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>The greening of interreligious dialogue between Christianity and Buddhism for flourishing of the oppressed others: Particularly focusing on Sallie McFague's embodiment theology and Joanna Macy's engaged Buddhology.
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The greening of interreligious dialogue between Christianity and Buddhism for flourishing of the oppressed others: Particularly focusing on Sallie McFague's embodiment theology and Joanna Macy's engaged Buddhology.
This dissertation focuses on the issue of the reconstruction of our interreligious dialogue between Christianity and Buddhism from an ecological feminist perspective. The new reconstructive work in our time is to cope with the unprecedented challenges presented by our postmodern sense of reality as interconnected and by the possibility of a massive ecological destruction. These new challenges to the religious discourse result from liberative, dialogical/pluralistic and ecological movements in our time. The core of the reconstructive work in religious discourse relies on how thoughtfully we treat Others as subjects. The interreligious pluralists have dealt with religious Others, and now have begun to include poor Others and nonhuman Others. However, the issue of gendered Others still remains as terra incognita within interreligious discourse. This dissertation aims at relocating religious Others, gendered Others and nonhuman Others within our religious discourse.; The exemplars of my research are Sallie McFague (a Christian ecofeminist) and Joanna Macy (an engaged Buddhist). McFague's reconstructive work is based on the practical dialogue among Christianity, feminism and ecology. She tries to “re-mythologize” the God-world relationship from women's “embodied” knowledge, eventually seeing God as mother, lover and friend and the world as God's body.; In the face of massive social suffering and ecological devastation, Joanna Macy insists on the “new turning of the Dharma” in the socio-political sense. Through dialogue between the Buddha's Dependent Co-arising and the general systems theory of postmodern science, Macy tries to reveal the liberative and engaging characteristics of the Dharma for the sake of personal and social transformation. Her most creative works lie in her eco-practices, which link the feelings of despair and powerlessness for the sake of solidarity with oppressed human Others and nonhuman Others, empowering Buddhists' engagement in social activism.; McFague's and Macy's works have shown the necessity of a planetary agenda for the flourishing of all beings, collegial work with Others, a feminist vision of a new global community structured in a non-hierarchical, cooperative and ecological way. Contrary to logocentric and doctrinal dialogue, McFague and Macy claim that our religious discourse must be a liberative and engaging practice for the suffering Others, beyond mere tolerance of the differences of Others.
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机译：本文从生态女性主义视角着眼于重建基督教与佛教之间的宗教对话。我们这个时代的新的重建工作是为了应对我们后现代的现实感相互联系以及可能造成的大规模生态破坏所带来的前所未有的挑战。宗教话语的这些新挑战来自我们时代的解放，对话/多元和生态运动。宗教话语中重建工作的核心取决于我们如何以深思熟虑将他人视为主体。宗教间的多元化主义者已经与宗教其他人打交道，现在开始包括贫穷的其他人和非人类的其他人。但是，在宗教间话语中，“其他人”的性别问题仍然保留为“ italogni> terra incognita 。本文旨在将宗教他人，性别他人和非人类他人置于我们的宗教话语中。我的研究范例是Sallie McFague（基督教生态女权主义者）和Joanna Macy（敬业的佛教徒）。麦克法兰（McFague）的重建工作基于基督教，女权主义和生态学之间的实践对话。她试图从女性的“具体化”知识中“重新神话化”上帝与世界的关系，最终将上帝视为母亲，爱人和朋友，并将世界视为上帝的身体。面对巨大的社会苦难和生态破坏，乔安娜·梅西坚持社会政治意义上的“佛法的新转折”。梅西通过佛陀的依依关系与后现代科学的一般系统理论之间的对话，试图通过个人和社会变革来揭示佛法的解放性和吸引力。她最富有创造力的作品是她的生态实践，将绝望和无能为力的感觉联系在一起，以便与被压迫的人类他人和非人类他人团结一致，从而使佛教徒能够参与社会活动。麦克法兰（McFague）和梅西（Macy）的作品表明，必须制定一个行星计划，以促进所有人的繁荣，与他人的合作，以非等级，合作和生态的方式构建新的全球社区的女权主义愿景。与以徽标为中心的教义对话相反，麦克法格和梅西声称，我们的宗教话语必须是对受苦他人的解放，是一种引人入胜的实践，不仅仅是容忍他人的分歧。
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