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Journal articles on the topic 'Buddhism and education'
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1
Phuyal, Shyam Prasad. "The Relevance of Buddhist Perspectives to Political Science Education." Tribhuvan University Journal 37, no. 02 (December 31, 2022): 142–55. http://dx.doi.org/10.3126/tuj.v37i02.51750.
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Buddhism aspires to impart truthfulness, beauty, morality, kindness, contentment, and enlightenment in its believers. Buddhism's primary teachings may also provide viewpoints for political science courses. The main objective of this paper is to identify human values and social values in modern society as the essence of Buddhist teachings that are significant in Political Science Education and modern civilization. As a review paper, this paper contains a comprehensive introduction to Buddhism, its basis, teaching methods, and educational approaches. The paper extensively uses secondary data in its methodology. The data were analyzed using the content analysis method, and the findings were discussed as the themes that emerged. Then, a contemplative conclusion on Buddhist teaching and its pedagogical components is included. The major implications of Buddhism for Political Science Education have been indicated. The conclusion is then that Buddhism provides such constructs for education as personal freedom, intelligence, wisdom, moral, talent, non-violence and the secular persons, and that it can be a significant source of the curricular contents for Political Science Education.
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Sablin, Ivan. "Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia." Entangled Religions 5 (November 26, 2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.
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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”
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Karniawan, Arya Whisnu, and Kartika Joswidjaja. "Analisis dan Implementasi Anupubbīkathā dalam Kurikulum Sekolah di Era Globalisasi." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 36–50. http://dx.doi.org/10.69607/jm.v2i1.36.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Rubiyati, Rubiyati, Yuri Kuswoyo, and Rapiadi Rapiadi. "Menuju Masyarakat Buddha yang inklusif melalui Orientasi Sejak Dini." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 30–35. http://dx.doi.org/10.69607/jm.v2i1.35.
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ABSTRACT Entering the era of globalization makes the world like a small village. The current of globalization provides a lot of information, an example is the Buddhist education. Since Buddhism returned to Indonesia, Buddhist education has developed a lot. However, the current education of Buddhism is not sufficient, as evidenced by the number of children who claim to be Buddhists but their religious knowledge is minimal. This is very unfortunate, because this limitation means that the Buddha's Teachings cannot be described precisely so that it does not reveal the purpose of Buddhism itself. For this reason, it is necessary to have appropriate and gradual teaching methods, starting from easy to difficult material. That is why Buddhism must of course be studied in stages. This gradual teaching formula is known as Anupubbikatha. Through this research, we can see the discussion of Anupubbikatha according to the Pali Tipitaka to clarify the teachings of Buddhism in this era of globalization as well as contextually applicable solutions to be implemented in the Buddhist religious education curriculum. The limitations of this research are still based on the basic theories contained in the Pali Tipitaka and the implications of the sources. This research can be used as a reference and a foundation for further research to see the extent and how the implementation of this Anupubbikatha thematic in a teaching curriculum. The scope of this research is limited to studying the appropriate and gradual teaching materia ls of Buddhism based on the Pali Tipitaka, reviewing each of its points in detail, along with the solutions for its application so that it can be applied in the world of education.
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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.
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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Wicahyah, Diah, Alvian Kisna Asyari, Dedi Irwanto, and LR Retno Susanti. "The Relationship between Buddhist education in Sriwijaya and Buddhist education in India." Ilomata International Journal of Social Science 3, no. 3 (July 31, 2022): 303–13. http://dx.doi.org/10.52728/ijss.v3i3.483.
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Development Buddhist education on the island of Sumatra, specifically in the Srivijaya Kingdom, began in the seventh century. At the time, there was a city big a Chinese Buddhist monk I'Tsing who came see that Buddhism was very developed in life Public Srivijaya as well as he said many activity students who come to Srivijaya for study. The purpose of writing this is to have a deeper understanding of the entwined relationship between the Srivijaya Kingdom and India, particularly in the sphere of education. This article will not only analyze the relationship between education and Buddhism in South Sumatra, but will also describe Buddhist education, the relationship that exists between Kingdom Srivijaya and other countries in numerous fields, and provide proofactual links of cooperation in the sphere of Buddhist education that were previously connected The introduction of Hindu-Buddhist culture to Indonesia had a significant impact, such as the beginning of the development of religion and culture imported from India. This method of research is used in article writing to gather knowledge and resources in the form of articles, journals, books, and ebooks. As a result of the research, more detailed information about the entry and development of Buddhism in South Sumatra, as well as the types of relationships and physical evidence, is available.
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.
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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism.
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Wu, Wei. "From Monks to Educators: Venerable Zongyue and Buddhist Charitable Educational Activities in Early Twentieth-Century Beijing." Religions 15, no. 7 (June 27, 2024): 779. http://dx.doi.org/10.3390/rel15070779.
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This article explores the charitable activities of Chinese Buddhists in Beijing in the first decades of the twentieth century, with a focus on Buddhists’ efforts in building schools and promoting modern education. Specifically, the activities led by Venerable Zongyue 宗月 (1880–1941) are examined, in his role spearheading various Buddhist charitable activities in Beijing, including building several schools for commoners (pingmin xuexiao 平民學校) in the 1920s. Zongyue also established a library and a Buddhist newspaper called Fobao Xunkan 佛寶旬刊 to promote ideas about philanthropy. In the late 1920s, inspired by Zongyue’s example, as well as under pressure from the government during the anti-superstition campaigns, many other temples in Beijing began building schools to offer educational opportunities to students. This article investigates the interactions between Buddhism, education, and the government. By examining the initiatives started by Zongyue and the role of Chinese Buddhists in promoting charitable educational activities and social change, this article sheds light on the broader impact of Buddhism on Chinese society in the early twentieth century.
