For the phenomenal expansion of civil society and non-state actors across the globe in recent decades, see Karen T. Litfin, “Sovereignty in World Ecopolitics,”

For the Confucian gentleman, there is no thought of paradise or hell. Virtue is its own reward and the inner satisfaction of being in accord with Heaven’s will.24

The goal of this work is to identify traditions in Asia that have been consonant with global imperatives in the Anthropocene – when humans have begun to significantly affect nature and the environment – not only by revealing different attitudes and ideals regarding nature (and other subjugated entities) but also by showing us different methods and

Deep ecology is a philosophical and social movement that seeks to de-privilege humans as the center of the planet because this has led to untold destruction and mass extinction.

Nonetheless, in India and China there were efforts at rural revival and sustainable development, including, most famously, Mahatma Gandhi’s projects to revive simple rural industries like spinning and weaving and reduce consumer needs.

In this chapter, I distinguish two traditions of transcendence in Eurasia: the radical transcendence, or strict dualism, and the more dialogical religious traditions, where transcendence is interwoven with immanent, polytheistic, pantheistic and plural religious practices.

I will pursue the Chinese political-religious context – particularly as it deals with neo-Confucianism and the redemptive societies –…

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Instead of a self–other relationship, a reciprocity of ritualized relationships existed within this concentric world.

But in all of these traditions, the unanimously accepted attitude in approaching the ultimate is reverence or jing.