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Journal articles on the topic '佛學'

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Published: 4 June 2021
Last updated: 13 February 2022

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1

ZHANG, Ellen Y. "大乘中觀哲學的生死觀." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 65–86. http://dx.doi.org/10.24112/ijccpm.141617.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.
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CHEN, Xi. "藏傳佛教與古代藏醫學發展." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 1 (January 1, 2019): 109–17. http://dx.doi.org/10.24112/ijccpm.171668.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.藏醫學作為一門歷史悠久的傳统民族醫學，至今仍有極高的臨床價值。在古代藏醫學的歷史發展過程中，藏傳佛教扮演著極為重要的角色，它與古印度阿輸吠陀醫學引入西藏密不可分，因而對藏醫學三因素七物質平衡的基礎理論奠定起到重要作用。而天葬儀式更為解剖研究提供便利，僧侶培養過程中對醫學的重視也進一步推動藏醫教育發展。然而，藏傳佛教也賦予藏醫學特殊的宗教特徵，對藏醫學的發展產生了複雜的影響。As a traditional ethnic medicine with a long history, Tibetan medicine still has great clinical value today. Tibetan Buddhism played an extremely important role during the development of Tibetan medicine. Closely related to the introduction of ancient Indian Ayurvedic medicine to Tibet, Tibetan Buddhism laid the foundation of the basic theory of the balance between the three factors and seven substances of Tibetan medicine. The celestial burial ceremony was convenient for anatomical research, and the emphasis on medical knowledge during the education of monks further promoted the development of Tibetan medical education. However, Tibetan Buddhism also introduced special religious characteristics to traditional Tibetan medicine and has had complex influence on the long-term development of ancient Tibetan medicine.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.
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ZHANG, Bin. "從佛教倫理學看待器官移植問題: 淨土宗的觀點." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 77–95. http://dx.doi.org/10.24112/ijccpm.61455.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.器官移植的問題是當代生命倫理學的一個重要問題。如果從人類自身利益出發，這種被視為拯救危重病人生命的技術，的確是醫學科學的進步，但它涉及的社會倫理道德問題十分廣泛。如果從佛教倫理學——淨土宗的觀點出發，即以緣起論來認識屍體器官移植，則認為器官移植會使死者因強烈的痛苦而生嗔惱，障礙死者往生淨土；佛教的生死分際的判定標準——阿陀那識執受根身則認為腦死亡概念是由於器官移植術而產生的“腦死”名詞。另外，佛教的護生觀和平等觀反對異種移植和器官商業化。站在佛法的角度，器官移植不僅有違“眾生平等”的精神，而且可能成為“殺生利器”。The problem of organ transplantation is an important issue in contemporary bioethics. From the vantage point of view of benefiting the human life, organ transplantation can be seen as lifesaving technology and a sign of a great progress of medical science. Nevertheless, organ transplantation involves profound ethical dimensions and ambiguities. This paper offers a study of organ transplantation from the perspective of Pure Land Buddhism. Shall then employ the Buddhist theories such as dependant origination, karma, reincarnation, and compassion to approach issues regarding cadaver organ transplantation, brain death, xeno-transplantation, and organ trading. Since Buddhist tradition holds the view that the consciousness does not leave the body that is pronounced dead immediately, it would be a problem if the organ is removed from “the dead,” which might interrupt the final destination of rebirth. The paper concludes that organ transplantation is a kind of human technology that violates the basic spirit of Buddhism.DOWNLOAD HISTORY | This article has been downloaded 527 times in Digital Commons before migrating into this platform.
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YAO, Zhihua. "中觀哲學與佛教的生死觀." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 93–96. http://dx.doi.org/10.24112/ijccpm.141619.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.This essay highlights the tension between the Madhyāmika and mainstream Buddhist views on life and death. As an extreme position that aimed to refute the ideas of Abhidharma and Yogācāra, the Madhyāmika view cannot properly reflect the mainstream Buddhist view on the issue. To explain the possibility of reincarnation, Buddhists developed the concept of a mental continuum, which is in contrast to the Hindu idea of a soul (ātman) and the Jaina idea of subtle matter (pudgala). Many Buddhist philosophical schools have expounded various concepts along this line, for instance, the Theravāda concept of a life continuum (bhavāṅga), the Mahāsāṃghika concept of root consciousness (mūlavijñāna), the Mahīśāsaka concept of the aggregate that penetrates life and death (āsaṃsārika-skandha), the Vātsīputrīya concept of person (pudgala), and the Yogācāra concept of store consciousness (ālayavijñāna). With these concepts, the mainstream Buddhist schools assume life after death in the form of a mental continuum.In contrast, the Madhyāmikas developed their view on life and death based on their doctrine of non-duality. For them, life is no other than death and death is no other than life. It is not necessary that there is life after death. By comparing the various views on death among different world religions, we learn that the Madhyāmikas’ view is similar to the Daoist view that sees death as another form of union between heaven and earth, and hence is not substantially different from life itself. I conclude that there is a certain tension between the Madhyāmika view of life and death and the mainstream Buddhist view, and, to a certain extent, it is non-Buddhist.DOWNLOAD HISTORY | This article has been downloaded 743 times in Digital Commons before migrating into this platform.
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김일환. "退耕 權相老의 󰡔朝鮮文學史󰡕와 佛敎文學 논쟁." Studies in Korean Literature ll, no. 60 (August 2019): 141–78. http://dx.doi.org/10.20881/skl.2019..60.005.

