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Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people. The result was that people of different beliefs and views lived together in safety, peace and mutual respect, and that mosques stood next to churches, monasteries and synagogues in the lands that were governed by Muslims. This stems primarily from the commandments of the noble Islam according to which nobody must be forced to convert from their religion and beliefs since freedom of religion is guaranteed within the Islamic order. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. As a result of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built. The university in Cordoba was a beacon of thought, education and culture, and it made Cordoba the home of science and of a great number of scholars and scientists in medicine, pharmacy, chemistry, astronomy, mathematics and botany. Scholarly disciplines such as philosophy and logic were also studied and busy translation activities were underway. For that reason travelers and people in quest for knowledge and science from different European countries used to come to Cordoba. This scientific and civilizational movement was not limited to Cordoba alone, but also spread into other cities of Spain, such as Granada, Toledo and other cities under Islamic rule. Relevant historical sources state that young men from Europe, particularly from Italy and France, competed to enroll some of the Islamic universities in Andalusia. One of the students of the university in Cordoba was Gerbert, who later became known as Pope Sylvester II. He introduced science of mathematics and Arabic numerals in Italy. The same historical sources also read that Europe was acquainted with Aristotle's manuscripts via the city of Toledo which was a center of bustling translation work from the Arabic into the Latin language. It was in Toledo that many works of Plato and Galen were translated, as were the philosophy manuscripts by Ibn Sina, al-Farabi, Ibn Tufayl, Ibn Bajjah and Ibn Rushd, and the medical manuscripts by Ibn Sina and al-Razi. These manuscripts quickly spread all over Europe and became a mandatory literature at great European universities. Ibn Sina's Al-Qānūn fi al-tibb was considered the fundamental reference book in studies of medicine in Europe for nearly six centuries and was called The Canon of Medicine. This paper cites numerous examples of interaction and unity of religion and science in the times when Islamic culture and civilization flourished in the Iberian Peninsula, the era that lasted for almost eight centuries.

This article analyzes the impact of the resurgence of American creationism in the early 1980s on debates within post-synthesis evolutionary biology. During this period, many evolutionists criticized Harvard biologist Stephen Jay Gould for publicizing his revisions to traditional Darwinian theory and opening evolution to criticism by creationists. Gould's theory of punctuated equilibrium was a significant source of contention in these disputes. Both he and his critics, including Richard Dawkins, claimed to be carrying the mantle of Darwinian evolution. By the end of the 1990s, the debate over which evolutionary thinkers were the rightful heirs to Darwin's evolutionary theory was also a conversation over whether Darwinism could be defended against creationists in the broader cultural context. Gould and others' claims to Darwin shaped the contours of a political, religious and scientific controversy., (Copyright © 2014. Published by Elsevier Ltd.)

This essay traces the divergent readings of William Paley's 1802 Natural Theology from its initial publication to the recent controversies over intelligent design. It argues that the misinterpretation of the Natural Theology as a scientific argument about the origins of complex life-which Darwin's Origin of Species refutes-did not develop all at once. Rather this reading evolved gradually, drawing from a variety of uses and appropriations during the course of the nineteenth and twentieth centuries. This study demonstrates the fluidity of "science" and "religion" during these centuries, and highlights the role that genres of science popularization play in altering the meaning of those categories., (Copyright © 2013 Elsevier Ltd. All rights reserved.)

Joseph Priestley (1733–1804) was the first person to report the discovery of oxygen and describe some of its extraordinary properties. As such he merits a special place in the history of respiratory physiology. In addition his descriptions in elegant 18th-century English were particularly arresting, and rereading them never fails to give a special pleasure. The gas was actually first prepared by Scheele (1742–1786) but his report was delayed. Lavoisier (1743–1794) repeated Priestley's initial experiment and went on to describe the true nature of oxygen that had eluded Priestley, who never abandoned the erroneous phlogiston theory. In addition to oxygen, Priestley isolated and characterized seven other gases. However, most of his writings were in theology because he was a conscientious clergyman all his life. Priestley was a product of the Enlightenment and argued that all beliefs should be able to stand the scientific scrutiny of experimental investigations. As a result his extreme liberal views were severely criticized by the established Church of England. In addition he was a supporter of both the French and American Revolutions. Ultimately his political and religious attitudes provoked a riot during which his home and his scientific equipment were destroyed. He therefore emigrated to America in 1794 where his friends included Thomas Jefferson and Benjamin Franklin. He settled in Northumberland, Pennsylvania although his scientific work never recovered from his forced departure. But the descriptions of his experiments with oxygen will always remain a high point in the history of respiratory physiology.

