Dissertations / Theses: 'Buddhism and science'

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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.

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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.

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Federman, Asaf. "From a self that controls to self-control : paradigm shifts in early Buddhism and in cognitive science." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/2271/.

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This thesis describes two similar paradigm shifts––one between Brahmanism and Buddhism and the other between Cartesian and non-Cartesian perspectives in contemporary mind-science. These shifts are characterized by a similar transition from the view that there is a Self that exercises ultimate control, to the view that the entire person engages in limited self-control. Both the Cartesian and the Brahmanical perspectives accommodate notions of ultimate free will, immaterial souls, a ‘Self’ that transcends mundane causality and bears similitude to the divine; control is seen metaphorically as the power of an absolute monarch. On the other hand, both the Buddhist and the cognitive-scientific perspectives reject ultimate free will, ultimate Selves and divine transcendence. Instead, they promote the idea that self-control is possible within causally regulated reality, and that people have limited free will; control is seen as a property of the whole agent, not as an ultimate power of an internal monarch. These similarities may explain why Buddhism appeals to cognitive science: both systems are situated at similar positions within similar paradigm shifts. For different reasons, and reflecting different motivations, Buddhism and cognitive science have developed similar outlooks on self-hood and on self-control. The comparison of these two frameworks also helps to clarify a particular conceptual issue regarding self-control and determinism. It exposes the Cartesian assumption under some scholarly concerns that the Buddhist not-Self doctrine practically eliminates the possibility of self-control, self-development, free will, and moral responsibility. Contemporary compatibilist arguments are used to show why this is not so and that in both early Buddhism and in cognitive science self-control can exist in a deterministic reality.

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Dillon, Jacqueline. "Escaping the 'Monkey Trap' how might psychotherapists utilise Buddhist approaches towards cultivating non-attachment within psychotherapeutic practise? : a dissertation submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of Health Science (Psychotherapy) 2008 /." Click here to access this resource online, 2008. http://hdl.handle.net/10292/682.

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Júnior, Arthur Bittes. "O cuidar sob a perspectiva do budismo de Niteren Daishonin e da ciência do ser humano unitário: uma história de revolução humana." Universidade de São Paulo, 2003. http://www.teses.usp.br/teses/disponiveis/7/7136/tde-28042008-095139/.

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Este estudo tem como eixo principal o cuidar enquanto expressão da essência do ser humano e um conceito unificador da ciência de Enfermagem. A preocupação maior foi compreender como e quando o ser humano percebe o outro e desenvolve o desejo de cuidar. Pautado no paradigma da ciência pós-moderna, sentiu-se a necessidade de buscar meios que ampliassem a compreensão sobre a vida e o ser humano, antes de saber em que condições existenciais o cuidar se torna expressão da essência humana. Nesta busca, a ciência do ser humano unitário, de Martha E. Rogers, ofereceu uma importante estrutura conceitual que, somada à explicação da dinâmica da vida, apresentada no Budismo de Nitiren Daishonin, explanada por Daisaku Ikeda e praticada na organização budista Soka Gakkai, possibilitou explanar e compreender o ser humano. Da fusão de ciência e religião originou-se uma estrutura cognitiva que visa explicar como o ser desenvolve a condição humana de cuidar da vida. Esta estrutura cognitiva foi utilizada para analisar a história de vida de uma praticante do Budismo, associada a Soka Gakkai. Usou-se como referencial metodológico a história oral, na modalidade de história oral de vida. A análise demonstrou que os sofrimentos da vida, quando vistos sob a óptica de uma estrutura filosófica, no caso o Budismo, estimularam uma forte energia vital que produziu um movimento de revolução humana da colaboradora e de sua família, tornando-na uma pessoa feliz, saudável e uma efusiva praticante da compaixão e do cuidar da vida. Os conceitos e princípios da ciência do ser humano unitário foram identificados em todo o movimento de transformação da vida da narradora. Concluiu-se que a revolução humana é a condição principal para desenvolver, no ser humano, a compaixão que o impele a cuidar da vida reconhecendo, na sua vida e na vida do outro, uma extrema dignidade e respeito. Esta revolução humana, partindo de uma pessoa, amplia-se para toda a sociedade e para todo o cosmo, providenciando, assim a paz mundial
This thesis deals as a main axis The Care while expression from the essence of human being, in addition brings together a unificador concept from the science of Nursing. The biggest concern was to understand how and when the human being perceives another and develops the desire to take care. Lined in the paradigm from the postmodern science the need of seek meanses that extended the comprehension about the life and the human being were felt, before knowing in what conditions Take Care becomes expression from the human essence. In this, it seeks the Science of the Unitary Human Being of Martha E. Rogers, offered an important thought that added the dynamics explanation of life presented in the Buddhism of Nitiren Daishonin, showed by Daisaku Ikeda and practiced in the Buddhism organization Soka Gakkai, enable to understand the human being. From the fusion from the science and from the religion, originated the cognitive structure that aims at explain how human being develops the condition of Take Care in the life. This cognitive structure was utilized to analyzed the history about people life practing the Buddhism associated to Soka Gakkai. It used the oral history as a connected process in the oral modality in the history of life. The analysis shows that the life sufferings when they are seemed beneath the optic of a philosophical structure, in this issue of the Buddhism they stimulated a vital fortress energy, that produced the movement of human revolution with the collaborator and its family, becoming in the, a healthy, happy person, practing the compassion and the take care of the life. The concepts and beginnings from the Science of Unitary Human Being were identified in all the movement of transformation from the life. The author conclude that the human revolution is the main condition to developed the compassion This human revolution starting from a person, extensive itself for the whole society and the universe, providing like this, the world peace

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Madsen, Christine McCarthy. "Communities, innovation, and critical mass : understanding the impact of digitization on scholarship in the humanities through the case of Tibetan and Himalayan studies." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:928053ea-e8d9-44ff-9c9a-aaae1f6dc695.

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The dominant discourse surrounding academic research libraries today is one of change and scholarship in the humanities has seen a similar revolution in practice. Yet, most of the documented changes in either have been ascribed to the availability of online journal materials. Despite the accessibility of millions of rare, digitized primary resources freely available on the web, little has been done to understand the impact of these materials on either the practice of scholarship or on libraries. The research described in this proposal is an investigation into digitization projects involving rare and closely guarded materials and the effects of these projects on humanities scholarship. This thesis uses both qualitative and quantitative measures to: Assess the impact of digitized primary resources on the work of humanities scholars; To construct a model based on the findings that explains current use of digitized primary sources; and, To discuss the implications of these findings for academic research libraries. The research questions are answered through a detailed analysis of the role of digitization in the field of Tibetan and Himalayan studies. The author presents detailed evidence of how digitization is changing the inputs, practice, and outputs of scholarship in this field, as well as the characteristics of digitization that have led to these changes. Importantly, these findings separate out the success of individual projects from the success of digitization across the field as a whole. Support for community and innovation as well as the presence of critical mass across the field are stressed as the three most significant factors. Finally, the implications of these findings are assessed within a newly proposed model of academic libraries. This “scholar-centric” model is intended to provide both a theoretical framework for the research findings as well as a normative provocation for structuring future research and discussions about the role of academic libraries and their presence online.

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Xu, Yan Jun. "La beauté microscopique dans les arts plastiques contemporains." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H310/document.

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Cette thèse présente l'exploration humaine du monde microscopique de règle de la beauté formelle, afin de révéler la loi inhérente de l’univers dans lequel tous les êtres sont connectés et communiqués. La thèse encourage les hommes à découvrir le charme unique de l’univers via les médias d’art, et à découvrir la signification essentielle de l'humanité qui apportera plus de l’esprit d’innovation. Tirer et appliquer de nombreuses formes de beauté des cellules biologiques sous le microscope dans la création de l’art contemporain est un travail totalement innovant et magique, comme les petites cellules contiennent l’essence de l’univers. La loi de l’univers joue un rôle primordial dans la formation de la beauté du monde microscopique. Cette thèse a également étudié comment l’esprit humain participe au processus de l’esthétique microscopique qui améliore la théorie de l’esthétique dans son ensemble. Tout cela enrichit la pensée et la forme de la création des artistes contemporains. Cette thèse vise à promouvoir la construction et la communication de l’esprit du monde microscopique, et à retrouver les inspirations et les natures. C’est un sujet spirituel qui mérite l’attention des artistes contemporains
This thesis presents the human exploration of the rule of beauty, of forms in the microscopic world, to reveal the inherent law of the universe in which all beings are connected and communicated. The thesis encouraged men to experience the unique charm of the universe via the media of the arts, and to discover the essential meaning of humanity that will bring more spirits of innovation. Learning and applying the beauty of many forms of biological cells under the microscope in the creation of contemporary art is a completely innovative and magical work, since the small cells contain the essence of the universe. The law of the universe plays a crucial role in the formation of the beauty of the microscopic world. This thesis also studied how the human mind involved in the process of microscopic aesthetic that enhances the theory of aesthetics as a whole. All this enriched the thought and the form of the creation of contemporary artists.This thesis aims to promote the construction and communication of the spirit of the microscopic world, and to find the inspirations and natures. It is a spiritual subject that deserves the attention of contemporary artists

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King, John Barry Jr. "The one, the many, and the philosophy of science| A comparison of Trinitarian and Buddhist epistemologies." Thesis, Graduate Theological Union, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3664450.

