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Wondering, Intervening, Being Enmeshed: Eco-Theology in Light of Ecology 1, Ecology 2, and Ecology 3 疑惑、介入、卷入:生态学1、生态学2、生态学3视野下的生态神学
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-12-12 DOI: 10.1111/dial.70017
Niels Henrik Gregersen

This article presents the distinction between Ecology 1, Ecology 2, and Ecology 3 by articulating typical human ways of relating to the more-than-human world. The first ecology views nature as a non-human alterity, perceived as wild and dangerous but also as majestic and potentially enchanted. The second ecology turns to humanly cultivated nature such as agricultural landscapes, gardens, and cities, all using technological interventions. The third ecology acknowledges that humanity is deeply enmeshed or mixed up with the all-encompassing world of creation, including the biosphere and the abiotic realms of nature. It is argued that a distinction between the three ecologies unfolds significant repertoires for contemporary eco-theology and ethics. Examples show how the three ecologies have been operative in theological traditions in ways that address different aspects of the human sense of cosmic connectedness.

本文通过阐述典型的人类与非人类世界的联系方式,呈现了生态学1、生态学2和生态学3之间的区别。第一种生态学将自然视为非人类的另一种,被认为是野生的、危险的,但也被认为是雄伟的、潜在的迷人的。第二种生态转向人类培育的自然,如农业景观、花园和城市,所有这些都使用技术干预。第三种生态学承认,人类与包罗万象的创造世界,包括生物圈和自然界的非生物领域,深深纠缠或混合在一起。本文认为,三种生态的区分对当代生态神学和伦理学具有重要意义。例子显示了这三种生态是如何在神学传统中运作的,它们以不同的方式处理人类对宇宙连通性的不同感觉。
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引用次数: 0
Theology and the More-Than-Human World 神学与超越人类的世界
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-11-23 DOI: 10.1111/dial.70015
Niels Henrik Gregersen

Featuring Niels Henrik Gregersen, “Wondering, Intervening, Being Enmeshed: Eco-Theology in Light of Ecology 1, Ecology 2, and Ecology 3;” Per Torp Sangild and Pui Him Ip, “A Spiritual Dimension of Human-Animal Relations?;” Emil Børty Nielsen, “Playing God with animals? The Meaning of Animals in a More Than Human World;” Tobias Anker Stripp, “Lights and Landscapes: More-Than-Human Nature in Near-Death Experiences as Reconciliation in a Time of Ecological Crisis;” Selin Şencan, “Ecotheology, Philosophy, and Literary Narratives: Crossroads of Environmental Ethics.”

特写:尼尔斯·亨里克·格里格森,《疑惑、介入、被卷入:生态学1、生态学2、生态学3视角下的生态神学》《人与动物关系的精神维度?》埃米尔·尼尔森(Emil Børty Nielsen)《与动物一起扮演上帝?在一个超越人类的世界里动物的意义托拜厄斯·安克尔·斯特普,《光与风景:在生态危机时期,濒死体验中超越人性的和解》;Selin Şencan,“生态神学、哲学和文学叙事:环境伦理的十字路口。”
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引用次数: 0
A Woke Christianity Exists! 觉醒的基督教存在!
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-11-16 DOI: 10.1111/dial.70014
Jan-Olav Henriksen
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引用次数: 0
Lutheran Ecotheology and the Anthropocene: Posthumanism, Apocalypse, and Hope 路德宗生态神学与人类世:后人文主义、天启与希望
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-11-04 DOI: 10.1111/dial.70012
Nazila Heidarzadegan

This article explores how Lutheran theology can enrich ecological thought in the Anthropocene era. Building on the Lutheran view of the human as both righteous and flawed (simul justus et peccator) and the logic of sola gratia (grace alone), it reframes ecological crisis not as a failure of faith but as a kairotic moment demanding ethical and spiritual rethinking. Instead of portraying humanity as separate or exceptional, the article aligns Lutheran anthropology with posthumanist theorists such as Donna Haraway, N. Katherine Hayles, and Rosi Braidotti, emphasizing humanity's creaturely vulnerability and relational existence. In this context, apocalyptic themes in Lutheran and modern theology are considered not as endings but as openings for ongoing ecological and spiritual renewal. The article proposes an ethic grounded in humility, lament, and vocation, one shaped by grace and attuned to the fragility of the planet. By doing so, Lutheran thought offers resources for articulating hope and responsibility in the face of environmental crisis. Ultimately, this reframing positions Lutheran theology as a guide for creative engagement and ethical response in an era marked by planetary unce and transformation.