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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan." Numen 66, no. 2-3 (April 10, 2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.
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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist intellectuals and try to understand their involvement in politics, education, and public discourse, their resistance to the expansion of Christianity into the country, and their call for the institutional reform of Buddhism. These activities contributed significantly to the first stage of the development of modern Buddhism.
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Lee, Eunsu. "Preliminary Study on the Development of a Suicide Prevention Program: The Study of Perception and Current Status of Suicide Prevention in Won Buddhists." Korean Association for the Study of Religious Education 77 (June 30, 2024): 79–99. http://dx.doi.org/10.58601/kjre.2024.06.30.05.
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[Objective] The purpose of this study is for the presenting fundamental data under the understanding of present status and perception on the suicide prevention in the Won Buddhism, and under the analysis of the requiremants for a Won Buddhism suicide prevention education. [Contents] A Questionnaire about preception, level of common knowledge, competence, experience, intention and Won Buddhism dogma and experience, requirements for the suicide prevention education from 216 Won Buddhists has analyzed and the results are presented as percent data. [Conclusions] Based on the results of the study, a necessity and rationalle of development of the Won Buddhism suicide prevention education has satisfied. Furthermore, a fundamental data for developing Won Buddhism suicide prevention education has provided from the Won Buddhists.
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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Apriyanto, Rio, Dia Anjani, Burmansah Burmansah, and Tupari Tupari. "Buddhayana: Memahami Peran Ashin Jinarakkhita dalam Pengembangan Spiritual Umat Buddha." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 1–9. http://dx.doi.org/10.60046/jgsb.v1i1.39.
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Spiritual development among Indonesian Buddhists has received a strong boost through the role of Ashin Jinarakkhita, in the course of his dedicated life, Ashin Jinarakkhita has become a major pillar in enriching the spiritual experience of Indonesian Buddhists. Her teachings and practices have influenced many individuals, leading them on a journey towards a deeper understanding of Buddhism. This article will review this pivotal role, exploring the various ways in which Ashin Jinarakkhita has contributed to strengthening the spiritual and religious foundation of Indonesian Buddhists. This research utilizes the library research method to collect secondary data related to Ashin Jinarakkhita's role. The results of this research show that Ashin Jinarakkhita has become an important pillar in the spiritual development of Indonesian Buddhists. Over the course of his life, Ashin Jinarakkhita has been dedicated to spreading Buddhism, providing spiritual guidance, and establishing places of worship and Buddhist education. In addition, his role in promoting peace, interfaith tolerance, and moral leadership has helped strengthen the spiritual and ethical foundation of Indonesian Buddhist society
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Yangutov, L. E., and D. D. Amogolonova. "ABOUT SOTERIOLOGY, MODERN BUDDHISM AND BUDDHIST EDUCATION." Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences, no. 3 (2023): 182–86. http://dx.doi.org/10.31554/2222-9175-2023-51-182-186.
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Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.
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The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.
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Liu, Yifeng. "From “Sangha Forest” (叢林 Conglin) to “Buddhist Academy”: The Influence of Western Knowledge Paradigm on the Chinese Sangha Education in Modern Times." Religions 14, no. 8 (August 19, 2023): 1068. http://dx.doi.org/10.3390/rel14081068.
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Drawing on Foucault’s theoretical framework of “space and power”, this paper examines the discursive construction of “knowledge” in the context of Chinese Buddhist education. It traces the historical transformation of Chinese Buddhist education from the traditional “Sangha Forest”(the monastic community; 叢林 Conglin) style education to the Buddhist Academy, and analyzes how modern Buddhism reshaped its social image and function from a faith-based to a knowledge-based culture. Furthermore, this paper explores the reasons why modern Buddhism requires “knowledge” as a bridge between its worldly and transcendental dimensions, and the roles of elite laymen and monasteries as “Buddhist Institutes” in the new discursive practice.
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Kim, Joonhee. "The Meaning of Spirituality in Buddhist Education in an Age of Loss of Religiosity." Korean Association for the Study of Religious Education 75 (December 31, 2023): 41–61. http://dx.doi.org/10.58601/kjre.2023.12.30.03.
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[Objective] In this paper, I diagnose the de-religionization that characterizes as a result of the loss of religiosity. I will present the concepts of religiosity and spirituality in Buddhism from the perspective of early Buddhism and propose a specific methodology for Buddhist spirituality education.
[Contents] I defined Buddhist religiosity by analyzing the Buddha's preaching declaration(傳道宣言) and the concept of kusala. Among them, the social dimension is proposed as the concept of Buddhist religiosity, and the personal dimension is proposed as the concept of spirituality. Through this, I argued that the origin of Buddhist religiosity lies in the Proclamation. And I found the specific meaning of 'Buddhist spirituality' in the concept of kusala, and revealed that 'eightfold path' is suitable as a specific method of Buddhist spiritual education.
[Conclusions] Buddhist religiosity is related to the identity of Buddhism pursued by the Buddha, and it is the 'socialization of enlightenment' shown in the 'Proclamation'. Spirituality, as a life-changing principle, is the process of enlightenment: religiosity manifests as a function of socialization and healing, while spirituality manifests as inner wholeness.
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Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.
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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor at St. Petersburg University, and the author of studies on the history and teachings of Tibetan Buddhism. After the revolution of 1917, he began working in Buryatia in various administrative positions, focusing on the organization of the scientific and cultural life of the Republic. Their main idea is that the modern world consists of the two equal parts - East and West, unification of which is possible and even necessary for the further development of humanity. The system-forming teaching of the East is Buddhism; and the lecture hold on those aspects of Buddhist philosophy that could be compared with the teachings of the West. Four points are highlighted: 1) Buddhism is comparable to Darwin’s theory in that both consider humans in the context of all living beings in an evolutionary manner; 2) Buddhism, like science, accepts the determinism principle; 3) the Buddhist concept of shunya is similar to the relativistic principles of physics; and 4) the system of Buddhist psychotechniques is similar to the theory of reflexology. B. Baradin concludes that Indo-Buddhist culture and European culture are complementary and their rapprochement will bring us closer to a truly universal culture. The theses mentioned here are, apparently, the first systematic exposition of the views of neo-Buddhists-renewalists on the points of convergence between Buddhist and Western cultures.
