To see the other types of publications on this topic, follow the link: Buddhism and education.
Dissertations / Theses on the topic 'Buddhism and education'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Buddhism and education.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
MacPherson, Sonia Seonaigh. "A path of learning, Indo-Tibetan Buddhism as education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0016/NQ48656.pdf.
Full text
2
Sonam, Tenzin, and Tenzin Sonam. "Buddhism at Crossroads: A Case Study of Six Tibetan Buddhist Monks Navigating the Intersection of Buddhist Theology and Western Science." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/624305.
Full textAbstract:
Recent effort to teach Western science in the Tibetan Buddhist monasteries has drawn interest both within and outside the quarters of these monasteries. This novel and historic move of bringing Western science in a traditional monastic community began around year 2000 at the behest of His Holiness the Dalai Lama, the spiritual head of Tibetan Buddhism. Despite the novelty of this effort, the literature in science education about learners from non-Western communities suggests various "cognitive conflicts" experienced by these non-Western learners due to fundamental difference in the worldview of the two knowledge traditions. Hence, in this research focuses on how six Tibetan Buddhist monks were situating/reconciling the scientific concepts like the theory of evolution into their traditional Buddhist worldview. The monks who participated in this study were engaged in a further study science at a university in the U.S. for two years. Using case study approach, the participants were interviewed individually and in groups over the two-year period.
The findings revealed that although the monks scored highly on their acceptance of evolution on the Measurement of Acceptance of Theory of Evolution (MATE) survey, however in the follow-up individual and focus group interviews, certain conflicts as well as agreement between the theory of evolution and their Buddhist beliefs were revealed. The monks experienced conflicts over concepts within evolution such as common ancestry, human evolution, and origin of life, and in reconciling the Buddhist and scientific notion of life. The conflicts were analyzed using the theory of collateral learning and was found that the monks engaged in different kinds of collateral learning, which is the degree of interaction and resolution of conflicting schemas. The different collateral learning of the monks was correlated to the concepts within evolution and has no correlation to the monks’ years in secular school, science learning or their proficiency of English language.
This study has indicted that the Tibetan Buddhist monks also experience certain cognitive conflict when situating Western scientific concepts into their Buddhist worldview as suggested by research of science learners from other non-Western societies. By explicating how the monks make sense of scientific theories like the theory of evolution as an exemplar, I hope to inform the current effort to establish science education in the monastery to develop curricula that would result in meaningful science teaching and learning, and also sensitive to needs and the cultural survival of the monastics.
3
Johansson, Caroline. "Den tvetydiga andligheten : En tematisk studie om otydligheten i begrepp som används i undervisningen om hinduism och buddhism." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-144725.
Full textAbstract:
The study aims to investigate which kind of concept teachers at secondary level use in their education about the two religions, Buddhism and Hinduism. The study also aims to investigate if there is an ambiguity in the different concept and to see where teachers gather their information about the different concept. The study is inductive where written interviews have been used when collecting data. The results show that teachers use their textbooks available at their school to gather material. The results also show that there is a certain ambiguity in what kind of words that can be classified as concept. Words for buildings et cetera have been used by teachers as concept. The study also show that textbooks are different in their opinions about meaning of different concept and that concept used by teachers are not described in the mentioned textbooks.
4
Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
Full textAbstract:
The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
5
Barnes, Britany Anne. "Educational Services for Tibetan Students with Disabilities in India: A Case Study." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4040.
Full textAbstract:
This case study describes services for students with disabilities at Karuna Home in Bylakuppe, Karnataka, India. Karuna Home is a residential rehabilitation center for students with cognitive or physical disabilities whose parents are Tibetan refugees. The study triangulated data from interviews, observations, and school documents to describe educational policies and procedures, and cultural attitudes toward disability. Results show that the Karuna Home program is undergirded by Buddhist thought and theology regarding care and concern for those in difficult circumstances. The school serves students with a range of mild to severe disabilities and is fully staffed, but teachers and other service providers generally lack training in assessment, curriculum, and instruction for students with disabilities. The most pressing needs were administrators' and teachers' lack of understanding about how to create data-based learning and behavioral objectives to meet students' individual needs, and how to monitor student progress.
6
Thanissaro, Phra Nicholas. "Templegoing teens : the religiosity and identity of Buddhists growing up in Britain." Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/78844/.
Full textAbstract:
A quantitative study explored the values profile of teen self-identifying Buddhists growing up in Britain and the degree to which religious affiliation, sex, age, social class and convert or heritage religious style linked with features of their Buddhist identity and values. A variety of attitude statements including those concerning personal well-being, psychological type, discrimination, the media, friends, work, school, Religious Education, family, substance use, collectivism, tradition and religion, were rated for levels of agreement using postal and online surveys of 417 self-identifying Buddhists aged between 13 and 20. Likely antecedents of Buddhist identity were found to include parenting style, spiritual teachers, temple training and ethos, shrines and religious practice in the home, collectivism, cleavage against assimilation and intuitive psychological type. Teen years saw a decline and relativising of Buddhist values except for inspiration towards engaged Buddhism and spending time in the monastic order. Likely consequences of Buddhist identity were found to include impact on lifestyle, commitments and personality. Being Buddhist and male was different from being Buddhist and female in that males were more extraverted and ordination-oriented in their faith aspirations and less concerned about their children growing up Buddhist. Lower class Buddhists were more likely to be collectivist and traditional. Middle class Buddhists were more vertical individualist and interested in a monastic vocation. In terms of religious style, heritage Buddhists were found to be more extrinsic and traditional in their religiosity than convert Buddhists for whom religiosity was more intrinsic and reform orientated. This dissertation offers quantitative evidence for individual differences between convert and heritage Buddhist styles of religiosity and commends emphasising religious practice rather than beliefs, scripture and spirituality when portraying Buddhism in school Religious Education.
7
Salihovic, Esed. "Buddhismens många ansikten : En studie om hur buddhismen framställs i läroböcker." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-73770.
Full textAbstract:
The purpose of this study has been to examine how Buddhism has been presented and represented in textbooks for Religious Education in Upper secondary school between 2003 and 2013. Four textbooks have been used for the study, where two are linked to the new curriculum from 2011 and two are the older versions. By using comparative, narrative and visual text analyses the study examines how historical context, figures and Buddhism of today are represented in the textbooks. The study shows a shifting change in the textbooks. The study concludes that the textbooks that are linked to the new curriculum from 2011 have highlighted the role Buddha as a down-to-earth person, which is not the case in the older textbooks. Simultaneously, the new textbooks have chosen to focus more on teachings of Buddhism and to exclude the historical context to a certain degree, something that was dominant among the older textbooks. Image analysis also shows a change between older and newer textbooks, where most of the pictures in older textbooks show a dim and closed environment for the viewer's eyes. The changes in the newer textbooks provide greater diversity in the presentation of Buddhism, where today's audience may enjoy not only an illustration of Buddhism but many varieties of Buddhism through the narrative and pictures.
8
Pereira, Antonio Francisco Guerra. "Budismo e educaÃÃo: uma proposta de superaÃÃo aos desafios da sociedade pÃs-moderna." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19409.
Full textAbstract:
nÃo hÃEsta pesquisa debruÃa-se sobre a temÃtica Budismo e EducaÃÃo no contexto da sociedade pÃs-moderna. Delimitou-se como objetivo principal investigar a contribuiÃÃo da educaÃÃo budista para a transformaÃÃo dos sujeitos. A abordagem do estudo à de carÃter qualitativo e utilizamos como procedimento metodolÃgico de investigaÃÃo uma revisÃo de literatura. Nossos interlocutores para o campo do Budismo foram, em especial, HUMPHREYS (1969), CONZE (1973) e NINA (2004); na Ãrea da educaÃÃo, ancoramos nosso trabalho nas ideias de ROHDEN (2005) e, no que se refere à pÃs-modernidade, fundamentamos teoricamente nosso estudo em BAUMAN (2001) e BERMAN (2007). Os resultados da pesquisa evidenciam a possibilidade de a educaÃÃo budista tornar-se uma resposta alternativa aos desafios da sociedade pÃs-moderna, considerando que esta doutrina oriental tem um carÃter compassivo, tolerante e pacifista. Conclui-se, atravÃs desta pesquisa, que a educaÃÃo budista à capaz de contribuir para a transformaÃÃo dos sujeitos, tornando-os agentes multiplicadores de uma Cultura de Paz.
This research focuses on the theme of Buddhism and Education in the context of postmodern society. The main objective was to investigate the contribution of Buddhist education to the transformation of subjects. The approach of the study is qualitative and we used as a methodological investigation procedure a literature review. Our interlocutors for the field of Buddhism were in particular HUMPHREYS (1969), CONZE (1973) and NINA (2004); in the area of education we anchored our work in the ideas of ROHDEN (2005) and with regard to postmodernity we theoretically based our study on BAUMAN (2001) and BERMAN (2007). The results of the research evidence the possibility that Buddhist education becomes an alternative response to the challenges of postmodern society, considering that this eastern doctrine has a compassionate, tolerant and pacifist character. It is concluded through this research that Buddhist education is capable of contributing to the transformation of subjects, making them multiplier agents of a Culture of Peace.
9
Genetin, Victoria A. "Shifting Toward A Spiritualized Feminist Pedagogy: Gloria E. Anzaldúa And Thich Nhat Hanh in Dialogue." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343745275.
Full text
10
Srimuang, P. "Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand." Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.
