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1
Fraser, Patricia. „Nine questions for the Dalai Lama“. Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/31691.
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Nine Questions for the Dalai Lama is a DVD Rom that incorporates digital video documentary, video poetry, and written essays that call into question the theoretical framing that informed the practices and decisions that underscored The Dalai Lama Centre for Peace and Education's "Nurturing Compassion Vancouver Dialogues 2006." Although this event was conceived as a youth centred dialogue with the Dalai Lama, it was characterized by the educative practices of 'manageralism' (Fielding 2004) and revealed a 'risk consciousness' (Ericson & Haggerty 1997) at play in the managing of these dialogues. While appearing to collaborate with youth, these practices created a dominant cultural narrative that culminated in the censoring of a youth based documentary produced specifically for this event.
The questions that appear as menu choices emerged from the author's involvement as the
mentor/producer of the youth documentary team. What is real food and real water? Questions meanings of compassion. What were they doing? uses the theoretical underpinnings of the politics of communication to examine the event. What are we afraid of? is an essay that examines the troubling issue of the censorship of a video documentary that identifies the Dalai Lama as the spiritual and political leader of Tibet. This essay views this event through a lens informed from the writings of Arendt (1979) and Brueggeman (2001).
Other menu choices on the dvd question through the medium of digital video the exploration of imaginative spaces as ways of knowing. Who are you and what happens next? Uses a video archive to look at the exclusion of the youth and includes the censored video. How to hold a hand? and Are you trying to tell me something? represent some of the other ways this experience of the event was realized and understood. Why listen to a dream? questions the ways we know through imaginative realization and awareness. This essay questions how the use of the imagination and awareness relates to the dominant narrative that characterized this event and to transformative educational practices.Education, Faculty of
Graduate
2
Magnatta, Sarah J. „Portraits of the Dalai Lama in Tibet and Beyond“. The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1396265966.
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Otgonbayar, Sarlagtay Mashbat. „International politics of the reincarnation of the Dalai Lama“. Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Jun%5Otgonbayar.pdf.
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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, June 2007.Thesis Advisor(s): Alice Lyman Miller, Christopher Twomey. "June 2007." Includes bibliographical references (p. 99-108). Also available in print.
4
Kader, Carla Callegaro Corrêa. „O DIÁLOGO INTER-RELIGIOSO DE SUA SANTIDADE O DALAI-LAMA“. Universidade Federal de Santa Maria, 2005. http://repositorio.ufsm.br/handle/1/9780.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoThis study aims to find out how the writer relates to the reader and which are the strategies of persuasion adopted by him in a book of spiritual selfhelp. Taking into account the perspective of Askehave (2004), that consider the spiritual self-help as a genre and starting by the definition of Bakhtin (1992), who emphasizes the regularity of thematic , compositional and stylistic traces to characterize a genre. The research about the theme of spiritual self-help took into discussion the modern and post-modern topics and the characteristics of Budism.To the reflexion of the modern and post modern man, it was used the studies of Dumont (1985), Smart (1993), Bauman (1998) and Chagas (2001, 2002). To contribute with the description of the compositional aspects, it was selected Eggins (1996) and Askehave (2004), that have models of segmentation for the analysis of a whole book or to the texts that make part of it. In Charaudeau (2002) it was found the support for the description of the tecniques that reveal the style of the writer. To complete the model of Charaudeau (2002), it was used Kopple (1985), Fairclough (1994), Perelman and Olbrechts-Tyteca (1996), Reboul (2000) and Neves (2000). The results of the analysis showed a writer as a simple person and at the same time the one who knows the human needs, addressing to a reader that searches for happiness and interior peace. The themes through the analysis were revealed as related to the Budism sTen Perfections and to the situation of submission of Tibet to China. Through the analysis of the texts, it was noticed an author that was against the speed, the materialism and the individualism of modern and post modern life., advising the reader to put the Other as the target of the individual actions. The dialogue among religions was noticed through the preaching of the practice of compassion, kindness, love to the other, patience and forgiveness. To analyse the way of the organization of the texts, the attribution of titles to the messages and to the textual segmentations made possible to verify the procedures used by the author to spread his principles. In the presentation of concepts, vision and spiritual orientations, it was verified the recontextualization of strategies and metafors. In the application of Charaudeau s model related to the discursive strategies of the subject, it was noticed that the author uses different procedures of getting closer and farther of the audience.
Este trabalho tem por propósito descobrir como o escritor se relaciona com o público leitor e quais as estratégias de persuasão adotadas por ele em um livro de auto-ajuda espiritual. Leva em conta a perspectiva de Askehave (2004), que considera o livro de auto-ajuda espiritual como gênero e parte da definição de Bakhtin (1992), que salienta a recorrência de traços temáticos, composicionais e estilísticos para caracterizar um gênero. A pesquisa sobre o tema dos livros de auto-ajuda espiritual levou à discussão sobre modernidade e pós-modernidade e às características do budismo. Para reflexão sobre o homem moderno e pósmoderno foram utilizados os estudos de Dumont (1985), Smart (1993), Bauman (1998) e Chagas (2001, 2002). Para contribuir com a descrição dos aspectos composicionais, selecionamos Eggins (1996) e Askehave (2004), que têm modelos de segmentação para análise do livro inteiro e para os textos que o compõem. Em Charaudeau (2002) encontramos o suporte para a descrição das técnicas que revelam o estilo do escritor. Complementando o modelo de Charaudeau, utilizamos Kopple (1985), Fairclough (1994), Perelman e Olbrechts- Tyteca (1996), Reboul (2000) e Neves (2000). Os resultados da análise apontam para o escritor como uma figura simples e ao mesmo tempo conhecedora das carências humanas, dirigindo-se a um leitor que busca a felicidade e a paz interior. Os temas, ao longo da análise, relacionaram-se às Dez Perfeições budistas e à situação de submissão do Tibete à China. Através da análise dos textos, percebeu-se um autor contrário à rapidez, ao materialismo e ao individualismo da vida moderna e pós-moderna, orientando o leitor a colocar o Outro como alvo das ações individuais. O diálogo entre religiões foi percebido através das pregações à prática da compaixão, da bondade, do amor ao próximo, da paciência, do perdão. A atribuição de títulos às mensagens e de rótulos aos segmentos textuais possibilitou verificar os procedimentos usados pelo autor para divulgar seus princípios. Na apresentação de conceitos, visões e orientações espirituais, destacaram-se as recontextualizações e as metáforas. Quanto às estratégias discursivas, o autor utiliza procedimentos diferentes para aproximar-se e distanciar-se do seu público.
5
Thompson, Christopher Michael. „Making felt : Joseph Beuys and the Dalai Lama - un-organising otherness“. Thesis, Goldsmiths College (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270582.
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Zeng, Shuting. „The Dalai Lama in American Documentaries: Symbol, Politics and American Mirroring“. W&M ScholarWorks, 2014. https://scholarworks.wm.edu/etd/1539626747.
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Johansson, Marcus. „Mysfarbrorn i skolboken : En studie av hur Dalai Lama framställs i 4 läroböcker“. Thesis, Växjö University, School of Humanities, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1679.
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Som blivande gymnasielärare i religionskunskap så vet man att det kommer bli väldigt mycket fakta och tankar som ska formuleras till eleverna. Att ha olika läromedel som underlättar denna process är för mig välkomnande och läroböcker är inget undantag. Men kan
vi alltid lita på läroböckerna och texten som ska förmedla kunskap om en specifik person, så som Dalai Lama?
I skolan är det lärare och skolledare som är ansvariga för att verksamheten i skolan genomförs enligt läroplan och kursplaner. Det finns ingen statlig kontroll för vad som räknas
som en godkänd lärobok då denna granskning försvann 1991. Detta betyder att det är lärarens ansvar att granska de olika läroböcker som introducerad i skolan.
