Zeitschriftenartikel: „Dalai Lama“

1

Gross, Rita M. „The Dalai Lama“. Journal for Peace and Justice Studies 20, Nr. 2 (2010): 166–69. http://dx.doi.org/10.5840/peacejustice201020230.

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2

Murphy, Timothy. „The Sixth Dalai Lama“. Hudson Review 53, Nr. 3 (2000): 420. http://dx.doi.org/10.2307/3853024.

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3

Puri, Bharati. „Discourse and Method of the ‘Earlier’ Dalai Lama and the ‘Later’ Dalai Lama“. China Report 44, Nr. 2 (Mai 2008): 175–84. http://dx.doi.org/10.1177/000944550804400205.

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4

De Cea, Abraham Vélez. „Dalai Lama and Religious Diversity“. Interreligious Studies and Intercultural Theology 4, Nr. 1 (14.04.2020): 49–60. http://dx.doi.org/10.1558/isit.40150.

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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.

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5

Sharma, Dinesh C. „Dalai Lama Supports Conservation Campaign“. Frontiers in Ecology and the Environment 3, Nr. 5 (Juni 2005): 240. http://dx.doi.org/10.2307/3868481.

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6

Friedland, Mary. „Dalai lama awarded nobel prize“. Peace Review 1, Nr. 4 (September 1989): 38–41. http://dx.doi.org/10.1080/10402658908425520.

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7

Wrogemann, Henning. „Zwischen Osama und Dalai Lama -“. Wege zum Menschen 63, Nr. 2 (März 2011): 147–60. http://dx.doi.org/10.13109/weme.2011.63.2.147.

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8

Shustova, Alla M. „THE DALAI LAMA AND ACADEMIC RESEARCH TO THE 85TH ANNIVERSARY OF THE 14TH DALAI LAMA“. Journal of the Institute of Oriental Studies RAS, Nr. 4 (14) (2020): 149–61. http://dx.doi.org/10.31696/2618-7302-2020-4-149-161.

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The article is dedicated for the 85th anniversary of His Holiness Dalai Lama the 14th Tenzin Gyatso and considers his contribution to establishing the dialogue between academic research and spirituality. It depicts main points of Dalai Lama’s way in science, the results of which he described in his book ‘The Universe in a Single Atom. How Science and Spirituality Can Serve Our World’. In this book His Holiness tried to explain the possibility of reaching a unified vision of the world, based not only on science but also on spirituality. Dalai Lama is sure of the necessity of the dialogue between science and Buddhism; he believes that there are certain points, where science and Buddhist philosophy come very close to each other, and may form a good base for such a dialogue. It is for example non-theistic character of both science and Buddhism, the similarity of their methods of cognition, along with the common goal of attaining the truth. Dalai Lama raises one important question: Should there be a place for ethics in science? Giving the positive answer, he then proves it expressly. For several decades Dalai Lama has been undertaking active efforts to facilitate the dialogue between science and spirituality. Recently Russian scholars have also joined this process. By Dalai Lama’s initiative two big conferences were held under the aegis of the program “Fundamental knowledge: dialogues of Russian and Buddhist scholars”. As a result of these meetings the joint Russian and Buddhist research center was organized in South India to study the altered states of conciseness, basing on various types of Buddhist meditation.

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9

S., R., und Michael Harris Goodman. „The Last Dalai Lama: A Biography“. Journal of the American Oriental Society 109, Nr. 1 (Januar 1989): 167. http://dx.doi.org/10.2307/604404.

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10

Krueger. „THE DALAI LAMA AS MORAL PSYCHOLOGIST“. American Journal of Psychology 127, Nr. 2 (2014): 261. http://dx.doi.org/10.5406/amerjpsyc.127.2.0261.

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11

Rodgers, Peter. „Talking physics with the Dalai Lama“. Physics World 11, Nr. 8 (August 1998): 13–16. http://dx.doi.org/10.1088/2058-7058/11/8/16.

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12

Leach, Barry, und Michael Harris Goodman. „The Last Dalai Lama: A Biography.“ Pacific Affairs 60, Nr. 3 (1987): 532. http://dx.doi.org/10.2307/2758921.