Full textAbstract:
Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
11
Liljeskog, Aron. "Jag skulle kunna vara mer av en förebild : Hur värdepedagogik används i samband med tre världsreligioner i religionskunskapsböcker för gymnasiet." Thesis, Stockholms universitet, Institutionen för de humanistiska och samhällsvetenskapliga ämnenas didaktik, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-167827.
Full textAbstract:
Den svenska skolans fostransuppdrag, det vill säga att överföra värden som samhället anser vara viktiga till eleverna, är enligt de nu gällande styrdokumenten en viktig del av undervisningen. I läroböcker i religionskunskap skrivna för gymnasiet har dock detta uppdrag hamnat i skymundan. I denna uppsats undersöks tre läroböcker i religionskunskap skrivna för gymnasieelever för att identifiera eventuella brister inom värdegrundsarbetet i läroböcker. Enligt iakttagelserna i denna undersökning är det största problemet att värdepedagogiken ständigt kommer i andra hand och att fokus ständig vilar på förmedlandet av kunskap. En konsekvens av detta är att värdepedagogiken tycks ha inkluderats i läroböckerna som en eftertanke. Det verkar som om merparten av stoffet i läroböckerna primärt har valts utifrån dess potentiella bidrag till kunskapsuppdraget, även om det ibland innebär att det undergrävt fostransuppdraget. Slutsatsen i denna uppsats är att värdepedagogiken måste vara en aktiv och medveten del i skapandet av textbaserade läromedel för att läroböcker på allvar ska bidra till fostransuppdragets förverkligande.Civic education is an important part of the education of teens in Sweden. When reading high school textbooks of religious studies it is noticible that the use of civic education is lacking. This thesis examined three high school textbooks of religious studies in order to identify the shortcomings of civic education in textbooks. The major issue regarding civic education, according to the findings of this thesis, is the fact that traditional education, i.e. the transfer of knowledge, is the main purpose of these textbooks. As a result civic education is often included in textbooks as somewhat of an afterthought. The majority of the material included in textbooks seem to be primarily selected on the basis of what it contributes towards thegoals of traditional education, even if that material sometimes undermines the goals of civic education. The conclusion of this thesis is that civic education must become something that authors reflect upon as a conscious part of writing textbooks if the civic educational goals of the swedish educational system are to be achieved.
12
Sciuto, Bruno [UNESP]. "Filosofia budista, arte, educação e valor: a experiência do Núcleo de Arte Educação do Programa Ação educativa Makiguti." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/86829.
Full textAbstract:
Made available in DSpace on 2014-06-11T19:22:26Z (GMT). No. of bitstreams: 0
Previous issue date: 2012-08-31Bitstream added on 2014-06-13T20:09:32Z : No. of bitstreams: 1
sciuto_b_me_ia.pdf: 558225 bytes, checksum: 7dc2aee3fb682e1e7b6fbd6c884cbe17 (MD5)Universidade Estadual Paulista (UNESP)
Neste trabalho tratei de escrever e analisar a história do núcleo de arte/educação do Projeto Makiguti em Ação, entendendo-o como parte integrante de minha própria história. Através de informações, documentos e da memória de voluntários do projeto, essa história foi sendo construída. Pela sua analise, pretendi responder a algumas dúvidas e inquietações, geradas durante a minha participação no projeto. Quais são as relações existentes entre a arte e o artesanato? Como se caracteriza uma prática educacional que visa à criação de valores humanos? Qual a contribuição da filosofia budista para esse fazer educacional? Essas são algumas questões discutidas nessa dissertação. O núcleo nasceu, desenvolveu-se e por fim foi dissolvido em 2009, dentro do contexto de um programa educacional gerido pela Coordenadoria Educacional da Associação Brasil Soka Gakkai internacional (BSGI). Uma associação de leigos, praticantes do Budismo de Nitiren Daishonin, que tem como metas a paz, a cultura e a educação. Para o núcleo de arte/educação, a ligação entre filosofia budista, arte e educação, além de necessária, é indissolúvel de sua própria existência. Assim como para mim não é possível conceber uma educação, sem a criação de valores humanos, a despeito de reconhecer os mistérios envolvidos nessa difícil construção
In this work I could write and analyze the history of art and education nucleus from Makiguti in Action project that is part of my own history. This history was built through documents, informations, and project volunteers‘ memories. Analyzing it I could answer some doubts and concerns that had been grown in my mind during my participation in this project such as: What are the relations between art and craft? How is characterized an educational practice that aims the creation of human values? What is the contribution of Buddhist philosophy to make this education practice? These are some issues discussed in this dissertation. The nucleus was born, was developed and finally was dissolved in 2009, in the context of an educational program managed by the Educational Coordination from the association Brazilian Soka Gakkai International (BSGI) that is an association of lay practitioners of Nitiren Daishonin Buddhism, which the goals are peace, culture and education. From the of art and education Makiguti nucleus‘ point of view the connection between the buddhist philosophy and art / education it is necessary and inseparable from its own existence. In my opinion it is not possible to conceive an education without the creation of human values, despite the fact that there are lots of mysteries involving this difficult construction
13
Wendling, Heather M. "The Relation Between Psychological Flexibility and the Buddhist Practices of Meditation, Nonattachment, and Self-Compassion." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1332773514.
Full text
14
Mello, Ivone Maia de. "O ser-tempo em Dogen e a educação transdisciplinar." reponame:Repositório Institucional da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/10175.
Full textAbstract:
156 f.Submitted by Edileide Reis (leyde-landy@hotmail.com) on 2013-04-25T14:13:47Z No. of bitstreams: 1 Ivone Melo.pdf: 2175867 bytes, checksum: 1f4b7aabff4e46d77adb56deba8b1c02 (MD5)
Approved for entry into archive by Maria Auxiliadora Lopes(silopes@ufba.br) on 2013-04-30T16:52:08Z (GMT) No. of bitstreams: 1 Ivone Melo.pdf: 2175867 bytes, checksum: 1f4b7aabff4e46d77adb56deba8b1c02 (MD5)
Made available in DSpace on 2013-04-30T16:52:08Z (GMT). No. of bitstreams: 1 Ivone Melo.pdf: 2175867 bytes, checksum: 1f4b7aabff4e46d77adb56deba8b1c02 (MD5) Previous issue date: 2009
Este trabalho se constitui como relato de um percurso em que caminhamos através de uma hermenêutica em que estão implicados corpo e mente, aspectos teóricos e práticos, como parte de um esforço de conhecer a si mesmo através da leitura do texto. O pensamento de Eihei Dogen remonta ao século XIII, no contexto de um Japão medieval, mas só recentemente suas ideias começaram a se tornar conhecidas fora do âmbito de sua escola religiosa. Para ele, estudar o budismo é tornar-se budismo. Não é valorizada uma apreensão intelectual que não encontre correspondência numa ação concreta, refletindo a apreensão teórica. Ao escrever, ele o faz a partir de sua própria realização dos ensinamentos e, ao ensinar, pretende que cada aprendiz encontre seu caminho próprio de realização. O educar se configura como expressão da concepção que assumimos, permitindo que as condições favoreçam a realização do que compreendemos como importante para nossas vidas. A compreensão do sentido de ‘impermanência’ em seu pensamento é fundamental para compreender sua visão do tempo. A contribuição de Dogen, a partir de sua visão da impermanência, vai na direção de tencionar a contingência de forma profunda e radical, com uma disposição para aceitar, confrontar e encontrar liberdade em termos da própria impermanência mais o que de fugir dela. Para Dogen, é inútil discutir o Tempo como tema filosófico separado de uma implicação na ação como resposta ao problema da impermanência. Nosso estudo articula momentos de investigação teórica da obra de Dogen, aprofundando nossa compreensão acerca da ideia de Tempo presente em sua proposta educativa, com momentos dialógicos com a perspectiva transdisciplinar da educação. A dialética budista ressalta a importância da realidade, e de uma hermenêutica polissêmica necessária à sua compreensão como parte do absoluto. Neste estudo, trabalhamos com uma racionalidade que percebe uma relação complementar entre ciência e tradição, e que aponta para uma relação necessária entre conhecimento e sustentabilidade da vida, no sentido de que o saber deve estar em sintonia com a preservação das condições fundamentais de bem-estar e renovação da vida de todos os seres. A formulação do tempo como simultaneidade apresenta a natureza dinâmica do movimento como interconexão entre todos os seres, e a conexão entre os momentos como a interpenetração entre passado, presente e futuro no instante. Para Dogen, o ser-tempo possui características de continuidade e de descontinuidade, simultaneamente. Cada ser é inteiramente o que é em seu instante absoluto e ao mesmo tempo está conectado a tudo que existe, através do ser-tempo presente. Temos então momentos do ser-tempo, descontínuos e uma profunda interconexão entre tudo o que existe. O ensinamento de Dogen não pretende acabar com o problema da impermanência, mas levar a uma realização genuína, que penetre o sentido ontológico e existencial da transitoriedade. Sem chegar a experimentar esse exato aqui do tempo, esse exato ser do instante, a proposição é palavra morta, o ato educativo é alijamento do sentido profundo implicado no ensinar-aprender. Conhecer a intensa atividade da quietude silenciosa, no diálogo com o ir e vir da caminhada singular e coletiva, como proposta que assume coletivamente a habilidade de responder aos desafios presentes do viver, procurando compreender e integrar aspectos da impermanência, interdependência e simultaneidade nas elaborações que visam resolver os problemas colocados pelas situações cotidianas.