本文探讨路德神学如何丰富人类世时代的生态思想。它建立在路德教会的观点之上,即人类既是正义的,也是有缺陷的(simul justus et peccator),以及sola gratia(唯独恩典)的逻辑,它将生态危机重新定义为一个需要伦理和精神反思的kairotic时刻,而不是信仰的失败。这篇文章没有将人类描绘成独立的或特殊的,而是将路德派人类学与后人类主义理论家(如Donna Haraway, N. Katherine Hayles和Rosi Braidotti)联系在一起,强调人类的生物脆弱性和关系存在。在这种背景下,路德宗和现代神学中的启示主题被认为不是结束,而是正在进行的生态和精神更新的开端。这篇文章提出了一种以谦卑、悲叹和天职为基础的伦理,一种由优雅塑造并与地球的脆弱性相协调的伦理。通过这样做,路德教的思想为在面对环境危机时阐明希望和责任提供了资源。最终,这种重构将路德神学定位为一个以行星统一和转变为标志的时代创造性参与和伦理回应的指南。
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引用次数: 0
Sacred Deserts: Reading Fuzuli's Leyli and Majnun With Deleuze and Theology 神圣的沙漠:用德勒兹和神学解读傅祖立的《Leyli and Majnun》
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-10-29 DOI: 10.1111/dial.70013
Ayşe Korkmaz

This article explores the symbolic and theological significance of the desert in Fuzuli's Leyli and Majnun, examining how Majnun's exile into the wilderness functions as both a space of loss and a stage of transformation. Drawing on Deleuze's geophilosophy, the desert is approached not as an absence but as a productive “smooth space” where desire deterritorializes and new forms of being emerge. This philosophical framework illuminates how the desert in Fuzuli's narrative becomes a site of paradox, where solitude yields communion with nonhuman creatures and barrenness blossoms into renewal. In dialogue with theology, particularly the theology of the cross, the study shows that Majnun's wilderness journey resonates with broader traditions in which divine presence is revealed in weakness, abandonment, and trial. The desert thus appears as a sacred space that holds together suffering and grace, human longing and divine love, and ecological fragility and renewal. By positioning Fuzuli's poem at the intersection of literature, philosophy, and theology, the article argues that the desert motif offers a transreligious and ecotheological lens for rethinking desire, creation, and redemption in the Anthropocene.

本文探讨了富祖里的《Leyli and Majnun》中沙漠的象征意义和神学意义,考察了Majnun被流放到荒野中是如何既是一个失落的空间,又是一个转变的阶段。借鉴德勒兹的地理哲学,沙漠不是作为一种缺席,而是作为一种富有生产力的“平滑空间”,在那里欲望去地域性和新的存在形式出现。这一哲学框架阐明了富祖利叙事中的沙漠如何成为一个悖论的场所,在这里,孤独产生了与非人类生物的交流,贫瘠绽放出新生。在与神学,特别是十字架神学的对话中,研究表明,Majnun的荒野之旅与更广泛的传统产生了共鸣,在传统中,神的存在在软弱、放弃和考验中被揭示出来。因此,沙漠似乎是一个神圣的空间,将苦难与优雅、人类的渴望与神圣的爱、生态的脆弱与更新结合在一起。通过将傅祖立的诗歌定位于文学、哲学和神学的交叉点,文章认为沙漠主题为重新思考人类世的欲望、创造和救赎提供了一个跨宗教和生态神学的视角。
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引用次数: 0
Otherness and Identity in the Gospel of John 约翰福音中的差异性和同一性
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-10-26 DOI: 10.1111/dial.70011
Allison deForest
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引用次数: 0
Playing God With Animals? The Meaning of Animals in a More Than Human World 与动物一起扮演上帝?在一个超越人类的世界里动物的意义
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-10-01 DOI: 10.1111/dial.70004
Emil Børty Nielsen

Unprecedented human power over the lives and welfare of trillions of animals calls for existential, ethical, and theological reflection. This article examines and discusses how the relationship between humans and non-human animals can be understood in a Christian context. First, the article presents a framework of meaning (or understanding) drawing on psychologist Roy Baumeister and theologian Alister McGrath. Second, it presents two Christian understandings of animals: the anthropocentric theology of Augustine and the zoocentric theology of David Clough. Lastly, it discusses two existential issues in relation to approaching animals. First, drawing on Danish writer Mathilde Walter Clark, it is claimed that individuals must be open to other interpretations of animals than those prevalent in the western society. Such openness brings an uncertainty that is important in rethinking the relationship between humans and animals. Second, drawing on the Christian poet and scholar C. S. Lewis, it is claimed that theologians and the church need to approach animals with caution and be open to reimagining the existing human–animal relationship.

