In exploring the essence, function, and role of religion in human societies, we have to confront a complex and multifaceted issue. Religion, as an enduring cultural phenomenon, has evolved in its connotations and denotations over time. This profound exploration into religion reveals the secrets behind the enduring vitality of religious practices and the invisible ecological nature of religion itself. It presents the power of enlightenment, transcending the realms of monks and nuns, making us realize that all beings possess Buddha-nature and the potential to attain enlightenment. Enlightenment is the foundation of faith and a pivotal moment in the course of scientifically disciplined spiritual practice. In the vast river of the universe, humanity is but a node, with an enlightened society being its ultimate destination. Through the right knowledge and insight, we ensure the absolute authority of the Sutra, approaching the original intent of the Buddha infinitely and materialistically. Employing a scientific materialist perspective to understand Buddhism is the essential path to enlightenment and mastery of objective laws. The reason religion continues to captivate people lies not only in its provision of spiritual solace but more importantly, in fulfilling the pursuit of ultimate meaning. Through its unique belief system, religion offers believers a way to interpret the world and life, often surpassing everyday experiences and logic. Moreover, religion plays a social function by propagating specific alues, thereby influencing society and maintaining social order to some extent. The essence of religion can be regarded as an objectively existing invisible ecology. This view considers religion as a manifestation of a special relationship between humans and nature and the universe, representing humanity's attempt to understand and master the world. The sacred reality in religion provides people with a spiritual refuge beyond reality, enabling them to find strength and hope when facing difficulties and challenges in life. Third, enlightenment is the essence of Buddha-nature; it is not confined to monks or nuns. This view highlights the importance of "self-awakening" in Buddhism. Every individual has the potential to become enlightened. It is not limited to monks or nuns but open to anyone willing and able to follow the correct practices. This perspective encourages personal spiritual enhancement and self-improvement through inner cultivation and practice. The belief that all beings possess Buddha-nature signifies everyone's potential for enlightenment. Grounded in a fundamental doctrine of Buddhism, it suggests that all living beings inherently possess supreme Buddha-nature, which can be gradually unveiled by the correct practice, removing ignorance and delusion, ultimately achieving enlightenment. This highlights Buddhism's affirmation of individual potential and the possibility of self-transcendence through practice. In summary, religion, as a complex cultural phenomenon, extends far beyond mere superstition or spiritual reliance. It influences the development and future of human societies with correct knowledge and insight. Religion serves both as an individual's spiritual pursuit and a societal value system. Through a deep understanding and study of religion, we can better recognize its significant status in human history and culture, as well as its positive contributions to individual and societal development. This journey of exploration is not only a reflection on religion itself but also an inquiry into human civilization, transcending traditional religious boundaries, Integrating science and faith, and opening a path to enlightenment. In this era of challenge and transformation, this book offers a guiding light, leading us towards a deeper reflection and cognition, Illuminating a promising path for humanity's future.

What happens when people “achieve”? Why do reactions to “achievement” vary so profoundly? And how might an anthropological study of achievement and its consequences allow us to develop a more nuanced model of the motivated agency that operates in the social world? These questions lie at the heart of this volume. Drawing on research from Southeast Asia, Europe, the United States, and Latin America, this collection develops an innovative framework for explaining achievement’s multiple effects—one which brings together cutting-edge theoretical insights into politics, psychology, ethics, materiality, aurality, embodiment, affect and narrative. In doing so, the volume advances a new agenda for the study of achievement within anthropology, emphasizing the significance of achievement as a moment of cultural invention, and the complexity of “the achiever” as a subject position.