Dalai Lama är en andlig ledare som har figurerat mycket i olika medier men kan vi lita på att läroböcker framställer honom på ett korrekt sätt. Jag har valt att inrikta mig på Religionskunskap A på gymnasiet och läroböcker som är skrivna för denna kurs. Böckerna
som granskades är Relief A-plus från förlaget Gleerups Utbildnings AB, Människan och tro från förlaget Bonnier Utbildning, Religionskunskap från förlaget Liber läromedelsförlag, Religionskunskap för gymnasiet från förlaget Natur och kultur då de har en dominerande plats
på marknaden.
Genom min analys av läroböckerna har jag kommit fram till att samtliga böcker skriver sanningen om Dalai Lama men presentationen är så kort vilket gör att den presentationen kan missuppfattas. Av det som står skrivet om Dalai Lama så läggs det en allt för stort fokus på
Dalai Lama som en historisk person istället för att presentera Dalai Lamas filosofi och vad som gör honom unik från andra buddhistiska inriktningar. En lärobok väljer att inte nämna Dalai Lamas mottagande av Nobels fredspris och ingen av läroböckerna utvecklar Dalai
Lamas icke-våldsfilosofi, Tibets system av reinkarnerade ledare eller andra teologiska, filosofiska eller andliga tankar. Samtliga läroböcker som har granskats måste kompletteras med alternativa läromedel och kommentarer från läraren annars finns risken för feltolkningar.
8
Larsson, Mikaela. „Är lyckan livets mening? : En hermeneutisk analys av Johannes Paulus II och Dalai Lamas syn på vad som konstituerar det goda livet“. Thesis, Uppsala universitet, Religionsfilosofi, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-201858.
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Brasnett, Jonathan. „Tibetan Buddhism and Chinese Communist Party authority : the fundamental problem of Dalai Lama leadership“. Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/57774.
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Tibet has been under the administrative control of the People’s Republic of China since 1950. The Seventeen-Point Agreement for the Peaceful Liberation of Tibet, signed in 1951, promised autonomy to Tibetans, as well as the freedom to practice their religion, Tibetan Buddhism. In practice, however, the PRC has not allowed this autonomy or freedom of religion to Tibetans within its borders. The identity of the Tibetan people is largely based on their strong religiosity, manifested in their reverence of their leadership institutions: the Dalai Lama and to a lesser extent, the Panchen Lama. As the PRC government has sought to suppress religion and control religious practices, it has exerted a stricter level of control over the religions perceived as ‘foreign,’ of which Tibetan Buddhism is one. This strict control of ‘foreign’ religions (specifically their leadership institutions) has manifested in the defamation and coercive manipulation of the Dalai and Panchen Lama institutions, in order for the Chinese Communist Party to maintain its control over Tibet. This thesis asks why the CCP perceives the control of these leadership institutions as necessary for achieving its broader policy goals. Through an in-depth review and analysis of relevant literature, this thesis will argue that the strong religiosity of Tibetans and the corresponding politico-religious power wielded by the Dalai and Panchen Lama leadership institutions are perceived as threats by the CCP. The power of Tibetan Buddhism and its leadership institution, as well as the identity they instill in Tibetans, threatens not only the CCP’s control over the resource-rich region, but also its legitimacy as the unique governing power over a secular, unified China. To the Chinese government in Beijing, allowing the Dalai and Panchen Lamas the freedom to return to Tibet, whether in body or just through the worship of Tibetan Buddhists, would be tantamount to losing its control over the entire region.Arts, Faculty of
Asian Research, Institute of
Graduate
10
Bergman, Krecs Paul. „Munkar versus Imperium : Tibets väg från hierokratisk fredsstat till en modern demokratisk icke-våldsrörelse“. Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-17072.
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Det gamla Tibet var inget Shangri-La - drömland innan Kinas invasion, år 1950. Det var ett land som styrdes av en feodal överklass, samt präster och munkar men den uppfyllde alla kriterier av en nationalstat. Kinas folksrättslig illegala maktövertagande och den hårda ockupationen som medförde stort lidande för det tibetanska folket måste därför fördömas. Tibet hade en rik och unik kultur, livaktikga buddhistiska traditioner och en fredsfilosofi som låg till grund för tibetanernas icke-våldspolitik. Invasionen och den följande exiltillvaron av Dalai Lamas regering utlöste stora förändringar i tibetanernas samhälle, både till det bättre och till det sämre. Medan situationen för folket i Tibet är allvarlig pga. Kinas ockupationspolitik har tibetanerna i exil lyckats bevara den tibetanska identiteten och samtidigt förvandla den hierokratisk passiva fredskulturen till en modern demokratisk icke-våldsrörelse. Det är denna demokratiprocess som undersöktes i uppsatsen.
11
Straijer, Flak Adriana. „El valor fundacional de una autobiografía: My Land and my People (1962) del XIV Dalai Lama“. Doctoral thesis, Universitat de Barcelona, 2014. http://hdl.handle.net/10803/285728.
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La tesis analiza el corpus biográfico familiar y lo contrasta con el corpus biográfico generado asimismo por la figura del Dalai Lama (Takster, 1935). El objeto es demostrar el carácter seminal de “Mi vida y mi pueblo” (1962), epicentro textual de toda la auto/biografía posterior.
Las tres autobiografías escritas por el Dalai Lama entre 1962 y 2009, son: “Mi vida y mi pueblo. Memorias del Premio Nobel de la Paz 1989, Libertad en el exilio. Autobiografía del Dalai Lama, y Mi biografía espiritual. A cargo de Sofía Stril – Rever. Asimismo, el Dalai Lama es protagonista de sucesivas biografías desde 1984 iniciadas con Great Ocean. Authorized biography of the Dalai Lama, hasta el presente, siempre con una colaboración occidental que hace accesible su relato a la comunidad internacionalThe thesis analyzes the familiar biographical corpus and contrasts with the biographical corpus also generated by the figure of the Dalai Lama (Takster, 1935). The purpose is to demonstrate the seminal character of My Life and my People (1962), textual epicenter of all auto/biography back. The three autobiographies written by the Dalai Lama between 1962 and 2009, are: My Life and my People. Memoirs of the Dalai Lama of Tibet, Freedom in Exile. Autobiography of the Dalai Lama, and My spiritual biography. With Sofia Stril – Rever. Also, the Dalai Lama is the protagonist of successive biographies since 1984 started with Great Ocean. Authorized biography of the Dalai Lama, until now, always with a Western collaboration that makes his story accessible to the international community.
12
Peitso, M. (Miika). „Rammsteins Lieder Dalai Lama und Rosenrot als Adaptionen von Johann Wolfgang von Goethes Gedichten Erlkönig und Heidenröslein“. Bachelor's thesis, University of Oulu, 2016. http://urn.fi/URN:NBN:fi:oulu-201603181333.
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In dieser Kandidatenarbeit werden die Lieder Dalai Lama und Rosenrot der deutschen Band Rammstein und die Gedichte Erlkönig und Heidenröslein von dem deutschen Dichter Johann Wolfgang von Goethe untersucht. Das Ziel ist herauszufinden, ob die Lieder Rammsteins Adaptionen von den Gedichten von J.W. Goethe sich als Adaptionen betrachten lassen. Alle Werke werden literaturwissenschaftlich analysiert, damit die Adaptionsanalyse möglich wäre. Zum Beispiel werden die Allegorien, Symbole und andere Elemente der Bildhaftigkeit in den Werken gründlich vorgestellt. Zusätzlich zu der Bildhaftigkeit werden auch solche wesentliche Begriffe wie ‚Text‘, ‚Lyrik‘ und ‚Motiv‘ erklärt. Dann werden diese Elemente mithilfe der Theorie der Adaption miteinander verglichen, um zu verstehen, welche Elemente ähnlich oder unterschiedlich sind. Im Rahmen der in dieser Arbeit benutzten Theorie der Adaption ist es davon möglich zu schließen, ob Rammsteins Lieder Adaptionen von J.W. Goethes Gedichten sindTässä kandidaatintyössä tutkitaan saksalaisen yhtye Rammsteinin kappaleita Dalai Lama ja Rosenrot ja saksalaisen runoilija Johann Wolfgang von Goethen runoja. Tavoitteena on selvittää, voidaanko Rammsteinin kappaleita pitää J.W. Goethen runojen adaptaatioina. Kaikki teokset analysoidaan kirjallisuusteoriallisesti, jotta adaptaatioanalyysi olisi mahdollinen. Esimerkiksi teosten allegoriat, symbolit ja muut kielikuvalliset elementit esitellään perusteellisesti. Kielikuvallisuuden lisäksi selitetään myös keskeiset termit ’teksti’ ’lyriikka’ ja ’motiivi’. Tämän jälkeen näitä elementtejä vertaillaan teosten kesken adaptaatioteorian avulla, jotta ymmärretään, mitkä elementit ovat samankaltaisia tai erilaisia. Tämän opinnäytetyön yhteydessä käytetyn adaptaatioteorian pohjalta on siten mahdollista tehdä päätelmä, ovatko Rammsteinin kappaleet J.W. Goethen runojen adaptaatioita
13
Levy, Rachel. „Portraits as Relic: A Set of Nineteenth-Century Tibetan Lineage Paintings of the Dalai Lamas“. VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/325.