Carl Friedrich von Weizsäcker's thought is centred around the idea of the unity of reality. He tries to express this idea in his interpretation of quantum physics as well as on the background of neoplatonic thinking. Even his interest in Indian philosophies is based on this concept that would overcome the dualism of mind and matter as well as the dualism of subject and object. On this basis he also tries to reflect on his own inexpressible "mystical" experience in Tiruvannamalai, India, interpreting it with the help of the experience he has been told about by the Indian thinker Gopi Krishna. This is the concept of prana (vital energy) that he uses to find a common terminological ground for physical and mental events. According to Indian Advaita Vedanta, the non-dualistic interpretation of the Vedantic scriptures, reality is based on a non-dual oneness that is self-reflective, transparent and neither immanent nor transcendent but beyond any category. It is pure bliss in its self-expression. Human "mental" experience is a reflective mode of this one reality, subject and object coincide. The result is a holistic psycho-somatology. In view of these ideas Weizsäcker reformulates the notion of "matter". It is less an interaction of particles with specific mass than a non-dual net of interrelations and information, and this would correlate with a concept of mind (consciousness) that could be conceptualized as the energy of self-reflectivity in that very process.

I-Ching or Yi-Jing ([see text] also known as The Book of Changes) is the earliest classic in China. It simply explained the formation of the universe and the relationship of man to the universe. Most, if not all, branches of various knowledge, including traditional Chinese medicine, can be traced back its origin to this Book in which Fu Shi ([see text] 2852 B.C.) theorized how the universe was formed, through his keen observation of environment and orbits of sun, moon and stars. He used symbols to represent his views. The essence of I-Ching is basically the expression and function of Yang symbolized as "--" (from <---->) and Yin symbolized "- -" (from --><--), and [see text] Yin and Yang as interaction and circulation of Yang and Yin. Both Yin and Yang were derived from the same origin, Tai-Chi. Fu Shi believed Yin and Yang were the two opposite background force and energy that make the universe as what it is. Yang and Yin manifest in great variety of phenomena such as mind and body, masculine and feminine, sun and moon, hot and cold, heaven and earth, positive and negative electricity etc. The entire theory of Chinese medicine is based on the theories of Yin and Yang as well as that of 5 Element Cycles which are also related to the orderly arrangement of 8 trigrams ([see text]) by King Wen ([see text]1099-1050 B.C.). The 5 Elements Theory explains the "check and balance" mechanism created by the background force of Yin and Yang Qi and illustrated the relationships that are either strengthened or weakened by "acting and controlling" among the 5 elements. I-Ching has exerted profound influences on some well- known European philosophers and scientists, notably Leibnitz and Hegel. Between I-Ching and modern cosmology and the physics of sub-atomic particles, there are some basic theories in common.

This paper analyses the understandings of Daoist alchemy and Chinese sexuality of Joseph Needham and his friend and correspondent, the Chinese-Swedish writer Jolan Chang (Chang Chung-lan, 1917-2002). Using the extensive correspondence between the two men, as well as Needham's files on "inner alchemy" deposited at the Needham Research Institute, the paper begins with a partial reconstruction of a 1977 symposium, chaired by Needham, to promote Chang's new book, The Tao of Love and Sex: The Ancient Chinese Way to Ecstasy. Needham and Chang's visions of Chinese sex are then read against excerpts from Science and Civilisation in China, specifically Volume V: Chemistry and Chemical Technology, Part 5: Spagyrical Discovery and Invention: Physiological Alchemy (1983). Three inter-related aspects are explored. First, reading Science and Civilisation in China against materials in the Needham archives offers crucial hints to Needham's historiography and historical practice. Second, the way that Daoist regimens came to be actively reconstructed and repackaged as practices concerned with the enhancement of sexual pleasure and intensity. Third, the investigation of the networks and circulations of assumptions, visions, fantasies about "China"., (Copyright © 2012 Elsevier Ltd. All rights reserved.)

