The main concern of this dissertation is exploring and elucidating the nature and the relationship of religion/spirituality and ethics in the context of environmentalism, within the larger arena of liberal, technological society. It is driven foremost by a need for clear understanding of not only what these terms mean and what they represent, but also what it all means for where we stand today as ethical and spiritual beings. For in pursuing this topic, one must necessarily ask larger questions, namely: What does it mean to be ethical in technological society? What does it mean to be ‘spiritual’ in a ‘secular’ society? Are either of these things even possible? These questions form the backdrop of my particular focus on environmentalism. Through analysis of my own ethnographic research with members of the Sierra Club of Canada, and through use of the theoretical frameworks provided by four primary thinkers (Juan Luis Segundo, Alasdair MacIntyre, Charles Taylor and Jacques Ellul), I conclude that environmentalism, though far from problem-free, represents a ‘healthy’ form of ethical and spiritual expression in modern technological society. Part of this conclusion is the position that we are still very much ethical beings in technological society, and very much spiritual beings in secular society (though the latter is far more dependent on individual definitions of this term), and that in fact these two things relate directly.

This thesis is a psychoanalytic and feminist critique of the contemporary American abstinence movement that finds its roots within Christian evangelicalism, but has far-reaching public impact on social policy and education and contributes to an ideology of nationhood. Through the examination of the phenomena of virginity pledging and purity ball events for fathers and daughters, it is shown that notions of purity, in this context, have more to do with the narcissistic production of white, middle-class, Christian families and traditional gender identities, and less to do with sexual ethics. Chapter one provides a historical framework for understanding the contemporary virginity movement within the context of Christian eschatology, with a particular focus on premillennialism and its mandate to protect believers from the corruption of the non-Christian world until the imminent return of Christ and the rapture of the Christian elect. Chapter two is an examination of the influence of conservative Christian values on American politics and sex education. Chapter three is an analysis of the phenomenon of virginity pledging, its definition of what constitutes sex, its effectiveness at delaying first intercourse and curbing rates of disease and teen pregnancy, its success as an identity movement and its propagation of traditional gender roles and fantasies of true love. Chapter four begins with a discussion of the convergence of conservative evangelical and Freudian views of psycho-sexual normativity in relation to virginity and the family then applies psychoanalytic theories of narcissism to virginity pledging and purity balls, revealing some of the psychological aspects of this movement such as the oedipal dynamics between fathers and daughters. Chapter five outlines a model of transcendent intersubjectivity as an alternative to the narcissistic, oedipal subjectivity found in the purity movement and explores the way that language and ideology function in the formation of gendered subjective and intersubjective self-understandings with a final proposal of the possibility of an alternative, ethical view of abstinence that does not appeal to notions of purity.

Outsiders, such as Lebanese and Syrian Shi‘is often refer to Twelver Shi‘is in the Syrian shrine-town as ‘traditional,’ and even ‘backward.’ They are not the only ones. Both Saddam Hussein and Ayatollah ‘Ali Khamenei have called the bloody flagellation practices, which have only increased in popularity in Sayyida Zaynab over the past few decades, ‘backward’ and ‘irrational.’ Why do these outsiders condemn these Twelver Shi‘is and their Muharram rituals? Why are ‘traditional’ practices popular in the Syrian shrine-town of Sayyida Zaynab? What does ‘tradition’ mean in this context? This dissertation begins with the last question regarding the notion of ‘tradition’ and examines seminary pedagogy, weekly women’s ritual mourning gatherings, annual Muharram practices, and non-institutionalized spiritual healing. Two theoretical paradigms frame the ethnography. The first is Talal Asad’s (1986) notion that an anthropology of Islam should approach Islam as a discursive tradition and second, various iterations of the Karbala Paradigm (Fischer 1981). The concepts overlap, yet they also represent distinct approaches to the notion of ‘tradition.’ The overarching argument in this dissertation is that ‘tradition’ for Twelver Shi‘is in Sayyida Zaynab is not only a rhetorical trope but also an intimate, inter-subjective practice, which ties pious Shi‘i to the members of the Family of the Prophet. The sub-topics are changing patterns in religious pedagogy, the role of embodiment, self, and inter-subjectivity in women’s ritual mourning gatherings, and the applicability of Mikhail Bakhtin’s concept of the carnivalesque (1984). Inspired by Frederick M. Denny (1985), who coined the term ‘orthopraxy’ to describe the importance of ritual practice in Islam, this dissertation refers to transgressive and carnivalesque religious performances as ‘heteropraxy.’ In particular, the emphasis on ‘heteropraxy’ is a critique of recent research on Arab Muslim women’s piety by Saba Mahmood (2005) and Lara Deeb (2006).