Salvador
15
Sciuto, Bruno. "Filosofia budista, arte, educação e valor : a experiência do Núcleo de Arte Educação do Programa "Ação educativa Makiguti" /." São Paulo : [s.n.], 2012. http://hdl.handle.net/11449/86829.
Full textAbstract:
Orientador: Luiza Helena da Silva ChristovBanca: Rita de Cássia Franco de Souza Antunes
Banca: Eliane Bambini Gorgueira Bruno
Resumo: Neste trabalho tratei de escrever e analisar a história do núcleo de arte/educação do Projeto Makiguti em Ação, entendendo-o como parte integrante de minha própria história. Através de informações, documentos e da memória de voluntários do projeto, essa história foi sendo construída. Pela sua analise, pretendi responder a algumas dúvidas e inquietações, geradas durante a minha participação no projeto. Quais são as relações existentes entre a arte e o artesanato? Como se caracteriza uma prática educacional que visa à criação de valores humanos? Qual a contribuição da filosofia budista para esse fazer educacional? Essas são algumas questões discutidas nessa dissertação. O núcleo nasceu, desenvolveu-se e por fim foi dissolvido em 2009, dentro do contexto de um programa educacional gerido pela Coordenadoria Educacional da Associação Brasil Soka Gakkai internacional (BSGI). Uma associação de leigos, praticantes do Budismo de Nitiren Daishonin, que tem como metas a paz, a cultura e a educação. Para o núcleo de arte/educação, a ligação entre filosofia budista, arte e educação, além de necessária, é indissolúvel de sua própria existência. Assim como para mim não é possível conceber uma educação, sem a criação de valores humanos, a despeito de reconhecer os mistérios envolvidos nessa difícil construção
Abstract: In this work I could write and analyze the history of art and education nucleus from Makiguti in Action project that is part of my own history. This history was built through documents, informations, and project volunteers' memories. Analyzing it I could answer some doubts and concerns that had been grown in my mind during my participation in this project such as: What are the relations between art and craft? How is characterized an educational practice that aims the creation of human values? What is the contribution of Buddhist philosophy to make this education practice? These are some issues discussed in this dissertation. The nucleus was born, was developed and finally was dissolved in 2009, in the context of an educational program managed by the Educational Coordination from the association Brazilian Soka Gakkai International (BSGI) that is an association of lay practitioners of Nitiren Daishonin Buddhism, which the goals are peace, culture and education. From the of art and education Makiguti nucleus' point of view the connection between the buddhist philosophy and art / education it is necessary and inseparable from its own existence. In my opinion it is not possible to conceive an education without the creation of human values, despite the fact that there are lots of mysteries involving this difficult construction
Mestre
16
Phetchanpheng, Souvanxay. "La transmission des savoirs dans les monastères tai lue du Laos." Phd thesis, Université de Bretagne occidentale - Brest, 2013. http://tel.archives-ouvertes.fr/tel-00958013.
Full textAbstract:
Au Laos, un pays d'environ 6,7 millions d'habitants, à peu près 58% de la population est bouddhiste. Les Tai Lue, population tai, habitent dans le nord du Laos entre les provinces dePhongsaly, Bokeo, Oudomxay, Sayaburi, Luang Prabang et Luang Nam Tha. Dans cette recherche, je m'interroge sur l'éducation des novices et la transmission des savoirs dans les communautés monacales lue. Cette étude s'intéresse aux pratiques didactiques des monastères tai lue en considérant que la transmission des savoirs entre les moines permet la réalisation des rites et cérémonies bouddhiques. Dans ces monastères, la transmission est basée en partie sur les textes mais aussi sur le savoir-faire. Comment les moines parviennent-ils à transmettre des savoirs oraux, textuels et corporels aux novices ? L'éducation dans certains monastères lue sera considérée notamment par l'étude des modes d'apprentissage corporels, des façons de faire et d'être. L'action conjointe en didactique est étudiée dans ces monastères. Elle est considérée comme étant une coopération entre le professeur et l'élève dans l'apprentissage d'un savoir.
17
Guerrero, Espigares Alejandro. "Filosofía y Educación: el aprehendizaje de la idea de sujeto como factor condicionar en el desarrollo del sufrimiento humano." Doctoral thesis, Universitat de Barcelona, 2022. http://hdl.handle.net/10803/673980.
Full textAbstract:
En la situación actual de incertidumbre, de interdependencia y de cambio constante al que se enfrenta la sociedad desde todos sus ámbitos existenciales, surge la siguiente pregunta:
¿Es razonable mantener y seguir enseñando desde las instituciones educativas la creencia enraizada y dogmática de considerar a cada sujeto como un ente estable, independiente y auto suficiente, que se relaciona a diario dentro de una sociedad en constante cambio, global e interconectada?
En la actualidad el ser humano vive en una lucha constante entre lo que acontece en la vida según la ley natural y lo que le gustaría que sucediese según sus deseos personales.
Esta lucha de querer controlar todo lo que sucede en el exterior, contrasta con la dificultad que la persona tiene de poder controlar su propia mente. Para intentar estabilizarse en un mundo que se presenta inestable, la persona crea un refugio mental en forma de ego que supuestamente le genera una sensación de seguridad y estabilidad.
Este ego ilusorio pasa a dominar la mente de la persona debido a una serie de percepciones erróneas relacionadas con el concepto del yo, que le hacen reaccionar inconscientemente y de manera compulsiva ante las situaciones catalogadas como agradables o desagradables. Este patrón reactivo se ha ido construyendo desde la infancia y se ha ido reforzando a lo largo de la vida a través de dichas percepciones egoicas
Según la filosofía budista, el entendimiento adecuado de las tres características que poseen todos los fenómenos percibidos, ayudaría a gestionar esas percepciones erróneas y el sufrimiento que éstas le generan a la persona.
El entendimiento de Anicca, Anatta y Dukkha, acompañado con la práctica de meditación vipassana, liberará a la persona de sus condicionamientos mentales y cambiará con ello el patrón habitual de la mente inconsciente.
Se hace imprescindible que desde las instituciones educativas se reflexione de manera crítica y contrastada sobre la validez actual de la construcción de la idea de un yo inmutable e independiente. En esta reflexión se debería tener en cuenta la importancia de incluir la explicación de estas tres características que se aportan desde la filosofía budista y poder así tener un entendimiento más amplio sobre el concepto del sufrimiento humano y la posibilidad de gestionarlo de una manera más adecuada.
Es muy importante educar el lado consciente de la mente de los estudiantes en las escuelas, pero resulta imprescindible que se empiece a educar también el lado inconsciente para poder así obtener una mente educada en su totalidad.In current times, the human being lives in a constant struggle between what occurs in life according to natural law and what he would like to happen according to his own personal desires. This battle of craving for control of the external world matches with the same difficulty that the person has in being able to control his own mind. The lack of control over the own mind is due to a series of erroneous perceptions related to the concept of the self, which the person has been constructing since childhood and later reinforced over the years through a series of unconscious mental habits. According to the Buddhist philosophy, the adequate understanding of the three characteristics which all perceived phenomena possess would help to manage these erroneous perceptions about the meaning of the self and the suffering that these generate for the human being. The understanding of Anicca, Anatta and Dukkha, accompanied by the practice of vipassana meditation, will release the person from his own mental conditioning and will therefore change the usual pattern of the unconscious mind. It is essential that educational institutions reflect in a critical and evidence-based way about the actual validity of the construction of the idea of an immutable and independent self. This reflection should consider the importance of including the explanation of this three-characteristic provided from the Buddhist philosophy and therefore permit to have a broader understanding of the concept of human suffering and the possibility of managing it in a more suitable way. It is very important to educate the conscious side of the mind of students in schools, but it is also essential to begin educating the unconscious side of the mind as well, in order to obtain an entirely educated mind.
18
Tsai, Chin-ling. "Buddhist education and the rise of the Buddhist university in modern Taiwan." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566812.
Full textAbstract:
This thesis explores the role of Buddhist education in Chinese history and the background that caused modern Buddhist monasteries in Taiwan to establish higher educational institutions. I begin my investigation with a brief survey of Buddhist education in pre-modern China, but turn quickly to the Republican period when Buddhism was regarded as a declining religion that brought no contribution to a society seeking modernization. Against this background, the revolutionary monk- Taixu championed a series of reforms, including reforms to Buddhist education. The modern scholar, Holmes Welch, writing in the 1960s, concluded that Taixu's blueprint of reviving Chinese Buddhism was mostly unsuccessful in his own days and therefore of only limited influence. Yet, even after Taixu's Buddhist seminaries shut down, young monks who were educated there later on fled to Taiwan where these young monks continued to propagate Taixu's idea of "Humanistic Buddhism" and to adopt Buddhism to the needs of contemporary society. Among these efforts, the . promotion of Buddhist education played a crucial role and is embodied in the establishment of five universities in the past two decades. In the later part of the thesis, I examine how these universities are different from other types of universities and whether or not they fulfill the missions that the funding groups intended to achieve when starting these universities. I argue that within a competitive environment, these universities set up by Buddhist groups need to establish a more clear identity and a better understanding of what exactly is needed in the educational environment of Taiwan. Only by doing so will they prove their values to society and establish a stable position in the future.
19
Swarts, Erica Diehlmann. "Kaimyo (Japanese Buddhist Posthumous Names) as indicators of social status /." The Ohio State University, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486474078049095.