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CHEN, Kai. "涅槃與安樂——從佛教的立場看“安樂死”問題." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 93–104. http://dx.doi.org/10.24112/ijccpm.51447.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.安樂死問題是當代生命倫理學中一個重要的問題，對於這一問題各界爭論不休。但是，就理論資源的角度來說，大多只是集中於醫學、哲學以及倫理學等領域，宗教倫理尤其是佛教倫理中蘊藏著豐富的理論資源，為我們認識安樂死問題提供了一個全新的視角，可以對安樂死問題的解決給出全新的答案。The problem of euthanasia (or mercy killing) is quite important in contemporary ethics. There have been a large amount of arguments among many circles. However, most contemporary discussions are limited to the theoretical resources of medicine, philosophy and ethics. In religious ethics, especially Buddhist ethics, there exists abundance of intellectual resources that could be drawn on.This essay analyses several general representative value judgments which support euthanasia. It is not difficult to find that both extreme utilitarian views and extreme human rights views on euthanasia can be taken as originating from either the classical Greek thinking or the modern Enlightenment thinking. Contemporary moralists are unable to take advantage of such views to get out of the difficulty around the issue of euthanasia. Such views often consist of some general principles, such as autonomy, beneficence, justice and etc. Interestingly, both the supporters and opponents of euthanasia can use the same set of such principles to make their arguments, and cannot persuade the other side. This situation indicates the impoverishment of such views for solving bioethical problems. It is then necessary to introduce some other traditional resources, especially Eastern religious perspectives, to reconsider the problem of euthanasia from a wider background.From the Buddhist view, all sides of the contemporary debate over the problem of euthanasia - no matter whether it is from the background of Christianity or from modern humanist thinking, actually share the same theoretical presuppositions and originate from the same cultural traditional background, although they seem to be dramatically and severely different. Both Christian theologians and modern Western Humanist intellectuals cut death from daily human life, viewing death as an enemy which people should challenge and overcome. As Buddhists see it, this attitude will surely bring the problem of euthanasia to a mess. Buddhism understands that death and life cannot be entirely separated from each other. This does not mean that Buddhism must support active euthanasia. Rather, to introduce Buddhist thinking resources into consideration over this problem could provide us a brand new perspective of understanding this problem, and may give us some new resolutions of euthanasia.DOWNLOAD HISTORY | This article has been downloaded 135 times in Digital Commons before migrating into this platform.
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염호택. "唐代 韓愈의 道·佛排斥과 儒學思想에 관한 考察." Studies in Philosophy East-West ll, no. 51 (March 2009): 79–101. http://dx.doi.org/10.15841/kspew..51.200903.79.

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Lee Hyun Jung. "易學을 통해본 圓覺經의 成佛論 -周易과 正易을 중심으로-." Studies in Philosophy East-West ll, no. 94 (December 2019): 25–43. http://dx.doi.org/10.15841/kspew..94.201912.25.