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This thesis presents a close iconographic and contextual study of a set of seven Tibetan thangka paintings depicting portraits of the First through the Ninth Dalai Lamas, currently in a private collection and dated to the nineteenth-century. Through this case study, I propose to situate the genre of Dalai Lama portraits within the larger context of Tibetan Buddhist practice by considering their role and function in merit-making activities. I propose that as visual reminders of the Dalai Lamas, these portraits can be considered a type of “relic” that is foundational to devotional practices in Buddhism. Specifically, this thesis will investigate portraits of Dalai Lamas within the framework of Buddhist relic traditions. As a secondary focus, the thesis will examine the artistic conventions through which the figures are rendered present, problematizing the notion of “portrait-likeness.”
14
Sørensen, Per K. Tshaṅs-dbyaṅs-rgya-mtsho. „Divinity secularized : an inquiry into the nature and form of the songs ascribed to the sixth Dalai Lama /“. Wien : Arbeitskreis für tibetische und buddhistische Studien, Universität Wien, 1990. http://catalogue.bnf.fr/ark:/12148/cb394429123.
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Löffler, Alexander. „Religionstheologie auf dem Prüfstand Jacques Dupuis im Dialog mit dem Zen-Meister Thich Nhat Hanh und dem Dalai Lama“. Würzburg Echter, 2009. http://d-nb.info/999429590/04.
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Young, Elena. „The Boundaries of Identity: The Fourteenth Dalai Lama, Nationalism, and the «Ris med» ("non-sectarian") Identity in the Tibetan Diaspora“. Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96710.
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This thesis examines the complex process by which Tenzin Gyatso (Bstan 'dzin rgya mtsho), the fourteenth Dalai Lama, has publicly and consciously sought to rise above traditional structures of sectarianism in order to forge a coherent Tibetan identity in exile. As the self-proclaimed political and spiritual leader of the Tibetan people, the Dalai Lama, as well as the Central Tibetan Administration (CTA), has frequently de-emphasized his Dge lugs pa sectarian affiliations, instead employing a mode of "non-sectarian" representation. I argue in this thesis that this "non-sectarianism" can be historically traced back to the nineteenth century ris med ("non-bias" or "non-sectarian") movement, a trend spearheaded in the eastern region of Khams, Tibet. In this way, the current Dalai Lama's efforts to unify Tibet under a rubric that delineates a non-sectarian identity, indeed parallels an earlier moment in the story of Tibet, one that was equally unstable and yet central to the historical narrative of Khams. Employing a historical and textual analysis based on primary and secondary sources, this thesis is a study of the fourteenth Dalai Lama's appropriation of the historical ris med model, and an investigation of the techniques and modes of "non-sectarian" representation adopted and disseminated by this leader and his administration-in-exile. It investigates the implications of the Dalai Lama's ris med identity on the larger project of ideological nation building in the Tibetan context, and explores how, "non-sectarianism" becomes decidedly sectarian in its desire to imagine a homogeneous and unified Tibet in exile.Ce mémoire examine le processus complexe par lequel le quatorzième Dalaï-lama du Tibet a publiquement et sciemment cherché à s'élever au-delà de structures sectaires traditionnelles dans le but d'établir une identité cohérente dans le contexte de l'exil. En tant que chef politique et spirituel auto-proclamé du peuple tibétain, le Dalaï-lama, de même que l'Administration centrale tibétaine, a fréquemment minimisé son appartenance à la secte Dge lugs pa, faisant plutôt usage d'un mode de représentation « non-sectaire ». Dans le présent mémoire, je soutiens que cette approche « non-sectaire » peut être liée d'une façon historique au mouvement ris med (« sans parti pris » ou « non-sectaire ») du dix-neuvième siècle, dont l'avant-garde était active dans la région tibétaine du Khams. De cette façon, les efforts du Dalaï-lama d'unifier Tibet sous une rubrique non-sectaire, suivent parallèlement un moment antérieur dans l'histoire du Tibet, un moment tout aussi instable mais quand même central au narratif historique de la région du Khams. Au moyen d'une analyse historique et textuelle de la littérature primaire et secondaire, ce mémoire propose une étude de la façon dont le quatorzième Dalaï-lama s'est approprié le modèle historique du ris med, ainsi qu'une enquête sur les techniques et les modèles de représentation « non-sectaire » adoptés et disséminés par ce leader et son administration en exil. Il explore aussi les conséquences de l'identité ris med du Dalaï-lama sur le projet global de construction d'une nation tibétaine, ainsi que la façon dont la pensée « non-sectaire » devient indubitablement sectaire en raison de désir d'imaginer un Tibet homogène et unifié en exil.
17
BarDavid, Hidiana. „Vad är egentligen lycka? : En komparativ studie av lyckobegreppet enligt Aristoteles, Jeremy Bentham, John Stuart Mill & Dalai Lama XVI“. Thesis, Högskolan för lärande och kommunikation, Högskolan i Jönköping, HLK, Ämnesforskning, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-30937.
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Vad är egentligen lycka? är en magisteruppsats inom etik. Syftet med uppsatsen är att göra en jämförelse av Aristoteles, Bentham, Mill och Dalai lamas lyckobegrepp utifrån deras litterära verk. Lyckobegreppet är något som man genom människans livstid har diskuterat och många menar att människans mål med livet är att sträva efter lyckan. Men vad är egentligen lycka och hur kan människan uppnå lyckan?
18
Kamm, Rene. „The Sino-Tibetan Dialogue: Talk Shop or Path to Resolution?“ Oberlin College Honors Theses / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1340040517.
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Andersson, Bíró Diana. „Ahimsa är vad vi gör av det : En granskning av två läroböcker i religionskunskap för gymnasiet“. Thesis, Växjö University, School of Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-2076.
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The attacks of September 11, 2001 have done more to focus attention on the conjunction of religion and conflict than any other event in recent history. Although much international research has focused since then on the role of Islam, religiously inspired violence is also found in countries as diverse as Thailand, Burma, or Sri Lanka, where Buddhism plays a central role. This paper addresses how these realities are reflected in two Swedish high school textbooks on religion. The thesis calls into question the manner in which Buddhism is presented in schoolbooks as the most probable candidate to be a conflict-free religion.
Using Fairclough’s discourse analysis theoretical framework and Hellspong’s structural analysis, the thesis critically examines the relationship between text, the discourse practice in which text is produced and the wider social practices. The study concludes that schoolbooks are committed to presenting Buddhism as virtually conflict-free by means of rhetorical procedures which focus mainly on what is assumed to be “the most important” message of Tibetan Buddhism and its portal figure, Dalai lama – namely peace. At the same time, the author suggests that there is a strong intertextuality between the texts of the schoolbooks and the romanticised views of Dalai lama existent in three contemporary Hollywood films.
The limits of the paper are finally addressed and various paths to future research are suggested, in an effort to improve schoolbooks, since pedagogical texts structure the students’ way of thinking about Buddhism in particular, and religion in general.
