Front. Philos. China 2018, 13(3): 465–468 DOI 10.3868/s030-007-018-0035-1 BOOK REVIEW James Miller, China’s Green Religion: Daoism and the Quest for a Sustainable Future. New York: Columbia University Press, 2017, 224 pp., $60 (hardcover), ISBN: 9780231175869. China’s Green Religion by James Miller is an environmental wake-up call to not only the people of China, but to the world as a whole. Grounded in ideas taken from a wide variety of Daoist texts and practices, Miller seeks to portray Daoism “not as a Chinese religious organization, but as a cultural system that may be relevant for providing a critical edge over the dominant social-political orderings of the times and enacting in their place a culture of sustainability” (xvi). In declaring Daoism to be a cultural system, Miller both draws upon its rich and lengthy history as well as its present-day implementation and study. This two-fold approach proves useful when it comes to the ecological crisis facing the world today, particularly as Daoism is both religiously and philosophically vigorous and very much in tune with the workings of the natural world. In order to steer clear of potential interpretative barriers, however, Miller frames his book as a rethinking of Daoism from the perspective of sustainability, and sustainability from the perspective of Daoism (1), instead of offering a definitive set of answers to a concrete group of questions. A brief outline of the book’s eight chapters is now given. Chapter 1 outlines how academia views the relationship between religion and ecology, arguing that Daoism holds great practical value in restoring the “optimal flourishing of life” as the human population approaches dangerously high levels. Chapter 2 puts forth the notion that Daoist cosmology can facilitate a reversal of the Western view of Nature as being identical to the environment to one whereby Nature becomes an embodiment of the universe within the human body. From this rethinking of what lies within and beyond the body, Chapter 3 argues that the connection between Nature and the body lies with the flow of qi 氣, the vital breath/energy of Dao, resulting in a “liquid process” that can be bifurcated into two types: the genealogical and the ecological. Continuing his elaboration of fluidity, Miller in Chapter 4 turns his attention to bodily porosity. The idea here is that when the individual no longer views him/herself as partaking in body/world, inner/outer dichotomies, their physical being literally becomes porous to their surroundings, for better or for worse. Chapter 5 locates the porous body in an imaginative setting, the purpose of which is to envision the geography of one’s land as containing strata of power from which an ecological ethics can be ascertained. This leads to a discussion of how human/non-human relations are thought of in modern-day China in Chapter 6. Chapters 7 and 8 address the issue