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Đạt, Thích Nguyên. "GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN." Hue University Journal of Science: Social Sciences and Humanities 129, no. 6E (October 26, 2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.
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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Sapardi, Sapardi. "EDUCATION AND EVALUATION IN A BUDDHISM PERSPECTIVE." JISAE: Journal of Indonesian Student Assessment and Evaluation 9, no. 2 (September 5, 2023): 95–101. http://dx.doi.org/10.21009/jisae.v9i2.37918.
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In today's modern era, advances in technology and knowledge have changed the civilization of people's lives with a new global culture that cannot be stopped anymore. In creating harmony, society is faced with the challenge of self-control of passions, emotions, and others which often lead to crime. This is the reason for the profanity of problems in society. Education developed in Buddhism (based on Buddhism) teaches us to see problems, see root causes, analyze problems and at the same time provide problem-solving solutions, which aim to achieve a more enlightened life. Buddhist education is defined as the process of getting rid of the main sources of human mental depravity, namely ignorance, greed, and hatred. Education in Buddhism is the transmission of values, knowledge, abilities, attitudes, and behaviors which are life itself. The method used in this research is descriptive qualitative. To interpret text data in this study using a hermeneutic approach. Based on the study that Buddhist education is pragmatic based on love and compassion, it is one of the ways to build a harmonious social life in society. Therefore, education also aims to get rid of suffering caused by ignorance, greed, and hatred and change human behavior. The success of education can be evaluated by how far each person can lead to better and more useful thoughts, words, and actions for life.
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Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.
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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.
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Sunarto. "The Impact of Hinduism and Buddhism on the Music of Indonesia." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 1–18. http://dx.doi.org/10.30819/aemr.11-1.
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The incorporation of Hinduism and Buddhism in Indonesia has given a unique characteristic to the Indonesian cultural reality. Since the Kalinga–Bali Yatra (from 320 BC to the establishment of Kalinga kingdom in Central Java around 500 AD), that is, the yearly ancient naval expedition of sailors from Orissa (Kalinga in India) to the Swarnadwipa Islands (Malacca, Sumatera, Java, Borneo, and Bali), the culture of Hinduism and Buddhism has been slowly introduced and acknowledged by the people of Indonesia. The earliest interaction between Hinduism/Buddhism and the locals could be tracked since the period of Kalinga kingdom in the central part of Java island. The influence of Hinduism and Buddhism in Indonesian traditional culture has penetrated to the people’s musical tradition in Java and Bali. On top of that, the story of Ramayana and Mahabharata has been adopted into Wayang Kulit tradition in Java. Among other Hindu–Buddhist influences in Indonesia comprise Indian drama– dance, Rasa esthetic theory, Mahayana Buddhist influence in Bedoyo, Slendro pathet (Javanese gamelan musical organization system), and Hinayana Buddhist concept of removal of nine consciousness of human beings.
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Ladwig, Patrice. "Imitations of Buddhist Statecraft." Social Analysis 62, no. 2 (June 1, 2018): 98–125. http://dx.doi.org/10.3167/sa.2018.620205.
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From 1893 onward, French colonialism sponsored and restructured Lao and Khmer Buddhism in order to create an ‘Indochinese Buddhism’. Over a span of several decades, the French promoted monastic education, reconstructed the major temples in Vientiane, and renovated the That Luang, the most important Buddhist relic shrine of Laos. This article explores the motivations and strategies for this endeavor, specifically focusing on French efforts to ‘re-materialize’ Lao Buddhism’s religious architecture. I argue that the renovation of these monuments as symbols and centers of power under the auspices of the École française d’Extrême-Orient was based on mimetic processes that should be understood as a form of ceremonial governmentality and colonial politics of affect, whose goal was to win the ‘sympathies’ of the colonized.
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Wu, Jiang, and Robert Edward Gordon. "Buddhism and Humanities Education Reform in American Universities." Humanities 11, no. 2 (March 24, 2022): 46. http://dx.doi.org/10.3390/h11020046.
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Using statistical data, scholarly research, institutional models from higher education, and highlighting key personages from the academy and the business world, we argue that including Buddhism-related content into the general education of students can offer a powerful avenue of reform for the humanities in American universities. The article shows how humanities-based skills are becoming more desirable in today’s business environment, and demonstrates how the skills that Buddhist Studies—and religion more broadly—provide are consistent with those needed in today’s global and integrated technological world. Utilizing the Universities of Harvard and Arizona to help frame the discussion, the paper outlines the history of the American general education system, the ongoing crisis in the humanities, how Buddhism fits within the humanities viz. religion, and specific ways to implement Buddhism-related content into the academy domestically and internationally.
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Rendy Arifin. "PENDIDIKAN KARAKTER DALAM PERSPEKTIF AGAMA BUDDHA." Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra 12, no. 1 (March 31, 2022): 95–102. http://dx.doi.org/10.25078/kalangwan.v12i1.783.