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Lee, Jae-seong. "大乘佛教觀視野下的文學和電影中窮極現實." International Journal of Chinese Character Studies 3, no. 1 (December 30, 2020): 99–124. http://dx.doi.org/10.18369/waccs.2020.1.99.

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Liu, Cuilan. "THE FALL OF A CHINESE BUDDHIST MONK: LAW AND STATE GOVERNANCE OF BUDDHISM IN POST-IMPERIAL CHINA." Journal of Law and Religion 35, no. 3 (December 2020): 432–49. http://dx.doi.org/10.1017/jlr.2020.34.

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AbstractIn August 2018, revelations of the sexual, financial, and administrative misconduct of a high-profile Chinese Buddhist monk named Xuecheng 學誠 were in the spotlight of domestic and international attention. The validity of the allegations and their social and religious impact have been widely debated, and this article focuses on the legal procedures used in handling the allegations and traces their source back to the Republican era (1911–1949). The state's governance of Buddhism and the efficacy of the Buddhist clergy's jurisdictional self-governance operating in Xuecheng's case in China today are significantly older than the People's Republic of China. As early as 1929, ordained Buddhists collectively denounced personal clerical privileges, in exchange for the state law's protection on monastic properties. Then, while protesting against unfavorable articles in the Charter of the Buddhist Association of China (Zhongguo fojiaohui zhang cheng 中國佛教會章程) proposed by the Nationalist government in 1936, the Buddhist clergy lost their legal jurisdiction over adjudicating internal disputes among ordained Buddhists. These two events have come to define the relationship between the state and the Buddhist establishment in contemporary China, where state law is harsh on religion while enforcement through legal practice is lax.
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ZHANG, Daqing. "醫療行善: 中國醫學道德傳統的詮釋." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 2 (January 1, 1999): 31–51. http://dx.doi.org/10.24112/ijccpm.21367.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
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Lee, Mi-Jeong. "A Study on the Trend of Buddhist Studies in Jiangnan Scholar-officials and the Publication of Tripitaka Jiaxing in the Late Ming Dynasty." Journal of Ming-Qing Historical Studies 42 (October 31, 2014): 65–99. http://dx.doi.org/10.31329/jmhs.2014.10.42.65.

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Kim, Myung-Ho(Ven Beop-Ji). "The Present Situation and Characteristics of Chinese Buddhist Academy’s Sangha Education." Journal of Seon Studies 57 (December 31, 2020): 161–228. http://dx.doi.org/10.22253/jss.2020.12.57.161.

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Park, Sung-kyu. "Buddhism thoughts in the literatures of the latter period of Koryo." Han-Character and Classical written language Education 23 (November 30, 2009): 319–43. http://dx.doi.org/10.15670/hace.2009.23.1.319.

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LEI, Ruipeng. "中國文化視野中的人與動物關係問題——以異種移植為例." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 79–91. http://dx.doi.org/10.24112/ijccpm.51446.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在不同的文化中，關於如何對待動物是可接受的或者說人與動物的關係問題存在各種不同的觀點。本文主要從中國文化的視角來討論和分析這一倫理問題，梳理儒釋道三種思想體系中所包含的生態倫理思想，分析它們對人與動物關係問題的態度，尤其是對異種移植中使用動物問題的倫理論證的有益啟示。從儒家的視角，以貫穿儒家理論與實踐體系的仁愛思想為主線，揭示出由親而疏、由近及遠地踐行“仁”，是完善和提升人性的必要途徑，也是實現普遍的愛的現實的人類行動方式。儒家強調“愛物”的美德， 但不排斥在得到倫理辯護的基礎上使用動物﹔從佛家的視角，以“不殺生”的戒律和“十界論”的生命觀為基礎， 闡明佛家哲學對動物生命的絕對尊重與保護﹔從道家的視角，以“道法自然”和“ 厚德載物”思想為線索，釐清道家哲學崇尚自然、順乎自然的中心思想，以及對不干預自然秩序的強調。In different cultures there is a spectrnm of opinions regarding what it is acceptable to do to animals, including whether it is morally acceptable or not to use them as a source of organs or tissues for transplants. This essay attempts to discuss these ethical issues in the Chinese cultural context. Chinese culture is primarily the combination of Confucianism, Buddhism and Taoism. There are diverse attitudes towards nature and differing views about the relationship of humans to animals. Confucianism emphasizes the principle of ren (benevolence) and demonstrates that the method of practicing ren is from near to far, from parents/siblings to other relatives, friends, co-workers, neighbors, patients, students etc, from present generation to future generations, from human beings to other animals, plants and eco-system or nature as a whole. On the other hand, Confucianism holds that humanity is most valuable in the world, certainly of a higher order than that of animals. These views would be compatible with the limited use of animals in medical procedures where the benefit to humans is clear, demonstrable and large. Buddhism emphasizes simple, non-violent, gentle living. Its first precept involves abstention from injury to life, and not depriving a living being of life. These views may entail a direct prohibition on the use of animals for medical purpose. Taoism places the harmony between human beings and nature in general in high esteem. It recognizes that human beings are not separate from nature but a small part of the natural world. Human beings should not seek to dominate or interfere with nature, but should instead stand in a relationship of care and concern for its continued flourishing. Accordingly, Daoism might regard any form of xenotransplantation as an unacceptable intervention with nature.DOWNLOAD HISTORY | This article has been downloaded 239 times in Digital Commons before migrating into this platform.
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Gilsik, Kim. "Current Status of Archaeological Studies of Ancient Buddhism Remains and A Problem Awaiting Solution in Korea." Journal of Buddhist Thought and Culture 5 (December 2013): 21–66. http://dx.doi.org/10.33521/jbs.2013.5.0.21.