Full text
20
Lai, Lei Kuan. "Praying for the republic: Buddhist education, student monks, and citizenship in modern China (1911-1949)." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121131.
Full textAbstract:
This dissertation is a study of the emergence and impact of modern educational institutions in Chinese Buddhism. My aim is twofold: 1) to produce a history of modern monastic education in China; and 2) to investigate the intended outcomes of this new system of education as shown in the student-monks it produced. Focusing on identity formation, I examine the production of a collective identity – the student-monk – within and outside of the Buddhist academies (foxueyuan). Student-monks were those who identified with the imagined community formed around modern Buddhist academies and, more importantly, Buddhist periodicals that were widely circulated during the Republican period. I argue that this collective identity was indispensable to the young monks' creation of a distinctly Buddhist citizenship, which allowed them to engage and negotiate with the nation-state in a series of encounters. In other words, student-monks were both the products of a reformulated Buddhism-state relation and agents for that very transformation in twentieth-century China. I maintain that the emergence of student-monks as both an actual and imagined community is crucial to our understanding of the development of modern Chinese Buddhism.Cette thèse est une étude de l'émergence et de l'impact des institutions d'éducation moderne sur le Bouddhisme chinois. L'objectif de mon projet est en deux temps: 1) produire une histoire de l'éducation monastique moderne en Chine; et 2) étudier les résultats escomptés de ce nouveau système d'éducation tels que visibles chez les étudiants moines sortants. En me concentrant sur l'identité en formation, j'examine la production d'une identité collective, soit l'étudiant moine, au sein et hors des académies bouddhistes (foxueyuan). Les étudiants moines étaient ceux qui s'identifiaient avec la communauté imaginée qui se formait autour des académies bouddhistes modernes, et surtout, les périodiques bouddhistes qui étaient largement distribués lors de la période républicaine. Je soutiens que cette identité collective était cruciale à la création d'une citoyenneté distinctivement bouddhiste chez les jeunes moines, ce qui leur a permis de s'engager et de négocier avec l'État-nation lors d'une série de rencontres. En d'autres termes, les étudiants moines étaient à la fois les produits d'une relation Bouddhisme-État reformulée ainsi que les agents de cette même transformation dans la Chine du vingtième siècle. Je maintiens que l'émergence de ces étudiants moines en tant que communauté et véritable et imaginée est cruciale à notre compréhension du développement du Bouddhisme chinois moderne.
21
Phisalaphong, Rathdow. "Teacher Practice, Curriculum, and Children's Moral Development in Buddhist Temple Preschools in Thailand." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3001/.
Full textAbstract:
This study investigated what constitutes a moral development program in Buddhist temple preschools in Thailand. The researcher employed three qualitative methods: structured, in-depth interviews, observations of teachers' instruction, and document analysis of curriculum guides. Four Buddhist temple preschools were selected as the sites. Participants for interview included three abbots and one head nun, four principals, and twelve teachers. Participants for observations included four teachers of third year classes in each preschool. The study concentrated on four research questions: (a) what are the elements of the character education curriculum? (b) How do teachers teach moral development concepts and skills? (c) What are the teachers' perceptions of the moral development of third year preschoolers? (d) How do teachers assess their pupils' moral development? Key findings for the research questions were: character education was not a subject in the National Preschool Curriculum which was implemented in the Buddhist temple preschools. Core morality was integrated into every topic. The moral behaviors emphasized in the curriculum and the lesson plans included discipline, mindfulness, kindness, helpfulness, patience, honesty, respect, thriftiness, and politeness. The Buddhist concept of the process of moral development includes character education and meditation. The preschoolers were trained to pay respect to teachers and parents as an obedience approach to character education. Preparation of teachers included screening for their values and pre-service training. The instruction of meditation was approached gradually and aroused the children's interest. After three years of schooling, the third year preschoolers were well-behaved, helpful, and kind; no aggressive behaviors were reported. The assessment of moral development of preschoolers was based on observation of the teachers throughout the school year. Implications for practice are discussed, including procedures for gathering information on beliefs, attitudes, and culture of the parents before implementation of different models of moral development. Finally, future research directions are proposed.
22
Dhammadassi, Naimbala. "The development of Buddhist monastic education in Sri Lanka : with special reference to the modern period." Thesis, Lancaster University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.739408.
Full text
23
Grassia, Joanne R. "The Personal and the Professional: Buddhist Practice and Systemic Therapists." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1431524759.
Full text
24
Edelholm, Nike. "Exploring Spaces of Not Knowing : an Artist View." Thesis, Konstfack, IBIS - Institutionen för bild- och slöjdpedagogik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7000.
Full textAbstract:
The understanding, I draw from this inquiry has come through a muddy, and complex entangledprocess. I have been re-turning like a "Baradian" earthworm, to experiences of being, in spacesof not-knowing. Digesting the mud, moving it, once more, like worms do, through the body.By doing an agential cut, into two spaces, eventually three strong agents unfold: Risk,Vulnerability, and Trust. Out of this result, an ethical and pedagogical question arise: How totake account of Vulnerability and Trust when encouraging our students to Risk?Entering a space of not knowing is at the foundation of my art practice. When as an arteducator,I went to China to inquire into the educational strategies of Chinese Classical Painting,I found myself thrown into a multitude of spaces of not knowing. This thesis, is an inquiry intohow being in such spaces, perform knowledge. To explore this, I return to the field-notes andvisual material including a report in the form of a visual essay of the study from 2011. I re-turnto this material with new tools and concepts inspired by Karen Barads metaphors of diffractionand earth-worms approach, as well as my artists tools: brush, water colours, ink, and paper;inrtoducing painting as a tool for analysis.As a theoretical approach, I entangle the flat ontology of Deleuze and Guattari, and theonto-epistem-ology of Barad, with the philosophical traditions in China of Buddhism and Dao.From an onto-epistem-ological perspective, I ask the question: "If we know about the worldbecause we are of the world," what knowledge then appear, when we experience our being in theworld as a space of not knowing. In this study, I have found that a space of not knowing performlearning through experiences of Vulnerability, Risk and Trust.The art part of this thesis is connected to Risk as well as to Vulnerability and Trust. Itfeatures a rope hanging from the ceiling to the floor. It is a rope that has been used during severalyears by a Circus artist during performances; hanging high up in the ceiling — demanding focusand presence from him. The installation at Konstfack spring-show 2018 featured the Circus artistrope together with a painting made in the context of Buddhist Vipassana meditation, entanglingmy tactile approach in art, with the text of this thesis.
25
Treat, Nicholas. "Xiwu yu Wudao: Wushu yu Daojia ji Shijia SixiangThe Learning of Marital Arts and Daoist and Buddhist Thought." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555390221952377.
Full text
26
Schmid, Eva, and n/a. "An Ecological Sense of Self as a Necessary Development for an Ecologically Sustainable Future: The Contributions of Three Spiritual or Wisdom Traditions to Constructions of Self and Other in Educational Contexts." University of Canberra. School of Professional & Community Education, 2006. http://erl.canberra.edu.au./public/adt-AUC20070706.094423.
Full textAbstract:
The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature.
This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self.
There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions.
�Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated.
The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions.
Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�.
Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved.
A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.
27
Gyeltshen, Tashi. "The nature of academic leadership at the colleges of the Royal University of Bhutan." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/86064/1/Tashi_Gyeltshen_Thesis.pdf.
Full textAbstract:
This qualitative case study explored leaders' and faculty members' perspectives on the nature of academic leadership at the Royal University of Bhutan (RUB) Colleges. The study revealed that academic leadership at the Colleges is a complex and emergent fusion of Western and Buddhist leadership. The research recommended a hybrid model intended to inform academic leadership development in Bhutanese higher education and contribute to the realisation of the Gross National Happiness philosophy. The model incorporates Buddhist-influenced leadership and other relevant leadership approaches and is expected to contribute to academic rigour through effective learning and research leadership.
28
Matsuyuki, Masami. "AN EXAMINATION OF THE PROCESS OF FORGIVENESS AND THE RELATIONSHIP AMONG STATE FORGIVENESS, SELF-COMPASSION, AND PSYCHOLOGICAL WELL-BEING EXPERIENCED BY BUDDHISTS IN THE UNITED STATES." UKnowledge, 2011. http://uknowledge.uky.edu/edp_etds/1.
Full textAbstract:
The purpose of this study was to investigate the process of forgiveness and the relationship among state forgiveness, self-compassion, and psychological well-being experienced by Buddhists in the United States. An integral feminist framework was developed for this mixed-method study.
For the quantitative component of this study, a convenience sample of 112 adults completed an online survey. Multiple regression analysis was performed to examine: (a) the impact of gender, age, and the years spent in Buddhist practice on state forgiveness and self-compassion; (b) the outcome of psychological well-being in relation to state forgiveness and self-compassion; and (c) self-compassion as a mediator for the relationship between state forgiveness and psychological well-being. Quantitative results indicated: (a) state forgiveness positively predicted psychological well-being; (b) the years spent in Buddhist practice positively predicted self-compassion; (c) self-compassion positively predicted psychological well-being; and (d) self-compassion partially mediated the relationship between state forgiveness and psychological well-being. Age did not predict any of the three primary variables. Gender did not predict state forgiveness.