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This dissertation compares Trinitarian and Buddhist epistemologies relative to the benchmark of scientific knowledge. To this end, it first develops a methodological framework for this comparison and then derives a comparative benchmark from the post-positivist philosophy of science. The methodological framework is developed by combining Francis Clooney's comparative theology with Robert John Russell's method for the Creative Mutual Interaction (CMI) of theology and science. The comparative benchmark is given by the Peircian triadic circuit since this circuit emerges as a methodological invariant within the post-positivist philosophy of science.

Trinitarian and Buddhist epistemologies are therefore compared in terms of their respective abilities to ground the Peircian circuit. However, since the Peircian circuit involves a harmonious integration of three distinct operations within a single noetic process, the ability to ground this circuit presupposes a solution to the one-and-many problem. Thus, Trinitarian and Buddhist epistemologies are ultimately compared in terms of their respective approaches to the one-and-many problem.

To this end, Theravada, Zen, and Tibetan Buddhist epistemologies are compared with Trinitarian epistemology. These Buddhist Schools have been chosen due to their active participation in the Buddhism-and-science dialogue. Prior to making this each tradition receives a detailed philosophical exposition in which its epistemology is derived from its metaphysical commitment to oneness, manyness, or some combination of the two. Finally, these systems are compared in terms of their respective abilities to solve the one-and-many problem and hence to ground the Peircian circuit.

This comparison shows that Trinitarian theology can ground the Peircian circuit because it has a both/and approach to the one-and-many problem and also supports an exhaustive cosmic personalism. By contrast, Theravadin Abhidhamma fails outright because its radical pluralism dissolves the human mind and hence all three Peircian operations. Between these two extremes, Tibetan Madhyamaka and Zen provide a dialectic of oneness and manyness in which the Peircian circuit is neither grounded nor destroyed. For these last two systems, therefore, the Peircian circuit emerges as a de facto structure of conventional knowledge.

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Bellarsi, Franca. "Confessions of a Western buddhist "Mirror-Mind": Allen Ginsberg as a Poet of the Buddhist "Void"." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211366.

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Hotait, Chadie, and Elvira Hadzic. "Buddhism och hinduism i undervisningen - en kvalitativ studie om lärares didaktiska överväganden." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-31861.

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Syftet med detta examenarbete är att undersöka vilka didaktiska övervägande gymnasielärare gör gällande religionsundervisning i buddhism och hinduism samt vilket material de använder och varför. För att göra detta har vi använt oss utav tre olika teoretiska utgångspunkter som vi anser vara relevant för vår undersökning: representation, religionsdidaktik och eurocentrism Vidare har vi använt oss utav en kvalitativ forskningsmetod – en kvalitativ semistrukturerad forskningsintervju där vi har intervjuat tre lärare på tre olika gymnasieskolor för att för en djupare inblick i lärarnas arbetssätt. Det vi kom fram till var att dagens undervisning är influerat av äldre arbetssätt som lever kvar. Dessa arbetssätt är starkt influerade av den eurocentriska världsbild som annars håller på att avta ute i samhället. Vårt resultat visar även på att undervisningen varierar beroende på lärarnas förkunskaper och att lärare inte gör några särskilda didaktiska överväganden i sin undervisning.

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Mindus, Amanda. "Views on violence in the Tibetan diaspora : On the homeland conflict and the Buddhism-violence nexus." Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-61069.

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The academic interest in diasporas has mushroomed in recent decades. More specifically, a debate about the role of diasporas in violence/peace and whether these groups should be seen as spurring violence from afar or acting as agents of peace. This thesis contributes to this debate by investigating the Tibetan diaspora in Sweden. The Tibetan diaspora has not yet to featured in this debate, and their role has in general been undertheorized. As this diaspora is traditionally considered a Buddhist diaspora, the work also relates to and draws on a second academic debate, ie. the Buddhism-violence nexus. The research questions addressed were: (1) In what way has the conflict in Tibet had an impact of the lives of the members of the Tibetan diaspora in Sweden, and how, if at all, do they respond to it? and (2) Do members of the Tibetan diaspora in Sweden believe that there is room within Tibetan Buddhism to legitimize violence, and if yes; how and under what circumstances? These questions were answered through semi-structured interviews with fourteen adult members of the Tibetan diaspora in Sweden. Two analytical frames were adopted, one being the Triadic Relationship of diasporas and the second Igor Kopytoff’s Frontier Model. The findings suggest that the conflict in Tibet has influenced the interviewees both practically and emotionally. The interviewees shared a view of Buddhism as utterly non-violent but saw Buddhists as human beings, and as such; capable of violence. Buddhism is perceived as something distant and as posing ideals that cannot be achieved. Besides what the Frontier Model suggests two other potential explanatory models presented themselves. Firstly, that the answers were influenced by the particular-ness of the diaspora setting as detached from the homeland conflict, hence enabling diaspora members to keep an idealized stance. Secondly, that Tibetan Buddhism is a particularly peaceful branch of Buddhism and that a more nuanced understanding of the religion is needed when discussing the Buddhism-violence nexus.

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Stonington, Scott. "The uses of dying: Ethics, politics and the end of life in Buddhist Thailand." Diss., Search in ProQuest Dissertations & Theses. UC Only, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3352470.

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Thesis (Ph.D.)--University of California, San Francisco with the University of California, Santa Barbara, 2009.
Source: Dissertation Abstracts International, Volume: 70-04, Section: A, page: 1333. Adviser: Sharon Kaufman.

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Knuters, Simon. "Political Buddhism and the Exclusion of Rohingya in Myanmar : Exploring targeted religious nationalism using Myanmar's Muslim Rohingya minority as a case study." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-351717.

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The Rohingya Muslim minority, originally living in Rakhine state in western Myanmar, has been marginalized and harassed for decades. The Rohingya minority has been stateless since 1982 and they strive to become Burmese citizens. Many Rohingya have been displaced and live in refugee camps in Bangladesh with UNHCR calling them one of the most vulnerable refugee groups in the world. The military junta in Myanmar did not look kindly at rebellious minority groups in the country, brutally beating down all minority opposition. Despite Myanmar is now in a process of democratization, the State-Councilor and President in all but name, Aung San Suu Kyi has refused to address the ongoing violence suffered by Rohingya. Although Myanmar has 135 recognized minority groups, the country is far from being a pluralistic society. Ethnicity and religion have played an important role in creating a national identity in Myanmar; a national identity which systematically excludes Rohingya. This thesis argues that the reason for Rohingya’s exclusion is the so called political Buddhism in Myanmar. Political Buddhism is when excluding Buddhism, the Burmese ethnicity and aggressive nationalism are used to exclude and persecute minority groups perceived as non-Burman. This thesis explores, through an ideology analysis, how political Buddhism can be used to understand the exclusion of Rohingya in Myanmar. Finally, the conclusion is that political Buddhism has been an important element to Rohingya’s exclusion in Myanmar. However, it is not the sole explanation and other factors such as poverty and underdevelopment are also considerable aspects.
I Rakhine i västra Myanmar lever den muslimska minoritetsgruppen Rohingya under stort förtryck. Myanmars burmesiska majoritet har förtryckt Rohingya i årtionden och sedan 1982 är minoritetsgruppen statslösa. Flera hundratusen Rohingyier har flytt från Rakhine till flyktingläger i Bangladesh och UNHCR har kallat dem en av världens mest utsatta flyktinggrupper. Trots att Myanmar genomgår en demokratiseringsprocess vägrar Myanmars folkvalda ledare, Aung San Suu Kyi att fördöma våldet som Rohingya har fått utstå. Myanmar har 135 officiella minoritetsgrupper, men Rohingya är inte en av dem och landet är har fortfarande långt kvar till att bli ett accepterande mångkulturellt samhälle. Etnicitet och religion har spelat en viktig roll i skapandet av Myanmars nationella identitet, vilken har exkluderat Rohingya och andra icke-etniska burmesiska minoritetsgrupper. Jag argumenterar att anledningen till denna exkludering beror på så kallad politisk Buddhism, en kvasi-ideologi som uppstått genom exkluderande Buddhism, burmesisk etnicitet och aggressiv nationalism. Den här uppsatsen konceptualiserar politisk Buddhism genom en ideologianalys, utifrån en idealtyp och strävar efter att öka förståelsen för Rohingyas exkludering i Myanmar. Avslutningsvis är politisk Buddhism till stor del anledningen till Rohingyas marginalisering, men andra faktorer såsom fattigdom och låg ekonomisk utveckling är också möjliga faktorer.

