Buddhism and the earth : environmental thought in early Buddhist philosophy

Introduction Fundamental to the philosophy of Buddhism, is the insight that there is "unsatisfactohness" (dukkha) in the world and that it can be eliminated through the practice of the Noble Eight Fold Path. Buddhism also maintains that the world as we experience and entities that exist are bereft of any substantiality. Instead existence is manifest through dependent origination. All things are conditional; nothing is permanent. However, inherent in this dependent existence is the interconnectedness of all beings and their subjection to the cosmic law of karma. Part of cultivating the Eight Fold path includes a deep compassion for all other living things, 'trapped' within this cycle of dependent origination. This compassion or empathy (karuna) is crucial to the Buddhist path to enlightenment. It is this emphasis on karuna that shows itself in Mahayana Buddhism with respect to the theory of the boddhisatva (or Buddha-to-be) since the boddhisatva willingly postpones his/her own enlightenment to help others on the same path. One of the ramifications of the theory of dependent origination is that there is no anthropocentric bias placed on humans over the natural world. Paradoxically the doctrine of non-self becomes an ontology within Buddhism, culminating in the Mayahana realization that a common boundary exists between samsara and nirvana. Essential to this ontology is the life of dharma or a moral life. Ethics is not separated from ontology. As my thesis will show, this basic outlook of Buddhism has implications toward our understanding of the Buddhist world-view with respect to the current human predicament concerning the environment. While humans are the only ones who can 4 attain "Buddhahood", it is because of our ability to understand what it means to follow the Eight fold path and act accordingly. Because of the interconnectedness of all entities {dharmas), there is an ontological necessity to eliminate suffering and 'save the earth' because if we allow the earth to suffer, we ALL suffer. This can be understood as an ethical outlook which can be applied to our interaction with and treatment of the natural environment or environment in the broadest sense, not just trees plants rocks etc. It is an approach to samsara and all within it. It has been argued that there is no ontology in Buddhism due to its doctrine of "non-self". However, it is a goal of this thesis to argue that there does exist an original ontology in Buddhism; that according to it, the nature of Being is essentially neither "Being nor non-being nor not non-being" as illustrated by Nagarjuna. Within this ontology is engrained an ethic or 'right path' (samma marga) that is fundamental to our being and this includes a compassionate relationship to our environment. In this dissertation I endeavour to trace the implications that the Buddhist worldview has for the environmental issues that assail us in our age of technology. I will explore questions such as: can the Buddhist way of thinking help us comprehend and possibly resolve the environmental problems of our day and age? Are there any current environmental theories which are comparable to or share common ground with the classical Buddhist doctrines? I will elucidate some fundamental doctrines of early Buddhism from an environmental perspective as well as identify some comparable modern environmental theories such as deep ecology and general systems theory, that seem to share in the wisdom of classical Buddhism and have much to gain from a deeper appreciation of Buddhism.

"The whole earth as village" : a chronotopic analysis of Marshall McLuhan's "Global Village" and Patrick McGoohan's The Prisoner

Marshall McLuhan's "global village", and his theories on communications and technology, in conjunction with Patrick McGoohan's television series The Prisoner (ATV, 1967-1968) are explored in this thesis. The Prisoner, brainchild of McGoohan, is about the abduction and confinement of a British government agent imprisoned within the impenetrable boundaries of a benign but totalitarian city -state called "The Village". The purpose of his abduction and imprisonment is for the extraction of information regarding his resignation as a government spy. Marshall McLuhan originally popularized the phrase "the global village" in The Gutenberg Galaxy: The Making o/the Topographic Man (1962), asserting that, "The new electronic interdependence recreates the world in the image of a global village" (p. 31). This thesis argues that valid parallels exist between McGoohan's conception of "village", as manifested in The Prisoner, and McLuhan's global village. The comprehensive methodological stratagem for this thesis includes Marshall McLuhan's "mosaic" approach, Mikhail Bakhtin's concept ofthe "chronotope", as well as a Foucauldian genealogicallhistorical discourse analysis. In the process of deconstructing McLuhan's texts and The Prisoner as products of the 1960s, an historical "constellation" (to use Walter Benjamin's concept) of the same present has been executed. By employing this synthesized methodology, conjunctions have been made between McLuhan's theories and the series' main themes of bureaucracy as dictatorship, the perversion of science and technology, freedom as illusion, and the individual in opposition to the collective. A thorough investigation of the global village and The Prisoner will determine whether or not Marshall McLuhan and/or Patrick McGoohan visualize the village as an enslaving technological reality.