For the qualitative component of this study, this researcher purposefully selected four adults from a local Buddhist community in central Kentucky and conducted two in-depth interviews to explore their subjective experiences of forgiveness within their own contexts. A holistic-content narrative analysis revealed unique features of each interviewee’s forgiveness process interwoven with the socio-cultural, family and relational contexts. From a phenomenological analysis, common themes and elements of the interviewees’ forgiveness processes emerged. Qualitative findings corresponded to the quantitative results concerning state forgiveness as a route to psychological well-being, the positive relationship between Buddhist practice and compassion, and the role of self-compassion in the relationship between state forgiveness and psychological well-being. Qualitative findings also suggested the following. First, two-way compassion toward self and the offender was a facilitating factor for forgiveness that may be unique to Buddhists. Second, one’s actual experience of forgiveness may encompass not only cognitive, affective, and behavioral changes, but also transformation of self and perspective on meaning and purpose in life. Third, Enright and his colleagues’ (1998) stage and process models of forgiveness were useful to understand Buddhists’ experiences and processes of forgiveness.
29
McIvor, Paul. "Outsider Buddhism : a study of Buddhism and Buddhist education in the U.S. prison system." Diss., 2011. http://hdl.handle.net/10500/5105.
Full textAbstract:
Buddhist prison outreach is a relatively recent development, in the United States of
America and elsewhere, and has yet to be chronicled satisfactorily. This thesis traces the
physical, legal and social environment in which such activities take place and describes the
history of Buddhist prison outreach in the USA from its earliest indications in the 1960s
to the present day. The mechanics of Buddhist prison outreach are also examined.
Motivations for participating in Buddhist prison outreach are discussed, including
Buddhist textual supports, role models and personal benefits. This paper then proposes
that volunteers active in this area are members of a liminal communitas as per Victor Turner
and benefit from ‘non-player’ status, as defined by Ashis Nandy. The experiences of the
inmates themselves is beyond the scope of this thesis.Religious Studies and Arabic
M.A. (Religious Studies)
30
MacPherson, Sonia. "A path of learning : Indo-Tibetan Buddhism as education." Thesis, 2000. http://hdl.handle.net/2429/10810.
Full textAbstract:
This study chronicles a non-modern pedagogical tradition, Indo-Tibetan
(Gelugpa) Buddhist education, as it negotiates a modern, global context in exile in
India. As an enlightenment tradition, Buddhism emphasizes investigative inquiry
over scriptural orthodoxy and belief, making it compatible with some aspects of
modern, secular culture. This is a study of the relationship between these two
educational cultures within one educational institution—Dolma Ling Nunnery and
Institute of Dialectics in the Indian Himalayas. The text itself is arranged in the form
of a mandala, which is divided into five sections or stages of learning: intention, path,
inference, experience, and realization.
The intention section highlights the value of cultural and educational diversity,
and includes a brief synopsis of Indo-Tibetan Buddhist educational history. The path
section describes specific Buddhist approaches to ethnography and social research.
The inference chapter is the empirical (ethnographic) component of the study, and
considers the practice of dialectical debate as a case of what Wittgenstein called a
"language game." This chapter includes photographic documentation and the text of
a public (Western-style) debate held at Dolma Ling on the subject of the merits of
their traditional debate system. The experience chapter considers the unique role of
direct perception (experience) in Buddhism, and how it can be educated through
combined meditational and testimonial practices.
The author explores the tendency to segregate experiential from rational paths,
especially when liminal experiences of suffering, bliss, and death are involved. She
concludes that such experiences strain our powers of reason and, in some cases,
representation, resulting in a tendency to marginalize such experiences within formal,
rational education systems and their knowledge bases. Narrative, poetic, and direct
experiential methods of meditation are better suited to deal with these subjects. The
"realization" chapter discusses conceptions of realization, praxis and embodiment,
that is, rational inferences translated into direct experience and action, as of particular
relevance to educators. In the Buddhist view, such realizations are the desired end of
all inquiry. This end is accomplished through creative and direct "conversations"
(testimonies, dialogues) between reason and direct experience on the path of learning.
31
Chen, Juan-Chu, and 陳娟珠. "Study of Vijnama-matra Buddhism for Education." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/92481617758793190636.
Full text
32
TIEN, CHIH-HUI, and 田智慧. "A Study on Chen Chu-Shi’s Buddhism Infused into Aesthetic Education." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/pjat62.
Full textAbstract:
碩士國立屏東大學
視覺藝術學系碩士班
105
The “holistic education” advocated by Chen Chu-Shi merges “aesthetic education” (art) and “secular Buddhism” (Buddhist Path) to achieve the goal of holistic human development. Such aesthetic education enhances the freedom of mind through learning in games and complete one’s character. It uses the Buddhist concepts to correct children’s misbehaving tendencies. Together they calm the heart, soul and body of a person from the inside out, reaching goal of holistic human development. Devoted to children’s aesthetic education for more than four decades, Chen has discovered that infusing Buddhist teachings into aesthetic education helps cultivate children’s compassion, enlighten their wisdoms and develop appreciation to blessings in their lives, enabling effective teaching with relatively little effort. Nowadays Taiwan is undergoing social changes such as declining fertility rate and diverse and evolving family structures, resulting in challenges of educating children raised by single parents, grandparents and foreign parents, while such dysfunctional families contributed to a growing number of problematic children. Common characteristics of these children are self-centered and impetuous character, low emotional self-control in interpersonal relationships and focus on materialism over spirituality. These problems undoubtedly are our current educational crisis, and Chen’s aesthetic education philosophy definitely provides a broader teaching strategy and holistic approach to discipline.
33
林昇漢. "The Humanistic Buddhism Monastic Life Program in Light of Experiential Education." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/39699695416416137628.
Full textAbstract:
碩士佛光大學
佛教學系
101
This study investigates, through a qualitative instrumental case study of Fo Guang Shan’s Humanistic Buddhism Monastic Life Program (HBMLP), the merits of experiential education (EE) and of teaching and learning subject matter in its socio-cultural context, in formulating one’s understanding of the socio-cultural, practical and conceptual aspects and processes of East Asian Buddhism and its monastic life. A group of Buddhist Studies scholars suggest that there is a compelling rationale for the use of EE in Buddhist Studies, in that the very nature of the subject matter, that of transformative processes and concepts, requires a multi-sensory and affective learning engagement for the holistic learning of such subject matter to take place. This study finds that EE addresses both the subjective and objective aspect of the subject matter adroitly, and that the HBMLP is unique in the sense that it also offers an ethnographical investigation, in its fullest sense, into the socio-cultural processes of such subject matter, through teaching subject matter in its socio-cultural context. The findings imply that such pedagogical combination as implemented by the HBMLP is effective in formulating one’s understanding of Buddhism in general and East Asian Buddhism in particular. As such, it is proposed that such a mode of pedagogy be considered by Buddhist Studies scholars who consider the holistic learning of subject matter paramount.
34
CHEN, YI-CHUN, and 陳怡君. "The Environmental Ethics and Education Concepts of Confucianism, Buddhism and Taoism." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/35000376247218389339.
Full textAbstract:
碩士大仁科技大學
環境管理研究所
101
The deterioration of global ecology has been threatening humankind and other creatures. In the pursuit of overall progression, our valuable environment has been changing with time. Recently, Taiwan has been constantly stricken by natural and man-made disasters. When the environment cannot tolerate a great amount of damage, disasters, such as flooding, drought, landslides, coastal flooding, subsidence, etc will happen. Many disasters are caused by long-term damage done by human beings. Taiwan is a developed country, and disaster prevention should not be gone backward. How to get along with nature peacefully has been an important issue on environmental ethics. This study aims to explore three attitudes toward natural environment in terms of Confucianism, Buddhism, and Taoism. Also, each belief in environmental education is compared and contrasted according to relevant literature review. The results show that the environmental ethics of Confucianism is based on “benevolence” and “people are the distinguished” is its emphasis. Buddhism affirms that every human being has “Buddha Nature” inside the body and “all creatures are equal” is its belief. Taoism emphasizes “Tao” is everywhere and thinks of “Uniformity” as everyone and everything is equal. Speaking to implementation of environmental education, Confucianism focuses on “limited desires”, and set up human codes to protect nature in pursuit of “the state of coherence”. Buddhism is based on “few desires”. “Mercy” is the core belief—all of the living things should be protected, not killed. Self-transcendence is the ideal and all living things should be under care and treated equally. Buddhism urges us to understand and learn how to live equally with other living things and “nirvana” is the final goal. Taoism appreciates the beauty of nature in a way of “contentment”, without meticulous intervention by humankind. A state of “oneness of heaven and humanity”—co-existence, co-sharing, and co-living—is a desired goal of Taoism. In conclusion, we have long history and multiple cultures, and plenty of philosophical ideas. We should explore and integrate various kinds of ideas. Also, a body of new ideas on modern environmental ethnics and environmental education should be developed to reduce ecological danger. The researcher sincerely wishes that Taiwanese society would put environmental ethnics into practice and cherish this land. Ever-lasting development and co-existence would never be a remote dream.
35
Othso, Stanzin. "Women's Education in Socially Engaged Buddhism: Case study on Mahabodi Ladakh." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/22399662833482074450.
