Ekken (1630-1714), Albany, N.Y.: SUNY Press, 1989.

References[edit source]

1. ^ "About Us". Forum on Religion and Ecology at Yale. Retrieved 6 September 2016.
2. ^ "Yale MA Program: Joint Degree in Religion and Ecology". Forum on Religion and Ecology. Retrieved 6 September 2016.
3. ^ "Mary Evelyn Tucker Curriculum Vitae" (PDF). Yale School of Forestry and Environmental Studies. Retrieved 6 September 2016.
4. ^ "Obituary: Carlton J.H. Hayes". The New York Times Archives. September 4, 1964. Retrieved 6 September 2016.
5. ^ "Tucker, Mary Evelyn". worldcat.org. Retrieved September 17,2016.
6. ^ Dennehy, Kevin. "F&ES Launches First Online Courses in Religion and Ecology". Yale School of Forestry and Environmental Studies. Retrieved 2 January 2017.
7. ^ "Obituary: Mary Elizabeth Hayes Tucker". The New York Times. December 12, 2012. Retrieved 6 September 2016.
8. ^ "Mary Evelyn Tucker Curriculum Vitae" (PDF). Yale School of Forestry and Environmental Studies. Retrieved 6 September 2016.
9. ^ Grim and Tucker, John and Mary Evelyn (2013). Ecology and Religion. Washington DC: Island Press. pp. 5–7.
10. ^ "Publications: The Dream of the Earth". Thomas Berry and the Great Work. Retrieved 6 September 2016.
11. ^ "Publications and Media". Thomas Berry and the Great Work. Retrieved 6 September 2016.
12. ^ "The Thomas Berry Foundation". Thomas Berry and the Great Work. Retrieved 6 September 2016.
13. ^ Tucker, Mary Evelyn, John Grim, and Andrew Angyal (2019). Thomas Berry: A Biography. Columbia University Press.
14. ^ "Religions of the World and Ecology: Archive Of Conference Materials". Forum on Religion and Ecology. Retrieved 6 September 2016.
15. ^ Grim and Tucker, John and Mary Evelyn (2013). Ecology and Religion. Washington DC: Island Press. pp. 6–9.
16. ^ "Religions of the World and Ecology Book Series". Forum on Religion and Ecology. Retrieved 6 September 2016.
17. ^ "UN/AMNH Culminating Conferences". Forum on Religion and Ecology. Retrieved 6 September 2016.
18. ^ "A History of the Forum on Religion and Ecology" (PDF). Forum on Religion and Ecology at Yale. Retrieved 6 September2016.
19. ^ "Second International Seminar on Environment, Culture, and Religion". International Union for Conservation of Nature. Retrieved 6 September 2016.
20. ^ "Mary Evelyn Tucker CV" (PDF). Yale School of Forestry and Environmental Studies. Retrieved 6 September 2016.
21. ^ "Mary Evelyn Tucker CV" (PDF). Yale School of Forestry and Emvironmental Studies. Retrieved 6 September 2016.
22. ^ "Events: A Letter From Rome: Laudato Si' as a Catalyst for Societal Transformation?". The Forum on Religion and Ecology at Yale. Retrieved 6 September 2016.
23. ^ "Global Ethics and Religion Forum". Chapman University. Retrieved 6 September 2016.
24. ^ "Enlightening visit by Mary Evelyn Tucker and John Grim". Earth Charter Initiative. March 22, 2013. Retrieved 6 September2016.
25. ^ "Subthemes: Healing Earth". Parliament of the World's Religions. Retrieved 6 September 2016.
26. ^ "Parliament Schedule". Parliament of the World's Religions. Retrieved 6 September 2016.
27. ^ "Welcome: Journey of the Universe". Journey of the Universe. Retrieved 6 September 2016.
28. ^ "Journey of the Universe". PBS.org. Retrieved 6 September2016.
29. ^ "Journey of the Universe". KQED.org. Retrieved 6 September2016.
30. ^ "Journey of the Universe: Principal Bios". Journey of the Universe. Retrieved 6 September 2016.
31. ^ "Conversations Overview". Journey of the Universe. Retrieved 6 September 2016.
32. ^ Berry, Thomas (1978). "The New Story: Comments on the Origin, Identification, and Transmission of Values." (Teilhard Studies 1 ed.). Chambersburg, PA: Anima Press.
33. ^ "Ninth Annual Montana CINE International Film Festival in Missoula, MT". Advanced Broadcast Solutions. Retrieved 6 September 2016.
34. ^ "2012 Winners". Mountain Film Festival. Retrieved 6 September2016.
35. ^ "2011 Winners". Yosemite International Film Festival. Retrieved 6 September 2016.
36. ^ "Environmental Film Festival Earth Day Event". Reel Film News. Retrieved 6 September 2016.
37. ^ "Env Film Festival @ Carnegie Institute: "Journey of the Universe"". Bruce Guthrie Photos. Retrieved 6 September 2016.
38. ^ "Columbus International Film Festival 2011 Winners" (PDF). Media Platform. Retrieved 6 September 2016.
39. ^ "2011 Winners". The Indie Fest Film Awards. Retrieved 6 September 2016.
40. ^ "ISSRNC Announces 2019 Lifetime Achievement Award for Mary Evelyn Tucker & John Grim". International Society for the Study of Religion, Nature and Culture. April 24, 2019. Retrieved December 12, 2019.
41. ^ "2015 Winners". Inspiring Yale. Retrieved 6 September 2016.
42. ^ "Thomas Berry Award Winners". Thomas Berry and the Great Work. Retrieved 6 September 2016.
43. ^ Colleen Locke (December 13, 2013). "Chancellor Assesses Campus Environment During 2013 Convocation". U Mass Boston. Retrieved 6 September 2016.
44. ^ "Unitas Award Winners". Union Theological Seminary. Retrieved 6 September 2016.
45. ^ "2010 Awards". The Temple of Understanding. Retrieved 6 September 2016.
46. ^ "Society of the Holy Child Jesus presents Faith in Action and Spirit awards". Main Line Media News. May 25, 2009. Retrieved 6 September 2016.
47. ^ "Mary Evelyn Tucker CV" (PDF). Emerging Earth Community. Retrieved 6 September 2016.
48. ^ "CV: Mary Evelyn Tucker" (PDF). Religious Studies: Yale University. Retrieved 6 September 2016.
49. ^ "Mary Evelyn Tucker CV" (PDF). Yale School of Forestry and Environmental Studies. Retrieved 6 September 2016.
50. ^ "The Drafting Process". Earth Charter Initiative. Retrieved 6 September 2016.
51. ^ "Orion Magazine: Advisors". Orion Magazine. Retrieved 6 September 2016.
52. ^ "Board & Advisors". Garrison Institute. Retrieved 6 September2016.
53. ^ "Green Belt Movement".
54. ^ "ATA Board Members". American Teilhard Association. Retrieved 6 September 2016.
55. ^ Grim, John (1988). The Shaman: Patterns of Religious Healing Among the Ojibway Indians. Norman, OK: University of Oklahoma Press.

External links[edit source]

• Forum on Religion and Ecology at Yale
• Journey of the Universe
• Thomas Berry
• Emerging Earth Community