This thesis deals with the conversion stories of five female converts to Islam; considering the expectations my interlocutors have faced, the pressures to tell a certain type of narrative, the formation of their practice and the stories they choose to narrate. The concept of an ‘epiphany’ narrative, a story of inspiration and divine intervention, will be discussed and placed into tension with ‘rupture’ narratives; the stories my interlocutors tell in order to ‘make sense’ of their conversions.

This thesis deals with the conversion stories of five female converts to Islam; considering the expectations my interlocutors have faced, the pressures to tell a certain type of narrative, the formation of their practice and the stories they choose to narrate. The concept of an ‘epiphany’ narrative, a story of inspiration and divine intervention, will be discussed and placed into tension with ‘rupture’ narratives; the stories my interlocutors tell in order to ‘make sense’ of their conversions.

In an effort to explore how hermeneutic reason functions in cultural crises, and more specifically, how a Ming loyalist Wang Fuzhi dealt with the political and cultural crises at the Ming-Qing dynastic transition, this dissertation critically examines his commentaries on Confucian classics and historical writings as well as his criticism toward other Confucian scholars and heretical schools. My conclusion is that, unlike his peers’ iconoclastic criticism of Neo-Confucianism, Wang’s uniqueness consists in that he attempted to reconstruct it through such criticism. Through this reconstruction, he tried to provide a solution to the political and cultural crises of his time by promoting universal harmony/he and humanity/ren. In his opinion, humanity originated from the harmonious qi in the universe, was identical with human nature, and demonstrated in the humane governance. Thus, he established a comprehensive system that incorporated cosmology, human nature, and political governance. Wang insisted that human beings’ destruction of the universal harmony caused the rise of perverse qi that gave rise to natural disasters and social conflicts. In order to decrease the amount of perverse qi and in turn the number of bad people and conflicts generated, Wang thought that man could cultivate his own harmonious qi or humanity and thus increase the universal harmonious qi through self-cultivation. Individually, the measures were dependent upon complying with ritual propriety and awakening one’s innate knowledge. Politically, it depended upon the ruler’s humane governance—the cultivation and extension of humanity to the people. Wang’s motivation of reconstruction was also powered by his arrogance. From his slogan, “the Six Classics require me to start a new phase”, he tacitly assumed himself to be on par with Confucius, justifying his criticism of others. Regrettably, his criticism of other non-Confucian schools was often impertinent and biased although his criticism of Neo-Confucianism was to the point.

This thesis is a psychoanalytic and feminist critique of the contemporary American abstinence movement that finds its roots within Christian evangelicalism, but has far-reaching public impact on social policy and education and contributes to an ideology of nationhood. Through the examination of the phenomena of virginity pledging and purity ball events for fathers and daughters, it is shown that notions of purity, in this context, have more to do with the narcissistic production of white, middle-class, Christian families and traditional gender identities, and less to do with sexual ethics. Chapter one provides a historical framework for understanding the contemporary virginity movement within the context of Christian eschatology, with a particular focus on premillennialism and its mandate to protect believers from the corruption of the non-Christian world until the imminent return of Christ and the rapture of the Christian elect. Chapter two is an examination of the influence of conservative Christian values on American politics and sex education. Chapter three is an analysis of the phenomenon of virginity pledging, its definition of what constitutes sex, its effectiveness at delaying first intercourse and curbing rates of disease and teen pregnancy, its success as an identity movement and its propagation of traditional gender roles and fantasies of true love. Chapter four begins with a discussion of the convergence of conservative evangelical and Freudian views of psycho-sexual normativity in relation to virginity and the family then applies psychoanalytic theories of narcissism to virginity pledging and purity balls, revealing some of the psychological aspects of this movement such as the oedipal dynamics between fathers and daughters. Chapter five outlines a model of transcendent intersubjectivity as an alternative to the narcissistic, oedipal subjectivity found in the purity movement and explores the way that language and ideology function in the formation of gendered subjective and intersubjective self-understandings with a final proposal of the possibility of an alternative, ethical view of abstinence that does not appeal to notions of purity.