Full textAbstract:
碩士佛光大學
佛教學系
103
This thesis presents a qualitative instrumental case study of education and focuses on women’s education in socially engaged Buddhist organization in Mahabodhi International Meditation Center MIMC, Ladakh, India. MIMC is the first and only kind that supports women's education and is a socially engaged Buddhist organization founded by Theravada Monk. Ladakh is a dry desert, distant and remote place situated extreme north of India. This thesis also covers the brief history, culture, religion and social status of women and their education in Ladakh and to highlight the background of my study, which is the first case study on MIMC. Though there are various other humanitarian projects running in MIMC beside the women’s education, but women's education and their development have always been the first and pioneer project of MIMC. Though the importance to women is much better in comparison to the other part of Indian society, but by some means in field like education and employment, ladies have not been encouraged to the full extent. Except the not so good quality of education from the government schools, quality education for the poor and underprivileged children from remote areas of Ladakh is not accessible. This case study finds the unique education system of MIMC, which addresses holistic education which helps in promoting knowledge and wisdom for the children; MIMC effectively runs on overall in-out education system. It also encourages a higher level of education for women by special support and carrying out adult women’s literacy projects to uplift the status of women in the society both educationally and spiritually. The research also indicates that such projects carried by MIMC that is effective in helping thousands of children.
36
Zhong, Zhi-Cheng, and 鍾智誠. "The research of Buddhism establishing secondary or higher education in Taiwan." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/37471536661867505427.
Full textAbstract:
博士國立中正大學
歷史研究所
103
This is an introduction and analysis research result that Buddhism in Taiwan set up secondary education above nearly a century by Educational history angle. Secondary education above means Buddhism education including the cultivation of monks. For example, Buddhist college and religious training and studying school later. The purpose of these institutes is bring up monks who propagating Buddhism and teaching Buddhist Doctrine. Another type of Buddhism education in Taiwan focus on general high school or higher education. This research discussing this two type of Buddhism education and try to find out what factors influencing Buddhism in Taiwan set up secondary education above, what will be affected for the promotion of Buddhism by the establishment of various other schools, and what is meaning for Buddhism education.
37
Barua, Bijoy P. "Western education and modernization in a Buddhist village of Bangladesh : a case study of the Barua community." 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=80098&T=F.
Full text
38
Chou, Tzue-ling, and 周子鈴. "A Study on the Traditional Education of Gelugpa's Monastery in Tibetan Buddhism." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/f7jyuu.
Full text
39
Chen, Sheue-Li, and 陳雪麗. "On the education of feelings from the Confucianism and Buddhism''s emotional views." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/44020400506923848719.
Full text
40
HUANG, CHIN-LIN (SHIH ZHI-SHANG), and 黃靜苓（釋知尚）. "Master Hsing Yun’s: Physical Education Spread Buddhism in Application of Three Acts of Goodness." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/255dkn.
Full textAbstract:
碩士南華大學
宗教學研究所
106
Buddhism is faced with challenges and opportunities in the trend of globalization. This thesis will discuss how Humanistic Buddhism break through barriers of ethnicity and religion through Physical Education, and create values and perspective of Humanistic Buddhism. The purpose of this study begins from the ideology of the Venerable Master Hsing Yun’s propagation of Dharma through Physical Education, focusing on the Three Acts of Goodness, in order to examine the ideology and realization of sports as a way of propagation in Fo Guang Shan. This paper will also analyze the sports team under the Fo Guang Shan Sport Association to determine the success of the implementation of the Three Acts of Goodness, in order to see the highlights behind this form of Dharma propagation. Except literature review, this paper will also use Polanyi’s tacit knowing theory to explain the impact the Three Acts of Goodness has on the athletes. The second chapter of this thesis is an examination of the philosophy behind Venerable Master Hsing Yun’s effort in propagating Dharma through sports, placing the importance on cultivating human minds through the Three Acts of Goodness. The relationship between Buddhism and sports is a learning to balance the body and mind. In order to foster talents that uphold the Three acts of Goodness, the Five Precepts and Ten Wholesome Acts is taught as the foundation for ethical values, along with the Eight Ways of Being Healthy and the Eight Ways of Curing the Mind. When the ideology of the Three Acts of Goodness is conferred and realized, it will be part of a person’s consciousness, and the seed of the Three Acts of Goodness will grow, as stated by Polanyi’s tacit knowing. The important features of such method of Dharma propagation is that it represent a new form of thinking for ways to propagate the Dharma, as well as expand the educative purposes of Physical Education. Through promoting the Three Acts of Goodness, it achieves the goal of growth of character, improve society, and slowly heading towards the goal of world peace. Propagating the Dharma through Physical Education is a skillful means, and a positive way to engage with the society. If the Physical Education as means of propagation could develop well, it will have positive impact upon the development of sports and society.
41
Ding, Hui-Fang, and 丁慧芳. "The Significance of Education for Life in The Select Novels Series of Masters in Buddhism." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/69340158956410063737.
Full textAbstract:
碩士國立臺東大學
兒童文學研究所
101
In all the past dynasties, the eminent monks transcend the worldly through their life courses to pursue the life value. And in their life courses, there are many paragons that can nourish our life. The sages and the virtuous in the biography are often been the models of life learning process for the children and the early youths. The author patiently analyses and extracts the enlightenment for children’s life education from the twenty volumes of The Select Novels Series of Masters in Buddhism, published by Dharma Drum Culture. In the first chapter, the preface, the author consults theses and special writings of the literary biography and life education to explore the writing technique of the literature statement and the characteristic of the Masters in the Select Novels Series. The second chapter, the significance of education for life, is divided into two sections. The first one is to probe into the significance of education for life through the past history of life education in Taiwan. The other one is to discuss its significance from five different areas. In the third chapter, the author confers the techniques of narrative in the Novels Series. Its literary characteristics are respectively displayed by the structure of the plots, the arrangement of account with timing, the techniques in the beginning and the ending. In the fourth chapter, the description of the moon is its characteristics. The life situation of the leading role is presented separately from the description of the moon in Buddhism and the description of the moon in the research text. In the fifth chapter, four aspects are conferred for the significance of life education, which are human being and oneself, human being and others, human being and environment, and human being and the universe. The sixth chapter is the conclusion. In the research, the author discovers that the arrangement of the plots in the Novels Series is shown the most with the structure of episodes. It was narrated by several episodes that were expressed by several causes, processes, and results, added interest to the novels. You can find that the Masters in the same generation respect to each other, ask each other for advice, and interact with each other very often. You can also find that the Masters passed down their tradition and wisdom, experience and influence, from generation to generation. In all their life, there are actually many ways, especially from the four aspects mentioned above, which can be the models for us to learn and emulate in life. However, what we know is limited. Something that is related to miracles and legends could bring about a dispute which might be offered as a topic to explore between science and religion. Keywords：the novels series of masters in buddhism, the novels for early youth, education for life, the biographies for children
42
Tseng, Cheng Hsiung, and 曾政雄. "A Study of Buddhism Education System — For Example of the Dai Ethnic Race in Yunnan Province." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/48175193614445778025.
Full textAbstract:
碩士淡江大學
大陸研究所碩士在職專班
90
Dai, one of the largest minority groups in Yunnan, has developed its own language and literature for more than thousand years. Dai also created its unique indigenous forest-plants knowledge — Palm Leaves Buddhism Sutra Culture along with the development of Dai’s language and literature. Normally, boys become monks at the age of seven and follow senior Buddhist monks to learn Buddhism Disciplines, including five Disciplines, eight Disciplines and ten Disciplines, etc. At the same time, senior Buddhist monks also teach boy monks to study classical texts and Dai literatures, Through this Buddhism education system, Dai’s indigenous knowledge - history, geography, astronomy, calendar system, art, literature, architecture and farming — can be passed on from one generation to next generation. After returning to the mundane world, the boy monks can apply this learned knowledge on their own social life and use the Buddhism Discipline to regulate Dai people as moral standard of Dai’s society. Dai’s Buddhism Education System, supported by Chief of Dai tribes, is a structural and systematic method of informal education. Such special education system enables Dai people inherited its own culture through its own language and literature. There are several characteristics concerning Buddhism Education System. First of all, primary course is concentrated on studying Buddhist classical texts. Secondary, there is no fixed course schedule for such school. Furthermore, during the harvest season, boy monks are even allowed to help family cultivation at homes. Although senior Buddhist monks can discipline boy monks, however, there is no punishment such as withdraw or suspend from the school. In addition, there is no fixed period for Dai’s Buddhism Education System. Studying period can be ranged from three months up to ten, twenty or lifetime. The longer for monks study under Buddhism Education System, the more respect they receive from their villagers. Besides, boy monks’ return to laity is very flexible as long as their parents apply to the school. Central Temple or General Temple provides further education for senior Buddhist monks. Teaching materials used in Central Temple or General Temple are much modernized and internationalized. There are many differences between Buddhism Education System for boy monks and further education for senior monks. In further education, additional subjects such as foreign languages, computer and art courses are taught in Central Temple. There are also professional intellectuals employed from outside world to do further education. Unlike Buddhism Education System for junior boy monks, there is fixed course schedule for further education. Dai’s Buddhism Education System have been cultivating many intellectuals who form the cornerstone of Dai’s society. These intellectuals combine political and religious powers in order to keep stable development for Dai’s society. Disciplines arisen from Buddhism sutra constitute the moral standards for Dai and keep it as a peaceful society. Combined with Buddhism religion, Dai language and literature become one of the most important communicating tools among Chinese minority and have deep impact on Dai’s society. Currently, due to the implementation of Nine-Year Compulsory National Education by Chinese central government, Dai’s Buddhism Education System is facing seriously adverse impact. Only after finishing compulsory Nine-Year Education, boys are allowed to enter into temple and be monks. The contradiction between Buddhism Education System and Nine-Year Compulsory National Education causes rapid decrease in the number of boy monks and deterioration of students’ quality. Therefore, temples are forced to stop its education function or turn into evening school because they cannot recruit enough student monks. In terms of funding, the major fund of Buddhism Education System depends on unpredictable donation rather than government subsidy. Due to lack of stable income, Buddhism Education System gradually falls behind Nine-Year Compulsory National Education since there is no sufficient budget to improve teaching quality and equipments. Besides, a student studies under Buddhism Education System is difficult to pass the National University Entrance Examination and enter into universities. In Xishuangbanna region, Buddhism worship becomes weaker after invasion and influence of Han’s and foreign culture. Dai people living in urban area or serving as government officers no longer send their kids to temples as monks. Currently, registration rate of primary school, not Buddhism education, have reached 97%. However, registration rates for secondary and higher education are much fallen behind. Besides, boy monks are attracted by modern amusements, such as television, computer game and VCD etc., and escape from schools frequently. Due to the special status of boy monks, parents and teachers do not dare to give punishments on those them. The management of boy monks under Buddhism Education System becomes a major issue for Buddhism schools. Dai’s culture possesses the characteristics of Buddhism and has formed for more than thousand years. Many people admire Dai’s society as Shangri-La on earth. Under the invasion of Han’s sovereign ruling and American high technology, to maintain unique indigenous culture requires great improvement in Buddhism Education System. In order to preserve the merits of Buddhism Education System, the education system itself needs to undergo transformation. It should start from the improvement the quality of senior monks education. The solution is to recruit well-educated youths as monks and offer them best research opportunities and other incentives. After cultivating these seed monks, they can give out their knowledge to enhance and glorify Dai’s culture. The other topic regarding the closure crisis of boy monks’ basic education, the only solution seems to let nature takes its course. Since the serious contradiction between 9-year compulsory educations supported by central government and traditional Buddhism education, the issue regarding the deterioration of basic monk education is difficult to solved. It is imperative for Dai’s local authority to initiate special tasks to translate all literatures existing in Palm Leaves Buddhism sutra in order to preserve old wisdom left by Dai’s ancient saints and sages. At the same time, local authority also should increase subsidy to support ethnic minority groups’ education. Lack of income-generation means puts ethnic group in less advantageous position in term of receiving education, governmental subsidy is necessary to provide better education for ethnic minority groups — including Dai people.