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Johnsson, Mattias. "Avataren ska rädda världen : En hermeneutisk analys av Avatar: The Last Airbender." Thesis, Högskolan Kristianstad, Sektionen för lärande och miljö, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-12122.

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Syftet med denna studie är att studera religiösa och kulturella inslag inom anime-serien Avatar. The Last Airbender med en hermeneutisk metod. Uppsatsen börjar med en övergripande genomgång av de buddhistiska, hinduiska samt andra österländska aspekter som hittades i materialet. Här får läsaren en inblick i de delar av religionen som senare kopplas till materialet. Författaren utgår från sina förkunskaper kring religionerna för att utvinna de religiösa fenomen som förekommer i den populärkulturella tv-serien. Slutsatsen av denna uppsats påvisar att det fanns många aspekter av religionerna representerade i anime-serien. Författaren anser att seriens skapare har vävt in de religiösa och kulturella aspekterna bra i serien och med stor sannolikhet så har de religiösa perspektiven tagits med för att på något sätt fostra de unga personer som tittat på serien.

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Gunnesson, Anna, and Laura Odeberger. "Kulturella och religiösa faktorer i sjuksköterskans bemötande/omvårdnad av döende." Thesis, Malmö högskola, Fakulteten för hälsa och samhälle (HS), 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-24616.

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Syftet med studien var att granska och sammanställa kvalitativa artiklar för att få kunskap om vilken kulturell och religiös kunskap samt förståelse man som sjuksköterska bör ha, då man möter och vårdar döende patienter från andra kulturer och religioner än sin egen.Vi ville även få veta vilken syn judar, muslimer och buddhister har på döden och döendet i samband med sin egen eller sina anhörigas död.
The purpose of this study to examine and compile qualitative articles to receive knowledge about the cultural and religious cognizance and also the understanding a nurse ought to have, when she meets and nurses dying patients from other cultures and religions than her own. We also had intention to find out which outlook Jews, Muslims and Buddhists have on dying and death associated with their own or death within family.

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Sjölander, Sofie. "The Image of The Other, a minor field study on Enemy Imaging among Rakhine Buddhists and Muslims in Myanmar." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21605.

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The purpose of this minor field study, and BA-thesis, is to visualize the situation for Rakhine Buddhists and Rakhine Muslims; both through their stories and through analysing Enemy Imaging within the two researched groups. The research questions posed are “What do the informants emphasise regarding their situation pertaining to the conflict and their everyday life” and “To what extent could the image of The Other be called an Enemy Image”. Methods of Thematic Content Analysis and Framing are used to analyse the material and theories of Enemy Imaging and Othering constitute the theoretical base of the study. The analysed material, ten interviews, five with Buddhists and five with Muslims, all identifying as being Rakhine, show that the informants experience feeling threatened and scared as well as to a large extent feeling misunderstood and unfairly treated. There were very few signs of Enemy Imaging among the Muslim group, but far more in the Buddhist group. This thesis calls for further research both within these two groups and extended to other actors identified in the context.

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Olson, Kristin. "Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22363.

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Not applicable.
The study “Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation” contributes to an understanding of development from perspectives of non-denominational action among so called Engaged Buddhists. Departing from qualitative interviews with nine leaders of socially engaged organizations from five Asian countries, the systemic programming resulting from their ideals are compared to key principles and programming of international development cooperation. Responding to the question:”What policy ideals shape the development programming, and can these be linked to forms of power and the rights-based approach?” this inter-disciplinary and multi-sited study feeds into the increased interest in faith-based expressions within the general public sphere, and specifically in the development industry. Guided by the ontology of critical realism, a mixed method is used shaped by qualitative interviews and participatory observations, enabling both analysis of meanings and development programming. Based on their views on Buddhist ethics and practices, the leaders address development topics common today. Policies expressed are placed within a communication culture for change, yet not necessarily by conventional confrontational advocacy modes. Diverse understandings are at play, such as how to convey meanings of “kindness”. Although not referring to concepts common within the social and cultural structures of contemporary international development cooperation, the actors develop methods based on principles of participation in particular and the work today can also be related to other principles of the Human Rights Based Approach. The policies and programming are linked to invisible, informal and formal forms of power although informants refer to interpretations of compassion, inter-relatedness and non-dualism, among other.From a perspective of development cooperation, a hypothetical argument is advanced suggesting that the informants do not differ at substantial level related to their understanding and practice of Buddhism or their general approaches to development topics, as much as they differ regarding their approach to programming aimed at influencing forms of power. The common criticism of Buddhists not addressing power can then for this group be nuanced, and indicatively suggested not to be valid regarding invisible and informal power, but rather regarding formal power.Academic fields: Communication for development with reference to sociology of religion, political science, global studies and multi-sited ethnography.Key words: Engaged Buddhism, Civil Society Organizations, Faith-Based Organizations, Human Right Based Approach, participation, complexity/systemic approaches, power, Thich Nhath Hanh, Sister Chan Khong, Sulak Sivaraksa, Bikkhuni Dhammananda, A.T. Ariyaratne, Sarvodaya.

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Tezel, Aybike Seyma. "A Study On China&#039." Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610953/index.pdf.

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This thesis aims at clarifying the very basic characteristics of Wu Ze Tian&rsquo
s reign and her utilization of religious and symbolic propaganda for legitimizing her authority. Wu Ze Tian is the only female emperor of China&rsquo
s long dynastic history who founded her own dynasty, Zhou dynasty after overthrowing the Tang dynasty in 690. The political ideal presented by Confucianism, which is the traditional state doctrine of the imperial China, refuses female participation to political arena and identifies the emperor as the Son of Heaven. In order to overcome the Confucian obstacle, Wu Ze Tian referred to the symbols and rituals of the antiquity, highly appraised by the Confucians, which enabled her participation to the political sphere. Moreover, for legitimizing herself as a female ruler, she utilized the Buddhist scholarship and concepts as tools of political propaganda. It was also a matter of fact that due to the northwestern nomadic influence on the society, female rulership was not conceived to be impossible in the Tang dynasty, as it was in the previous dynasties. Benefitting from this sociopolitical atmosphere, Wu Ze Tian occupied the throne first as the empress and later as the empress dowager for almost 35 years and at last ruled over the whole Chinese soil as the female emperor of the Zhou dynasty for 15 years. Wu Ze Tian proved herself as a capable ruler under whose dominion the whole country reached its broadest borders and the economy flourished considerably. Not only owing to the power of her political propaganda but also mostly because of her talent in rulership and her social and political reforms, Wu Ze Tian is one the most important Chinese rulers who left a remarkable influence on the governmental tradition of China.

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FIeld, Nayomi Gunasekara. "Making Extremism Pay? Centripetalism and Nationalism in Post-War Sri Lanka." Ohio University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1461018330.

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19

Marouf, Tara. "Södra Thailands gränskonflikt : En fallstudie om den långvariga konflikten i södra Thailand och dess förutsättningar för fred." Thesis, Linnéuniversitetet, Institutionen för statsvetenskap (ST), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-67673.

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For years there has been an ongoing conflict, geographically concerning the southern parts of Thailand. The Malay-Muslim inhabitants of the area state that they do not fully belong to Buddhist Thailand and therefore require independence in various forms. Along with the Muslims, the Buddhist inhabitants of the area also suffer from daily violence and killings. The counteractions over the years seems to have resulted in chaotic conditions where civilians die regularly. After many years of violence, this complex situation has not successfully been ended and is still current. This case study will examine the requisites for peace in southern Thailand. The conflict has been studied through a conflict management perspective, thereof the choice of theory; Svante Karlsson’s conflict management theory. The conflict has been described, discussed and applied to the chosen theory. Results presented in this study shows that it is possible to achieve peace in the southern provinces of Thailand, however cooperation between the parts is necessary. A combination of several conflict management methods by Svante Karlsson can possibly result in peace in southern Thailand.