The main concern of this dissertation is exploring and elucidating the nature and the relationship of religion/spirituality and ethics in the context of environmentalism, within the larger arena of liberal, technological society. It is driven foremost by a need for clear understanding of not only what these terms mean and what they represent, but also what it all means for where we stand today as ethical and spiritual beings. For in pursuing this topic, one must necessarily ask larger questions, namely: What does it mean to be ethical in technological society? What does it mean to be ‘spiritual’ in a ‘secular’ society? Are either of these things even possible? These questions form the backdrop of my particular focus on environmentalism. Through analysis of my own ethnographic research with members of the Sierra Club of Canada, and through use of the theoretical frameworks provided by four primary thinkers (Juan Luis Segundo, Alasdair MacIntyre, Charles Taylor and Jacques Ellul), I conclude that environmentalism, though far from problem-free, represents a ‘healthy’ form of ethical and spiritual expression in modern technological society. Part of this conclusion is the position that we are still very much ethical beings in technological society, and very much spiritual beings in secular society (though the latter is far more dependent on individual definitions of this term), and that in fact these two things relate directly.

In an effort to explore how hermeneutic reason functions in cultural crises, and more specifically, how a Ming loyalist Wang Fuzhi dealt with the political and cultural crises at the Ming-Qing dynastic transition, this dissertation critically examines his commentaries on Confucian classics and historical writings as well as his criticism toward other Confucian scholars and heretical schools. My conclusion is that, unlike his peers’ iconoclastic criticism of Neo-Confucianism, Wang’s uniqueness consists in that he attempted to reconstruct it through such criticism. Through this reconstruction, he tried to provide a solution to the political and cultural crises of his time by promoting universal harmony/he and humanity/ren. In his opinion, humanity originated from the harmonious qi in the universe, was identical with human nature, and demonstrated in the humane governance. Thus, he established a comprehensive system that incorporated cosmology, human nature, and political governance. Wang insisted that human beings’ destruction of the universal harmony caused the rise of perverse qi that gave rise to natural disasters and social conflicts. In order to decrease the amount of perverse qi and in turn the number of bad people and conflicts generated, Wang thought that man could cultivate his own harmonious qi or humanity and thus increase the universal harmonious qi through self-cultivation. Individually, the measures were dependent upon complying with ritual propriety and awakening one’s innate knowledge. Politically, it depended upon the ruler’s humane governance—the cultivation and extension of humanity to the people. Wang’s motivation of reconstruction was also powered by his arrogance. From his slogan, “the Six Classics require me to start a new phase”, he tacitly assumed himself to be on par with Confucius, justifying his criticism of others. Regrettably, his criticism of other non-Confucian schools was often impertinent and biased although his criticism of Neo-Confucianism was to the point.

The dissertation addresses, through a biblical narrative model, the disharmony at Freedman Chapel Cumberland Presbyterian Church in America. It exposes and addresses the relationship between themes, issues and problems of four lay persons and the themes, issues and problems of the congregation. The dissertation presupposes that the factions of the congregation are manifestations of factions in families that make up the membership. The problems that are unresolved in families show up in interpersonal relationships in the church family. The biblical narrative model used the favorite stories of a test group of caregivers, such as favorite Bible stories, favorite fairy tales and stories heard from visitations to discover disruptive themes in their personal narratives. The themes of the caregivers were themes, for the most part, that surfaced in the narrative of the congregation. From the favorite stories of the caregivers it was also possible to frame the 'world view' of the congregation. A common world view appears to be the bonding agent that keeps this congregation, with its frequent disruptions, together. The results of this dissertation answer, in part, the search of a pastor for ways to address the pastoral needs of four lay persons as these persons are being trained to give care to other members of the congregation. The results show that by addressing the pastoral needs of members of the congregation through the group process, the narrative of the test group can be 'reauthored' and the story of the congregation can be 'restoried.' Through the process of training the laity, an important aspect of self-sufficiency can be realized as the church community is drawn to be a healing community.