43
Lin, Yu-Chen, and 林育辰. "The Life and Death Philosophy of Mind-Only Buddhism and It's Application in the Life Education." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/32234468536145778735.
Full text
44
Shih), Chia-Jung Chang (Zhi-Sheng, and 張嘉容（釋知晟）. "Social Education and Leisure Functions of Buddha Memorial Center: Perspectives from the Ideals and Practices of Humanistic Buddhism." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/a26h86.
Full textAbstract:
碩士南華大學
宗教學研究所
104
The Buddha Memorial Center since the opening has become known internationally as a place of pilgrimage for many tourists. With more than 10 million tourist visits every year, it has become a heated topic for discussion and research about the Museum among Taiwanese. Under the trend of internationalization, the symbolism of a museum becoming a cultural index and a trademark in the town, the Buddha Memorial Center as a window of Taiwanese culture; concern about contemporary public issues, ecological environment as well as international relations. These are important aspects of a contemporary museum. With a main focus on “humans”, demonstrating the due services religion and museums ought to have for societies and responsibilities for social education. Bringing forth the beautiful side of human nature, becoming a place of learning “lifetime education” and “life education” for the visitors’ while they leisure, and satisfying knowledge and living needs, even more so uplifting their purified spirit so that their family, society and the nation will be influenced. One of the important reasons for why museums are attractive to visitors to flood in is the leisure function of the museum. The Buddha Memorial Center operating with the ideals of Humanistic Buddhism as its core, continuously advancing with times, depending on situation and opportunities - presenting the practices of the Bodhisattvas’ paths of “Benefit oneself and others” as its final goal. The results of this research, the Buddha Memorial Center has implemented Humanistic Buddhism within its organization protocol and the founder himself is a role model of ideals and practices, and so the Buddha Memorial Center has become one museum that differs from the others, especially being touched by the warmth, joy and hope. Using leisure and social education methods to meet the needs of people. In terms of promoting and developing leisure and social education, there are rooms for improvement. Not only that, to stand up for an image of Buddhism that is youthful, energetic, pro-active and open heart. Continue to innovate, as creativity will bring in big crowd, and apart from attracting their curiosity, the Buddha Memorial Center has basically been accepted by the public. Through the creativity, many have begun to understand Buddhism and overturn their stereotypes of Buddhist image, in concrete this have helped Buddhism as a whole. Hence, Buddha Memorial Center has become a “Lifetime Education” place for the residents to visit on a regular basis, through the strong promotion of “Leisure Education”, instigating all to develop the habit and attitudes of leisure, and elevating artistic living. Also through meeting the learning needs of all, integrating Humanistic Buddhis m in the world, such as public issues like eco-system environmental protection, plan for activities of special topics, outdoor education, series talks, exhibitions, and promoting our understanding and feelings about the environment. For those searching for inner peace and religious divinity, one may proactively promote cultivation activities as one of their leisure living.
45
Chang, Chia-jung, and 張家榮. "A Study on Current Development of Advanced Buddhism Education in Taiwan--With Buddhist Department at the NanHua University's Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as Examples." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/76112644480765289480.
Full textAbstract:
碩士南華大學
宗教學研究所
96
This dissertation focuses on the current situation of Buddhist Studies in higher education, using staff members and students of both the Buddhist Department at the NanHua University’s Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as case studies, the paper consists of a series of examinations of the founders, the founding history, the internal education, current issues, and the students’ progressions after graduation. Chapter one puts forward the author’s intentions, the concept of the research question, and the intention of the study. The main aim is to express the issues close to the author’s heart, expressing a strong subjectivity. The definition of terms facilitates later discussions of the questions by avoiding ambiguities. The chapter also lays out clear research boundaries and as well as the limitations to the dissertation, where the author explains the pros and cons of writing from an insider’s point of view. In the meantime, the author introduces the research methods, especially research by characteristics, exploring and analysing related writings, and how they correspond to this text. Chapter two gives the examples of Master Hsing Yun and Master Sheng Yen, both of whom have made important contributions to the development of Buddhist education. The adversities they encountered in founding the subject and their uncompromising spirits are the centre of this chapter. They both provide an exemplary model for later generations to follow. The chapter also introduces the founding process and development of the two institutes. Chapter three compares the environments, educational goals and future prospects of the two schools, while also introducing the tutors and the course contents. By providing a “diversity” of educational information, the author hopes to widen the perspective of those who might be interested to take up the subject, as well as improving the public’s understanding of the values and meanings of academic Buddhist Studies. Chapter four and five present interviews with students and teachers of both institutes; through the conversations, we gain an insight of the staff’s research experiences, teaching concepts, future outlooks and hopes for the students; in the meantime, we can understand the students’ motives of taking up the subject, their aims and experiences (difficulties, benefits and special experiences), and their hopes and goals for the future. The text further explores concepts of religion and humanities; participations in religious discussions; future prospects; and provides thoughts and concrete suggestions on the practices of religious education. By getting to know the members of the two institutes, the chapter attempts to paint a clearer picture of this new research territory. Chapter six considers the development and future of researchers in this subject. It analyses the present market by tracing the employment situations of former pupils; some have gone on to teaching at universities, Buddhist institutes, and community universities; others provide their services at educational administrations, cultural organizations, temple associations, or work for religious publications or libraries. The author puts forward more innovative concepts and concrete proposals; for example, proactively designing religious courses for schools; providing counselling for students with special needs; religious consultations; exploration of a wider educational market; religious cultural projects or management; and caring for the terminally ill (religion as conciliation). Thereby, the author hopes to inspire the creativity and activity of insiders, while raising the awareness of both insiders and outsiders in terms of the value and meaning of religious studies in our society. Chapter seven draws the conclusion to this dissertation. It revisits the findings and suggestions encountered during the research for the reference of the reader, and to point out future directions of the author’s attention. All research question raised in this paper have great potential for further studies, the writer hopes that researchers interested in the subject of Buddhism can undertake further explorations by means of religious social science, so that the general public may gain better understanding of Buddhism and its related subjects.
46
Kaplan, Uri. "Transforming Orthodoxies: Buddhist Curriculums and Educational Institutions in Contemporary South Korea." Diss., 2015. http://hdl.handle.net/10161/9889.
Full textAbstract:
What do Buddhist monks really know about Buddhism? How do they imagine their religion, and more importantly, how does their understanding of their tradition differ from the one found in our typical introduction to Buddhism textbooks? In order to address these fundamental questions, this dissertation concentrates on the educational programs and curricular canons of Korean Buddhism. It aims to find out which part of their enormous canonical and non-canonical literature do Korean Buddhist professionals choose to focus on as the required curriculum in their training (and what do they leave out), why is it chosen and by whom, and how does this specific education shape their understanding of their own religion and their roles within it. It tracks down the 20th-century invention of the so-called `traditional' Korean monastic curriculum and delineates the current 21st-century curricular reforms and the heated debates surrounding them. Ultimately, it illustrates how instead of Buddhist academics learning from the Buddhists about Buddhism, it is actually often the Buddhists in their monasteries who end up simulating the educational agendas of Buddhist studies.