James Clerk Maxwell's electromagnetic theory famously unified many of the Victorian laws of physics. This essay argues that Maxwell saw a deep theological significance in the unification of physical laws. He postulated a variation on the design argument that focused on the unity of phenomena rather than Paley's emphasis on complexity. This argument of Maxwell's is shown to be connected to his particular evangelical religious views. His evangelical perspective provided encouragement for him to pursue a unified physics that supplemented his other philosophical, technical and social influences. Maxwell's version of the argument from design is also contrasted with modern 'intelligent-design' theory.

This paper opens by drawing attention to the fact that there is some conceptual confusion with regard to "origin" and "creation." This has its historical roots in the beginnings of modern science and undoubtedly affects our positioning towards the evolutionism/creationism-debate. This article argues that there are relevant ontological, epistemological, thematic, methodological, and logical differences between "origin" and "creation." As a result, the analysis suggests keeping the usage of both concepts strictly quite separate. Creation is not simply another word for origin nor does it stand for an (from a rigid scientific point of view) awkward example of an origin. Irrespective of the apparent similarities as explanatory factors, origin and creation belong to fundamentally different types of concepts. Consequently, "origin of life" and those scientific projects connected to it present themselves as something distinct that neither competes nor meshes with thinking about creation.

There are diverse religious groups which have developed special forms of "methodical lifestyle" (Max Weber). Projects of life reform and new religious movements around 1900 brought up specific ways of living and influenced one another in respect to ideas and practices. Using the example of the Mazdaznan-Movement some forms of interdependencies will be demonstrated. Since the group formed in the U.S.A. at the turn of the 20th century I will try to contextualize its central practices such as vegetarianism, intestinal care and breathing exercises within the specific context of American cultural and religious history.

The concept of life forms emerging from inanimate matter--spontaneous generation--was widely accepted until the nineteenth century. Several medieval Jewish scholars acknowledged this scientific theory in their philosophical and religious contemplations. Quite interestingly, it served to reinforce diverse, or even opposite, theological conclusions. One approach excluded spontaneously-generated living beings form the biblical account of creation or the story of the Deluge. Underlying this view is an understanding that organisms that generate spontaneously evolve continuously in nature and, therefore, do not require divine intervention in their formation or survival during disastrous events. This naturalistic position reduces the miraculous dimension of reality. Others were of the opinion that spontaneous generation is one of the extraordinary marvels exhibited in this world and, accordingly, this interpretation served to accentuate the divine aspect of nature. References to spontaneous generation also appear in legal writings, influencing practical applications such as dietary laws and actions forbidden on the Sabbath.

This article, accompanied by colour photos, records the author's recent archaeological expedition in the Taklamakan Desert. His advance northwards along the now mostly sand-covered beds of the Keriya River proved to be a march backward through time, from the Iron Age city of Jumbulakum to the early Bronze Age necropolis of Ayala Mazar. The artifacts he found are contemporary with, and similar to Chinese discoveries at Xiaohe. This proves that Xiaohe was not an isolated case and provides evidence for a whole culture based on some sort of fertility cult. The remains also suggest that some, at least, of the peoples concerned had Indo-European affiliations.

Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God?

We argue that Kant's views about consciousness, the mind-body problem and the status of psychology as a science all differ drastically from the way in which these topics are conjoined in present debates about the prominent idea of a science of consciousness. Kant never used the concept of consciousness in the now dominant sense of phenomenal qualia; his discussions of the mind-body problem center not on the reducibility of mental properties but of substances; and his views about the possibility of psychology as a science did not employ the requirement of a mechanistic explanation, but of a quantification of phenomena. This shows strikingly how deeply philosophical problems and conceptions can change even if they look similar on the surface.