20
Foster, Adelaide. „Personal Pronouns, Mirrors of Beliefs? : The Usage of Personal Pronouns in the Speech of a Religious Leader“. Thesis, Högskolan Dalarna, Engelska, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:du-25442.
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This essay analyses the speech of the Dalai Lama and suggests possible effects that core aspects of Tibetan Buddhist philosophy, such as the theory of selflessness, might have when a believer uses the personal pronouns I, you, he, she, we and they. Collected utterances of the Dalai Lama during the Charlie Rose Show has been used in order to conduct a threefold investigation, using pragmatic, discourse analytical and sociolinguistic backgrounds, aiming to understand these effects more thoroughly. Qualitative and quantitative approaches were used for this report based on previous studies with a data-based method. These approaches enabled the researcher to find, for instance, a consistent use of the first-person personal pronoun by the Dalai Lama in the material. Other findings include an acknowledgment of philosophical influence concerning the field of intentionality, when related to religious discourse, as Buddhism establishes religious discourse as being based on the speaker’s motivation alone. The status of the Dalai Lama notwithstanding, his use of personal pronouns was also not found to match the findings of previous research on status and the use of self-mention.
21
Lu, Xuan. „La question tibétaine et ses deux principales solutions depuis les années 1980“. Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040214.
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Cette thèse est consacrée à l’étude de la question tibétaine et des différents aspects sous lesquels elle est traitée : géographique, économiques, stratégiques et politiques. Nous étudions l’évolution des attitudes et les divergences d’opinion selon une polarisation allant du conservatisme au progressisme. Nous en mesurons les influences dans l’histoire récente et nous projetons les développements probables à court et moyen termes.- Cette thèse s’attache à démontrer que le Tibet reste un enjeu important pour la Chine et qu’à ce titre, la ligne de chemin de fer reliant le Qinghai au Tibet symbolise la politique et la solution chinoise vis-à-vis du Tibet. - Cette thèse s’attache à démontrer que le dalaï-lama est toujours considéré par les tibétains comme la seule instance à même de pouvoir résoudre les problèmes tibétains, et ceci en dépit des nombreuses crises auxquelles le chef spirituel a pu être confronté.- Enfin, cette thèse s’attache à démontrer que la société chinoise est en train d’évoluer vers une attitude plus progressiste. Sur cette question notamment, les intellectuels chinois ont acquis davantage d’influence que par le passé, influence qui pourrait, à l’avenir, se développer davantage. Ce travail, relevant d’un champ d’analyse pluridisciplinaire, couvre l’essentiel du XXème siècle et de l’époque actuelle. Il se focalise particulièrement sur la période postérieure aux années 1980, qui a été le témoin d’une internalisation plus poussée de la question tibétaineThis thesis focuses on the Tibetan issue in its various aspects: geographic, economic, strategic and political. We examine the evolution of attitudes and differences of opinion according to their polarization ranging from conservatism to progressivism. We assess their influences in recent history and we project the likely developments in the near future.- This thesis aims at showing that Tibet remains an important matter at stake for China. Hence the Qinghai-Tibet rail link embodies the Chinese national policy as well as the Chinese solution vis-à-vis Tibet.- This thesis aims at demonstrating that the Dalai Lama is still regarded by Tibetans as the key to the resolution of Tibetan problems despite the many crises the spiritual leader has had to face.- Finally this thesis aims at pointing out that the Chinese society is evolving towards a more progressive attitude. On this issue Chinese intellectuals have acquired more influence than before and this influence could develop even further in the future. This work belongs to an inter-disciplinary field of study and covers most of the 20th century and present times. It focuses especially on the post 1980’s period when the Tibetan issue became more international
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Wangdak, Tenzin. „The sino-tibet dialogue: prospect of the bad faith dialogue“. Master's thesis, Universidade de Évora, 2014. http://hdl.handle.net/10174/11459.
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The dissertation examines the state of current Sino Tibetan dialogue analyzing the early years of direct contact between Beijing and the Dalai Lama through protracted stalemate of nineties on to the current rounds of dialogue. By providing an assessment of current position of dialogue, this paper surveys the factors which are likely to impact the future dynamics of engagement under theoretical framework of the security dilemma, framing the Sino-Tibetan conflict as a dilemmatic and dynamic interplay of the Chinese Party-state and Tibetan nation. This research argues that Beijing’s mix signals in the dialogue define as bad faith justified by its diplomacy with Tibetan part throughout the process of engagement. With thorough assessment and justification of the position on the current discourse, this dissertation end with two fold prospects of the Sino Tibetan discussion and subsequent personal proposition on the importance of establishing a dialogue between two parties to settle a long standing dispute; ### O DIÁLOGO SINO-TIBETANO: PERSPECTIVAS SOBRE O DIÁLOGO DE MÁ-FÉ.
RESUMO:
Esta dissertação avalia o estado atual do diálogo Sino-Tibetano analisando os primeiros anos de contacto direto entre Pequim e o Dalai Lama através do impasse prolongado da década de noventa para os atuais rodadas de diálogo. Avaliando o diálogo atual, este trabalho faz um levantamento dos fatores que são suscetíveis de afetar as futuras dinâmicas de envolvimento de acordo com o quadro teórico do dilema de segurança, enquadrando o conflito Chinês-Tibetano como uma interação dilemática e dinâmica do Partido do Estado Chinês e a nação Tibetana. Esta pesquisa prova que os sinais mistos de Pequim no diálogo são definidos como má-fé, justificado pela sua diplomacia com a parte Tibetana durante todo o processo de envolvimento e disputa. Com uma avaliação completa e a justificação da posição do discurso atual, esta dissertação finaliza com duas perspetivas de discussão, relativamente ao Sino-Tibetano diálogo e posterior proposição pessoal sobre a importância da ocorrência de um diálogo entre os dois partidos, a fim da resolver o longa data diferendo.
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Chavez-Segura, Alejandro. „A theology of international relations : a Buddhist approach to religion and politics in an interdependent world“. Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2091.
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For many decades, Buddhism in the West has been conceived as an ‘other-worldly’ religion with very little or –at least—limited authority in the public arena. This partial view of the Buddhist path overlooks the potential of Buddhism to interpret reality and help establish new causes and conditions to improve it. This thesis is rooted in Buddhism and seeks to develop a Buddhist theology in order to understand how international relations, as part of the contingent reality, are subject to change. Thus there is the possibility of reconstructing reality through the sum of individual will expressed in social groups, institutions and states. This Theology of International Relations follows a methodology of causality rooted in the dependent origination found in Buddhist theology. Thus, relative reality is conceived as the result of the interaction of different causes and conditions; individuals, through their thoughts and actions, provide new conditions which will be crystallized in particular social arrangements through an inter-subjective consensus. This arrangement is highly influenced by the individual’s allegiance with the sacred, however this is conceived, and thus establishes an ethical guideline in the individual’s relationship with other sentient beings and the ultimate level of existence. This dependent construction of reality goes from the individual level of analysis to the social, state, interstate and global levels in a chain of contingent reality. Therefore I suggest that states, institutions and society are the reflection of shared ideas, beliefs, goals and perceptions of reality between individuals. The human capacity to shape reality is rooted in the premise that they face a relative reality, one that is contingent on several causes and conditions. In Buddhism, all sentient beings play a key role in shaping reality but human beings play a unique role because they can overcome suffering when they recognize the interdependent relation of causes and conditions in a relative reality. If this is achieved, then absolute reality can be experienced, wherein the individual goes beyond all conceptions and senses in a state of emptiness of the self. These core ideas of a contingent reality, its construction through an inter-subjective consensus and the need to experience an absolute reality are premises which Buddhist theology developed and which this thesis explores. In chapter one this thesis considers the basis of Buddhist theology and how it explains the experience of the sacred, the role of religion and the potential for the construction of a relative reality. This thesis argues that religion is at the core of human existence as a vessel of faith which follows a particular theological path toward a communion with the divine. The Buddhist path, aware of the interaction of different levels of reality—relative and absolute—also conceives inner development and social change as key elements of an interdependent transformation. The idea of ‘world peace through inner peace’ is one advocated by ‘engaged Buddhists’ and found in the ethical code of Buddha’s message. Chapter two examines how international relations became the arena where individuals, institutions and states converge and reflect the basic premises of their world-views, whether rooted in anger, hatred and ignorance of the interdependent nature of all phenomena, or based in compassion and awareness of a shared common good. In addition, it addresses the issue of the resurgence of religion in international relations and how it is present or absent from political science theories and policy making. Through this analysis, several established elements such as the concept of the state, secularism and religion as a source of war, are challenged in a new era of multi-agency and mutual influence through religious ideas, groups and communities. Following this inter-subjective construction of the world, the thesis presents two case studies which argue that religious leaders exercise political influence through their actions, ideas and beliefs. The first is the life and works of Tenzin Gyatso, the Fourteenth Dalai Lama in chapter three and the second is the life of Archbishop Desmond Tutu in chapter four. The former having suffered the violent occupation of Tibet and the continuous attacks on Tibetan culture that led him into exile, and the latter having faced the policies of hatred under apartheid, the Dalai Lama and Tutu managed to suggest a world where forgiveness is rooted in compassion and were human beings share the responsibility of creating a compassionate reality. The final chapter develops a new approach to the study of religion and politics providing new variables of study and new categories to understand how international relations are influenced by religious ideas and movements. This thesis argues that there is a need to study and understand this interdependent relation between religious and secular actors through theoretical approaches in international relations and opens the discipline to new paradigms such as the Buddhist theological approach. The outcome of this partnership depends on the individual’s decision to engage, whether in negative causation that leads to violence, fear, terror and the perpetuation of suffering or in a positive one which opens the possibility of peace and liberation from suffering through compassion, forgiveness and reconciliation, recognizing our common humanity and shared universal responsibility.