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Kang, Hyejin. "A Study on the Relationship Between God and Buddha in Samgukyusa Wonkwangseohak." Journal of Korean Culture 50 (August 31, 2020): 153–87. http://dx.doi.org/10.35821/jkc.2020.08.50.153.

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Cho, Myung-sun. "A case Study of Reincarnation Murals in Samkwangsa temple." East Asian Ancient Studies 49 (March 31, 2018): 293–319. http://dx.doi.org/10.17070/aeaas.2018.03.49.293.

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Lim Byeong-Hak. "The Science of Divination Using Image and Numbers(Sangsu I-Ching) of Shao Yung’s impact on Korean New Religions)- A study on Donghak(東學) and Won Buddhism(圓佛敎) -." Studies in Philosophy East-West ll, no. 78 (December 2015): 171–94. http://dx.doi.org/10.15841/kspew..78.201512.171.

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Kwon, Hyuk nam, Jin ju Hwang, Dong wan Ryu, and Young hwan Park. "A Material Study on Iron Artifacts Excavated from the Three Storied Stone Pagoda(Seokgatap) of Bulguksa Temple in Gyiongju." JOURNAL OF KOREAN CULTRUAL HISTORY 50 (December 31, 2018): 31–45. http://dx.doi.org/10.29334/mhsh.2018.12.50.31.

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He, Jinli. "Zhang, Xianglong 張祥龍, Rejecting the Qin, Revitalizing the Han, and Responding to Buddhism: Confucianism from D ong Zhongshu to L u Xiangshan 拒秦興漢和應對佛學的儒家哲學:從董仲舒到陸象山." Dao 13, no. 2 (April 9, 2014): 299–303. http://dx.doi.org/10.1007/s11712-014-9378-x.