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Character education in Indonesia is continuously echoed especially in the midst of the current digital era. Every religion will certainly form a good and moral character for its people, and Buddhism is no exception. This research tries to review this. Character education in Buddhism is closely related to the Ariya Aṭṭhaṅgika Magga/Noble Eightfold Path, where there is a core character that is intended as a Buddhist. Character education in Buddhism is emphasized on the mind. First it starts with controlling the mind, then proceeds with the speech and actions of the body. Mind control is done the first time not without reason. This is inseparable because the mind is the forerunner of all actions. So the good or bad character that appears in a person, must start from his mind. In Buddhism there are three roots of evil, namely hatred (dosa), greed (lobha), and delusion (moha), which have the potential to give rise to bad characters. Therefore, the development of giving (dana), maintaining morality (sila), and developing the mind (bhavana) needs to be increased to eradicate the three roots of evil. Character education in Buddhism should be taught repeatedly so that it becomes a good habit and can be passed on to the next generation. Not killing, not stealing, not committing immorality, not lying, not getting drunk or taking drugs, spreading love, and sympathy are some of the behaviors that emerge from Buddhist character education.
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Chew, Fong Peng, Fonny Dameaty Hutagalung, and Yin Liang Chang. "MOBILE LEARNING AND HUMANISTIC BUDDHISM: A LITERATURE REVIEW." International Journal of Humanities, Philosophy and Language 7, no. 25 (March 5, 2024): 01–10. http://dx.doi.org/10.35631/ijhpl.725001.
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Following the explosion of information communication and technology (ICT), mobile has become one of the useful teaching aids in education and is known as m-learning. M-learning has many advantages over other information technologies, such as computers in teaching many subjects including Humanistic Buddhism. This article is a review of literature about the use of ICT in education, m-learning, humanistic Buddhism, and the use of m-learning in the learning of humanistic Buddhism. The study shows that this aspect is still rarely being explored but has great potential to expand the knowledge about humanistic Buddhism to Buddhists.
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Wiranto, Erham Budi, Suranto, Muhammad Maga Sule, and Nagoor Gafoordeen. "The Baseline of Multicultural Education: An Examination from Islamic and Buddhist Standpoints." Multicultural Islamic Education Review 1, no. 2 (December 8, 2023): 96–108. http://dx.doi.org/10.23917/mier.v1i2.2895.
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This paper examines the fundamental principles of multicultural education within the philosophical frameworks of Buddhism and Islam. The significance of this subject lies in the fact that the examination of multicultural education is mostly focused on accounts of educational reform methods and movements, with very little exploration of the theoretical underpinnings and conceptual elements, particularly in relation to the philosophical foundations of multicultural education. This report compiles data from many literary sources, employing a qualitative analysis approach. This study scrutinizes the comparative analysis of multicultural education through the lens of Buddhism and Islam, utilizing a conceptual framework that emphasizes the investigation of ontology, epistemology, and axiology as key variables for comparison. The study revealed that there exist conceptual distinctions in the context of multiculturalism when comparing Buddhism and Islam. Divergences arise due to the distinct historical foundations of Islam and Buddhism. However, it is essential to note that there exist inherent similarities in the domains of ontology, epistemology, and axiology, thus indicating a convergence between Islam and Buddhism in the context of developing a multicultural framework for education. Islamic philosophy and Buddhist philosophy offer a solid foundation for the practical application of multicultural education.
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Kaplan, Uri. "Assembling the Laity: Standardizing Lay Buddhist Affiliation via Education in Contemporary Korea." Journal of Korean Studies 22, no. 1 (March 1, 2017): 143–76. http://dx.doi.org/10.1215/21581665-4153358.
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Abstract This paper discusses the new system of lay Buddhist education revolutionizing the Chogye Order of Korean Buddhism in the twenty-first century. Already involving over a half a million Buddhist laypeople and five hundred monasteries throughout the country, this system is now the hallmark of the Chogye Order’s propagation agenda, and it has transformed lay Buddhist activities in contemporary Korea. It is grounded upon a novel lay registration network which requires attending a basic Buddhism course at a designated temple in order to receive an official Lay ID. It now involves a lay ranking structure based on educational achievements, and culminates in the yearly Lay Propagator Exam. Besides delineating the historical construction of this system, this paper will investigate lay attitudes and motivations for joining the programs, analyze official textbook agendas, and provide ethnographic snippets from classroom rituals, in an overall attempt to paint a picture of the new Korean Buddhist lay orthodoxy the Chogye Order is currently in the process of creating.
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Jeong, Ji-kwon. "An Analysis of the Needs of Learners on the Online Buddhist Education: Focusing on Focus Group Interview." Humanities and Meditation Research Institute 1, no. 2 (December 31, 2023): 63–82. http://dx.doi.org/10.60140/mche.2023.1.2.63.
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The purpose of this study is to examine learners’ needs related to online Buddhist education. For this purpose, focus group interviews were conducted and analyzed with seven learners who participated in online Buddhist education. Learners’ needs related to online Buddhist education were centered around ‘motivation to use online Buddhist education,’ ‘experience of participating in online Buddhist education,’ and ‘support needed to increase the field usability of online Buddhist education.’ From the ‘motivation for using online Buddhist education’, ‘desire to study Buddhism’, ‘acquiring psychological stability’, ‘communication with believers’, ‘desire to live a spiritual life’, and ‘strengthening accessibility to Buddhist content through non-face-to-face’ were derived. From the ‘experience of participating in online Buddhist education’, ‘various teaching methods through online’, ‘use of various class contents’, ‘progress-oriented classes’, ‘specific classes’, and ‘communication in non-face-to-face classes’ were derived. From ‘Support needed to increase field usability of online Buddhist education’ to ‘Need to improve system for non-face-to-face classes’, ‘Development of highly attractive non-face-to-face content’, ‘Development of communicative small group activity classes’, ‘Instructors and learners’ ‘Strengthening communication among students’, ‘Need to systematize non-face-to-face Buddhist curriculum’, ‘Need to evaluate online classes’, and ‘Need to consider non-face-to-face counseling’ were identified. This study is significant in that it contributed to deriving directions for the composition, content, and methods of online Buddhist education and diversifying Buddhism-related research methods by conducting a needs analysis of learners.
