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Tsai, Chin-ling. "Buddhist education and the rise of the Buddhist university in modern Taiwan." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566812.
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This thesis explores the role of Buddhist education in Chinese history and the background that caused modern Buddhist monasteries in Taiwan to establish higher educational institutions. I begin my investigation with a brief survey of Buddhist education in pre-modern China, but turn quickly to the Republican period when Buddhism was regarded as a declining religion that brought no contribution to a society seeking modernization. Against this background, the revolutionary monk- Taixu championed a series of reforms, including reforms to Buddhist education. The modern scholar, Holmes Welch, writing in the 1960s, concluded that Taixu's blueprint of reviving Chinese Buddhism was mostly unsuccessful in his own days and therefore of only limited influence. Yet, even after Taixu's Buddhist seminaries shut down, young monks who were educated there later on fled to Taiwan where these young monks continued to propagate Taixu's idea of "Humanistic Buddhism" and to adopt Buddhism to the needs of contemporary society. Among these efforts, the . promotion of Buddhist education played a crucial role and is embodied in the establishment of five universities in the past two decades. In the later part of the thesis, I examine how these universities are different from other types of universities and whether or not they fulfill the missions that the funding groups intended to achieve when starting these universities. I argue that within a competitive environment, these universities set up by Buddhist groups need to establish a more clear identity and a better understanding of what exactly is needed in the educational environment of Taiwan. Only by doing so will they prove their values to society and establish a stable position in the future.
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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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Swarts, Erica Diehlmann. "Kaimyo (Japanese Buddhist Posthumous Names) as indicators of social status /." The Ohio State University, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486474078049095.
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Phisalaphong, Rathdow. "Teacher Practice, Curriculum, and Children's Moral Development in Buddhist Temple Preschools in Thailand." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc3001/.
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This study investigated what constitutes a moral development program in Buddhist temple preschools in Thailand. The researcher employed three qualitative methods: structured, in-depth interviews, observations of teachers' instruction, and document analysis of curriculum guides. Four Buddhist temple preschools were selected as the sites. Participants for interview included three abbots and one head nun, four principals, and twelve teachers. Participants for observations included four teachers of third year classes in each preschool. The study concentrated on four research questions: (a) what are the elements of the character education curriculum? (b) How do teachers teach moral development concepts and skills? (c) What are the teachers' perceptions of the moral development of third year preschoolers? (d) How do teachers assess their pupils' moral development? Key findings for the research questions were: character education was not a subject in the National Preschool Curriculum which was implemented in the Buddhist temple preschools. Core morality was integrated into every topic. The moral behaviors emphasized in the curriculum and the lesson plans included discipline, mindfulness, kindness, helpfulness, patience, honesty, respect, thriftiness, and politeness. The Buddhist concept of the process of moral development includes character education and meditation. The preschoolers were trained to pay respect to teachers and parents as an obedience approach to character education. Preparation of teachers included screening for their values and pre-service training. The instruction of meditation was approached gradually and aroused the children's interest. After three years of schooling, the third year preschoolers were well-behaved, helpful, and kind; no aggressive behaviors were reported. The assessment of moral development of preschoolers was based on observation of the teachers throughout the school year. Implications for practice are discussed, including procedures for gathering information on beliefs, attitudes, and culture of the parents before implementation of different models of moral development. Finally, future research directions are proposed.
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Lai, Lei Kuan. "Praying for the republic: Buddhist education, student monks, and citizenship in modern China (1911-1949)." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121131.
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This dissertation is a study of the emergence and impact of modern educational institutions in Chinese Buddhism. My aim is twofold: 1) to produce a history of modern monastic education in China; and 2) to investigate the intended outcomes of this new system of education as shown in the student-monks it produced. Focusing on identity formation, I examine the production of a collective identity – the student-monk – within and outside of the Buddhist academies (foxueyuan). Student-monks were those who identified with the imagined community formed around modern Buddhist academies and, more importantly, Buddhist periodicals that were widely circulated during the Republican period. I argue that this collective identity was indispensable to the young monks' creation of a distinctly Buddhist citizenship, which allowed them to engage and negotiate with the nation-state in a series of encounters. In other words, student-monks were both the products of a reformulated Buddhism-state relation and agents for that very transformation in twentieth-century China. I maintain that the emergence of student-monks as both an actual and imagined community is crucial to our understanding of the development of modern Chinese Buddhism.Cette thèse est une étude de l'émergence et de l'impact des institutions d'éducation moderne sur le Bouddhisme chinois. L'objectif de mon projet est en deux temps: 1) produire une histoire de l'éducation monastique moderne en Chine; et 2) étudier les résultats escomptés de ce nouveau système d'éducation tels que visibles chez les étudiants moines sortants. En me concentrant sur l'identité en formation, j'examine la production d'une identité collective, soit l'étudiant moine, au sein et hors des académies bouddhistes (foxueyuan). Les étudiants moines étaient ceux qui s'identifiaient avec la communauté imaginée qui se formait autour des académies bouddhistes modernes, et surtout, les périodiques bouddhistes qui étaient largement distribués lors de la période républicaine. Je soutiens que cette identité collective était cruciale à la création d'une citoyenneté distinctivement bouddhiste chez les jeunes moines, ce qui leur a permis de s'engager et de négocier avec l'État-nation lors d'une série de rencontres. En d'autres termes, les étudiants moines étaient à la fois les produits d'une relation Bouddhisme-État reformulée ainsi que les agents de cette même transformation dans la Chine du vingtième siècle. Je maintiens que l'émergence de ces étudiants moines en tant que communauté et véritable et imaginée est cruciale à notre compréhension du développement du Bouddhisme chinois moderne.