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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.

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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.

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Pearce, Malcolm. "The Mandala dancers : a collaborative inquiry into the experiences of participants in a program of creative meditation : an investigation into a means of celebrating the wonderful in ordinary people." Thesis, View thesis, 1994. http://handle.uws.edu.au:8081/1959.7/315.

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The thesis is the result of an inquiry into the experiences of a group of people engaged in a Buddhist inspired creative meditation program, the main practice of which is the recognition and honouring of the spiritual dimensions, the divinity of self and others. The study employed a heuristic process of examining 'inner world' experiences. The inquiry was collaborative in the sense that its findings were not those of one person alone, but were a compilation of the results of interactions within the group. The inquiry was based on the hypothesis that creative meditation can facilitate changes in a person's perception of self and the external world. The principal aim was to explore into that possibility and investigate the group members' thoughts and feelings as to the main function, significance and eventual outcome of their practice. The investigation seemed to show that for the core group participants there were changes in self-understanding involving more self-acceptance. Changes in attitudes to relationships of various kinds also took place and these also seemed to involve the development of a greater degree of acceptance. With some participants the association of the practice with favourable co-incidence was an interesting but inexplicable feature. For some there was an identification of mind sets which seemed to have a bearing on the quality of meditation experience and its outcomes. The title of the study refers to the manner in which the meditations were often generated. A mandala, a symbolic picture, was designed by each participant and the features of this were imagined to move, sometimes dancing, through the meditations which followed. The second sub-title refers to an integral feature of the practice which was an attempt to arouse a sense of the wonderful as a quality of the people who were imagined to appear in the meditations.

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22

Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable." Phd thesis, Toulon, 2011. http://tel.archives-ouvertes.fr/tel-00624573.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l'économie et l'environnement. La culture traditionnelle chinoise s'attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l'homme et la nature. Le développement durable cherche à créer pour le futur un état d'harmonie entre les êtres humains et entre l'homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l'harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l'homme et le social ; le taoïsme met l'accent sur la communication entre la nature et l'homme ; le bouddhisme quant à lui privilégie la communication entre l'esprit et le corps de l'homme. Nous tenterons de montrer à partir d'analyses de discours scientifiques, politiques et d'une enquête en Chine et en France, qu'une meilleure compréhension pour l'occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet.

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Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable." Electronic Thesis or Diss., Toulon, 2011. http://www.theses.fr/2011TOUL0002.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l’économie et l’environnement. La culture traditionnelle chinoise s’attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l’homme et la nature. Le développement durable cherche à créer pour le futur un état d’harmonie entre les êtres humains et entre l’homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l’harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l’homme et le social ; le taoïsme met l’accent sur la communication entre la nature et l’homme ; le bouddhisme quant à lui privilégie la communication entre l’esprit et le corps de l’homme. Nous tenterons de montrer à partir d’analyses de discours scientifiques, politiques et d’une enquête en Chine et en France, qu’une meilleure compréhension pour l’occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet
Our study talks about the traditional chinese culture supported by Confucianism,buddhism,and Taoism as well as by the 3 pillars of social,economic and environmental sustainable development. The traditional chinese culture, puts an emphasis on harmonious human relations and the relations between humans and nature. Sustainable development tries to create an harmonious state between the people and the people and nature.The reconciliation between tradition and modernization ,the combination of oriental and western cultures are the axises of our study

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Henrion-Dourcy, Isabelle. "Ache Lhamo : Jeux et enjeux d'une tradition théâtrale tibétaine." Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211111.

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L'objet de cette thèse est une monographie du théâtre traditionnel tibétain, ou ache lhamo, souvent appelé lhamo tout court, tel qu'il était joué à l'époque pré-moderne (antérieure à 1950) et tel qu'il est encore joué actuellement en Région Autonome du Tibet (République Populaire de Chine) et dans la diaspora tibétaine établie en Inde et au Népal. Comme la plupart des théâtres d'Asie, il est un genre composite :à la fois drame à thématique religieuse (issue du bouddhisme mahāyāna), satire mimée, et farce paysanne, il comprend de la récitation sur un mode parlé, du chant, des percussions, de la danse et des bouffonneries improvisées, ainsi qu'un usage de masques et de costumes flamboyants, qui tranchent avec la sobriété absolue des décors (la scène est vide) et de la mise en scène. Bien qu’il ait été encouragé et financé par le gouvernement des Dalai Lama, de grands monastères et des familles aristocratiques, c’est un théâtre avant tout populaire, et non pas réservé à une élite lettrée. Cette étude a circonscrit à la fois le contenu, le rôle social, le langage artistique et les implications politiques du théâtre dans la civilisation tibétaine.

La méthodologie a été composée en combinant les apports et réflexions critiques de trois disciplines :l'ethnologie, la tibétologie et les études théâtrales. L'approche est fondamentalement ethnologique, en ce que la production des données repose sur une immersion de plus de deux ans parmi des acteurs de théâtre de la Région Autonome du Tibet (1996-1998) et de près d'un an parmi ceux de la diaspora d'Asie du Sud (1998-2000). Elle l’est aussi en ce que l’intention a été de constituer une intelligibilité englobante pour l'ache lhamo, c'est-à-dire de mettre au jour l'intrication des dimensions culturelle, sociale, politique, économique, rituelle et symbolique de la pratique théâtrale. L’une des contributions principales du travail est d’étoffer l’ethnologie régionale du Tibet central, mais ses conclusions et son esprit critique le placent également dans la liste déjà importante des travaux consacrés à l'invention des traditions. La tibétologie a fourni le cadre interprétatif fondamental des données recueillies. Une importance très grande a été accordée à l'histoire du pays ainsi qu'à la philologie et aux terminologies vernaculaires particulières au théâtre. L’étude s’inscrit dans l’un des courants novateurs de la tibétologie, privilégiant les aspects non plus religieux et politiques de cette civilisation, mais sa partie « populaire » et anthropologique, mettant au premier plan l’analyse des pratiques et non celle des doctrines. Des sources écrites (textes pré-modernes et sources secondaires de folkloristes tibétains et chinois) ont été intégrées aux observations. En ce qui concerne la troisième approche méthodologique, cette étude ne s'inscrit ni dans le courant des « performance studies » de Richard Schechner, ni dans l'anthropologie théâtrale d’Eugenio Barba, ni dans l'ethnoscénologie telle qu'elle est défendue par Jean-Marie Pradier, mais plutôt dans l'anthropologie du théâtre, au sens d'étude interprétative et multidimensionnelle, utilisant les référents établis de l'anthropologie et les savoirs indigènes pour décrire une expression culturelle déterminée et reconnue comme un genre à part entière, le théâtre.

Les résultats sont présentés en trois parties, qui peuvent être résumées de manière lapidaire par trois adjectifs :culturelle, sociologique, artistique. La première partie, intitulée "Le cadre culturel du lhamo avant 1959", est consacrée au contexte (historique, religieux et littéraire) dans lequel le théâtre est inscrit, ainsi qu’aux textes (leur contenu, leurs modalités de composition et de transmission) qui révèlent l'imaginaire propre du théâtre. La deuxième partie est une analyse de "L'ancrage sociologique du lhamo". Les conditions matérielles des représentations y sont examinées :les divers types de troupes, leur organisation interne, le statut social des acteurs, l'inscription de la pratique du théâtre dans le système socio-économique pré-moderne, et les rapports d'obligations tissés entre acteurs et seigneurs, ainsi qu'entre acteurs et commanditaires des représentations. La dernière partie, "Art et savoirs des acteurs", jette un éclairage sur la matière vive du lhamo. Elle rend compte des conceptions, valeurs, plaisirs et difficultés de ceux qui pratiquent cette forme d'art. Les divers registres de leur discipline sont analysés en détail :costumes, masques, gestuelle, chant, accompagnement musical (percussions) et sentiments exprimés. L'appréciation qui en est faite par le public est aussi consignée. Au cœur de cette partie se trouve une réflexion sur la nature rituelle et non rituelle du lhamo, et sur les liens éventuels de ce dernier avec d'autres activités religieuses, telles la possession. Les dernières pages de la thèse constituent un épilogue, qui fait le point sur la situation contemporaine, donc les implications politiques, du théâtre des deux côtés de l'Himalaya.