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Ashcraft, Jessica, and Isaac Calvert. "Teaching, Learning and the Buddha: Educative Principles from the Nidāna-Kathā." Religions 14, no. 9 (August 24, 2023): 1093. http://dx.doi.org/10.3390/rel14091093.
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This article investigates core ideas and principles of teaching and learning as found in the Nidāna-Kathā, a sacred Buddhist text that describes the lives and learning journeys of the Buddha. A three-tiered, exhaustive textual analysis revealed the following themes: resolve and responsibility, supererogatory effort, pabbajja, tradition, becoming, pedagogy and joy. Due in part to the noteworthy openness of a Buddhist conceptualization of canonicity, teachers have seldom drawn upon Buddhist sources (either living or written) to establish what might be termed Buddhist approaches to teaching and learning. While the purpose of this article is not to essentialize Buddhism nor its approach to education, by focusing on a single, primary source text detailing the Buddha’s teaching and learning journeys, we seek to put forth a few Buddhist educative principles that, though not representative of all Buddhisms, are at least grounded historically, mythically and archetypically. We hope this article acts as a call for future research to further explore Buddhist approaches to education based on either historical sources or the lived experiences of its generations of inheritor–practitioners.
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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
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Sadtyadi, Hesti. "Evaluasi Reflektif Pengembangan Karakter Bangsa (Nasionalisme) Dalam Pendidikan Agama Buddha Tingkat Sekolah Dasar." INFERENSI: Jurnal Penelitian Sosial Keagamaan 12, no. 2 (January 31, 2019): 371–94. http://dx.doi.org/10.18326/infsl3.v12i2.371-394.
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The Objective of this Study is to a reflective evaluation of Indonesian national character in the education of Buddhism in elementary schools, which can produce a picture that poures national values character (nationalism) in the context of learning that is administered. The reflective evaluation is carried out with the CIPP evaluation model, which includes five constructs and five reflective Buddhism educational instruments wich consits of context dimensions, the teacher’s interest, the teaching materials, the learning process and the product. All instruments are valid and reliable. The result of the development of the reflective evaluation instrument of Buddhist education that has been built consists of five aspects / dimensions of evaluation with the name Context, Teachers’ Knowledge / Interest (Input), Materials (Input), Process and Product (Product). The content of the nation’s character in Buddhism is explicit in the components of History, Faith (Saddha), Behavior or Morality (Sila), Buddhist holly Books (Tipitaka), Meditation (Samadhi), and Wisdom (Panna), accumulated in context, input, process, and output, through the evaluation of the Buddha’s education refelective in the development of the nation’s character.
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Salim, Singgih, Rahadhian Prajudi Herwindo, and Yuswadi Saliya. "The application of sacredness in temple architecture – Buddhist museum." ARTEKS : Jurnal Teknik Arsitektur 7, no. 1 (May 14, 2022): 11–22. http://dx.doi.org/10.30822/arteks.v7i1.1087.
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Buddhism is one of the oldest religions in the world, and the development has led to a great change in the typology of Buddhist architecture, and caused a complex scope of the concept. This complexity is due to the absence of architectural literature that regulates the addition of supporting functions, such as profane and sacred value, in improving Buddhists' education. However, the addition of a profane function reduces sacred value and act of worship, opposes architectural design, and defiles ritual activities. Furthermore, one of the functions that provide education as well as a personal approach to Buddhism is the museum. This research aims to examine the contextual relationship between main and supporting functions, namely the sacred (worship building) and the profane (museum), respectively. And also, to display the sacred value through architectural characteristics. The analytical method used the theory of sacredness and contextuality. This was further elaborated in various architectural scopes to produce a relationship between temples and museums, that apply sacred values according to Buddhist philosophy. The research leads to differences in principles application, such as orientation, hierarchy, boundary scope, geometric shapes, symmetry, repetition, material appearance, shape synergy, zoning, processions, atmospheric ambiguity, symbolic objects, boundary guards, and gathering areas.
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Wu, Wei. "Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva." Journal of Chinese Religions 51, no. 2 (December 2023): 279–308. http://dx.doi.org/10.1353/jcr.2023.a913658.
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Abstract: The notion "Buddhism for Human Life" ( rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on several previously lesser-known Buddhist scriptures, arguing that the Buddhist perspectives can help to reduce tensions between the individuals' quest for autonomy and their commitment to social responsibilities. He suggests that, compared to Confucianism and Western philosophies, Buddhism provides more coherent ideational grounds on which to deal with the challenges faced by individuals and families, thereby contributing to the welfare of Chinese society.
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S, Dinakaran, and Soumen Mukherjee. "Interpreting Buddhism’s Core Values in the Sri Lankan Ethnic Conflict: An Analysis of Arudpragasam’s The Story of a Brief Marriage." Journal of Language Teaching and Research 15, no. 1 (December 31, 2023): 16–23. http://dx.doi.org/10.17507/jltr.1501.03.
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The prolonged Sri Lankan conflict in Sri Lanka occurred between the majority Sinhala govt. and the minority Sri Lankan Tamils on the island. The discrimination of identity and ethnicity led to major ruins on the land. This paper emphasizes the role of Buddhist values in Sri Lanka during the ethnic conflict. The principles of Buddhism help people rehabilitate and restore peace in the war-torn nation. In particular, the paper attempts to examine the Buddhist values practiced by the people irrespective of their religious denominations during the Civil War, through the literary landscape of Anuk Arudpragasam’s The Story of a Brief Marriage. The noble precepts of Buddhism are four noble truths and the eightfold path, which teaches non-violence, selflessness, and tolerance. The doctrines of Buddhism restored humanitarian values at the height of the ethnic conflict in society. The current research paper helps to identify the influence of Buddhism on the people of the island nation in maintaining self-control, self-discipline, and morally upright behaviors. However, it proves the absence and ignorance of the Buddhist precepts which incited many ethnic clashes among the people. Further, it focuses on the causes of the major devastation and the collapse of the Sri Lankan socio-political system and the role of Buddhism in restoring peace in the war-torn nation.