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WANG, Tangjia. "死亡概念的綜合考慮." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 117–29. http://dx.doi.org/10.24112/ijccpm.41423.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然死亡問題一直是人類文化的重要主題，雖然古希臘人早就提出過“死亡學”這一術語，但真正意義上的死亡學尚未建立。生命倫理學也尚未給我們提供一種相對完整的死亡概念。由於人不僅是一般的自然存在物，而且是一種社會文化的存在物，人的死亡就不僅是一種自然事件，而且是一種社會文化事件。為了說明人的死亡與動物的死亡的區別，我們需要對死亡概念進行綜合考慮。中國的孔子早就提出過“未知生，焉知死？”這樣的問題。雖然中國文化十分重視生存的倫理問題，但中國人一刻也沒有停止對死亡的探索。從佛教對死亡的沉思冥想到道教對死亡的執著超越，從莊子對死亡的哲學思辨到帝王對長生不老的不斷追求，死亡問題就一直是中國文化關注的中心之一。在中文中，表示死亡的詞至少有150種，人的死亡方式，死者的年齡，死者與生者的關係，生者對死者的態度無一不體現在生活死亡的稱謂中。從中國的死亡文化中，我們可以發現人們對死亡的慎終追遠的心態。對死亡意識的普遍壓抑，畏死的真切心情或達觀的生死度。實際上，西方意義上的死亡教育在中國一直是一種普遍的社會實踐。人的死亡不僅是人的自然生命的終結，而且是人的社會生命和精神生命的終結。對人的生存意義和生命尊嚴的倫理關切使我們有必要建立死亡的倫理學，而臨終關懷的倫理學不過是它的一個部分而已。本文作者試圖通過對社會人類學資料和對死亡體驗的臨床觀察記錄進一步說明把人的死亡理解社會文化現象的必要性與重要性。同時也表明死亡體驗並不必然意味著痛苦，悲哀與恐懼，它也可能包含歡快。寧靜與希望等積極的心理因素，充分地認識和巧妙地利用這些因素對尊重臨死者的尊嚴和提高他們的生命質量這一人道目標具有無可置疑的重要性。The term "science of death" appeared at one time in ancient Greece. Socrates even said that "philosophy is a practice of death". However, although death has been viewed as an important subject in many fields of cultural studies, a science of death in the strict sense of the terminology has not come into being due to the lack of a rational and sophisticated methodology as well as an organic combination of theoretical speculation and empirical research. Up to date we have not even succeeded in coming up with a relatively comprehensive conception of what death means, even though we can find a variety of explanations of death in such disciplines as philosophy, religion, sociology, psychology, biology and medicine. Accordingly, we need synthetically take the concept of death into account.Although Confucius asked such question as "how could we understand death without understanding life?" Chinese have never ceased to probe into the issue of death. In the long tradition of Chinese thought, from Zhuang -zi's philosophical speculation of death to the modern culture of death, from the religious experience of the Taoist transcendence to the Buddhist meditation upon death, Chinese have always attached great ethical concerns to the issue of death. In the Chinese language, there are at least 150 words and phrases referring to death. From the Chinese ethos of death we can find the ultimate concern of life, the common concealment of death, the unvarnished mood of fearfulness as well as profound calmness in the face of death. As a matter of fact, death education in western sense of the word has become a popular social practice in current China.There is no doubt, death of a human being means not only the end of a human biological life but the end of a social and spiritual life. Establishment of ethics of death (part of which is ethics of care for the terminally ill) is indispensable for the development of our ethical concern about the dignity and meaning of human life. This paper clarifies the necessity and importance of our understanding of human death as a social and cultural phenomenon by analyzing the materials of social anthropology and clinical observations of death experience. It indicates that although death experience is often considered painful, sad and fearful, it probably also implies some positive psychological aspects such as hope, serenity and even euphoria. The arousal of these positive aspects of death is of great significance for maintaining the dignity of dying patients and increasing the quality of their lives.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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Ha, Jung Min. "(Book Review) 雷德厚(Lothar Ledderose) 叢書總主編, 『中國佛敎石經: 山東省』 제1, 2권 (Wiesbaden: Harrassowitz Verlag; 杭州: 中國美術學院出版社, 2014, 2015)." Study of Korean History of Thoughts 56 (August 31, 2017): 429–38. http://dx.doi.org/10.31309/skht.56.201708.12.

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Cheng, Fung Kei. "National Institute for Advanced Humanistic Studies at Fudan University, ed. 復旦大學文史研究院編, Research Methods and Prospects for Studying Buddhist History 佛教史研究的方法與前景." Dao 13, no. 3 (June 27, 2014): 441–44. http://dx.doi.org/10.1007/s11712-014-9393-y.

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Kim, Yon Jae. "A Theory of Buddhistic Changeology and the Boundary of Nonchange - Karma in Zhou - yi - chan - jie - Focused upon the Holistic Unity of Substance and Function -." Studies of Seon Culture 24 (June 30, 2018): 223–61. http://dx.doi.org/10.24956/ssc.24.6.

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Park, Sung-kyu. "Study on thoughts of Buddhism in Sino-Korean literature of late Goryeo Dynasty." Han-Character and Classical written language Education 27 (November 30, 2011): 407–30. http://dx.doi.org/10.15670/hace.2011.27.1.407.