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13

Cyranoski, David. „Neuroscientists see red over Dalai Lama“. Nature 436, Nr. 7050 (27.07.2005): 452. http://dx.doi.org/10.1038/436452b.

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14

Stobdan, P. „The Dalai Lama and Tibet’s Future“. Strategic Analysis 40, Nr. 4 (08.06.2016): 231–33. http://dx.doi.org/10.1080/09700161.2016.1184794.

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15

Leach, Barry A., und Galen Rowell. „Freedom in Exile. The Autobiography of the Dalai Lama: Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet.“ Pacific Affairs 64, Nr. 4 (1991): 561. http://dx.doi.org/10.2307/2759871.

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16

Lyulina, A. G. „“The Bronze Tripod” of Qing Power in Tibet and the position of the 5th Panchen Lama“. RUDN Journal of World History 12, Nr. 4 (15.12.2020): 315–23. http://dx.doi.org/10.22363/2312-8127-2020-12-4-315-323.

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Chinese historiography, concerning the period of Qing administrations strengthening in the Tibetan region, shows the concept 三足鼎立 (sānz dĭngl), which literally means to establish a bronze tripod or figuratively tripartite balance of power. The Panchen Lama incarnation lineage become one of the three pillars of Qing power in Tibet by the middle of the XVIII century. The 5th Panchen Lama Lobsang Yeshe got many privileges from Kangxi and Yongzheng emperors, was invited to Beijing and even considered to be the regent for the Dalai Lama VII. Lobsang Yeshe played a mediating role in a number of internal and external conflicts, recognized the incarnations of the three Dalai Lamas, enhance the government in Tashilhunpo, and generally played a prominent role in the history of Tibeto-Qing relations.

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17

Lindtner, Chr. „Cultivating a Daily Meditation. Dalai Lama XIV.“ Buddhist Studies Review 11, Nr. 2 (16.06.1994): 205–8. http://dx.doi.org/10.1558/bsrv.v11i2.15143.

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18

Chou, Wen-shing. „Reimagining the Buddhist Universe: Pilgrimage and Cosmography in the Court of the Thirteenth Dalai Lama (1876–1933)“. Journal of Asian Studies 73, Nr. 2 (15.04.2014): 419–45. http://dx.doi.org/10.1017/s0021911813002441.

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During his exiles from Lhasa in the 1910s, the Thirteenth Dalai Lama visited the holy places of Wutai Shan in China and Bodh Gaya in India. After his return, he commissioned paintings of these two places in cosmological mural programs of his palaces. While conforming to earlier iconographic traditions, these paintings employed empirical modes of representation unprecedented in Tibetan Buddhist paintings, revealing a close connection to the Dalai Lama's prior travels. This essay traces how these “modernized” renditions were incorporated into an existing pictorial template, and examines the deft rearticulation of a Buddhist cosmology in light of the Dalai Lama's own encounter with the shifting geopolitical terrains of the early twentieth century. I show that painting served as a powerful medium through which the Dalai Lama asserted his spiritual sovereignty and temporal authority over modernity's work of boundary making. The study elucidates a sphere of agency and creativity in the court of the Thirteenth Dalai Lama that has evaded historical inquiries to date.

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19

Marchetti, Florencia. „Felt: Fluxus, Joseph Beuys, and the Dalai Lama“. Visual Studies 27, Nr. 3 (November 2012): 314. http://dx.doi.org/10.1080/1472586x.2012.642970.

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20

Cyranoski, David. „Neuroscience meeting draws fire over Dalai Lama lecture“. Nature Medicine 11, Nr. 11 (27.10.2005): 1130. http://dx.doi.org/10.1038/nm1105-1130a.

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21

Cyranoski, David. „Dalai Lama gets go-ahead for meditation lecture“. Nature 436, Nr. 7054 (August 2005): 1071. http://dx.doi.org/10.1038/4361071b.