L'image anthropologique du lhamo qui a pu être dégagée de ces trois volets d'analyse le fait apparaître comme essentiellement ambivalent :le lhamo est un théâtre de paradoxes. À l'image de la civilisation tibétaine, il est composite et cohérent à la fois. Sa cohérence réside dans son ambivalence :il traverse et relie des aspects contrastés de la culture. Il introduit du jeu entre les polarités que Tibétains et tibétologues établissent parfois un peu trop à la hâte entre culture savante et culture populaire, écriture et oralité, éléments exogènes et apports autochtones, bouddhisme et cultes qui ont précédé son implantation, aspiration religieuse et intérêts mondains, spécialistes rituels et bénéficiaires qui les rémunèrent. Combinant fonction pédagogique et fonction rituelle, sacré compassé du texte et irrévérence grivoise des improvisations, le lhamo correspond aussi très bien à la manière dont les théâtrologues appréhendent le théâtre :comme un objet curieux, créé par les hommes et qui pourtant ne cesse de les intriguer, comme s'il était venu d'ailleurs.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished

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Hart, M. J. Alexandra. "Action in Chronic Fatigue Syndrome: an Enactive Psycho-phenomenological and Semiotic Analysis of Thirty New Zealand Women's Experiences of Suffering and Recovery." Thesis, University of Canterbury. Social and Political Sciences, 2010. http://hdl.handle.net/10092/5294.

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This research into Chronic Fatigue Syndrome (CFS) presents the results of 60 first-person psycho-phenomenological interviews with 30 New Zealand women. The participants were recruited from the Canterbury and Wellington regions, 10 had recovered. Taking a non-dual, non-reductive embodied approach, the phenomenological data was analysed semiotically, using a graph-theoretical cluster analysis to elucidate the large number of resulting categories, and interpreted through the enactive approach to cognitive science. The initial result of the analysis is a comprehensive exploration of the experience of CFS which develops subject-specific categories of experience and explores the relation of the illness to universal categories of experience, including self, ‘energy’, action, and being-able-to-do. Transformations of the self surrounding being-able-to-do and not-being-able-to-do were shown to elucidate the illness process. It is proposed that the concept ‘energy’ in the participants’ discourse is equivalent to the Mahayana Buddhist concept of ‘contact’. This characterises CFS as a breakdown of contact. Narrative content from the recovered interviewees reflects a reestablishment of contact. The hypothesis that CFS is a disorder of action is investigated in detail. A general model for the phenomenology and functional architecture of action is proposed. This model is a recursive loop involving felt meaning, contact, action, and perception and appears to be phenomenologically supported. It is proposed that the CFS illness process is a dynamical decompensation of the subject’s action loop caused by a breakdown in the process of contact. On this basis, a new interpretation of neurological findings in relation to CFS becomes possible. A neurological phenomenon that correlates with the illness and involves a brain region that has a similar structure to the action model’s recursive loop is identified in previous research results and compared with the action model and the results of this research. This correspondence may identify the brain regions involved in the illness process, which may provide an objective diagnostic test for the condition and approaches to treatment. The implications of this model for cognitive science and CFS should be investigated through neurophenomenological research since the model stands to shed considerable light on the nature of consciousness, contact and agency. Phenomenologically based treatments are proposed, along with suggestions for future research on CFS. The research may clarify the diagnostic criteria for CFS and guide management and treatment programmes, particularly multidimensional and interdisciplinary approaches. Category theory is proposed as a foundation for a mathematisation of phenomenology.

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Pham, Van Minh. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966." Thesis, 2001. http://handle.uws.edu.au:8081/1959.7/382.

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This thesis examines the political activism of Vietnamese Engaged Buddhism in the 1960s, particularly the Struggle Movement for social justice and democracy of 1963 and the Peace Movement of 1966. It explores the Buddhist leaders' motives and their political means to deal with Saigon military government and senior advisors to the White House. The thesis sets out to prove that socially and politically Engaged Buddhism is inherent in the Buddhist tradition and not alien to Buddha's teachings. It also proves that Vietnamese Buddhism has always been engaged since the dawn of Vietnamese history. The Buddhism Peace Movement is assessed in accordance with Buddhist principles such as non-violence and non-attachment to temporal power. Except a few minor incidents, it was found that the Buddhist leaders strictly adhered to the non-violent principle and Vietnamese Engaged Buddhism could have provided a political alternative, the Politics of Enlightenment, which could avert the unnecessary destruction of the Vietnam War

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Jones, Chelsea Ann. "The role of Buddhism, theosophy, and science in František Kupka’s search for the immaterial through 1909." Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5193.

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Czech painter František Kupka (1871-1957), who spent his active years in Paris, remains one of the most under-researched artists, given his important status as one of the first painters of totally abstract works of art, beginning in 1912. As such, his philosophical and iconographical sources have yet to be fully discussed. This thesis examines how three of Kupka's sources, Buddhism, Theosophy, and science, demonstrate his belief in the existence of an immaterial reality, which shaped his art and theory. In the late nineteenth and early twentieth centuries, the notion of invisible realities was a widespread concern of individuals aware of science and/or interested in mysticism and occultism. In this context, Buddhism would have offered another model for new ways of envisioning existence and consciousness. Two of Kupka's early works, The Soul of the Lotus (1898) and The Beginning of Life (1900), show his knowledge of Buddhist, and possibly Hindu, iconography. The Musée Guimet in Paris offered a rich supply of material by which an individual could learn about Buddhism, and Kupka's imagery likely drew upon such sources. In addition to the Musée Guimet, it is likely Kupka also encountered Buddhism through popularized Eastern thought--in part through books published in Paris on that subject as well as on Theosophy. The writings of Theosophical authors regularly addressed themes related both to Buddhism and to contemporary science, which was equally concerned with the invisible and the immaterial. Discoveries such as the X-ray, for example, affirmed the inaccuracy of human vision and the existence of a reality beneath surface appearances, which supported Theosophy in its reaction against materialism. I argue that Kupka's 1909 painting The Dream serves as a culmination of his concern for alternative conceptions of reality. Painted using a formal language of transparency, The Dream demonstrates Kupka's interest in Buddhism, Theosophy, and science and represents his belief in the immaterial as a critical stage in his philosophical and artistic evolution.
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"业與基因: 论佛学与科学的关系." 2012. http://library.cuhk.edu.hk/record=b5549371.

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宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。
佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。
业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。
本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。
Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism?
The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics.
Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science.
This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
傅晓.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-205)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Fu Xiao.
摘要 --- p.I
ABSTRACT --- p.III
致谢 --- p.IV
目录 --- p.VI
导言 --- p.1
Chapter 第一章 --- 研究背景与研究问题 --- p.4
Chapter 1.1 --- 研究问题的提出 --- p.4
Chapter 1.2 --- 文献回顾 --- p.8
Chapter 1.2.1 --- 宗教与科学的关系 --- p.8
Chapter 1.2.2 --- 佛学与科学的关系 --- p.11
Chapter 1.2.3 --- 佛学与遗传学 --- p.15
Chapter 1.2.3.1 --- 理论比较 --- p.15
Chapter 1.2.3.2 --- 伦理角度 --- p.16
Chapter 1.2.3.3 --- 其他. --- p.19
Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20
Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20
Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21
Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23
Chapter 1.2.6 --- 小结 --- p.24
Chapter 1.3 --- 研究方法与材料 --- p.26
Chapter 1.4 --- 研究优势及局限性 --- p.28
Chapter 1.5 --- 研究意义和价值 --- p.29
Chapter 1.6 --- 论文架构 --- p.30
Chapter 1.7 --- 本章小结 --- p.31
Chapter 第二章 --- 佛学与科学的关系模式 --- p.33
Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33
Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42
Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44
Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45
Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48
Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50
Chapter 2.3.4 --- 结语 --- p.53
Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55
Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57
Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57
Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59
Chapter 2.4.2.2 --- 特征二：深度 --- p.59
Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60
Chapter 2.5 --- 本章小结 --- p.61
Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64
Chapter 3.1 --- 遗传学相关背景 --- p.64
Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69
Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69
Chapter 3.2.1.1 --- 疾病 --- p.71
Chapter 3.2.1.2 --- 衰老 --- p.72
Chapter 3.2.1.3 --- 生死 --- p.73
Chapter 3.2.1.4 --- 宗教性 --- p.77
Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79
Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81
Chapter 3.2.2.1 --- 人性 --- p.82
Chapter 3.2.2.2 --- 自由意志 --- p.88
Chapter 3.3 --- 本章小结 --- p.91
Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93
Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93
Chapter 4.1.1 --- 业论 --- p.93
Chapter 4.1.1.1 --- 业 --- p.96
Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100
Chapter 4.1.1.3 --- 业力的传递 --- p.103
Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105
Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105
Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106
Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108
Chapter 4.2.1 --- 基因与遗传信息 --- p.113
Chapter 4.2.2 --- 环境 --- p.122
Chapter 4.2.3 --- “定业不可灭？ --- p.126
Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134
Chapter 4.3 --- 本章小结 --- p.142
Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146
Chapter 5.1 --- 自然科学层面 --- p.146
Chapter 5.1.1 --- 疾病 --- p.146
Chapter 5.1.2 --- 衰老 --- p.152
Chapter 5.1.3 --- 生死 --- p.154
Chapter 5.1.3.1 --- 生 --- p.154
Chapter 5.1.3.2 --- 死 --- p.160
Chapter 5.1.4 --- 宗教性 --- p.162
Chapter 5.2 --- 哲学层面 --- p.170
Chapter 5.2.1 --- 人性 --- p.170
Chapter 5.2.2 --- 自由意志 --- p.175
Chapter 5.3 --- 本章小结 --- p.179
Chapter 第六章 --- 结论 --- p.182
Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183
Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192
参考文献 --- p.196
Chapter （1） --- 佛学相关 --- p.196
Chapter （2） --- 遗传学相关研究 --- p.197
Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200
Chapter （4） --- 宗教与科学以及其他 --- p.202