Objective: To describe representative Western philosophical, theological, and scientific ideas regarding the nature and location of the soul from the Egyptians to the contemporary period; and to determine the principal themes that have structured the history of the development of the concept of the soul and the implications of the concept of the soul for medical theory and practice., Methods: We surveyed the ancient Egyptian, Greek, and Roman periods, the early, Medieval, and late Christian eras, as well as the Renaissance, Enlightenment, and Modern periods to determine the most salient ideas regarding the nature and location of the soul., Results: In the history of Western theological, philosophical, and scientific/medical thought, there exist 2 dominant and, in many respects, incompatible concepts of the soul: one that understands the soul to be spiritual and immortal, and another that understands the soul to be material and mortal. In both cases, the soul has been described as being located in a specific organ or anatomic structure or as pan-corporeal, pervading the entire body, and, in some instances, trans-human and even pan-cosmological. Moreover, efforts to discern the nature and location of the soul have, throughout Western history, stimulated physiological exploration as well as theoretical understanding of human anatomy. The search for the soul has, in other words, led to a deepening of our scientific knowledge regarding the physiological and, in particular, cardiovascular and neurological nature of human beings. In addition, in virtually every period, the concept of the soul has shaped how societies thought about, evaluated, and understood the moral legitimacy of scientific and medical procedures: from performing abortions and autopsies to engaging in stem cell research and genetic engineering., Conclusion: Our work enriches our shared understanding of the soul by describing some of the key formulations regarding the nature and location of the soul by philosophers, theologians, and physicians. In doing so, we are better able to appreciate the significant role that the concept of the soul has played in the development of Western scientific, medical, and spiritual life. Although ideas about the soul have changed significantly throughout Western history, the idea of the soul as being real and essential to one's personhood has been, and remains, pervasive throughout every period of Western history.

This paper provides a historical, religious-philosophical context for the study of the Daoist text known as The Secret of the Golden Flower. An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western 'unconscious' with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states 'consciousness'. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self.

The aim of this article is to provide an approach to the study of the relations between psychology and Roman Catholic Scholasticism in the making of Spain as a modern nation-state. The crucial period in this process-extending from the beginning of King Alfonso XII's reign in 1875 to the proclamation of the Second Spanish Republic in 1931-is considered. Attention is focused on Ethics textbooks published by Spanish Scholastic authors throughout the period. Through these school manuals, young students were trained in the ideas of citizenship and social coexistence held by the Catholic Church. An analysis of these didactic, programmatic works shows the central role played by the theory of faculties and modern psychological technologies (psychopedagogy, psychopathology, psychotechnics) in the Scholastic outlook. Thus, an attempt is made to show that psychology was used by Spanish Scholasticism as a way of legitimating a reactionary view of Spain, which eventually led to the emergence of National-Catholicism as the official ideology of the Franco regime (1939-1975).

Contemporary neuropsychology reveals that the parietal lobe contains neurons that are specifically attuned to the act of grasping and this act may be fundamental to the establishment of the phenomenal boundaries between subject and object. Furthermore, alterations to this process, such as the hypoactivation of this region during meditation or the hyperactivation associated with schizophrenia, may eliminate or confuse, respectively, the phenomenal boundaries between subject and object. Traversing disciplines, the Advaita Vedānta school of Hinduism traces some of its key terms for subject and object to the verbal root grah, to grasp. The subject is literally the grasper. Furthermore, the practice of asparśa yoga, the yoga of no-touch, is aimed at stopping, hypoactivating, the grasping process in order to transcend all subject-object boundaries. This paper will argue that while we have not uncovered an identity of thought, we have uncovered a confluence of ideas between these two disciplines. We will see that this confluence of ideas has not pitted the believer against the critic-not forced us into the great reductionism debate that has dominated so much of the interchange between religious studies and the sciences. This case study will illuminate some of the methodological ways around this reductionism battle and also the boundaries of both disciplines for the intellectual benefit of each.