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Hernandez, Rodrigo, und Andréas Andersson. „Global spirituality - local development“. Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-27836.
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The purpose of this study was to examine the dynamics between spirituality and development. The point of departure for the study took place in Rishikesh and Dharamsala, in India. Our main object was to examine the role of the Divine Life Society (DLS), in Rishikesh and the Tibetan government in exile, in Dharamsala, in terms of local development. To achieve a solid platform regarding the theoretical framework, relevant studies were made in Hinduism and Buddhism. The study shows that there is a connection between religion and development. Nevertheless, this connection is not unequivocal, hence, in comparison, the results shows differences between the two objects studied. The conclusion of this study is that although there is a connection between spirituality and local development, spirituality in itself doesn’t mean development.
25
Bell, James. „Economic Statecraft and Ethnicity in China“. Wright State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=wright1527196412862614.
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Lindholm, Pia. „Livskriser : är det ett sätt att finna sin andlighet?“ Thesis, University of Gävle, Department of Humanities and Social Sciences, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-491.
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Är Gud är död? Det påstod i alla fall Nietzsche vid förra sekelskiftet. Nu, när vi stigit in ett nytt sekel, och Nietzsche sedan länge är död, kan vi konstatera att för många på jorden är Gud i högsta grad levande. Här i Europa är det ändå tydligt att Gud, är på väg att tyna bort, särskilt i Sverige betyder Gud, religion och traditionella värderingar väldigt lite. Internationella undersökningar visar att vi svenskar är det mest sekulariserade folket i världen. Jung menade, för mer än femtio år sedan, att vi västerlänningar har tappat vår kapacitet för religiösa erfarenheter genom att vi har förlorat kunskap om vad religion ”egentligen” är, ett mänskligt grundbehov. Han menade att när människor är i livskriser kommer de närmare sin egen erfarenhetsgrund, då får de yttre historiskt och kulturellt burna symbolerna och myterna existentiell mening och bärkraft. De korresponderar med något inom människan, något givet.
Måste man hamna i en livskris för att ta sina egna livsfrågor och andliga längtan på djupt allvar? Ja kanske, många som söker sin andlighet har drabbats av någon större kris i sitt liv. Syftet med denna uppsats är att försöka finna hur den ”vanliga” människan, som har hamnat i en livskris i Gävle, ser på andlighet och hur de har funnit andlighet. Jag använde en kvalitativ metod och jämförde med tre experter på området. Den slutsats jag har kommit fram till genom detta arbete är att andlighet är en underutnyttjad resurs, som kan mätta vår vardag, att den som vet ”varför man lever”, uthärdar nästan varje ”hur man lever”, alltså funnit livets mening.
27
Jagou, Fabienne. „Le 6e Panchen Lama : traître ou visionnaire ?“ Paris, EHESS, 1999. http://www.theses.fr/1999EHESA019.
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Le 22 decembre 1923, blo-bzang chos-kyi-nyi-ma (1883-1937), 6e panchen lama et seconde autorite spirituelle du tibet, s'enfuit de son monastere. Il est poursuivi par une armee de mille hommes sous les ordres du gouvernement tibetain. Apres diverses peripeties, il parvient a atteindre la province chinoise du gansu. Repere par les autorites locales, il est conduit jusqu'a pekin. En chine, il ne tardera pas a se trouver mele aux actions du gouvernement republicain et au monde politique international. Apres quatorze annees d'exil, il y mourra prematurement a l'age de 54 ans sans avoir eu l'occasion de revoir sa terre natale. Qui etait le 6e panchen lama et quelles furent son enfance et sa jeunesse au tibet ? pourquoi a-t-il quitte precipitamment le tibet ? quelles ont ete ses activites religieuses et politiques en chine ? pourquoi n'est-il jamais rentre chez lui ? au tibet, sa fuite a-telle nuit a l'elaboration d'un nouvel etat unifie ? en chine, le gouvernement republicain l'a-t-il recupere au profit de sa politique vis-a-vis du tibet et de la mongolie ? de son cote, le 6e panchen lama a-t-il manipule le gouvernement chinois, et si oui, dans quel but ? est-il devenu un pion dans le jeu diplomatique auquel se livraient la grandebretagne, la chine et le tibet ? enfin, d'un point de vue general, est-il possible de dire que le 6e panchen lama a trahi son pays au point de nuire a son independance ? basee sur des sources chinoises et tibetaines originales, cette etude s'efforce de repondre a autant de questions.
28
Wipa, Jill. „Religiös etik i miljöarbetet : En komparativ studie av Larry L. Rasmussens naturteologi och Dalai Lamas etik ur ett miljöetiskt perspektiv“. Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-14690.
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Religiös etik i miljöarbetet Uppsatsen bygger på en primär fråga och det är huruvida religion kan bidra med en etisk aspekt i miljöarbetet, jag har även försökt att besvara en sekundär frågeställning som avser hur miljön med hjälp av en religion ur miljöetiskt perspektiv kan förbättras för människor, djur och natur. För att besvara frågeställningen har jag använt mig av en komparativ studie där jag har jämfört Larry L Rasmussens Earth community, earth ethics och Dalai Lamas Etik för ett nytt millenium. Carolyn Merchants Naturens Död utgör min bakgrund och är det perspektiv jag antagit i undersökningen, jag valde författaren för att få en feministisk historisk analys av de händelser som lett fram till det moderna vetenskapssamhället och problemställningen vi står inför idag. Resultatet av undersökningen visar att det största ansvaret ligger på individen men att ett etiskt system baserat på världsreligionernas centrala värderingar kan vara till stor hjälp när eget ansvar och etiska överväganden ska avgöras. Kristendomen har genom dualism och mans-centrering skapat ett destruktivt förhållningssätt till naturen och kvinnor vilket bidragit till många av dagens miljöproblem, klassåtskillnader och andra orättvisor, därför måste kristendomen reformeras till att se människan som en del av naturen och ta beslut som har en helhet i åtanke då hela världen samverkar i ett enda system. Det är speciellt viktigt att kristendomen tar ett stort ansvar att förvandla den västerländska världen från en materialistisk till en ansvarstagande kultur, därefter kan den bidra ur ett miljöetiskt perspektiv. Dalai Lamas etik utgår från invidnivå och eget ansvar som inte förutsätter en religiös övertygelse av den anledningen att religion och andlighet är skilda saker. Religion är bön, ritualer och tro på en metafysisk sfär, andlighet har med den mänskliga andens egenskaper att göra det vill säga medkänsla, tålamod och ansvar. En etik som hjälper människor att ta ansvar och hantera lidande kan vara till stor hjälp för att bidra till psykologisk och emotionell hälsa i västländerna. Resultatet av undersökningen visar att religionens centrala värderingar och etik har mycket att bidra med ur ett miljöetiskt perspektiv, det bör dock skiljas ut från en särskild trosinriktning då etik, moral och ansvar inte ska förutsätta en religiös övertygelse av något slag.