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29

Van, Vleet Stacey. "Medicine, Monasteries and Empire: Tibetan Buddhism and the Politics of Learning in Qing China." Thesis, 2015. https://doi.org/10.7916/D8J38RDJ.

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Representing the first comprehensive study of Tibetan medical institutions, this dissertation argues that medicine played a crucial role in the development of Tibetan Buddhism outside of Tibet during the Qing dynasty (1644-1911), while Tibetan Buddhism played a vital role in the governance of the northern and western borderlands of the Qing Empire. During the same period remembered today for the rise of science along mercantile-colonialist sea routes, an inland network of Tibetan Buddhist monastic medical colleges (gso rig or sman pa grwa tshang) proliferated in tandem with the expansion of the Qing Empire over Inner Asia. My study examines these developments from a regional rather than an anachronistic nation-state perspective, historicizing both the "Tibetan" medical system and its community of practitioners within the context of Qing imperial expansion and decline. Combining the approaches of intellectual and institutional history, I argue that the medical colleges of Tibetan Buddhist monasteries bridged the realms of ritual and materiality that we understand as separate today, providing a key site for the display of benevolent governance, and serving as a vital forum for intellectual and material exchange between the Qing court and peoples of the Tibetan Buddhist frontiers. The "monastic guidelines" (bca' yig) of Tibetan medical colleges provide a window into these institutions' ritual and medical curricula, as well as debates over medical orthodoxy that took place within and between them. Historical narratives within monastic guidelines served as frameworks of legitimacy and templates for ritual practice, and the boundaries of medicine as a discipline were negotiated through the selective incorporation of various medical lineages and traditions. I explore the relationship between ritual debates, doctrinal debates, and ideas about how to both encourage and circumscribe experience within the monastic guidelines of medical colleges. One of the major issues at stake was the relationship between innovation and revelation, as physicians could claim a special insight into the experience of their predecessors in a medical lineage. While innovation was necessary for expertise in healing, revelation was potentially dangerous to the state. Such medical debates give us insight into ideas about the relationship between social and epistemic order taught within Tibetan Buddhist institutions as they spread within the Qing Empire. With the advent of new ways of defining territorial and disciplinary boundaries in the early twentieth century, ritual technologies for defining social and epistemic order were replaced by new institutional structures. I consider why the greater circulation of medical knowledge within the Qing Empire was followed by a fragmentation of medical nationalisms. While Han Chinese nationalists embraced the culture of science as a defensive strategy against Western powers and as a political strategy to distance themselves from the Qing formation, Tibetan Buddhists did not seek such a radical break. Similar and connected medical reforms in Lhasa, Eastern Tibet, Mongolia, and Buryatia reveal the continuity of Tibetan Buddhist knowledge networks and early cooperation among their separate nationalist projects. In the broader context of the history of science, the example of Tibetan Buddhist medical institutions points to the centrality of early modern networks of knowledge in determining modern political configurations.

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30

Bellard, Benoit T. "Le dalaï-lama et la science moderne." Thèse, 2017. http://hdl.handle.net/1866/20211.

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31

Jones, Lisa E. "The jewel in the heart of the lotus: bringing Buddhist wisdom and compassion to psychotherapy." Thesis, 2007. https://vuir.vu.edu.au/1508/.

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This thesis was designed to explore the experiences of psychologists in Australia who work as psychotherapists, and who have an interest in Buddhism. The core research question was: What are the professional and personal experiences and perspectives of psychologists in Australia who are informed by Buddhism in the way they conceptualise, approach, and conduct psychotherapy? Two related supporting questions were: How do Buddhist principles inform different aspects of psychotherapy (e.g., therapist self-care, client interventions)? and In what ways do therapists incorporate Buddhist concepts (e.g., compassion) and techniques (e.g., mindfulness) into psychotherapy? In Study 1, the qualitative core of the research, I explored the experiences and impressions of psychologists interested in bringing a Buddhist perspective to psychotherapy. Initial and follow-up interviews were conducted with 14 participants. Buddhist understandings, including suffering, compassion, and mindfulness, were discussed in relation to psychotherapy. Participant psychologists revealed that certain Buddhist ideas and techniques contributed to their perceived efficacy and wellbeing as therapists, as well as to good therapeutic processes and outcomes for clients. Using an interpretative phenomenological analysis (IPA) approach, the two guiding principles of compassion and wisdom emerged from the interviews. Under the guiding principle of compassion, the two major themes that emerged were: the truth of suffering (sub- themes: an acknowledgement of suffering, causes of suffering, and suffering as a path), and compassionate engagement (sub-themes: empathy, openness, and hopefulness). The guiding principle of wisdom also incorporated two major themes: mindful presence (subthemes: a present orientation, the primacy of direct experience, and being with what is), and empowerment through understanding (sub-themes: responsibility, disclosure, and sustaining). The benefits participants perceived for themselves included being sustained by Buddhism, and having increased empathy and mindfulness during therapy. The Buddhist techniques and ideas that participants employed with clients were selected with discernment for their therapeutic benefits along with their compatibility with Western psychology. Participants also used their discretion to select those techniques and ideas that had wide applicability in that they were common to many philosophical and religious systems. Although some participants took an integrationist approach to drawing on Buddhism in psychotherapy, and others took an eclectic approach, all shared the concern of remaining client-centred. Attributing Buddhist sources and labels to concepts and techniques was considered unnecessary in most cases. Study 2 provided descriptive background information and gave support to the qualitative themes that emerged from Study 1. Members of the Buddhism and Psychology Interest Group, the Christianity and Psychology Interest Group, and the College of Counselling Psychologists of the Australian Psychological Society (APS) completed a personal details survey, the Spiritual Orientation Inventory (SOI; Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988), and the Marlowe-Crowne Social Desirability Scale – Short Form C (W. M. Reynolds, 1982), indicating their spiritual paths and religious affiliations, and the relative importance of different dimensions of spirituality. The main dimension on which the Buddhism and Psychology Interest Group scored higher than the other two groups was the Awareness of the Tragic dimension. The results are interpreted with reference to Buddhist, Christian, and secular understandings. The thesis concludes with a chapter on my personal reflections as researcher in the research process.

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32

RATNA, RAHUL, and 羅候羅. "Personal Identity and Moral Responsibility: A Response from Early Buddhist Pāli Texts to Neuro-Science." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/2jn9wm.

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博士
國立中央大學
哲學研究所在職專班
105
The concept of Personal Identity first emerged in ancient Greek philosophy, developed in many different forms and continued till modern philosophy. It can simply define as be; an individual being one and the same over a period of time. There are two criteria of personal identity; physical and psychological. Both claim existence of something which continues throughout entire life time of human being which fulfills the requirement of a person to be the one and the same. On the other hand, from ancient Greek philosophy till now, we find that personal identity provides foundation for moral responsibility and judgment. Therefore, we can say that the concept of moral responsibility in traditional philosophy rests on the concept of personal identity. However, the emergence of Neuroscience in the contemporary academic field denies the entire concept of personal identity and claims that the sense of personal identity, human emotions, ambitions are not more than the behavior of vast assembly of nervous cells and their associated molecules, neurons, synapses and neurotransmitters. This raises fundamental question on moral responsibility that if there is no personal identity then why individuals responsible for their actions done in the past? This paper focuses on the Buddhist concept of morality based on Chinese Buddhist Agama texts and claims, though Buddhist texts denies personal identity but they are affirmative towards moral actions and responsibilities. The Pāli texts account three layers of arguments which asserts why one should be moral. Frist layer argues that one should be moral because moral action reduces existential suffering, second argument focuses on moral action eliminates three poisons, greed, hatred and delusion, and finally, the action itself becomes motivation for the others.