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Dhammadassi, Naimbala. "The development of Buddhist monastic education in Sri Lanka : with special reference to the modern period." Thesis, Lancaster University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.739408.
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Grassia, Joanne R. "The Personal and the Professional: Buddhist Practice and Systemic Therapists." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1431524759.
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Treat, Nicholas. "Xiwu yu Wudao: Wushu yu Daojia ji Shijia SixiangThe Learning of Marital Arts and Daoist and Buddhist Thought." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555390221952377.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Wendling, Heather M. "The Relation Between Psychological Flexibility and the Buddhist Practices of Meditation, Nonattachment, and Self-Compassion." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1332773514.
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Gyeltshen, Tashi. "The nature of academic leadership at the colleges of the Royal University of Bhutan." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/86064/1/Tashi_Gyeltshen_Thesis.pdf.
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This qualitative case study explored leaders' and faculty members' perspectives on the nature of academic leadership at the Royal University of Bhutan (RUB) Colleges. The study revealed that academic leadership at the Colleges is a complex and emergent fusion of Western and Buddhist leadership. The research recommended a hybrid model intended to inform academic leadership development in Bhutanese higher education and contribute to the realisation of the Gross National Happiness philosophy. The model incorporates Buddhist-influenced leadership and other relevant leadership approaches and is expected to contribute to academic rigour through effective learning and research leadership.
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MacPherson, Sonia Seonaigh. "A path of learning, Indo-Tibetan Buddhism as education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0016/NQ48656.pdf.
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Johansson, Caroline. "Den tvetydiga andligheten : En tematisk studie om otydligheten i begrepp som används i undervisningen om hinduism och buddhism." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-144725.
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The study aims to investigate which kind of concept teachers at secondary level use in their education about the two religions, Buddhism and Hinduism. The study also aims to investigate if there is an ambiguity in the different concept and to see where teachers gather their information about the different concept. The study is inductive where written interviews have been used when collecting data. The results show that teachers use their textbooks available at their school to gather material. The results also show that there is a certain ambiguity in what kind of words that can be classified as concept. Words for buildings et cetera have been used by teachers as concept. The study also show that textbooks are different in their opinions about meaning of different concept and that concept used by teachers are not described in the mentioned textbooks.
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Thanissaro, Phra Nicholas. "Templegoing teens : the religiosity and identity of Buddhists growing up in Britain." Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/78844/.
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A quantitative study explored the values profile of teen self-identifying Buddhists growing up in Britain and the degree to which religious affiliation, sex, age, social class and convert or heritage religious style linked with features of their Buddhist identity and values. A variety of attitude statements including those concerning personal well-being, psychological type, discrimination, the media, friends, work, school, Religious Education, family, substance use, collectivism, tradition and religion, were rated for levels of agreement using postal and online surveys of 417 self-identifying Buddhists aged between 13 and 20. Likely antecedents of Buddhist identity were found to include parenting style, spiritual teachers, temple training and ethos, shrines and religious practice in the home, collectivism, cleavage against assimilation and intuitive psychological type. Teen years saw a decline and relativising of Buddhist values except for inspiration towards engaged Buddhism and spending time in the monastic order. Likely consequences of Buddhist identity were found to include impact on lifestyle, commitments and personality. Being Buddhist and male was different from being Buddhist and female in that males were more extraverted and ordination-oriented in their faith aspirations and less concerned about their children growing up Buddhist. Lower class Buddhists were more likely to be collectivist and traditional. Middle class Buddhists were more vertical individualist and interested in a monastic vocation. In terms of religious style, heritage Buddhists were found to be more extrinsic and traditional in their religiosity than convert Buddhists for whom religiosity was more intrinsic and reform orientated. This dissertation offers quantitative evidence for individual differences between convert and heritage Buddhist styles of religiosity and commends emphasising religious practice rather than beliefs, scripture and spirituality when portraying Buddhism in school Religious Education.