29
Cleyet-Marel, Julien. „Le développement du système politique tibétain en exil“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM1010.
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Cette thèse de droit public se propose d'étudier le développement du système politique tibétain en exil. Ce travail est basé sur une analyse détaillée des normes tibétaines encadrant le fonctionnement du Gouvernement tibétain en exil et de son Administration centrale, lesquels n'ont pas été reconnus au plan international. Mené principalement sous l'angle du droit constitutionnel tibétain, ce travail décrit le fonctionnement des différentes institutions centrales, instances décisionnelles, ayant autorité au sein de la communauté tibétaine en exil. L'institutionnalisation du pouvoir politique tibétain a pris avec la Charte de 1991 une nouvelle dimension car les rapports politiques au sein du système passent désormais par la médiation du droit. Cette médiation du droit est liée à l'établissement d'un ordre général et collectif dépassant les volontés individuellesThis public law thesis deals with the development of the Tibetan political system in exile. The objective was to carry out a detailed research on roots texts and commentaries on law and other relevant documents passed in the Tibetan refugee community, in order to explain the functioning of the Central Tibetan Administration, which for all practical purposes functions as the Tibetan-government-in-exile, although not formally recognized as such by the world at large and in particular by the host government. This work covers the various institutions of political representation, decision-making and governance within the Tibetan Refugee Community. Considering all this elements, we reached at the conclusion that the basics fundamentals laid down by this Charter, and the substantive and procedural laws and other rules, are inevitable for the immediate and long-term functioning of the Tibetan government in exile
30
Deshayes, Laurent. „La mission du Tibet“. Nantes, 2001. http://www.theses.fr/2001NANT3025.
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Fondée en 1846, la Mission du Tibet fut confiée aux prêtres de la Société des Missions Étrangères de Paris. Ils tentèrent de pénétrer au Tibet, sans succès, et s'installèrent dans les Marches tibétaines (Sichuan, Yunnan), et dans le sud du Sikkim. Durant plus d'un siècle, sous cinq épiscopats, les religieux furent les témoins, les victimes et parfois les acteurs d'événements politiques opposant Pékin et Lhassa. Ils furent aussi l'avant-garde de la France au coeur de l'Asie. Ce fut d'abord le temps des pionniers : Mgrs ThomineDesmazures (1857-1864), Chauveau (1864-1877) et Biet (1877-1901) lancèrent de vaines expéditions vers le Toit du monde et furent confrontés, dans les Marches tibétaines, au pouvoir des monastères bouddhistes et des seigneurs locaux. Puis, grâce à Mgr Giraudeau (1901-1936), à la faveur du soulèvement des populations tibétaines (1905), et malgré les demandes d'alliance faites par le Xllle Dalai Lama, la France espéra renforcer ses liens avec la Chine impériale.
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Prince, Raphaëlle. „La démocratisation du gouvernement tibétain en exil de 1990 à 2013“. Master's thesis, Université Laval, 2015. http://hdl.handle.net/20.500.11794/25756.
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Ce mémoire a pour objectif d’étudier la démocratisation du gouvernement tibétain en exil de 1991 à 2013. Il vise à éclaircir les défis singuliers d’un gouvernement en exil dans ses efforts de démocratisation. En reliant les travaux sur la démocratisation de Dahl et sur les gouvernement en exil de Shain au contexte très particulier de la communauté tibétaine exilée, nous avons tenté d’éclaircir le paradoxe apparent entre un gouvernement par essence transitoire, le gouvernement en exil, et une transition démocratique, permettant une meilleure stabilité institutionnelle. Une attention particulière a été portée au contexte socioculturel tibétain, car le processus de démocratisation ne saurait être compris sans un souci du milieu qui l’accueille et l’a fait naître. En ce sens, nous avons tenté de mettre comprendre la structure politique avant l’exil, le gouvernement central de Lhassa, ainsi que les obstacles et les moteurs contextuels de la démocratisation du gouvernement tibétain en exil. Le conservatisme du gouvernement tibétain en exil, la participation politique tibétaine confrontée à l’imposante figure du dalaï-lama, le bouddhisme et finalement les institutions politiques de l’exil nous ont semblé autant d’obstacles aux élans démocratiques du gouvernement en exil. Malgré ces freins, d’autres facteurs encouragent au contraire la démocratisation du gouvernement, dont les organisations non gouvernementales indépendantistes tibétaines en exil, qui s’engagent dans le débat politique, la toile virtuelle offrant une plateforme d’échange et de débats accessible à l’ensemble de la diaspora tibétaine, les initiatives du gouvernement tibétains en exil en faveur de sa démocratisation institutionnelle remarquable et finalement la diaspora tibétaine, lentement actrice engagée dans la politique de son gouvernement en exil. En nous appuyant sur les indicateurs de démocratisation de Robert Allan Dhal nous avons pu remarquer que la démocratisation du gouvernement tibétain en exil de 1990 à 2013 s’est développée sensiblement. Ainsi, les deux indicateurs de démocratisation, la libéralisation et l’inclusion politique, ont été plus importants durant cette période, quoique les défis semblent encore bien présents en 2013. Afin d’approfondir les liens qu’entretiennent le gouvernement tibétain en exil et la communauté internationale durant notre période d’analyse, une étude de cas relative à l’appui de la communauté européenne envers le gouvernement tibétain en exil conclu notre recherche.
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Gorsevski, Ellen Weihe. „The rhetoric of the Dalai Lama“. Thesis, 1995. http://hdl.handle.net/1957/35025.
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This thesis examines the rhetoric (persuasive
discourse) of the Fourteenth Dalai Lama, the exiled
spiritual and temporal leader of Tibet. The analysis of
this thesis provides an historical foundation of
understanding for the international campaign of rhetoric
which the Dalai Lama has been leading for the past forty
years, culminating with his Nobel Peace Prize award in
1989. The thesis provides an overview of the Dalai
Lama's persuasive tactics spanning his time spent
campaigning in exile, from 1959 to the present time
(1995). The Dalai Lama has been a strong leader in the
movement to raise support and international awareness
for Tibetans in Chinese controlled Tibet. Specifically,
this thesis presents an analysis of two of the Dalai
Lama's most well known speeches: the Five Point Peace
Plan, presented to members of the United States Congress on September 27, 1987, and the Strasbourg Proposal,
presented to members of the European Parliament on June
15, 1988.
The Dalai Lama's discourse is examined from the
perspective of rhetorical criticism, using the theories
of Kenneth Burke as the framework for understanding the
texts. This analysis incorporates Burke's theories on
mortification, scapegoating, victimage, and
transcendence, as well as the tragic and comic frames
for presenting a vision of dramatic conflict. The Dalai
Lama's rhetoric is also analyzed for its cross cultural
implications according to Geert Hofstede's dimensions of
cultural variability. This thesis includes a discussion
of the Dalai Lama's role as a social movement leader
with a charismatic persona and a strong ability to
organize and manage a diverse international following
while working to preserve the Tibetan diaspora in exile.
Lastly, the ethical groundings of the Dalai Lama's
rhetoric are taken into consideration.