Structural analysis of interior layered deposits in north and south Coprates Chasma, Mars

Interior layered deposits within an embayment in the northern as well as near the southern wall of Coprates Chasma in the Valles Marineris, Mars are studied using HRSC, CTX, HiRISE and CRISM data. In the northern embayment, layered deposits outcrop in three separate locations (a western deposit, a central deposit and an eastern deposit). The central layered deposit in the north has a stratigraphic thickness of 2 km. The western layered deposit abuts against the chasma wall appearing to have a relatively un-eroded depositional surface. The eastern deposit is near a landslide scar which appears to have exposed basement layering showing downward displacement. This northern embayment is suggested to have been an ancestral basin. The triangular edged deposit near the southern wall of Coprates Chasma has an elongated mound protruding from the central edge and is suggested to be the outer limits of a fault block which is back rotated 6° south. The rotation may be the result of the Valles Marineris opening.

DEFORMATION OF INTERIOR LAYERED DEPOSITS (ILD) AND THEIR ASSOCIATED LANDFORMS IN WEST CANDOR CHASMA, MARS: IMPLICATIONS FOR THE TIMING OF ILD DEPOSITION

On Mars, interior layered deposits (ILD) provide evidence that water was once stable at the surface of the planet and present in large quantities. In West Candor Chasma, the ILD and their associated landforms record the depositional history of the chasma, and the deformation of those deposits provide insight into the stresses acting on them and the chasma as a whole. The post ILD structural history of West Candor is interpreted by analyzing the spatial relationships and orientation trends of structural features within the ILD. Therecording of stresses through brittle deformation of ILDs implies that the ILD had been lithified before the stress was imposed. Based on the prominent orientation trends of deformation features, the orientation of the stress regime acting upon the ILD appears to be linked to the regime that initially created the chasma-forming faults. An additional minor stress orientation was also revealed and may be related to large structures outside west Candor Chasma. The late depositional history of Ceti Mensa is herein investigated by examining the attributes and spatial relationship between unique corrugated, linear formations (CLF). The CLFs appear to be aeolian in origin but display clear indications of brittle deformation, indicating they have been Iithified. Evidence of lithification and the mineral composition of the surrounding material support the interpretation of circulating water in the area.

Hyperspectral Mineral Identification using SVM and SOM

Remote sensing techniques involving hyperspectral imagery have applications in a number of sciences that study some aspects of the surface of the planet. The analysis of hyperspectral images is complex because of the large amount of information involved and the noise within that data. Investigating images with regard to identify minerals, rocks, vegetation and other materials is an application of hyperspectral remote sensing in the earth sciences. This thesis evaluates the performance of two classification and clustering techniques on hyperspectral images for mineral identification. Support Vector Machines (SVM) and Self-Organizing Maps (SOM) are applied as classification and clustering techniques, respectively. Principal Component Analysis (PCA) is used to prepare the data to be analyzed. The purpose of using PCA is to reduce the amount of data that needs to be processed by identifying the most important components within the data. A well-studied dataset from Cuprite, Nevada and a dataset of more complex data from Baffin Island were used to assess the performance of these techniques. The main goal of this research study is to evaluate the advantage of training a classifier based on a small amount of data compared to an unsupervised method. Determining the effect of feature extraction on the accuracy of the clustering and classification method is another goal of this research. This thesis concludes that using PCA increases the learning accuracy, and especially so in classification. SVM classifies Cuprite data with a high precision and the SOM challenges SVM on datasets with high level of noise (like Baffin Island).

Ojibwe Elders' Experiences of Peace: To Teach Our Well-Being With the Earth

This research focuses on exploring the Anishinaabek/Ojibwe worldview founded upon the spiritual relationship with Mother Earth as the Anishinaabek view of peace to teach our well-being with earth. This research explores the experiences of four 21st century traditional Anishinaabek elders through describing their ways of knowing and of being as it relates to the Anishinaabek worldview of respect and peace with nature. This respect for Mother Earth and respecting earth’s way−akii-bimaadizi is articulated and shared regarding elders’ experiences of teaching our well-being with earth−Akinomaage mino akii-ayaa and is based upon Anishinaabek spirituality. This research details the Anishinaabek worldview from the elders’ shared experiences of earth as teacher and elder. Ten themes emerged from the data. These themes included (a) going back to our original gifts and instructions/building your sacred bundle/sharing your sacred bundle, (b) wisdom−nbwaakaawin: connecting the dots/original instructions/medicine−mshkiki/environmental consciousness, (c) sacred teachings/learning from the elders, (d) relationships/honoring elders/eldership, (e) political experiences and awareness, (f) a way of being in Anishinaabek research, (g) survival, (h) peace is our worldview demonstrated, (i) be aware of colonialistic thinking, (j) Akinomaage: earth as context. The researcher also shares her reflections as a researcher and as an Anishinaabekwe: Ojibwe woman.

Cross sections of excavation required to make a ditch on the earth side of the railroad near Port Dalhousie

Cross sections of excavation required to make a ditch on the earth side of the railroad near Port Dalhousie. This is a 12 page booklet of hand- drawn charts and diagrams which is slightly stained. Text is not affected, Mar. 1860.