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Muzafarova, N. R. "Socio-political view on the modern situation of northern buddhism in Russia." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1(27) (2024): 177–92. http://dx.doi.org/10.33979/2587-7534-2024-1-177-192.
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The purpose of the study is to study and comprehend the current state of northern Buddhism in our country within the framework of the social and political situation. Research objectives: collection, systematization and analysis of information about research on this topic. The article deals with the functioning of the most numerous in terms of the number of followers and significant for the Russian society Buddhist organizations and their leaders (D.B. Ayusheev, Elo Rinpoche, Telo Rinpoche, Shivalha Rinpoche, S.O. Saryglar, D.V. Tinley, O. Nidal), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies Ch. N. Norbu), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies. The object of the study is the current position of Northern Buddhism in the country. The subject of the study is the activities of Buddhist leaders in the country. To solve the tasks set in the work, general scientific research methods were used. The research material was selected from electronic sources, published monographs and articles by Russian and foreign authors. As work with available sources has shown, the degree of knowledge of the problem is insufficient and requires modern understandin.
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Et al., Phrakhrupalad Sangwan Devasaro (Srisuk). "Development of Propagation Administration according to Buddhist Educational Administration for Buddhist Temples in Bangkok." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3747–52. http://dx.doi.org/10.17762/pae.v58i1.1377.
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This research aimed 1) to study and analyze the propagation administration status according to the Buddhist educational administration of temples in Bangkok, 2) to study the propagation administration model according to the Buddhist educational administration for temples in Bangkok, and 3) to present a model of propagation administration according to Buddhist educational administration for temples in Bangkok. Action research and qualitative research were used for research design. Data were collected both qualitative data and quantitative data that related to conceptual framework by interview 10 key informants, focus group discussion with 10 experts, and survey 224 sample using questionnaires. The research results were found that 1) the status of the propagation administration according to the Buddhist educational administration of temples in Bangkok with SWOT analysis of strengths, weaknesses, opportunities and obstacles were found in the principles of (1) the development of the management model, (2) the planning model, (3) the organization model, and (4) the propagation model according to the Buddhist principles. 2) The propagation administration model according to the Buddhist educational administration for temples in Bangkok consisted of (1) the status of the propagation administration according to the Buddhist educational administration integration with Buddhist principles and the concept of propagation theory, (2) develop an integrated Buddhist administration model adhere to the principles of Buddhism and modern ideas, (3) planning by connection modern concept and principles of Buddhism, (4) administration and organization for efficiency in a holistic manner, and (5) emphasize the Buddhism guidelines for propagation. 3) A model of propagation administration according to Buddhist educational administration for temples in Bangkok consisted of 4 aspects which were (1) Santhasana clarifies and explains the reasons, (2) Samatapana gives advice to value and importance, train the mind, accept and be ready to act, (3) Samuttechana creates motivation, motivation, enthusiasm, encouragement, and build confidence in the heart to achieve success, and (4) Sampahangsana creates emotions aesthetically delight the mind by pointing out its benefits and ways to advance towards success as expected in the future.
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Duong Thi Kim, Oanh, and Thao Nguyen Thi Phuong. "Soft Skills Education for Monastic students of Vietnam Buddhist Universities." Journal of Science Educational Science 66, no. 4 (September 2021): 27–37. http://dx.doi.org/10.18173/2354-1075.2021-0106.
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The value of Buddhism persists for more than twenty-five centuries and has a strong place in the hearts of the public. Modern Buddhism will continue the achievements that have been achieved when each monastic student cultivates the qualities and competencies to carry out the mission of spreading the Dharma Propagation. The socio-economic changes and the strong development of science, engineering and technology in the current period have brought a new breath of life to the path of religious practice, contributing to overcoming limitations. of traditional propaganda in the direction of one-way message transmission. In addition to acquiring knowledge of Buddhist teachings, scriptures, etc., to fulfill the spread of the Dharma Propagation to meet requirements of the new context, monastic students of Vietnam Buddhist Universities need to be equipped with essential soft skills. Although the meaning and type of soft skills of Buddhist preachers have been studied, the theoretical basis of soft skills education for monastic students in Vietnam Buddhist Universities is still little mentioned. The article focuses on analyzing theoretical issues about soft skills education for monastic students, such as the concept of monastic student, types of soft skills that need to be equipped for monastic students, content and form for soft skills education for monastic students. The analytical results of the article contribute to enriching the scientific basis of soft skills education for monastic students in Vietnam Buddhist Universities.
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Burford, Grace G. "Believing and Seeing: The Roles of Faith, Reason, and Experience in Theravada Buddhism." Horizons 17, no. 2 (1990): 217–27. http://dx.doi.org/10.1017/s036096690002017x.
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AbstractIn early Buddhism, “seeing” means the direct apprehension of reality, when the senses operate undistorted by the mediating, corruptible influences of preconceived notions or cognitive analysis. To see in this way is to be wise, to be a buddha. Yet one reaches this ultimate achievement by cultivating analysis of one's sense perceptions, guided by preconceived notions accepted on the basis of faith. By looking at several Pāli texts that teach the fundamentals of the Buddhist path, one can see how the Theravāda Buddhists resolve this congruity between their goal (direct, unmediated seeing) and the means to reach it (faith and reason): they treat both faith and reason as useful tools to be discarded when one has outgrown the need for them.