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22

Bloom, Paul, und Susan A. Gelman. „Psychological essentialism in selecting the 14th Dalai Lama“. Trends in Cognitive Sciences 12, Nr. 7 (Juli 2008): 243. http://dx.doi.org/10.1016/j.tics.2008.04.004.

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23

Ricard, Matthieu. „The Dalai Lama: Happiness through wisdom and compassion“. International Journal of Wellbeing 1, Nr. 2 (20.07.2011): 274–90. http://dx.doi.org/10.5502/ijw.v1i2.9.

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24

Verma, Virendra S. „Post-Dalai Lama Situation and the Middle Path“. China Report 45, Nr. 1 (Januar 2009): 75–87. http://dx.doi.org/10.1177/000944550904500107.

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25

Oyunbilig, Borjigidai, und Irina R. Garri. „Historical Events of 1705 in Tibet. Part 2“. Письменные памятники Востока 19, Nr. 1 (15.01.2022): 71–85. http://dx.doi.org/10.55512/wmo100090.

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Based on a large corpus of sources in Mongolian, Manchu and Chinese languages from the Chinese archives, the article reconstructs the history of one of the most significant events in the history of Tibet the assassination in 1705 of the Fifth Dalai Lamas regent, Sangye Gyatso, by Lhavsan Khan of the Khoshot court. The author thoroughly reproduces a cruel confrontation between the khan and the regent which ended by the latters execution and shows why the events of 1705 were of great importance for the history of the Mongols and the Tibetans. A series of events that followed, such as the death of the Sixth Dalai Lama, the enthronement of the true Seventh Dalai Lama in Kokonor, the invasion of the Dzungars in Tibet in 1717 and, ultimately, the entry of the Qing army into Tibet eventually led to the establishment of the Qing control over Tibet through the Khoshot Mongols. The author concludes that the events of 1705 became an important historical milestone that had a long-term impact on the formation of a unified multinational state under the Qing rule.

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26

Garri, Irina R., und Oyunbilig Borjigidai. „Historical Events of 1705 in Tibet. Part 1“. Письменные памятники Востока 18, Nr. 4 (29.12.2021): 91–102. http://dx.doi.org/10.17816/wmo65092.

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Based on a large corpus of sources in Mongolian, Manchu and Chinese languages from the Chinese archives, the article reconstructs the history of one of the most significant events in the history of Tibet the assassination in 1705 of the Fifth Dalai Lamas regent, Sangye Gyatso, by Lhavsan Khan of the Khoshot court. The author thoroughly reproduces a cruel confrontation between the khan and the regent which ended by the latters execution and shows why the events of 1705 were of great importance for the history of the Mongols and the Tibetans. A series of events that followed, such as the death of the Sixth Dalai Lama, the enthronement of the true Seventh Dalai Lama in Kokonor, the invasion of the Dzungars in Tibet in 1717 and, ultimately, the entry of the Qing army into Tibet eventually led to the establishment of the Qing control over Tibet through the Khoshot Mongols. The author concludes that the events of 1705 became an important historical milestone that had a long-term impact on the formation of a unified multinational state under the Qing rule.

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27

Winkel, Eric. „Islam, Buddhism, and the New Sciences“. ICR Journal 2, Nr. 4 (15.07.2011): 731–34. http://dx.doi.org/10.52282/icr.v2i4.612.

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While exploring convergences between Islam and contemporary science, I came across a recent book by the Dalai Lama1 which describes his interactions with Buddhism and science. In fact, the Dalai Lama is ideally suited to be a bridge between spirituality and science. His stature means that he does not merely read Thomas Merton, Carl Friedrich von Weizsacker, Karl Popper, and David Bohm - he meets them. His seven decades means that he spans the most significant changes that technology and science have made on human society.

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28

Kilty, Gavin. „The Last Dalai Lama. A Biography. Michael Harris Goodman.“ Buddhist Studies Review 5, Nr. 2 (14.06.1988): 169–74. http://dx.doi.org/10.1558/bsrv.v5i2.15921.

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29

Brownstein, Arthur. „Reflections on life-a personal account of interaction with HH Dalai Lama“. Integrative Medicine Case Reports 1, Nr. 2 (2020): 6. http://dx.doi.org/10.38205/imcr.010206.