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Youm, Jung-Seop. "Creating Purpose and Meaning I of Muhag Jacho's “Buljo Jongpajido”- A Study on the Buddhist Sects focusing on the Method and the Principle of the Method -." Journal of Eastern-Asia Buddhism and Culture 35 (September 30, 2018): 357–85. http://dx.doi.org/10.21718/eabc.2018.35.13.

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Pyun, In-seok. "On The Buddhist Geographical Distribution(佛敎地理的 分布) of Abroad Studying Silla–Monks(新羅僧) who Stayed in Uichun Zen Buddhism(宜春禪宗) Viewed from so called ‘Dongryujiseol(東流之說)·Seohakjigunon(西學之求論)’ of Jiangxi Zen Lineage(江西禪脈)." Sogang Journal of Early Korean History 21 (December 31, 2015): 439–89. http://dx.doi.org/10.35160/sjekh.2015.12.21.439.

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Wong, Chuen-Fung. "Zai ni wenhou de xiaorong zhong dangyang: Jinian Hafo daxue shouwei Huayi nü jiaoshou Zhao Rulan 在你溫厚的笑容中蕩漾: 紀念哈佛大學首位華裔女教授趙如蘭 / Remembering Rulan Chao Pian: Harvard’s First Female Professor of Chinese Heritage." CHINOPERL 36, no. 2 (July 3, 2017): 144–46. http://dx.doi.org/10.1080/01937774.2017.1403190.

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Laidlaw, James, and Jonathan Mair. "Imperfect Accomplishment: The Fo Guang Shan Short-Term Monastic Retreat and Ethical Pedagogy in Humanistic Buddhism." Cultural Anthropology 34, no. 3 (August 27, 2019). http://dx.doi.org/10.14506/ca34.3.02.

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Fo Guang Shan (佛光山; Buddha’s Light Mountain), an international Buddhist movement headquartered in Taiwan, regularly runs what it calls a short-term monastic cultivation retreat, a week-long residential program designed to provide lay members with an opportunity for intensive cultivation (修養; xiuyang or 修行; xiuxing). Contributions to the anthropology of ethics have recently drawn sharp distinctions between ordered, systematic ethics associated especially with religious traditions, and the compromise and accommodation that result from the exigencies of everyday life. This retreat, we argue, shows that the experience of ethical shortcomings can be a positive instrument and aspect of religious striving. While much debate in the anthropology of ethics assumes an a priori conceptual framework that opposes ordinary or everyday exigency to ordered transcendence, exigency and order in the Fo Guang Shan retreat are instead mutually constitutive and dynamically related. Here, failing and being corrected are not imperfections in, but central and ritually scripted elements of its ethical pedagogy. 摘要 總部設於臺灣的佛光山是具有世界影響力的佛教組織。其各地道場定期舉行之「短期出家修道會」活動通常持續一周，旨在為信眾提供密集修行機會。目前倫理人類學研究領域已明確區分了兩種道德實踐：其一為具有完美性和秩序性特質之系統，如宗教；其二為在日常生活應對道德困境時形成的具有折衷性和適應性的倫理。本研究透過分析佛光山「短期出家」活動，提出：（1）「不圓滿」體驗在個人宗教修行中具有獨特的積極促進作用；（2）兩種倫理是相輔相成，互動共生的。在佛光山「短期出家」中，活動參與者的行為錯誤與被矯並非通常認為的「不圓滿」所在，而是修行教育體系中至關重要的核心部分。 摘要 总部设于台湾的佛光山是具有世界影响力的佛教组织。其各地道场定期举行“短期出家修道会”，活动通常持续一周，旨在为信众提供密集修行机会。目前伦理人类学研究领域明确区分了两种道德实践：一是具有完美性和秩序性特质的系统，如宗教；二是在日常生活应对道德困境时形成的具有折衷性和适应性的伦理。本研究通过对佛光山“短期出家”活动的分析，提出：（1）“不圆满”体验在个人宗教修行中具有独特的积极促进作用；（2）两种伦理是相辅相成，动态共生的。在佛光山“短期出家”中，活动参与者的失败感与被矫正经验并非通常认为的“不圆满”所在，而恰是修行教育体系中至关重要的核心部分。
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