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The twenty-five-hundred-year-old tradition of Jainism, which emphasizes nonviolence as the only true path leading to liberation, offers a worldview seemingly compatible with the goals of environmental activism.
But can Jainism adopt a sociocentric environmentalism without compromising its own ascetic principles and spiritual tradition? How does traditional Jain cosmology view the natural world? How might a Jain ethical system respond to decisions regarding the development of dams, the proliferation of automobiles, overcrowding due to overpopulation, or the protection of individual animal species? Can there be a Jain environmental activism that addresses both the traditional concern for individual self-purification and the contemporary dilemma of ecosystem degradation? The voices in this volume reflect the dynamic nature of the Jain faith and its willingness to engage in discussion on a modern social issue.
- Sales Rank: #2101632 in Books
- Brand: Brand: Center for the Study of World Religions
- Published on: 2002-09-01
- Released on: 2002-10-01
- Original language: English
- Number of items: 1
- Dimensions: .63" h x 5.88" w x 8.32" l, .87 pounds
- Binding: Paperback
- 304 pages
Features
- Used Book in Good Condition
About the Author
Christopher Key Chapple is Navin and Pratima Doshi Professor of Indic and Comparative Theology, Loyola Marymount University.
Most helpful customer reviews
0 of 0 people found the following review helpful.
I always thought Jainism was THE ecological religion, but ...
By Sjalfraðr
I always thought Jainism was THE ecological religion, but after reading this it gave me a new perspective and reoriented my ideas on Jainism.
0 of 0 people found the following review helpful.
A wonderful examination of Jainism and Ecology
By David C. Lane
Review by Dr. Andrea Diem-Lane
This Harvard three year series explores Word Religions and Ecology, asserting in the preface that religion and ecology are intimately webbed together. Religion’s role in impacting our attitudes, motives and actions toward the earth is a very significant one. While Buddhism, Christianity, Hinduism, Taoism, etc., are explored in different volumes of this series, in this text, Jainism and Ecology, Jainism is the focus.
The Western anthropocentric world view with a creator God offers a challenge concerning divine-human-earth relations and developing a “nature as sacred” posture. The Eastern religions, especially Taoism and Confucianism argue the authors in the book’s forward, seem to fit more a life affirming appreciation of the world. However, despite the rich diversity and complexity of the Eastern and Western traditions, this series hopes to highlight the commonalities and establish some sense of a global ethic among the world religions (even though in one section the writers claim this was not the primary goal). The authors go as far as to suggest that “the fate of the earth as a religious responsibility,” and so “a new consciousness of the multiform religious traditions of humankind” needs to be developed. Jainism, it seems, has a lot to offer in this regard.
The collection of essays in Jainism and Ecology represents a variety of views on the topic of Jainism and Environmental Studies. Similar to the Jain’s doctrine of anekantavada, which prescribes one to entertain multiple views of Reality, this study investigates Jainism’s contribution to this topic from assorted perspectives, including essays which argue that Jainism fits with the environmental movement to ones that argue its world denying approach does not. Besides a scholarly view, also included in the study are essays written by Jains themselves who argue that Jainism epitomizes a “green” approach, though this argument is given a caveat in a concluding article which clarifies that only the second generation of diaspora Jains truly fit with an ecological ethic.
The environmental crisis our planet faces is briefly addressed in the various essays in the text. Pollution, global warming, species extinction, chemical production, etc., all well documented and perhaps difficult to reverse, are mentioned, yet throughout the volume the laser focal point is on the role religion, specifically Jainism, can play in transforming our attitudes toward nature and in so doing preventing an ecological catastrophe. Jainism offers us a world view that sees all life forms as interconnected and gives us a motive to treat other life forms, including earth itself, with reverence. The creatures of this earth as being part of a global family that deserve help, respect and service are integrated into the Jain principle of ahimsa. While there is a “hierarchy of beings” idea within its philosophy, with one sense beings such as plants who can experience touch at the bottom and five sense beings such as animals and humans at the top, there is a demand for a biocentric approach wherein all beings are honored as a “communion of subjects and not a collection of objects” and not simply an anthropocentric one with humans dominating the environmental scene. A “circle of moral considerability” applies to the worm as well as the dog as well as the human.