William Paley's Natural Theology has experienced a resurgence in popularity in recent decades with the continuing controversies over the teaching of evolution and the emergence of a new "intelligent design" movement. But while both the movement's supporters and detractors agree that Paley is an intellectual forefather of the present-day movement, this agreement is forged at the expense of historical accuracy. Paley's intelligent design has almost nothing in common with the present day movement and, in fact, suggests theological arguments against the type of reasoning used by the modern movement. Paley wrote in reaction to Hume and in response to the evolutionary theories of Buffon and Erasmus Darwin. In this light, the Natural Theology suggests a different reading than it is usually given. Paley's narrowly-argued theology relies upon the ability to detect the presence of "purpose" in nature without relying upon knowing what those purposes are. His empirically-argued theology leads him to a God who operates through natural law, not in its contravention, and his concern goes far beyond proving the existence of a deity to undertaking the theological project of determining the attributes and characteristics of the deity. Though not himself an evolutionist, Paley put forth a theological worldview consistent with evolution. In fact, given his arguments that the observation of great contrivance increases the testimony of nature to God's power, Paley's philosophy might be more consistent with a theistic Darwinian evolution than with special creation.

A famous instruction about children in monasteries reads: "Do not bring young boys here. Four churches in Scetis are deserted because of boys." Taken from the Sayings of the Desert Fathers, this apophthegm exposes the presence of homoeroticism and anxieties about the homoerotic, especially erotic encounters with children, in early Christian ascetic communities. This essay examines the construction of male sexuality in early Egyptian monasticism, focusing on the Sayings and the rules of the monastic leader Shenoute of Atripe It argues that the masculine ascetic ideal builds upon certain classical ideals of masculinity, especially the control of the passions, but purports to eschew classical models of eroticism in which the adolescent male represents the ideal sexual partner. However, these sources are designed to be recited or retold as edifying texts; despite their overt disavowal of sexual contact between men and boys, their retelling and rereading keeps homoeroticism and the representation of boys as sexually desirable objects alive in the ascetic imagination.

The study of wisdom has recently become a subject of growing scientific interest, although the concept of wisdom is ancient. This article focuses on conceptualization of wisdom in the Bhagavad Gita, arguably the most influential of all ancient Hindu philosophical/religious texts. Our review, using mixed qualitative/quantitative methodology with the help of Textalyser and NVivo software, found the following components to be associated with the concept of wisdom in the Gita: Knowledge of life, Emotional Regulation, Control over Desires, Decisiveness, Love of God, Duty and Work, Self-Contentedness, Compassion/Sacrifice, Insight/Humility, and Yoga (Integration of Personality). A comparison of the conceptualization of wisdom in the Gita with that in modern scientific literature shows several similarities, such as rich knowledge about life, emotional regulation, insight, and a focus on common good (compassion). Apparent differences include an emphasis on control over desires and renunciation of materialistic pleasures. Importantly, the Gita suggests that at least certain components of wisdom can be taught and learned. We believe that the concepts of wisdom in the Gita are relevant to modern psychiatry in helping develop psychotherapeutic interventions that could be more individualistic and more holistic than those commonly practiced today, and they aim at improving personal well-being rather than just psychiatric symptoms.

This article takes issue with the received view of the history of the psychology of religion. Contrary to the presentation of "the" psychology of religion by Beit-Hallahmi in JHBS (1974) as declining after 1913, this article (1) states that the psychology of religion has never been a homogeneous enterprise, but rather a multiform one, with very different developments in different countries, and (2) presents the history of the Dutch Godsdienstpsychologische Studievereeniging [Study Association for the Psychology of Religion; GPSV] as one of the falsifications of the received view. The GPSV existed in the 1920s and as one of its most notable activities, it organized in 1926 the first international conference for the psychology of religion, an event described in some detail., (Copyright 2008 Wiley Periodicals, Inc.)