The purpose of this thesis is to introduce to
communication students the significance of the Dalai
Lama's body of work, and to indicate potential
directions for future research. The rationale behind
the thesis is this: in rhetorical theory and social
movement theory, there exist numerous studies of the
nonviolent rhetoric and social movement leadership of
both Dr. Martin Luther King of the United States and Mahatma Gandhi of India; yet the Dalai Lama, whose work
I show to be comparable in many ways to that of King and
Gandhi, has remained unexamined by scholars in many
disciplines, most notably rhetorical criticism and
social movement theory. The intent of this thesis is to
focus upon the Dalai Lama's rhetoric and communication
skills in order to stimulate an enduring interest in him
as a remarkable orator and leader, from whom we may gain
insight into improving our ability to communicate and to
manage conflict in a nonviolent manner.Graduation date: 1996
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Chen, Pao-Chen, und 陳寶珍. „Research on Cultural Thinking of Dalai Lama“. Thesis, 2013. http://ndltd.ncl.edu.tw/handle/82379024762347107418.
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碩士銘傳大學
應用中國文學系碩士在職專班
101
14th Dalai Lama is the the spiritual leader of Tibetan Buddhism and the political leader of Tibetans. He’s not only a truly awaken one but also a great master. He won the Nobel Peace Prize in 1989, and is also well known for his lifelong advocacy for Tibetans inside and outside Tibet. The research of this thesis is to adopt "literature review method". 14th Dalai Lama''s works, treatises, and lectures...etc. are main research data. And to a broad collection of secondary data, to understand the cultural thinking of 14th Dalai Lama by literature review. This study is divides as follows: Chapter 1: Introduction Chapter 2: The formation of the cultural thinking of Dalai Lama Chapter 3: The entity of the cultural thinking of Dalai Lama Chapter 4: The fulfillment of the cultural thinking of Dalai Lama Chapter 5: The promotion of the cultural thinking of Dalai Lama Chapter 6: Conclusion The cultural thinking of Dalai Lama includes the mankind''s value, the meaning of life, the happiness comes from mercy and love, forgiveness is the foundation of existence, the responsibility of universe and environmental protection consciousness, to care and love our existences environments, and to promote the development of world peace.
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Yen, Wen-chih, und 嚴文志. „Dalai Lama research of the economical thought“. Thesis, 2010. http://ndltd.ncl.edu.tw/handle/33603929854855812610.
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碩士銘傳大學
經濟學系碩士在職專班
98
The Tibetan Buddhism Economy of thought Dalai Lama has the modern economic rational characteristic,and at the some time,cares deeply about the inner spirit of people.This study attempts to understand origin of the Dalai Lama economical thought,inquires into entity of the Dalai Lama economical thought,Seeks propagation and the contribution the Dalai Lama economical thought.Buddhism ethics are rich in equality,compassion,self-interest and altruistic codes,etc.The difference between the rich and the poor of this world is determined by each man’s open-mindedness,joy,compassion,and will to give.Economic development,and environmental protection﹐and solidarity cooperation﹐and social harmony can be achieved if every contributes. This research, the adoption of literature study, the so-called literature study, refers to a broad collection of secondary data, cover and writing was so classic literature, experts and scholars for study abroad experiences and ideas to further integrate and elaborate than throught the literature of attempts to understand the Dalai Lama of economic thinking. This study found that economic throught of the Dalai Lama,have economic development, environmental protection, wealth is concept, and giving behavior, the concept of equality for the benefit of additional blessing, good deeds, altruism, compassion endless solidarity of social, justice solidarity, moral and ethical; identified human survival and social evolution theory in mutual cooperation, promote compassion and moral mind, contribute to equality and fraternity of the association according to a harmonious society. Grant Thornton idea to seek the economic interests of members of society and the improvement of life, breeds, "one for all, all for one" chain of society, the situation right to compassion as the starting point of the moral mind, the world is interrelated and interdependent . "This has Gubi have, this life, so students" undifferentiated equality, helping, loving sentiments, with continued world peace forever.
35
Bellard, Benoit T. „Le dalaï-lama et la science moderne“. Thèse, 2017. http://hdl.handle.net/1866/20211.
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Lien, De-Li, und 連德禮. „The Syncretism of Chan and Dzogchen focusing on "Chan Preface" by Zongmi and "Dzogchen" by Dalai Lama“. Thesis, 2014. http://ndltd.ncl.edu.tw/handle/97169190625801847228.
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Pinker, Filip. „Kořeny současné situace v Tibetu (Dějiny Tibetu 1933 - 1959)“. Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-393638.
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This diploma thesis aims to create the comprehensive summary of modern Tibetan history before and after Chinese invasion, primarily the period between the years 1933-1959. At the same time the description of discrepancies between respective researchers is emphasized. Although high-quality secondary literature was used, there can be found minor or major contradictions in the statements of reputable scientists. For this reason there are mentioned both statements in these cases. Description of possible reason of the contradiction is also included. Several major discrepancies between the researchers' statements have been found, which were elaborated more precisely. Summary of a part of modern Tibetan history was created as well, because there is a lack of Czech language publications concerning this topic.
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Junu, Jigmeth, und 勇度. „Comparative Research Between the Humanistic Buddhism of Master Hsing Yun and the Engaged Buddhism of His Holiness the Dalai Lama“. Thesis, 2013. http://ndltd.ncl.edu.tw/handle/69041788483945985067.
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碩士佛光大學
佛教學系
101
This thesis presents a comparative study between two social movements, the Humanistic Buddhism of Master Hsing Yun and the Engaged Buddhism of His Holiness the Dalai Lama. Important points to highlight that, His Holiness the Dalai Lama and Master Hsing Yun are those two well-known modern Buddhist social activists throughout the world, whose works and deeds are in great benefit of entire humanity all over the world. Although these two social movements are new but they traced back its origin to the time of the Lord Buddha, thus their social movements primarily focus on the basic Buddhist concepts and aim on removing all sort of social obstacles and provides a better human society to live, but differences are found in their monastic life and education, which further lead to difference in their mode of approach and involvement toward solving social issues. Indeed certain similarities and differences are there, but their main aim is to improve modern society no matter whether it charity works or spiritual teachings.
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Van, der Westhuizen Sanet. „Foreign policy, public diplomacy and the media : the case of South Africa, with specific reference to the denial of visas to the Dalai Lama“. Diss., 2014. http://hdl.handle.net/10500/14434.
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This study illustrates the link between foreign policy, public diplomacy and the media, with reference to the South African Government’s refusal in 2009 and 2011 to issue visas to the Dalai Lama. The research question is: How do the South African media frame foreign policy and how do administrators react to this actuality? As there seems to be a void in South African international political communications, this is where this study purports to contribute. The aim is to investigate how the media frames foreign policy, specifically regarding the case study. Therefore, the media, human rights and foreign policies, and the diplomatic practices of the South African government are studied. The objective is not necessarily to prove or disprove the causal effect of media and public opinion on foreign policy but rather to illustrate the interaction between these elements in the case of the South African government’s denial of visas to the Dalai Lama.Political Sciences
M.A. (International Politics)
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Van, der Westhuizen S. C. „Foreign policy, public diplomacy and the media : the case of South Africa, with specific reference to the denial of visas to the Dalai Lama“. Diss., 2014. http://hdl.handle.net/10500/14434.
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This study illustrates the link between foreign policy, public diplomacy and the media, with reference to the South African Government’s refusal in 2009 and 2011 to issue visas to the Dalai Lama. The research question is: How do the South African media frame foreign policy and how do administrators react to this actuality? As there seems to be a void in South African international political communications, this is where this study purports to contribute. The aim is to investigate how the media frames foreign policy, specifically regarding the case study. Therefore, the media, human rights and foreign policies, and the diplomatic practices of the South African government are studied. The objective is not necessarily to prove or disprove the causal effect of media and public opinion on foreign policy but rather to illustrate the interaction between these elements in the case of the South African government’s denial of visas to the Dalai Lama.Political Sciences
M.A. (International Politics)
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Doubková, Brodská Barbora. „Kritická diskursivní analýza výpovědí karmapů optikou Inglehartova konceptu postmaterisalistických hodnot“. Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-304810.