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His Holiness Dalai Lama has given me more than I could ever ask for in this life. I met Dalai Lama in Bangalore, in 1989, at the 1st International Holistic Health and Medicine Conference. There were about a thousand international delegates in attendance for the two-day event.At the conference, before he began his talk, he walked down the aisles of all the rows of delegates where we were seated. We all stood in respect of his presence as he walked by.

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30

Kobayashi, Ryosuke. „The Lungshar Delegation and Britain in 1913“. Inner Asia 18, Nr. 2 (15.12.2016): 288–308. http://dx.doi.org/10.1163/22105018-12340069.

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In modern Tibetan history, it is fairly well known that in 1913 the 13th Dalai Lama appointed Lungshar Dorje Tsegyal as chaperon for four Tibetan boys to travel to Britain for a modern education. Less well studied are the letters the 13th Dalai Lama wrote for the King, Queen and ministers in Britain, which he had Lungshar take with him to London and which asserted the ‘rang btsan’ of Tibet, which today translates to ‘independence’. Through a comparative analysis of the original letters written in Tibetan and the letters that the 13th Dalai Lama sent to other countries, I will show how the Lungshar delegation was an important component of the overall diplomatic strategy designed by the 13th Dalai Lama after the demise of the Qing Dynasty. Based on comparative study between the Tibetan letters and the British translations, I will show that officials of British India, at the beginning of the 20th century, did not necessarily use ‘independence’ as the fixed parallel translation of ‘rang btsan’. This first analysis of the original Tibetan language letters sheds new light on the conceptual discrepancies in modern terminologies between the Tibetan and English languages that could have influenced the negotiations that took place between Tibet and Britain.

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31

Aguilar, Mario. „Editorial: Political Theology, Asylum Seekers and the Dalai Lama“. Political Theology 10, Nr. 1 (06.03.2009): 5–9. http://dx.doi.org/10.1558/poth.v10i1.5.

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32

Dorff, Patricia, und Dalai Lama. „Freedom in Exile. The Autobiography of the Dalai Lama“. Foreign Affairs 70, Nr. 2 (1991): 200. http://dx.doi.org/10.2307/20044804.

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33

Check, Erika. „DNA lab welcomes Dalai Lama to Tibetan science community“. Nature 425, Nr. 6956 (September 2003): 335. http://dx.doi.org/10.1038/425335b.

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34

Denecke, Axel. „Der Dalai Lama: „Ethik ist wichtiger als Religion“ – Wirklich ?“ Homiletische Monatshefte 92, Nr. 4 (06.12.2016): 213–17. http://dx.doi.org/10.13109/homh.2016.92.4.213.

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35

Isaacs, A. „The Story of Tibet: Conversations with the Dalai Lama“. Common Knowledge 14, Nr. 3 (01.10.2008): 484. http://dx.doi.org/10.1215/0961754x-2008-033.

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36

Tsering, Dolma. „Dalai Lama Central to Resolution of the Tibet Issue“. Strategic Analysis 38, Nr. 1 (02.01.2014): 19–24. http://dx.doi.org/10.1080/09700161.2014.863459.

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37

Bhattacharjee, Y. „NEUROSCIENCE: Neuroscientists Welcome Dalai Lama With Mostly Open Arms“. Science 310, Nr. 5751 (18.11.2005): 1104. http://dx.doi.org/10.1126/science.310.5751.1104.

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38

Palace, Wendy. „The thirteenth Dalai Lama in Peking September – December 1908“. Asian Affairs 29, Nr. 2 (Juli 1998): 171–80. http://dx.doi.org/10.1080/714857154.

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39

Sautman, B. „"Vegetarian between Meals": The Dalai Lama, War, and Violence“. positions: east asia cultures critique 18, Nr. 1 (01.03.2010): 89–143. http://dx.doi.org/10.1215/10679847-2009-025.

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40

Lyulina, Anastasiya G. „Ганден Пходранг: правительство Далай-ламы в XVIII в.“ Oriental Studies 13, Nr. 3 (24.12.2020): 478–92. http://dx.doi.org/10.22162/2619-0990-2020-49-3-478-492.