This article investigates James Joyce's fascination with a wide variety of medical texts, sexual folklores, religious beliefs, and persistent superstitions about menstruation. That fascination finds its way into Ulysses, which draws upon a number of intertexts to inform a curiosity about the female body most strikingly articulated by Bloom, Molly, and Gerty MacDowell. These intertexts are not simply imported into the novel but are dismantled and interrogated, as Joyce exposes, rather than endorses, clichés of essential femininity.

Jung made use of kabbalistic images and motifs in various parts of his opus, including in his alchemical studies, in Aion, and extensively in Mysterium Coniunctionis. He also recorded an important dream after his heart attack which made use of kabbalistic symbolism in Memories, Dreams, Reflections. In this paper I explore Jung's ideas in relation to Kabbalah, first, by differentiating between Jung's imaginal approach to kabbalistic symbolism and the noetic intention of the Kabbalah itself in its use of imaginal material. Second, I present a number of typical examples of how Jung understands (and sometimes misunderstands) kabbalistic material that he cites. Third, I briefly survey the development of the Kabbalah as an imaginal noetic system, and present a core self-understanding of kabbalists--as engaged in inner 'self-work' which intends to 'sweeten the harsh judgments of existence in their very roots'. Finally, I differentiate Jung's understanding of the psychical living symbol from the kabbalistic understanding of the mystical symbol. In this fourth section of the paper, I conclude by presenting a basic Hasidic/kabbalistic teaching on the nature and function of verbal contemplative prayer--as an illustration of the difference between the two understandings of symbolism. The four sections of the paper are framed by a 'Prelude' and a 'Coda'.

The Argentine-based Yiddish philosophical journal Davke functioned as a mediator between general European philosophy and Jewish philosophy. Its editor Shlomo Suskovich wished to introduce readers of Yiddish to the western tradition of philosophy and, at the same time, to show how Jewish thought contributed to abstract thinking. Through topical issues dedicated to central ideas or to giants among Jewish philosophers, particular knowledge could be successfully transmitted to the reading public. Sigmund Freud was honored with such a topical issue. In it the editor wished to show this Jew's contribution to basic philosophical contemplation rather than limit the discussion to his contributions in the field of psychology. In the central article of the issue on Freud, the editor emphasizes that all the articles in the issue, including those which deal with psychoanalysis, focus on Freud's importance to the world of ideas rather than just the world of medicine.

White's Thomism and its Aristotelian foundation were at the heart of his differences with Jung over the fifteen years of their dialogue. The paper examines the precedents and consequences of the imposition of Thomism on the Catholic Church in 1879 in order to clarify the presuppositions White carried into his dialogue with Jung. It then selects two of Jung's major letters to White to show how their dialogue influenced Jung's later substantial work, especially his Answer to Job. The dialogue with White contributed to foundational elements in the older Jung's development of his myth which simply outstripped White's theological imagination and continues to challenge the worlds of contemporary monotheistic orthodoxy in all their variants.

This paper argues that whitewater paddling constitutes religious experience, that non-western terms often best describe this experience and that these two facts are related and have much to tell us about the nature of religious experience. That many paddlers articulate their experiences using Asian and/or indigenous religious terms suggests that this language is a form of opposition to existing norms of what constitutes religious experience. So, investigating the sport as an aquatic nature religion provides the opportunity to revisit existing categories. As a "lived religion," whitewater kayaking is a ritual practice of an embodied encounter with the sacred, and the sacred encounter is mediated through the body's performance in the water. This sacred encounter-with its risk and danger-illustrates Rudolph Otto's equation of the sacred with terrifying and unfathomable mystery and provides a counterpoint to norms of North American religiosity and related scholarship.

"Soul surfers" consider surfing to be a profoundly meaningful practice that brings physical, psychological, and spiritual benefits. They generally agree on where surfing initially developed, that it assumed a religious character, was suppressed for religious reasons, has been undergoing a revival, and enjoins reverence for and protection of nature. This subset of the global surfing community should be understood as a new religious movement-a globalizing, hybridized, and increasingly influential example of what I call aquatic nature religion. For these individuals, surfing is a religious form in which a specific sensual practice constitutes its sacred center, and the corresponding experiences are constructed in a way that leads to a belief in nature as powerful, transformative, healing, and sacred. I advance this argument by analyzing these experiences, as well as the myths, rites, symbols, terminology, technology, material culture, and ethical mores that are found within surfing subcultures.