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33

WALSH, ZACHARY DAVID, and ZACHARY DAVID WALSH. "The Science of Sukha: A Scientific Theory on the Buddhist Concept of Happiness and Human Development." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/64539328180852561269.

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碩士
佛光大學
佛教學系
101
There are many engaged Buddhists incorporating science into Buddhism without reference to traditional value structures and there are many Buddhist scholars ignoring or rejecting the ongoing development of Buddhism by scientific research. This paper seeks to avoid these two extremes by constructing a platform upon which Buddhists and scientists can meaningfully advance one another’s understanding of happiness and well-being without neglecting important differences. Using an integrative literature review format, research from positive psychology, happiness economics, and contemplative science will be linked to Buddhist ethics, in an effort to delineate the territory and boundaries of Buddhism’s engagement to the science of happiness. Since there is no operational definition for a Buddhist concept of happiness in current scientific literature, this paper will also attempt to lay the foundation for its establishment in three ways: First, it will define happiness in correspondence to the Buddhist concept of sukha; second, it will integrate scientific research into a construct that retains the concept’s traditional integrity; and third, it will experimentally demonstrate the validity of sukha by providing evidence of its functional relevance to lived Buddhist practice. The paper will conclude with a critical analysis of the potential merits of Buddhism’s happiness hypothesis in future studies.

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34

Nortjé, Johannes Andries. "Holographic memoirs of a dream : the invention of tram hopping." Thesis, 2012. http://hdl.handle.net/10500/7042.

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The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence.
Philosophy & Systematic Theology
D. Th. (Systematic Theology)

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35

Nortje, Johannes Andries. "Holographic memoirs of a dream : the invention of tram hopping." Thesis, 2012. http://hdl.handle.net/10500/7042.

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The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence.
Philosophy and Systematic Theology
D. Th. (Systematic Theology)

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36

"Crushed pearls: The revival and transformation of the Buddhist nuns' order in Taiwan." Thesis, 2010. http://hdl.handle.net/1911/61955.

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This dissertation examines the impacts of religious movements through a multi-layered study of the Buddhist renaissance that emerged in Taiwan in the 1980s. By examining this historically important development, I clarify the process by which movements transform social structures and the constraints that the movements encounter. This dissertation includes a recent history of rapid political liberalization and economic growth, the legalization of abortion and the expansion of women's rights, campaigns against human trafficking and prostitution, and the formation of the first lesbian group in Taiwan. I use two major research strategies: (1) a historical analysis of data and (2) a Hakka case study. Data have been collected from archives, interviews, newspapers, and published reports. This dissertation challenges the argument that movements are inconsequential, and that the courts, economic elites, or political parties are the main propelling agents causing institutional change. In general, these groups respond to the demands of movements, particularly the leverage brought to bear by feminist and religious movements. The Buddhist renaissance movement in Taiwan attempted to reestablish the broken lineages of nuns to confront challenges of inequality and injustice. By pressing for changes in traditions, the Buddhist movement has improved the Taiwanese legal culture and system, as well as the status of women in Taiwan.

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37

Paul, Robert Alan. "The Philosophy and Physics of Relationality and Inherent Nature: ??nyat? and Svabh?va in Madhyamaka Buddhist Philosophy, Western Analytic Metaphysics, Philosophy of Science and Physics." Thesis, 2013. http://hdl.handle.net/10222/21733.

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Proponents of Middle Way (Sanskrit: Madhyamaka) Buddhist philosophy argue that all phenomena lack inherent nature. This dissertation provides an analysis of the meaning of inherent nature and the lack of inherent nature in the basic physical character of non-living physical phenomena as indicated by certain interpretations of ancient and contemporary Middle Way Buddhist philosophy, contemporary Western analytic metaphysics, philosophy of science, and physics. The primary intellectual focus in the dissertation is Madhyamaka. I explicate an interpretation of Madhyamaka that is both amenable to discourse and dialogue with the other disciplines, and also consistent with at least some extant Madhyamaka interpretations. The discourse and dialogue with other disciplines results in a revision of some of the arguments of Madhyamaka—specifically making it consistent with modern physics. However, that revision does not deny the foundational view of Madhyamaka that there is no inherent nature in phenomena, but rather supports it within the revised interpretation. Additionally, I also find that this foundational view provides at least heuristic guidance in development of a generic interpretive framework (‘contextualization’ and Physics Pluralism) that I then apply in criticism and revision of some arguments in modern analytic metaphysics and in philosophy of science.That generic interpretive framework is used within this dissertation in examination of Western analytic metaphysics and philosophy of science. While I find independent support for that framework within contemporary philosophy, the framework also reflects an interpretation of Madhyamaka that I develop as a variation of the classic two truths view of Madhyamaka. My interpretation of the classical expression of the two truths is that there is relative existence of inherent nature that may be reflected in our conventions of discourse and habit, while ultimately no inherent nature can be found when the phenomena are analyzed more fully. In my modified interpretation of the two truths that corresponds to modern physics, for some phenomena inherent nature is found within specific (‘local’) contexts of discourse or domains of physics theory applicability, yet when we take a ‘global’ view that acknowledges many domains and relationships between domains we find an ultimate relationality rather than inherent nature.

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38

Jones, Lisa E. "The jewel in the heart of the lotus bringing Buddhist wisdom and compassion to psychotherapy /." 2007. http://eprints.vu.edu.au/1508/1/Jones.pdf.

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This thesis was designed to explore the experiences of psychologists in Australia who work as psychotherapists, and who have an interest in Buddhism. The core research question was: What are the professional and personal experiences and perspectives of psychologists in Australia who are informed by Buddhism in the way they conceptualise, approach, and conduct psychotherapy? Two related supporting questions were: How do Buddhist principles inform different aspects of psychotherapy (e.g., therapist self-care, client interventions)? and In what ways do therapists incorporate Buddhist concepts (e.g., compassion) and techniques (e.g., mindfulness) into psychotherapy? In Study 1, the qualitative core of the research, I explored the experiences and impressions of psychologists interested in bringing a Buddhist perspective to psychotherapy. Initial and follow-up interviews were conducted with 14 participants. Buddhist understandings, including suffering, compassion, and mindfulness, were discussed in relation to psychotherapy. Participant psychologists revealed that certain Buddhist ideas and techniques contributed to their perceived efficacy and wellbeing as therapists, as well as to good therapeutic processes and outcomes for clients. Using an interpretative phenomenological analysis (IPA) approach, the two guiding principles of compassion and wisdom emerged from the interviews. Under the guiding principle of compassion, the two major themes that emerged were: the truth of suffering (sub- themes: an acknowledgement of suffering, causes of suffering, and suffering as a path), and compassionate engagement (sub-themes: empathy, openness, and hopefulness). The guiding principle of wisdom also incorporated two major themes: mindful presence (subthemes: a present orientation, the primacy of direct experience, and being with what is), and empowerment through understanding (sub-themes: responsibility, disclosure, and sustaining). The benefits participants perceived for themselves included being sustained by Buddhism, and having increased empathy and mindfulness during therapy. The Buddhist techniques and ideas that participants employed with clients were selected with discernment for their therapeutic benefits along with their compatibility with Western psychology. Participants also used their discretion to select those techniques and ideas that had wide applicability in that they were common to many philosophical and religious systems. Although some participants took an integrationist approach to drawing on Buddhism in psychotherapy, and others took an eclectic approach, all shared the concern of remaining client-centred. Attributing Buddhist sources and labels to concepts and techniques was considered unnecessary in most cases. Study 2 provided descriptive background information and gave support to the qualitative themes that emerged from Study 1. Members of the Buddhism and Psychology Interest Group, the Christianity and Psychology Interest Group, and the College of Counselling Psychologists of the Australian Psychological Society (APS) completed a personal details survey, the Spiritual Orientation Inventory (SOI; Elkins, Hedstrom, Hughes, Leaf, & Saunders, 1988), and the Marlowe-Crowne Social Desirability Scale – Short Form C (W. M. Reynolds, 1982), indicating their spiritual paths and religious affiliations, and the relative importance of different dimensions of spirituality. The main dimension on which the Buddhism and Psychology Interest Group scored higher than the other two groups was the Awareness of the Tragic dimension. The results are interpreted with reference to Buddhist, Christian, and secular understandings. The thesis concludes with a chapter on my personal reflections as researcher in the research process.