人类对数万亿动物的生命和福利拥有前所未有的权力,这要求我们对存在主义、伦理和神学进行反思。这篇文章考察和讨论了如何在基督教背景下理解人类和非人类动物之间的关系。首先,本文以心理学家Roy Baumeister和神学家Alister McGrath为基础,提出了一个意义(或理解)框架。其次,它提出了基督教对动物的两种理解:奥古斯丁的人类中心主义神学和大卫·克拉夫的动物中心主义神学。最后,它讨论了与接近动物有关的两个存在问题。首先,借鉴丹麦作家玛蒂尔德·沃尔特·克拉克的观点,认为个人必须对动物持开放态度,而不是接受西方社会普遍存在的其他解释。这种开放性带来的不确定性对于重新思考人与动物之间的关系非常重要。第二,借鉴基督教诗人和学者c.s.刘易斯的观点,它声称神学家和教会需要谨慎对待动物,并对重新想象现有的人与动物的关系持开放态度。
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引用次数: 0
Ecotheology, Philosophy, and Literary Narratives: Crossroads of Environmental Ethics 生态学、哲学与文学叙事:环境伦理的十字路口
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-08-29 DOI: 10.1111/dial.70010
Selin Şencan

The main aim of this article is to explore the intersections of ecological theology, philosophy, and literary narratives in the context of environmental ethics. By examining the interplay of theological doctrines, philosophical frameworks, and the imaginative scope of literary storytelling, this article investigates the shared agency between humans and the natural world in addressing ecological crises. In doing so, this article emphasizes the interdependence of spiritual, ethical, and narrative structures, where the environment is not merely a passive backdrop for human-centered moral inquiries. On the contrary, it is presented as an active participant, a dynamic matrix that informs and transforms ethical thought and practice. At the same time, this article argues that integrating theology, philosophy, and literary narratives disrupts the anthropocentric assumption that human agency alone dictates ethical and ecological frameworks, instead advocating for a relational model where human and nonhuman entities co-shape environmental stewardship.

本文的主要目的是探讨生态神学、哲学和文学叙事在环境伦理背景下的交集。通过考察神学教义、哲学框架和文学叙事的想象范围之间的相互作用,本文探讨了人类与自然世界在解决生态危机方面的共同作用。在此过程中,本文强调了精神、伦理和叙事结构之间的相互依存关系,其中环境不仅仅是以人为中心的道德询问的被动背景。相反,它被呈现为一个积极的参与者,一个动态的矩阵,通知和改变伦理思想和实践。与此同时,本文认为,将神学、哲学和文学叙事结合起来,打破了人类中心主义的假设,即人类主体单独决定伦理和生态框架,而不是倡导人类和非人类实体共同塑造环境管理的关系模型。
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引用次数: 0
Hell as a Lived Experience of Dalits in India: Caste-Gendered Reality 地狱是印度达利特人的生活经历:种姓性别现实
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-08-24 DOI: 10.1111/dial.70007
Prasuna Gnana Nelavala
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引用次数: 0
A Spiritual Dimension of Human–Animal Relations? 人与动物关系的精神维度?
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2025-08-24 DOI: 10.1111/dial.70009
Per T. Sangild, Pui Him Ip

A close relationship with nature and animals is widely acknowledged to support human physical, social, and mental health, but is more seldom considered relevant for human spirituality. Using theological resources, this paper argues that some human–animal relations may possess spiritual qualities. While classical Christian (Augustinian and Thomistic) theologies give limited support for said spiritual dimensions, Franciscan traditions, modern incarnation theology, and ecotheology provide inspiration to articulate spiritual elements in some human–animal relationships. The latter theologies resonate well with the holistic nature views in specific Eastern religious traditions (Hinduism and Daoism). Together, these resources may serve as interreligious and cross-cultural inspirations for a human relationship to animals that incorporates spiritual elements of biological, social, and divine interconnectedness. While our arguments may relate mostly to companion animals, they have relevance for human relations to all animals in the more-than-human nature. Empirical studies can be done in the future to test if specific human–animal relationships affect human spirituality. If confirmed, a Christian theology of animals that is attentive to potential spiritual effects of human–animal relationships will support health and flourishing in a world where humans are often alienated from nature and animals.

人们普遍认为,与自然和动物的密切关系有助于人类的身体、社会和心理健康,但很少有人认为与人类的精神健康有关。本文运用神学资源,论证了某些人与动物的关系可能具有精神特质。虽然古典基督教(奥古斯丁和托马斯)神学对上述精神层面的支持有限,但方济各会传统、现代化身神学和生态神学为阐明某些人与动物关系中的精神因素提供了灵感。后者的神学与具体的东方宗教传统(印度教和道教)的整体自然观产生了很好的共鸣。总之,这些资源可以作为跨宗教和跨文化的灵感,为人类与动物的关系提供灵感,这种关系包含了生物、社会和神圣相互联系的精神元素。虽然我们的论点可能主要与伴侣动物有关,但它们与人类与所有动物的关系都具有超越人性的意义。未来可以进行实证研究,以检验特定的人与动物关系是否会影响人类的灵性。如果得到证实,关注人与动物关系的潜在精神影响的基督教动物神学将在一个人类经常与自然和动物疏远的世界中支持健康和繁荣。
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Dialog-A Journal of Theology
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