Fly fishers around the world frequently use terms such as religious, spiritual, sacred, divine, ritual, meditation, and conversion to describe their personal angling experiences. Further, drawing upon religious terminology, anglers will refer to rivers as their church and to nature as sacred. Often these latter pronouncements drive a concern for the conservation of these sacred spaces as evidenced by participation in both local and national conservation organizations. Informed by theoretical perspectives offered by religious studies, particularly "lived religion" and "religion and nature," I shall trace a few of the historical, material, and everyday elements of fly fishers and their subcultures, demonstrating along the way the insights that come by understanding fly fishing as a religious practice, which can, at times, drive an ethic of environmental conservation.

In 1873, Darwin replied to the second letter from a young Dutch admirer, Nicolaas Doedes, in which he had eagerly asked about Darwin's religious views. Darwin stated that he could not believe that "this grand and wondrous universe" had only arisen by chance, but also showed his doubts about the existence of God. In 1881, Darwin repeated a similar agnostic view. After the death of Darwin in 1882, Doedes incurred the wrath of Francis Darwin by publishing the confession of his father in a Dutch freethinking journal, thus revealing the sensitivity of the information Darwin shared with Doedes.

In 1964, Claude and Jeanne Nolen, who were white, joined an interracial NAACP team intent on desegregating local restaurants in Austin, Texas as a test of the recently passed Civil Rights ACt. Twenty-five years later, the Nolens pleaded "no contest" in a courtroom for their continued social activism. This time the issue was not racial segregation, but rather criminal trespassing for blockading abortion clinics with Operation Rescue. The Nolens served prison sentences for direct action protests that they believe stemmed from the same commitment to Christianity and social justice as the civil rights movements. Despite its relationship to political and cultural conservatism, the anti-abortion movement since Roe v. Wade (1973) was also a product of the progressive social movements of the turbulent sixties. Utilizing oral history interviews and organizational literature, the article explores the historical context of the anti-abortion movement, specifically how the lengthy struggle for racial justice shaped the rhetoric, tactics, and ideology of the anti-abortion activists. Even after political conservatives dominated the movement in the 1980s, the successes and failures of the sixties provided a cultural lens through which grassroots anti-abortion activists forged what was arguably the largest movement of civil disobedience in American history.

The capacity of the human mind to discover and invent both imagistic analogies and mathematical structures to represent reality is strikingly juxtaposed in the ancient Chinese text of the I Ching. Its emphasis on containing all sorts of opposites and its plastic appeal to multi-valenced experience has kept it alive through millennia and across cultures. Jung was introduced to its Taoist wisdom by the Sinologist Richard Wilhelm. The Nobel Laureate quantum physicist Wolfgang Pauli became familiar with its philosophy and mathematics through his reading of Schopenhauer and Leibniz. In their correspondence about the nature of the unconscious and synchronicity, Pauli and Jung also exchanged their musings on Pauli's dreams of a Chinese woman, her role in his psyche and his scientific theories(1).