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This dissertation is mainly focused on schism in the Karma-kagjü school. The death of the 16th Karmapa Rangjung Rigpe Dorje († 1981), the head of Kagjüpa plunged Karma-kagjü school to inner struggle for power and prestige. Enmity was making progress slowly and hiddenly. Situation graded in clandestine fashion and culminated in 1992 when Ogyen Trinley Dorje was enthroned in Tibet as 17th Karmapa. Some of the regents had doubt about him being the Karmapa and consequently enthroned their own candidate for 17th Karmapa. This act entirely divided the Karma-kagjü school. The primary motive and goal of my dissertation is to find presence of materialistic or postmaterialistic values defined by Ronald Inglehart (Inglehart 1997) in interviews given by 17th Karmapas. I'm looking for difference in values and my methodical instrument is critical discourse analysis. After comparison of interviews of both 17th Karmapas I find the difference in their values. My conclusion is that when Ogyen Trinley Dorje has more materialistic values than Trinley Thaye Dorje. This dissertation contains history of Tibet, history of Buddhism in Tibet and foreign relation interference in practice of Buddhism in Tibet (China and Mongolia). In addition I describe political situation of Tibet and Tibetan exile government which interfere in...
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Kelley, Christopher. „Toward a Buddhist Philosophy and Practice of Human Rights“. Thesis, 2015. https://doi.org/10.7916/D8S181FS.
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The 14th Dalai Lama-Tenzin Gyatso (DL) has expressed strong support for the Universal Declaration of Human Rights (UDHR). While this may seem to be consistent with his outspoken promotion of basic "human values" and "universal responsibility" (Piburn, 2002), there is an unresolved metaphysical conflict between his endorsement of the UDHR and concomitant ideas like "inherent dignity" and "inalienable rights," on the one hand, and, on the other, his espousal of the Buddhist "Middle Way" or "Centrist" (Madhyamaka) thesis that all phenomena (i.e., persons, things, and ideas like "human rights") lack "intrinsic existence" (svabhāva). In this dissertation I argue that an "unforced consensus" (Taylor 2011) on rights can be achieved through an application of the Madhyamaka interpretation of the "two truths" (dvasatya; bden pa gnyis). Metaphysics, however, is only one dimension of the Madhyamaka account of reality. There is an equally (if not more) important "cognitive dimension" that pertains to how one sees and interacts with the world (Westerhoff, 2009). I believe this can be effectively applied to an analysis of the psychology of human rights foundationalism (i.e., the mindset that reifies rights). The DL believes that ultimately the safeguarding of human rights culture depends on a cognitive shift at the individual level. I explore the philosophical implications of this belief, and I contend that it is consistent with the concept of human development and education in the UDHR. I conclude that Tibetan Buddhist ideas and practices can potentially help bridge the divide between human rights foundationalism and anti-foundationalism in a manner that reinvigorates the utility of the UDHR, and yet does not philosophically yield to an essentialist world-view.
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Jorge, Tiago Correia Pereira Baptista. „O papel da União Europeia na questão internacional que opõe o Tibete à China“. Master's thesis, 2020. http://hdl.handle.net/10400.2/9856.
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O conflito que opõe o Tibete à China já tem anos e está para durar. Contudo, representantes tibetanos têm feito chegar à União Europeia, às suas instituições e aos
Estados-membros, uma mensagem de pedido de ajuda. Uns têm sido mais solidários do que outros.
Esta Dissertação é, pois, sobre o que pode fazer, o que tem feito a União Europeia,
qual o seu papel neste conflito.
O destaque, pela parte tibetana, tem ido para o Dalai-Lama, o líder espiritual, que
tem pedido solidariedade à Europa, através de encontros diplomáticos.
No entanto, a China refuta toda essa solidariedade europeia e também a acusação
tibetana de invasão do seu território, de forma ilegítima, com o motivo de aniquilar
um povo e a sua cultura.
A China tem mesmo ameaçado as instituições europeias e alguns dos seus Estados-membros quando estes recebem o Dalai-Lama para encontros diplomáticos,
com vista a solucionar esta questão internacional.
A China argumenta que esta é uma questão interna e que não admite ingerências
estrangeiras. E que tem todo o direito de ocupar o Tibete e de o governar como
bem entender. E argumenta também que o Tibete e os seus líderes querem a independência do seu território e não apenas a sua autonomia.
É uma questão complexa, que envolve o jogo político e que poderá ser resolvida
através de negociações, além do Direito Internacional e da diplomacia.
O regime chinês não respeita os direitos humanos e a liberdade de expressão, segundo os parâmetros ocidentais.
São, pois, dois mundos distintos, o do Tibete e o da China, que importa perceberThe conflict between Tibet and China is years old and is about to last. However, Tibetan representatives have sent the European Union, its institutions and the Member States a message of request for help. Some have been more sympathetic than others. This dissertation is therefore about what the European Union can do, what its role is in this conflict. The Tibetan side has gone to the Dalai Lama, the spiritual leader, who has called for solidarity with Europe through diplomatic meetings.However, China refutes all this European solidarity and also the Tibetan accusation of illegitimate invasion of its territory with the purpose of annihilating a people and its culture. China has even threatened the European institutions and some of its Member States when they receive the Dalai Lama for diplomatic meetings in order to resolve this international issue. China argues that this is an internal issue and does not admit foreign interference. And that he has every right to occupy Tibet and govern it as he sees fit. He also argues that Tibet and its leaders want independence from their territory and not just their autonomy. It is a complex issue, involving the political game and that can be resolved through negotiations, in addition to international law and diplomacy. The Chinese regime does not respect human rights and freedom of expression, according to Western standards. They are, therefore, two distinct worlds, that of Tibet and that of China, which it is important to realize.
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Fuchs, Andreas. „Political Determinants of Foreign Aid and International Trade“. Doctoral thesis, 2012. http://hdl.handle.net/11858/00-1735-0000-000D-F0A0-3.
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Lan, De-Chin, und 藍德欽. „Research of Fluorescent Lamp Lighting System Based on the DALI Protocol“. Thesis, 2006. http://ndltd.ncl.edu.tw/handle/64715865880077900039.
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碩士國立成功大學
電機工程學系碩博士班
94
Abstract In this thesis, the digital addressable lighting interface protocol was studied and a fluorescent lamp lighting system based on the protocol was proposed. The back ground and the content of the protocol was introduced, and the research of the dimmable electronic ballast with preheat function for fluorescent lamp was done in this thesis. In the realization, a PIC controller was adopted as the control unit, and a code for the protocol was coded; Transmission mode of the system is half duplex mode with serial signal transmission. A DALI – RS 232 conversion bridge circuit was also built for computer communication. The program which has been developed by IR and Microchip was adopted in this system as the user interface. Finally the prototype of a light system based on DALI protocol was implemented in this thesis.
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Demers, Marijo. „Entre continuités et ruptures : les institutions politiques tibétaines en exil : reflets d'une désécularisation et d'un nationalisme religieux“. Mémoire, 2006. http://www.archipel.uqam.ca/2807/1/M9585.pdf.
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Ce mémoire porte sur la résilience du religieux à l'intérieur des institutions politiques tibétaines. Il suit le parcours politique des Tibétains à partir de la fin des années 1940 jusqu'au début des années 2000 en remettant en question la théorie de la sécularisation, puisque le religieux n'a jamais cessé d'être omniprésent dans l'arène publique, notamment dans l'expression du nationalisme tibétain. Il y est question du système traditionnel de l'union du politique et du religieux (chos srid gnyis 'brel), symbolisée par le Dalaï-Lama, le rôle des oracles d'État ainsi que de l'expérience politique de la diaspora tibétaine en Inde. Nous analysons les réformes démocratiques du gouvernement tibétain en exil sous l'angle de la continuité avec le régime précédent, tout en faisant la lumière sur les ruptures face au passé politique. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Institutions politiques, Sécularisation, Bouddhisme, Nationalisme, Tibet, Tibétains, Dalaï-Lama, Exil, Diaspora.