INSTANT NEW YORK TIMES BESTSELLER A NEW YORK TIMES NOTABLE BOOK OF 2018 ONE OF THE ECONOMIST'S BOOKS OF THE YEAR "My new favorite book of all time." --Bill Gates If you think the world is coming to an end, think again: people are living longer, healthier, freer, and happier lives, and while our problems are formidable, the solutions lie in the Enlightenment ideal of using reason and science. By the author of the new book, Rationality. Is the world really falling apart? Is the ideal of progress obsolete? In this elegant assessment of the human condition in the third millennium, cognitive scientist and public intellectual Steven Pinker urges us to step back from the gory headlines and prophecies of doom, which play to our psychological biases. Instead, follow the data: In seventy-five jaw-dropping graphs, Pinker shows that life, health, prosperity, safety, peace, knowledge, and happiness are on the rise, not just in the West, but worldwide. This progress is not the result of some cosmic force. It is a gift of the Enlightenment: the conviction that reason and science can enhance human flourishing. Far from being a naïve hope, the Enlightenment, we now know, has worked. But more than ever, it needs a vigorous defense. The Enlightenment project swims against currents of human nature--tribalism, authoritarianism, demonization, magical thinking--which demagogues are all too willing to exploit. Many commentators, committed to political, religious, or romantic ideologies, fight a rearguard action against it. The result is a corrosive fatalism and a willingness to wreck the precious institutions of liberal democracy and global cooperation. With intellectual depth and literary flair, Enlightenment Now makes the case for reason, science, and humanism: the ideals we need to confront our problems and continue our progress.

Rethinking the relationship between eighteenth-century Pietist traditions and Enlightenment thought and practice, The Practices of Enlightenment unravels the complex and often neglected religious origins of modern secular discourse. Mapping surprising routes of exchange between the religious and aesthetic writings of the period and recentering concerns of authorship and audience, this book revitalizes scholarship on the Enlightenment. By engaging with three critical categories—aesthetics, authorship, and the public sphere—The Practices of Enlightenment illuminates the relationship between religious and aesthetic modes of reflective contemplation, autobiography and the hermeneutics of the self, and the discursive creation of the public sphere. Focusing largely on German intellectual life, this critical engagement also extends to France through Rousseau and to England through Shaftesbury. Rereading canonical works and lesser-known texts by Goethe, Lessing, and Herder, the book challenges common narratives recounting the rise of empiricist philosophy, the idea of the "sensible" individual, and the notion of the modern author as celebrity, bringing new perspective to the Enlightenment concepts of instinct, drive, genius, and the public sphere.

Describes the early 18th-century expedition of scientists sent by France and Spain to colonial Peru to measure the degree of equatorial latitude, which could resolve the debate between whether the earth was spherical or flattened at the poles.

The forgotten story of Central Asia's enlightenment—its rise, fall, and enduring legacy In this sweeping and richly illustrated history, S. Frederick Starr tells the fascinating but largely unknown story of Central Asia's medieval enlightenment through the eventful lives and astonishing accomplishments of its greatest minds—remarkable figures who built a bridge to the modern world. Because nearly all of these figures wrote in Arabic, they were long assumed to have been Arabs. In fact, they were from Central Asia—drawn from the Persianate and Turkic peoples of a region that today extends from Kazakhstan southward through Afghanistan, and from the easternmost province of Iran through Xinjiang, China. Lost Enlightenment recounts how, between the years 800 and 1200, Central Asia led the world in trade and economic development, the size and sophistication of its cities, the refinement of its arts, and, above all, in the advancement of knowledge in many fields. Central Asians achieved signal breakthroughs in astronomy, mathematics, geology, medicine, chemistry, music, social science, philosophy, and theology, among other subjects. They gave algebra its name, calculated the earth's diameter with unprecedented precision, wrote the books that later defined European medicine, and penned some of the world's greatest poetry. One scholar, working in Afghanistan, even predicted the existence of North and South America—five centuries before Columbus. Rarely in history has a more impressive group of polymaths appeared at one place and time. No wonder that their writings influenced European culture from the time of St. Thomas Aquinas down to the scientific revolution, and had a similarly deep impact in India and much of Asia. Lost Enlightenment chronicles this forgotten age of achievement, seeks to explain its rise, and explores the competing theories about the cause of its eventual demise. Informed by the latest scholarship yet written in a lively and accessible style, this is a book that will surprise general readers and specialists alike.