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Langenberg, Amy Paris. ""Perhaps I'm Not a Global Citizen but a Global Listener Now": The Ethics of Study Abroad in Buddhist Spaces." Journal of Global Buddhism 25, no. 1 (June 18, 2024): 118–34. http://dx.doi.org/10.26034/lu.jgb.2024.4228.
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The study of global Buddhism through a study abroad encounter presents invaluable opportunities for teachers and students at liberal arts institutions to contemplate the conundrum of global citizenship, a standard aim of liberal education in North America. When studying abroad, students become viscerally aware of their own positionality, which is reflected back to them constantly as they move through the social and cultural landscapes of Buddhist Asia. This reflection leaves them eager to raise, to the level of critical thinking, what is quite literally an embodied experience of difference and privilege. The essay connects the field of Buddhist studies to a larger conversation in the field of global education, arguing that Buddhist studies travel courses must interrogate concepts of global citizenship, address the legacies of colonialism, and teach the principles of ethical travel, in addition to introducing students to the living traditions of global Buddhism.
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Setiawan, Panya Dama, Supartono Supartono, and Mujiyanto Mujiyanto. "Pengaruh Pendidikan Buddhis Terhadap Penguatan Moralitas Pancadharma Siswa Beragama Buddha." Academy of Education Journal 15, no. 1 (February 23, 2024): 648–56. http://dx.doi.org/10.47200/aoej.v15i1.2271.
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Buddhist education pancadarma aims to guide individuals in practicing morality. This research applies quantitative research methods and focuses on correlational research. In this particular investigation, the main method used to collect data is through the distribution of questionnaires. The results of the study indicate that Buddhist education has a significant relationship with the strengthening of Pancadharma morality in Buddhist students. Linear regression indicates that about 29% of the variance in moral strengthening can be explained by Buddhist education. Statistical tests confirm that Buddhist education significantly enhances Pancadharma morality, with a low level of significance. This study highlights the important role of Buddhist education in shaping moral values in Buddhist students and provides a deep understanding of its relationship in the context of Buddhism.
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Kim, Young Jin. "Theory of Sentient Being (Sattva) and Voluntarism in Taiken Kimura's On Primitive Buddhist Thought (Genshi bukkyō shisōron)." Korean Institute for Buddhist Studies 60 (February 28, 2024): 237–69. http://dx.doi.org/10.34275/kibs.2024.60.237.
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Taiken Kimura (木村泰賢) was a distinguished Buddhist scholar active during Japan's Taisho period. As a monk affiliated with the Japanese Soto Zen, he completed his education in the Department of Indian Philosophy at Tokyo Imperial University. Subsequently, he pursued further studies in Europe, including stints in England and Germany. During his European sojourn, he authored On Primitive Buddhist Thought (Genshi bukkyō shisōron), which was published in Japan in 1922. Within this publication, Kimura posited that both Primitive Buddhism and Mahayana Buddhism were underpinned by voluntarism. He underscored Mahayana Buddhism's continuity with Primitive Buddhism. Kimura extensively employed voluntarism to analyze the Twelvefold Dependent Origination in Primitive Buddhism. Notably, he associated the concept of “ignorance”(avijjā) within the Twelvefold Origination with “blind will”, a notion articulated by Schopenhauer.
Central to Kimura's perspective was the belief that the essence of sentient beings lay in desire, constituting the driving force behind life's activities. He identified two desires within the Twelvefold Dependent Origination, “craving”(taṇhā) and “ignorance”(avijjā), understanding them as manifestations of will. According to his viewpoint, the life activities of sentient beings unfolded as expressions of desire or will.
Nevertheless, Kimura contended that desire transcended its role as a mere producer of “defilements” (kilesa), extending into an absolute “actual reality”(dharmatā). He frequently associated the concept of “nibbana without residue”(anupdisesanibbana) or absolute “actual reality” with the will, sometimes identifying it as a material or metaphysical reality. His theoretical framework could be characterized as a form of Metaphysics of Will. Drawing from the apparent reality of sentient beings as driven by desires, Kimura aimed to elucidate not only the life activities of sentient beings amid suffering but also to expound upon the absolute world that transcends suffering.
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Thanh Thao, Nguyen Thi. "Spiritual Tourism Associated with Buddhism in Tuyen Quang City." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 3 (May 20, 2024): 386–89. http://dx.doi.org/10.62225/2583049x.2024.4.3.2797.
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Buddhism, originating from the teachings of the Buddha, is a widely practiced religion with a rich history spanning over 2,500 years. Its propagation was facilitated by Indian monks who disseminated its principles across various regions. In Vietnam, Buddhism was introduced as early as the first century CE through diverse modes of transportation including waterways and overland routes. Throughout the vicissitudes of history, Buddhism has established deep-rooted connections with Vietnamese religious culture, reflecting shared values and beliefs. Even in contemporary society, Buddhism continues to hold significance for both adherents and non-adherents in Vietnam, serving as a viable avenue for moral education and spiritual fulfillment. Religious tourism in Vietnam often centers around pagodas, which serve as centers for Buddhist practice, education, and cultural preservation. These sacred sites not only provide a venue for spiritual development but also serve as repositories of intangible cultural heritage. In this context, temple visits, which involve paying homage to Buddha and engaging in spiritual contemplation, represent a form of spiritual tourism that resonates deeply with Vietnamese cultural identity.
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Sukarti, Aan Ari Stepanes, and Widia Darma. "DAMPAK PEMBELAJARAN DARING DIMASA PANDEMI COVID-19 PADA PEMAHAMAN SISWA TERHADAP MATA PELAJARAN PENDIDIKAN STUDI KASUS DI SDN 2 YOSOMULYO KECAMATAN GAMBIRAN KABUPATEN BANYUWANGI." Jurnal Pendidikan, Sains Sosial, dan Agama 7, no. 2 (January 24, 2022): 126–35. http://dx.doi.org/10.53565/pssa.v7i2.368.