Research for this work involved diverse methodologies. Multiple-sited ethnographic fieldwork in monasteries was supplemented by archival digging in the Chogye Order's headquarters in Seoul and textual analysis of historical records, Buddhist media reports, and online blogs. I have visited the current official 17 monastic seminaries in Korea, as well as many of the new specialized monastic graduate institutes and lay schools, interviewed teachers and students on site, and inspected classrooms and schedules. During winter 2013-4 I have conducted a full-scale participant observation attending the Buddhist lay school of Hwagyesa, during which I engaged some of my classmates with in-depth interviews, and distributed a written attitude survey among the class.
Dissertation
47
HSU, CHIEN-HUI, and 徐千惠. "The research of Master Jih-Chang’s theory of intergration of Confucianism and Buddhism with the Education of Bliss and Wisdom." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/40108501573617169778.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
105
Abstract Topic: The research of Master Jih-Chang’s theory of intergration of Confucianism and Buddhism with the Education of Bliss and Wisdom The purpose of this research is to explore how the Master Jih-chang's theory of integration of Confucianism and Buddhism can be applied to Bliss and Wisdom Education System for planning teaching courses and student’s learning. The main problem consciousness in this research is age of the students of Bliss and Wisdom Juvenile Class and students of Bliss and Wisdom Education ranged from junior year to senior high school. Students of Bliss and Wisdom Juvenile Class only attend classes on holidays, while students in park of Bliss and Wisdom Education live in school and study every day in each semester. With regard of various age groups and different backgrounds of learning, how will Bliss and Wisdom Education Group plan the courses and present the combination of Master Jih-chang's theory of integration of Confucianism and Buddhism, or how will it benefit students’ learning? The research analyzes the characteristics of thoughts and communications of Confucianism and Buddhism advocated by the Master Jih-chang through collecting the learning and experience of him. Subsequently, the effect of applying the concept of the theory of integration of Confucianism and Buddhism by Master Jih-chang to Bliss and Wisdom Education Group will be narrated based on the comprehension of the courses for the students in Bliss and Wisdom Juvenile Class and students in park of Bliss and Wisdom Education and their learning achievements. This research is divided into five chapters. The first chapter states the motivation, the purpose, the method and the scope of research. Collection of the learning and experience of the Master Jih-chang or the operation and learning direction of Bliss and Wisdom Education Group will be narrated in the second chapter. In the third chapter, the research reviews the development of thoughts and communications of Confucianism and Buddhism in the Republican period since the Buddhism introduced in China from the historical perspective, and then generating the role and value of the concepts and characteristics of the Master Jih-chang's theory of integration of Confucianism and Buddhism. The fourth chapter mainly discusses the practice of Master Jih-chang's theory of integration of Confucianism and Buddhism in Bliss and Wisdom Juvenile Class and the park of Bliss and Wisdom Education. The final chapter includes the contribution of society which is made by Master Jih-chang's theory of integration of Confucianism and Buddhism advocated by Bliss and Wisdom Education Group, and the conclusion will elaborate by the research results.
48
HO, YI-CHEN, and 何宜珍. "The Ethics of Confucianism and Buddhism in “Di-Zi-Guei” and the Effect of Children Classics Reading Education in Miaoli County." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/79762540604517840344.
Full textAbstract:
碩士玄奘大學
宗教學系碩士在職專班
100
In order to enhance the children character education, the education authorities proposed a teaching strategy- promoting the classics reading in the kindergartens of Maioli County. The children classics reading classes organized by religious groups mostly use the classic book, titled “Di-Zi-Guei”, as the basic reading material. The ethics in this book includes the thinking of Chinese inherent Confucianism and the thoughts of Buddhism, where this paper thus develops from. This paper develops from the perspective of the ethics of Confucianism and Buddhism to explore the ethics and the regulations in “Di-Zi-Guei”, trying to clarify the commonness and the differences between the Confucianism ethics and the Buddhism ethics. First, the researcher studied the classic and historical backgrounds of “Di-Zi-Guei”. Then, he understood the contents and the thoughts of it and reviewed the ethics inside it, finding the different points of both the Confucianism and the Buddhism. Besides, by exploring the general status of the children classics reading education in Taiwan enables to understand the situation of children “Di-Zi-Guei” reading. Furthermore, he used the classes implementing classics reading in the kindergartens of Maioli County to do the general analysis. Through the questionnaires and the interviews taken by the children, teachers, and parents and the promoting groups, the researcher explored the character education benefits of the classics reading education. At last, the researcher reviewed whether the ethics in “Di-Zi-Guei” conforms to what the modern society needs and gave suggestions and expectations on the promotion of “Di-Zi-Guei” reading.
49
Wu, Yin-Chen, and 吳胤辰. "The construction of Indigenous drugs abuse treatment model: A Taoism, Confucianism and Buddhism beliefs education model and the effects of meditation." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/42436905861274971143.
Full textAbstract:
碩士高雄醫學大學
心理學研究所
100
Previous literature revealed that the drug addiction treatment hardly worked out and drug addiction caused harmful damage. The existing drug addiction treatment/model can not cover the Chinese belief and behavior. For this reason, the world assumptions model proposed by Li Yih-Yuan, the core of Chinese positive belief, meditation practices were adopted. Based on the mandala self model proposed by Kwan-Kuo Hwang, the knowledge of the core of Chinese positive belief, action and role playing of meditation practice were considered to develop an indigenous drugs abuse treatment model. In this study, the courses and meditation practice were administrated and the measurement of EEG waves and the questionnaires were used to evaluate the effects of the indigenous drugs abuse treatment model.130 participants were recruited ranging in age from 25 to 55 years (M = 40.98, SD = 7.58) from the Kaohsiung Drug Abuser Treatment Center. In addition to the regular treatment and 20-minute meditation practice from the Kaohsiung Drug Abuser Treatment Center, the intervention program was divided into two parts. The first part was of the Taoism, Confucianism and Buddhism beliefs and meditation education courses.100 subjects were divided to experimental group (N=63) and control group (N=37), matched for age and education. Only the experimental group received the courses, including 24 units, two hours per unit every week. The second part of is the Taoism, Confucianism and Buddhism meditation practice. 60 subjects were divided to experimental group (N=30) and control group (N=30), matched for age and education. The experiment group received the Taoism, Confucianism and Buddhism meditation practice, including 12 times, 10 minutes every week. For assessment of the effectiveness of education program, experimental group and control group were measured the mandala self, impulsive behavior, Chinese health, Chinese happiness and Eysenck personality questionnaires before and after the treatment. Self-report and homework were used to measure the effectiveness of courses in the experimental group. For the assessment of the effectiveness of meditation practice, experimental group and control group were measured EEG waves in α/θ, theprofile of mood states, Chinese Mindful attention awareness scale, Eysenck personality questionnaires before and after the meditation practice. The results showed that more than 60% of the experimental group subjects reported that the courses were helpful and approximately 70% of participants possessed the core knowledge of courses based on the homework. The experimental group after receiving the courses had significantly higher scores on Chinese health questionnaire and impulsive behavior, but there were no differences between experimental and control groups on the scores of mandala self and Chinese happiness questionnaires. There were no differences between experimental and control groups on the scores of EEG waves in α/θ, profile of mood states and mindful attention awareness. The mandala self had a significanly positive relation to positive personality and well-being. The mandala self had a significanly negative relation to health and impulsive behavior. Taken together, the indigenous drugs abuse treatment model developed in the present study can be used for drugs abuse treatment. The limitations and future direction were provided.
50
王勝枝. "A Case Study of the Relationship Among the Innovative Buddhism Song and Life Education－Take The Bliss ＆ Wisdom Praise as the example." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/75477758405304162068.
Full textAbstract:
碩士臺北市立教育大學
音樂藝術研究所
94
The purpose of this case research is to identify the relationship between innovative Buddhism song and life-education. The “Bliss and Wisdom” as the focusing group, the methodology, consisting of documentation analysis、regressive learning、participating in observation and teaching、profound interview as well as focusing group, applied here weighing on quality over quantity to understand the pervading process of Bliss & Wisdom group, which includes the role switching and overlapping in teaching、learning、observing and researching, the emotional transformation and spiritual uplifting conditions, as well as the interface layer between “Bliss ＆ Wisdom Praise” and life-education in the hidden curriculum at Bliss & Wisdom education campus, the Bliss & Wisdom choir, and the existing syllabus model of Life-education Administrators’ camp. Firstly based on the praise development patterns, the recording restructure of innovative Buddhism songs and Buddhism chorus album compilation in those groups of Tzu-Chi, Dharma Drum and Buddha’s Light, this research identified the essence、contents、developing situation of innovative Buddhism song and its relation with life-education. Then, from academic thesis、books and magazines regarding to the study of praise performance、life、education、religion、music、and society functions study, the research established the latitude and longitude relation of the innovative Buddhism song and life-education. It also searched for the new direction of musical function in the society by identifying the conditions for Bliss & Wisdom group to step into the field of life-education and their pattern in pervading the music. By analyzing lyrics to attenuate the characteristics and contents of Bliss & Wisdom praise, its relation with life-education was revealed as the following: •Relying on teacher – establish accurate view toward the value of life、 steadfast a wholesome direction of life •Compassion – foster harmonious balance of ecological sentiment •Wisdom – intuitively perceive the true meaning of eternal life、establish an equitable human relation •Application – exuberate perfection in personality and open up to the macroscopic of altruistic life Based on the analyzed result of the difficulty level of the praise structure, this research provided recommendation for various levels and conditions, so as to incorporate into teaching material. Also it made suggestions to the styles of composition and musical arrangement、educational goal、pervading direction and approach、 and future research.