How perfectible is human nature as understood in Eastern and Western philosophy, psychology, and religion? Harold Coward examines some of the very different answers to this question. He poses that in Western thought, including philosophy, psychology, Judaism, Christianity, and Islam, human nature is often understood as finite, flawed, and not perfectible—in religion requiring God's grace and the afterlife to reach the goal. By contrast, Eastern thought arising in India frequently sees human nature to be perfectible and presumes that we will be reborn until we realize the goal—the various yoga psychologies, philosophies, and religions of Hinduism and Buddhism being the paths by which one may perfect oneself and realize release from rebirth. Coward uses the striking differences in the assessment of how perfectible human nature is as the comparative focus for this book.

Harold Coward explores how the psychological aspects of Yoga philosophy have been important to intellectual developments both East and West. Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patañjali's Yoga Sutras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and importance of psychological processes. Yoga's influence is explored in the work of both the seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology: founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and Ornstein.. Coward shows how the yogic notion of psychological processes makes Bhartrhari's philosophy of language and his theology of revelation possible. He goes on to explore how Western psychology has been influenced by incorporating or rejecting Patañjali's Yoga. The implications of these trends in Western thought for mysticism and memory are examined as well. This analysis results in a notable insight, namely, that there is a crucial difference between Eastern and Western thought with regard to how limited or perfectible human nature is—the West maintaining that we as humans are psychologically, philosophically, and spiritually limited or flawed in nature and thus not perfectible, while Patañjali's Yoga and Eastern thought generally maintain the opposite. Different Western responses to the Eastern position are noted, from complete rejection by Freud, Jung, and Hick, to varying degrees of acceptance by transpersonal thinkers.

This book seeks to construct and establish the metaphysics of Chinese morals as a formal and independent branch of learning by abstracting and systemizing the universal principles presupposed by the primal virtues and key imperatives in Daoist and Confucian ethics.

Re-imagining South Asian Religions is a collection of essays offering new ways of understanding aspects of Hindu, Tibetan Buddhist, Sikh, Jain, Theosophical, and Indian Christian experiences. Moving away from canonical texts, established authorities, and received historiography, the essays in this volume draw from a range of methodological perspectives including philosophy, history, hermeneutics, migration and diaspora studies, ethnography, performance studies, lived religion approaches, and aesthetics. Reflecting a balance of theory and substantive content, the papers in this volume call into question key critical terms, challenge established frames of reference, and offer innovative and alternative interpretations of South Asian ways of knowing and being.

With contributions from leading theologians and philosophers, "Being Saved: Explorations in Human Salvation" brings together a series of essays on the major topics relating to the doctrine of salvation. The book provides readers with a critical resource that consists of an integrative philosophical-theological method, and will invigorate this much-needed discussion. Contributors include Oliver Crisp (Fuller Theological Seminary) Paul Helm (Regent College, Vancouver and Highland Theological College, Scotland) Joanna Leidenhag (University of Edinburgh) Andrew Loke (Hong Kong University)

As Europe goes astray, deeply conflicted about where it is within and with the world, it does not know what it wants to know about, or do, with the racial subject. In this situation, the Muslim becomes an intense source of anxiety, one that is at once terrifying and called to answer for Europe’s existential fear of relegation. Islamophobia thus represents both the racism constitutive of European modernity and is also symptomatic of contemporary transformations in racist power, knowledge, and governance, propelled by technologies and economies of endless wars on terror. But how might the Muslim speak about the world, its past, and unfolding terrors? Which questions must she answer, and which answers does Europe deem acceptable? Presenting a speculative theory of the post-racial subject of Islamophobia, Can Muslims Think? is an attempt to build a vocabulary for analyzing the complexities of racism today, its potential futurity, and techniques for its dismantling.

Globalizing International Theory adds to the literature on non-Western international relations (IR) theory by probing the question of what it means to globalize international theory. The book starts with the premise that international theory is unfinished, incomplete, and homogenous because it provides a limited conception of the international which, in turn, derives from its partiality that reflects its narrow Western-centric bias. The contributors argue that the IR vision of the world is projected through a polarizing Western-filtered lens. Rather than utilizing an objective set of explanatory tools for explaining world politics, the reality is that orthodox IR theory only tells us why ‘the West is best’ and why ‘the Rest should become like the West’. This means that international theory is not truly international. In provincializing Western international theory, this volume navigates beyond the Eurocentric and imperial frontier of the prevailing limited conception of the international to explore the hidden contributions to international theory which can be found in the non-Western world. Bringing in excluded, non-Western conceptions of international theory highlights a broader conception of the international. The book provides a framework for theorizing globally, exploring the fundamental problems with Western IR theory, and how to overcome them. This book will be used by advanced undergraduate and postgraduate students, scholars, researchers, and IR theorists worldwide who are interested in non-Western IR theory. It will help navigate the problem of internationalness in the face of the grand theoretical problem of our time: the use and misuse of international theory in making sense of, and responding to, the complex global realities of the twenty-first century.