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Online learning of Buddhist education at SDN 2 Yosomulyo Had Various obstacles and problems arose that had an impact on students’ understanding. That was the reason for researchers to conduct resech subjects. This study aimed to (1) find out online learning process on Buddhism and (2) to analyzy the impact of online learning on Students’ understanding of Buddhism subject at SDN 2Yosomulyo Gambiran subdistrict, Banyuwangi.This studi used a qualitative method. The research approach was a case study. The location of the research wass at SDN 2 Yosomulyo. When the research was conduted from February to July 2021, the data qualitative research were collected thrugh observation, interviews and documentation, the valididy of the data used Triangulation, data analysis techniques refferring to the Miles & Huberman concept.The result of this study indicated that (1) the online learning process of Buddhist Education at SDN 2 Yosomulyo, was carried out via Whatsapp, Zoom, Google meet and various obstacles in the from of: limited facilites, lack of mastery of technology by students, material was not understood, lack parental assistance when learning online, lack of adaptation to online learning, (2) The Impact of online learning on students’ understanding of buddhist education subjects, namely students have difficulty in retell, give opinions and provide conclusions on buddhist education subjects by teachers when oline learning
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Et al., Phrakruwirojkanchanakhet. "Development of Educational Administration Innovation according to Buddhist Principles." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3799–805. http://dx.doi.org/10.17762/pae.v58i1.1397.
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This academic article aimed to propose educational administration model according to Buddhist principles derived from the development of educational administration innovation according to Buddhist principles. Documentary study was used and data were analyzed by using content analysis based on the consistency of Buddhist principles related to educational administration consisted of 3 principles which are the principle of self-control, principle of possession of people, and principles of occupation. Results showed that Buddhism is a religion of wisdom and the practice of all doctrines, mention the truth according to the natural law that the students must use wisdom in study and practice at the same time. The Buddhist principles in Buddhism consist of moral and ethical principles, focusing on being up to the truth of the world and the present life. Innovation or a model for educational administration according to the Buddhist principles are applied in management, both in self-administration of the executives, personnel management, and administration in educational institutions. Therefore, educational administration model was developed based on the teachings of the Lord Buddha that was being applied the management and operation for maximum benefit which composed of 2 important principles, namely 1) Four sublime states of mind (Brahma Viharn IV), and 2) Ten virtues of the King (Tasaphithrajadhamma X). These two important principles are applied for educational administration in Thai educational institutes.
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Cho, Ki-Ryong. "Improving Buddhism-based Character Education Curriculums of the Buddhist Missionary University." BUL GYO HAK BO 88 (September 30, 2019): 317–39. http://dx.doi.org/10.18587/bh.2019.9.88.317.
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Finch, Andrew J. "Translating Christianity and Buddhism: Catholic Missionaries in Eighteenth- and Nineteenth-Century Burma." Studies in Church History 53 (May 26, 2017): 324–37. http://dx.doi.org/10.1017/stc.2016.19.
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Catholic mission in Burma during the eighteenth and nineteenth centuries provides evidence for the importance of translation as an element of both Christian evangelism and apologetic. In Burma missionaries were faced by a varied linguistic environment, which became more complex over time. An effective mission required Burmese and the two Karen dialects. Additionally, missionaries were pastors to existing Portuguese Christian communities. British expansion during the nineteenth century added English and Tamil to these pastoral languages. English also became a language of education, Christian debate and mediation. Those wishing to understand Buddhism through its canonical texts had to acquire, or borrow from Buddhist monks, expertise in Pali. This translation and interpretation of Buddhist texts became a tool for both evangelization and Christian defence. In this latter role, the manner in which Buddhist terms were translated or employed became significant within wider European debates concerning the relationship of Christianity to Buddhism.
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Puligandla, Ramakrishna. "Understanding Buddhism." Teaching Philosophy 10, no. 2 (1987): 150–52. http://dx.doi.org/10.5840/teachphil198710226.
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JungJaeGeol. "Buddhism, Death and Death Education." Journal of Eastern Philosophy ll, no. 55 (August 2008): 107–38. http://dx.doi.org/10.17299/tsep..55.200808.107.
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Morgan, Jeffrey. "Buddhism and Autonomy-Facilitating Education." Journal of Philosophy of Education 47, no. 4 (May 15, 2013): 509–23. http://dx.doi.org/10.1111/1467-9752.12031.
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Gu, Jahyun, and Juhwan Kim. "Navigating the Intersections of Religion and Education Reflected in the Institutional Mission: Examining the Case of Dongguk University as a Buddhist-Affiliated Institution in South Korea." Religions 15, no. 6 (May 24, 2024): 644. http://dx.doi.org/10.3390/rel15060644.
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This study examines the ongoing impact of religiously affiliated private institutions on the dynamics of higher education in South Korea. To do so, this study pays attention to the case of Dongguk University as a renowned Buddhist-affiliated institution. By exploring the university’s institutional mission, educational goals, governance, symbolic representations, and curricula, this study illustrates the ways in which Dongguk University integrates its Buddhist identity into various facets of its educational framework. This study especially highlights the university’s ongoing efforts to reconcile its religious vision based upon Buddhism with its broader educational responsibilities to our society so as to educate well-rounded citizens who can creatively address contemporary challenges we now face. With an in-depth exploration of Dongguk University rooted in Buddhism, this study sheds light on the distinct characteristics of religiously affiliated private institutions and their influences on the educational landscape in South Korea. In doing so, this study offers valuable insights into the ways to examine the intersections between religions, education, and contemporary society. Such insights elucidate the critical roles of religions in our public life and their implications for the future of education in an era of unprecedented social, cultural, and technological changes.