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Introduction. The article examines the structure and features of Ganden Phodrang (Tib. dGa’-ldan pho-brang) — Tibetan traditional Government founded by the 5th Dalai Lama Lobsang Gyatso (1617–1682) in 1642 — in the context of interaction with institutions of the Qing administration in the 18th century. Diarchy based on the principles of unity of monastic and secular government (Tib. Сhos-srid) became the basis of the political and legal system of the Tibetan state and was reflected in some specifics of relations with Buddhist countries and peoples. The influence of the Qing Empire in the region by the end of the 18th century increased, and that was traced in formal characteristics but did not affect the functioning laws of Ganden Phodrang. Goals. The paper reviews and analyzes the origins, structure and features of the Dalai Lama’s traditional government Ganden Phodrang (1642–1959); identifies the main changes in the political structure of Tibet during the period of the greatest influence of the Qing government institutions in the 18th century; clarifies the position and role of the Dalai Lama as head of state, as well as the importance of regents and Qing ambans in governing the country. Materials and Methods. In addition to Qing sources, the article uses works by German and French Tibetan scholars (in English), as well as studies by Indian and Chinese Tibetologists. In Russian historiography, special attention is paid to the Dalai Lamas and Panchen Lamas, their relations with the Qing emperors, as well as to such administrative institutions of the Qing as ambans, legislative acts, and the Golden urn lot. Methodologically, the study employs historical and comparative approaches, and the problem-chronological principle. Conclusions. The article concludes that the Dalai Lama’s Government was uniquely independent in the 18th century, and tulku regents possessed special ‘dual’ status and significance. It is necessary to emphasize the importance of studying the topic in the context of international polemics around classification of the socioeconomic structure of Tibet in the Middle Ages, and its status in relation to China.

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41

Kilty, Gavin. „Portrait of a Dalai Lama. The Life and Times of the Great Thirteenth. Sir Charles Bell.“ Buddhist Studies Review 7, Nr. 1-2 (15.06.1990): 154–57. http://dx.doi.org/10.1558/bsrv.v7i1-2.15837.

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42

Sharling, Tenzin‐Dhardon. „Theorizing a Female Dalai Lama: An Intersectional Tool for Feminisms“. Anthropology of Consciousness 33, Nr. 1 (02.02.2022): 96–111. http://dx.doi.org/10.1111/anoc.12146.

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43

Compson, Jane. „The Dalai Lama and the World Religions: a False Friend?“ Religious Studies 32, Nr. 2 (Juni 1996): 271–79. http://dx.doi.org/10.1017/s0034412500024276.

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The Dalai Lama is well known for his tolerance of other religious traditions, actively encouraging people to celebrate their own faiths rather than convert to Buddhism. However, far from being a pluralist as this attitude suggests, he believes that ultimate liberation is obtained only through the practice of Buddhist teachings. This apparent contradiction is resolved when one examines some of the teachings that he follows, such as the notions of emptiness (sūnyatā), skilful means (upāya), karma and rebirth. On such examination it becomes apparent that it is precisely through the prioritising of these Buddhist teachings that his tolerance is rendered possible.

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44

Bentz, Anne-Sophie. „Symbol and power: the Dalai Lama as a charismatic leader“. Nations and Nationalism 18, Nr. 2 (14.02.2012): 287–305. http://dx.doi.org/10.1111/j.1469-8129.2011.00515.x.

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45

Fuchs, Andreas, und Nils-Hendrik Klann. „Paying a visit: The Dalai Lama effect on international trade“. Journal of International Economics 91, Nr. 1 (September 2013): 164–77. http://dx.doi.org/10.1016/j.jinteco.2013.04.007.

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46

Ihsan, Mas Darul. „Politeness Concepts in “Face to Face with Desi Anwar” on Metro TV: Pragmatic Perspective“. JEES (Journal of English Educators Society) 4, Nr. 2 (02.10.2019): 69. http://dx.doi.org/10.21070/jees.v4i2.2206.