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39

"History, Material Culture and Auspicious Events at the Purple Cloud: Buddhist Monasticism at Quanzhou Kaiyuan." Thesis, 2011. http://hdl.handle.net/1911/70373.

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Quanzhou Kaiyuan Monastery is an important Buddhist monastery on the Southeast coast of China, in Fujian. It was founded in the seventh century and survives with artifacts from every imperial dynasty stretching back more than one thousand years. Today it is the home of more than eighty monks and the site of a vibrant tradition of devotional life. The following chapters examine Kaiyuan monastery from multiple points of view (time, space, inhabitants and activities, discourse and relations with the state) in order to produce a multi-dimensional portrait considering the contributions of each element to the religious and institutional life of the monastery. In shedding light on monastic Buddhism in contemporary China, this study contributes to a small but growing body of knowledge on the revival of religion in post-Mao China. The study begins with a historical survey of the monastery providing the context in which to understand the current recovery. Subsequent chapters chronicle the dual interplay of secular and non-secular forces that contribute to the monastery's identity as a place of religious practice for monastics, laypersons and worshipers and a site of tourism and leisure for a steady stream of visitors. I survey the stages of recovery following the Cultural Revolution (chapter four) as well as the religious life of the monastery today (chapter five). Other chapters examine how material culture (chapter six) and memorials to auspicious events and eminent monks (chapter seven) contribute to the identity of the monastery. Chapters eight and nine consider how Kaiyuan balances demands to accommodate tourists while remaining a place of religious practice.

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40

Ralph, Jeff. "The path to selfless restoration: interconnectedness between Bhikkhu Buddhadasa and ecological restoration." Thesis, 2008. http://hdl.handle.net/1828/1332.

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Ecological restoration projects provide the opportunity for individuals to reconnect with the natural environment. However, the actions and approaches of some ecological restorationists should be brought into question. The concern is that while restoration projects often feature a great deal of public input, hard engineering and site manipulation, they are still based on human-centered priorities. Several scholars in the emerging field of Buddhism and Ecology have applied Buddhist teachings to studies in ecology to advocate a selfless, interconnected approach between humans and ecosystems. However, there has been no work devoted to interconnectedness between Buddhism and the practice and promise of ecological restoration. In this thesis we follow the path of the Buddha, Bhikkhu Buddhadasa and the practitioners and philosophers of ecological restoration to discover if Buddhadasas’ teachings and interpretations of paţicca-samuppāda (dependent origination) and anattā (no-self) will be able to help restorationists approach ecological restoration in a more interconnected and selfless way.

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41

Zhang, Kai. "Archetype and allegory in "Journey to the West"." Thesis, 2008. http://hdl.handle.net/1828/1823.

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The Journey to the West (西游记) is one of the masterworks of classic Chinese fiction. It was written by Wu Cheng‘en (吴承恩) in the 16th century CE. Many of the scholars, both Chinese and Western, who have studied the narrative of this Ming era (1368-1644) novel, have considered it to be an epic of myth and fantasy, heavily laden with allegorical meaning. Most scholars have chosen to interpret the novel by means of an encompassing framework of meaning rooted in the convergence of the teachings of Buddhism, Taoism and Confucianism. I propose to look at the Journey’s narrative structure as a heroic adventure or monomyth of the kind proposed by Joseph Campbell, following the insights of Carl Jung on the nature of the collective unconscious. To analyze the component parts of the quest story that forms the bulk of the novel‘s narrative, I shall turn to Vladimir Propp‘s categorization of the functioning of elements of plot and character in his morphology of folktales. I shall also argue that the Journey is not an allegory that serves the beliefs and practices of a number of religions and philosophies, but a specifically Buddhist allegory. The Journey is seen as intentionally composed of symbols, images, and codes that function to project a heroic adventure with a complex pattern of meaning, primarily representing the eternal human struggle for identity and a fully realized existence, that are Buddhist in nature.

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42

Nilsson, Håkan. "Conceptualizing and contextualizing mindfulness : New and critical perspectives." Doctoral thesis, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-27658.

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This dissertation aims at analyzing mindfulness as a concept and a multidimensional phenomenon in its historic and primordial but also contemporary contexts. In the course of examining this more general question, this dissertation targets four specific objectives: 1) classifying existing definitions of mindfulness, 2) critically analyzing and interpreting the Buddhist and Western interpretations and practices of mindfulness, 3) elaborating on the social and existential dimensions of mindfulness, and 4) applying these dimensions in advancing the notion of mindful sustainable aging in the context of successful aging. Paper I examines and assesses the numerous definitions of mindfulness that have been presented over the years by a wide range of scholars from a variety of disciplines. Paper II traces the roots of modern mindfulness in Buddhism. It continues by exploring the utility and practices of mindfulness in the context of social work. The definitions provided in Paper I and the Buddhist underpinnings discussed in Paper II call attention to the fact that in addition to the more commonly considered physical and mental dimensions, mindfulness contains a social and an existential dimension as well – dimensions that remain under-researched and not well understood. To redress this imbalance, Paper III elaborates on these two latter dimensions, emphasizing their potential to enhance health, wellbeing and meaning in life. Paper III further argues that a more nuanced understanding of physical, mental, social and existential mindfulness can be obtained by examining the interconnectedness of all four fields. Paper IV continues the discussion of the social and the existential dimensions of mindfulness with specific emphasis on their utility for successful aging, and advances the notion of mindful sustainable aging. Paper IV highlights the potential of mindfulness for living a meaningful life and boosting the elderly’s capacity to find deeper meaning in their final stage of life.

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Gamache, Genevieve. "Between localism and nationalism: two contemporary examples of Thai temple art and architecture in Northern Thailand." Thesis, 2010. http://hdl.handle.net/1828/3184.

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This dissertation is about the tension and continuum between localism and nationalism in contemporary Thai Buddhist art and architecture. It deals with two contemporary Buddhist temples as works of art and architecture set into particular spatial relations. In this dissertation I compare two contemporary neo-traditionalist Buddhist temples, Wat Rong Khun and Wat Pa’O Ram Yen, situated near the city of Chiang Rai in northern Thailand. Neo-traditionalism has been identified as an important and relatively standard artistic style in Thailand since the 1970’s. However, the social anxiety experienced during the 1970’s social uprisings, then following the 1997 Asian financial debacle and more recently during and after the early 21st century yellow and red shirts rallies in Bangkok and Chiang Mai led to a profound reevaluation and reassessment of Thai national identity formation. Many Buddhist, social, ecological and political movements have since either obviously or subtly destabilized the perceived Thai national image. These movements often include, even promote, discourses on localism where Thai nationalism is experienced, questioned and adapted by and for the local community. Yet the art historical discourses on neo-traditionalism still follow a conventional national identity formation and visual propaganda. In this dissertation I analyze how two northern temples promote different national vocabularies, from a centralized and more accepted nationalism, to one where concepts based on localism, such as local knowledge, have the potential to destabilize and reevaluate, national identity, without negating it. Charlermchai Kostipipat is the mastermind behind Wat Rong Khun’s design and construction. Though this temple seems to differ from other temples in Thailand, I will show how the main emphasis of this neo-traditional monument is to promote and support a more conventional and institutionalized version of national identity. I will show how the visitor’s aesthetic experience emphasizes aspects of Buddhism also promoted by the centralized Thai national identity formation. Most importantly, there is a strong artistic emphasis on the Traiphum Phra Ruang, an important religious text in Thailand. Wat Pa’O is also the artistic project of another northern Thai artist, this time Somluk Pantiboon, a ceramicist established in the village of Pa’O. The temple of Pa’O is a neo-traditional work because of its use of traditional media, artistic details and monastic conventions. Yet I will show how this artistic architectural project has the potential to destabilize the more conventional understanding of ‘neo-traditionalism.’ For example it promotes different elements of the Thai discourses on localism, including an engaged form of Buddhism focusing on social interactions and an acknowledgement of one’s relation to others at the immediate local level. It also promotes a connectedness with nature, allowing the participant to experience and realize dependent origination by observing and experimenting with nature. This dissertation shows the complexity of Thai national identity negotiated in two case studies of northern Buddhist art and architecture in a post-1997 financial debacle and current political situation. I hope to have demonstrated that this complexity needs to be taken into account in the artistic discourses on Thai neo-traditionalism.

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Dissertations / Theses on the topic 'Buddhism and science'

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