Carl G. Jung's fateful meeting with Richard Wilhelm in 1929 has helped to build a bridge of depth psychological understanding between the East and the West. When Jung emerged from his 'confrontation with the unconscious', he felt validated by Wilhelm in his discovery of the healing power of medieval alchemical symbolism for the European psyche. Analytical psychology however offers a scientific, psychological understanding of Chinese wisdom as contained in the I Ching and Taoist alchemy. The Taoist alchemical tradition (also known as the Inner Elixir tradition of which 'The Secret of the Golden Flower' is a sample text) is based on the premise that psychological experience of the Tao can be achieved through mental and physiological means such as breathing and meditative techniques, gymnastics, dietary regimens such as fasting, consumption of medicinal herbs and minerals, and special sexual practices. This tradition incorporates the I Ching and traditional Chinese medicine in the alchemical opus. Taoist alchemy assumes the primacy of the physical body in the process of self-realization. The psychological and cosmic forces of the trigrams of the I Ching are stored in the internal organs of the body and are the basic material for the experience of Tao. The internal organs are the foundation of the material and subtle bodies and through cultivation, the body becomes spiritualized as the spirits are embodied. The body as a reflection of the entire cosmos becomes the residence of the gods. The realization of a new consciousness is symbolized by the hexagram Fu, meaning rebirth. The Chinese notion of Tao coincides with Jung's postulation of the unus mundus, the unity of existence which underlies the duality of psyche and matter, the psycho-physical background of existence. In this light, in the world of inner experience, East and West follow similar paths symbolically.

After recounting several dreams and related alchemical interests of Jung's tied to the 17(th) century, a contextualizing look at select scientific and philosophical developments of that century is presented. Several precursors of the contemporary debates on the mind/body relation are noted, with special reference to the work of Antonio Damasio. This in turn leads to a reconsideration of the work of the 17(th) century polymath Gottfried Wilhelm Leibniz, which Jung read as a major precursor to his formulation of synchronicity (via Leibniz's concept of 'pre-established harmony'). Leibniz was the first philosopher to articulate the mind/body relationship in terms of supervenience, sharing an accord with those contemporary philosophers and scientists who see the mind as being an emergent property of the body-brain. Similarly, these ideas are also consistent with a reformulation of synchronicity in terms of emergence. Tracing Leibniz's interest in China reveals another set of links to Jung and to emergentism. Jung's use of Taoist concepts in developing the synchronicity principle is well known. According to scholars, Leibniz was the first major Western intellect to study the I-Ching, through the assistance of a Jesuit missionary in Beijing, Fr. Joachim Bouvet. Some details of the Leibniz-Bouvet correspondence are discussed here. Despite Helmut Wilhelm's presenting aspects of this correspondence at an Eranos conference, Jung does not appear to have integrated it into his writing on synchronicity--a possible reason for this omission is suggested.

Throughout his work Johann Christian August Heinroth regarded sin to be the cause of mental illness. The present two-part paper investigates what exactly Heinroth understood by sin. Based on a thorough analysis of his own texts, this study shows that on the one hand Heinroth referred to sin in a Christian-Protestant sense. On the other, however, a moral-ethical code of conduct was also involved. Thus, Heinroth did not regard sin as a singular event, but rather as a life conducted in a wrong way for years or even decades, by which he meant a steady striving towards earthly, bodily satisfaction.

The Quaker William Penn proposed a European Union to ensure peace in the continent in 1693. Penn was unusual among Quakers in being of the landed upper classes. When converted, he became a leader of the Quakers and other Dissenters. He had the two related ideals of peace and religious toleration, and dreamed of realizing both ideals in the New World. A practical idealist, he took advantage of four factors: friends at Court made through his social position; King Charles II's gratitude for services rendered by his father, Admiral Sir William Penn; the King's desire to conciliate the City merchants, who were ready to invest in Penn's scheme; and above all the King's concern to get North America settled by British colonists. Penn received a charter to found Pennsylvania in 1681. In England he worked hard, especially in collaboration with James II, for toleration for the cruelly persecuted Quakers and other Dissenters. In Pennsylvania he was able to establish complete toleration and his fair and friendly treatment gave the colony 70 years of peaceful co-existence with the Indians. In his essay on the peace of Europe, he virtually invented collective security and with amazing foresight planned in detail something very like the present European Union.

In this article the authors review the historical development of Chinese psychology. China's long history as a country immersed in the study of psychological issues is well known and has had an influence on developments in the field of psychology around the world. Modern Chinese psychology, however, was imported from the West and the Soviet Union and has been closely linked with China's social environment and changes of national policy. Today Chinese psychology is still in a preliminary stage. Despite difficulties that may impede its future development, the importance of psychology in the modernization of China has been widely recognized.