In Jainism, one is responsible for the harm one causes others, even if one is not aware of the consequence of the action. In other words, unlike in Buddhism where intention matters, in Jainism ignorance is no excuse when it comes to causing harm. Even if we do not mean do cause harm to another the harm is still done. If I do not intend to step on the ant hill and wipe out hundreds with one step the act of doing it is what counts. So consequences trump intention and the onus is on us. How can this apply to the modern environmentalist movement? Simply, we must educate ourselves of the world around us, from the impact we have at the microscopic level to the ramifications our actions have at the organic and planetary level. And with these new insights the end result can be environmentally conscious actions that, hopefully, lead to a better world.
Interesting, as expected if we take an anekantavada approach to the topic, there will be counter views presented, and there are, namely, the position of Paul Dundas, one the leading experts on Jainism today. In his essay The Limits of a Jain Environmental Ethic he delivers an intellectual wrench into the argument that Jainism and the environmentalist movement are quite simpatico. Indeed, Dundas acknowledges the Jain principle of ahimsa as conducive for environmentalism but he then clarifies that the Jain’s ontological view as metaphysical dualists who see the world as ensnaring the jiva (soil) in samsara (cycle of birth and death) and so necessary to transcend runs counter to modern environmentalist movement which asks us to actively engage in the world and work to redeem it. The position of the world-denying ascetics may not exactly fit with this “modern, ultimately secular, Western-derived agenda.”
While this paradox of the Jain monastic’s desire to escape the world and of the environmentalist’s one to positively change it is also recognized by the editor of the volume, Christopher Key Chapple, he calls for a ‘creative juxtaposition of Jain cosmology with contemporary science.” Though not interconnected monism, Jain philosophy demands us to develop an “empathetic eye” for all and thus lays the foundation for a modern ecological approach. Chapple adds a fascinating section on the “awe and respect for materiality,” nurtured by a modern scientific outlook, as matter is re-appreciated for its mystery and beauty. A petition to wake up to the wow factor of the material world is implored. Add to this new modern cosmology, one which is embraced by astro-physicist Chet Raymo, cosmologist Neil de Grasse Tyson, and even Steven Hawking and Albert Einstein, a Jain’s view to see earth as a “living reality” and we will make huge strides in advancing a new environmental ethic.
With that said, will there be something we can refer to as a “Green Jainism”, John Cort queries in the first article in section two of the book. Again, in this text it is expressed that a Jain environmental ethic did not historically exist, especially if we consider that the environmental disasters we face today are in large part a modern occurrence due to industrialization, overproduction and overuse of our natural resources, chemical use, etc. Environmentalism as a movement commenced in the 20th century and can credit Rachel Carson’s 1962 tome Silent Spring in part as a catalyst for the movement. Peter Singer and Tom Regan’s concentration on the ethical treatment of animals has also brought to our consciousness in the West another aspect of ethical concern. Jainism, an ancient tradition from India which did not have to deal with the concept of environmental disasters as we do today, does offer the “all life as sacred” concept and the ahimsa principle as powerful tools that we can embrace today to change our attitudes and actions to help remedy the crises we face.
In the last section of the text, author Anne Vallely makes the case that the new generation of Jains, those who are second generation and living in the diaspora, offer an environmentalist ethics not seen in their orthodox Jain parents, who see the real Jainism as espoused by Indian ascetics. The disaspora second generation Jain has moved away from a traditional liberation center focus (with the goal of moksha) to a socio-centric one (with the aim of social activism and engagement). Instead of trying to pursue ahimsa as a means for self-realization these Jains seek compassion of the “other” for its own sake. Some have even gone a step beyond their ancestor’s vegetarian diet and live a vegan one not only free of dairy but also the wearing of leather and silk. Green Jainism is alive then in this new generation, who “live lightly” on this planet earth and who serve as an inspiration for us all.
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