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This research is to reveal the politeness strategies and intonation used by Desi and Dalai Lama. It is a qualitative research from the recorded interview of the TV program then transcribed into a text. The data triangulation and peer review are used. First, wants to invite Dalai Lama to search for an interpretation of the possible relevance through her hints. She delivers the information in a focus and it is based on context in the issues of a religious harmony. The utterances are supported by not only a manner expression such as raised eyebrow, puckered brow and shoulder bent forward, but also the intonation in a falling-rising tone. Second, Dalai Lama wants to be optimistic and centers his wants of creating a religious harmony to be unimpeded. The utterances are supported by not only a manner expression such as having a deep breathy voice and shaking his body, showing his finger up and down, but also the intonation in a falling tone. The findings imply that to achieve a mutual understanding in communication, someone should avoid the great mismatch in communication in addition to meet the purposes of communication, have a sense of awareness, and etiquette in the arena of language usage.

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47

Elikhina, Yu I. „Some gifts of the 13th Dalai Lama to Nicholas II in the collection of the State Hermitage“. Orientalistica 4, Nr. 2 (14.07.2021): 406–18. http://dx.doi.org/10.31696/2618-7043-2021-4-2-406-418.

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The Tibetan collection of the State Hermitage contains some of the gifts of the 13th Dalai Lama to the Russian Emperor Nicholas II. The State Archives of the Russian Federation has a document titled “A copy of the list of Tibetan gifts sent to the Winter Palace”. It consists of two lists, the first list describes 14 items, the second - 9. Almost all of these gifts were in the private rooms of Nicholas II in the Winter Palace. Of course, not all things have survived to this day. Number 1 in the first list is the chakra (wheel of teaching), the sign of the king offered to the Tibetan rulers upon accession to the throne, as a sign of goodwill (Inventory No. KO-884, Tibet, late 19th century); number 4 is a silver teapot, partially gilded (Inventory No. KO-896, Tibet, end of the 19th century); number 5 - men’s turquoise hoop earring; at number 9 - a gold reliquary gau (Tib. Ga'u), decorated with turquoise, such were worn and are worn by Tibetan women on the chest; at number 10 - women’s gold earrings decorated with turquoise. Earrings and a reliquary after the organization of the Oriental Department and the redistribution of exhibits were included in the collection of art objects of Central Asia. From the second list, presumably, there is a sculpture of Buddha Shakyamuni in the Hermitage collection. It is quite possible that enamel objects and some others have also been preserved in different collections of the Oriental Department. In addition, the collection contains two pencil portraits of the 13th Dalai Lama, painted by the Russian artist N. Ya. Kozhevnikov in 1905 in Urga (present-day Ulan Bator). The Dalai Lama was hiding in Mongolia during the British expansion into Tibet in 1903-1904. Thus, some of the gifts of the 13th Dalai Lama are presented in the Tibetan collection of the Hermitage. Some of them are masterpieces, such as the silver chakra, others are very typical ethnographic objects.

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48

Jørgensen, Jesper Düring. „Kronik“. Magasin fra Det Kongelige Bibliotek 4, Nr. 1 (04.06.2009): 69–85. http://dx.doi.org/10.7146/mag.v4i1.66207.

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Indhold: Bogens vej til Finland; Dalai Lama på Det kongelige Bibliotek; Dansk-sovjetisk biblioteksseminar; UDIM 1992; Kalevi Sorsa; Kulturministeriets tidsskriftstøtte; REX-nyt; Erhvervelser; Samarbejde med Købehavns Universitet; Personalia

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49

Chryssides, George D. „The Good Heart: His Holiness the Dalai Lama explores the heart of Christianity - and of humanity. Ed. Robert Kiely.“ Buddhist Studies Review 15, Nr. 2 (16.06.1998): 264–67. http://dx.doi.org/10.1558/bsrv.v15i2.14716.

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Góralski, Maciej Magura. „“We Need Universal Responsibility”. The Dalai Lama in Poland, December 2008“. Dialogue and Universalism 19, Nr. 3 (2009): 77–86. http://dx.doi.org/10.5840/du2009193/550.

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