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Barnes, Britany Anne. "Educational Services for Tibetan Students with Disabilities in India: A Case Study." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4040.
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This case study describes services for students with disabilities at Karuna Home in Bylakuppe, Karnataka, India. Karuna Home is a residential rehabilitation center for students with cognitive or physical disabilities whose parents are Tibetan refugees. The study triangulated data from interviews, observations, and school documents to describe educational policies and procedures, and cultural attitudes toward disability. Results show that the Karuna Home program is undergirded by Buddhist thought and theology regarding care and concern for those in difficult circumstances. The school serves students with a range of mild to severe disabilities and is fully staffed, but teachers and other service providers generally lack training in assessment, curriculum, and instruction for students with disabilities. The most pressing needs were administrators' and teachers' lack of understanding about how to create data-based learning and behavioral objectives to meet students' individual needs, and how to monitor student progress.
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Srimuang, P. "Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand." Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.
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Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
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Schmid, Eva, and n/a. "An Ecological Sense of Self as a Necessary Development for an Ecologically Sustainable Future: The Contributions of Three Spiritual or Wisdom Traditions to Constructions of Self and Other in Educational Contexts." University of Canberra. School of Professional & Community Education, 2006. http://erl.canberra.edu.au./public/adt-AUC20070706.094423.
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The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature.
This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self.
There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions.
�Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated.
The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions.
Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�.
Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved.
A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.
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Sciuto, Bruno [UNESP]. "Filosofia budista, arte, educação e valor: a experiência do Núcleo de Arte Educação do Programa Ação educativa Makiguti." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/86829.
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sciuto_b_me_ia.pdf: 558225 bytes, checksum: 7dc2aee3fb682e1e7b6fbd6c884cbe17 (MD5)Universidade Estadual Paulista (UNESP)
Neste trabalho tratei de escrever e analisar a história do núcleo de arte/educação do Projeto Makiguti em Ação, entendendo-o como parte integrante de minha própria história. Através de informações, documentos e da memória de voluntários do projeto, essa história foi sendo construída. Pela sua analise, pretendi responder a algumas dúvidas e inquietações, geradas durante a minha participação no projeto. Quais são as relações existentes entre a arte e o artesanato? Como se caracteriza uma prática educacional que visa à criação de valores humanos? Qual a contribuição da filosofia budista para esse fazer educacional? Essas são algumas questões discutidas nessa dissertação. O núcleo nasceu, desenvolveu-se e por fim foi dissolvido em 2009, dentro do contexto de um programa educacional gerido pela Coordenadoria Educacional da Associação Brasil Soka Gakkai internacional (BSGI). Uma associação de leigos, praticantes do Budismo de Nitiren Daishonin, que tem como metas a paz, a cultura e a educação. Para o núcleo de arte/educação, a ligação entre filosofia budista, arte e educação, além de necessária, é indissolúvel de sua própria existência. Assim como para mim não é possível conceber uma educação, sem a criação de valores humanos, a despeito de reconhecer os mistérios envolvidos nessa difícil construção
In this work I could write and analyze the history of art and education nucleus from Makiguti in Action project that is part of my own history. This history was built through documents, informations, and project volunteers‘ memories. Analyzing it I could answer some doubts and concerns that had been grown in my mind during my participation in this project such as: What are the relations between art and craft? How is characterized an educational practice that aims the creation of human values? What is the contribution of Buddhist philosophy to make this education practice? These are some issues discussed in this dissertation. The nucleus was born, was developed and finally was dissolved in 2009, in the context of an educational program managed by the Educational Coordination from the association Brazilian Soka Gakkai International (BSGI) that is an association of lay practitioners of Nitiren Daishonin Buddhism, which the goals are peace, culture and education. From the of art and education Makiguti nucleus‘ point of view the connection between the buddhist philosophy and art / education it is necessary and inseparable from its own existence. In my opinion it is not possible to conceive an education without the creation of human values, despite the fact that there are lots of mysteries involving this difficult construction
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Salihovic, Esed. "Buddhismens många ansikten : En studie om hur buddhismen framställs i läroböcker." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-73770.
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The purpose of this study has been to examine how Buddhism has been presented and represented in textbooks for Religious Education in Upper secondary school between 2003 and 2013. Four textbooks have been used for the study, where two are linked to the new curriculum from 2011 and two are the older versions. By using comparative, narrative and visual text analyses the study examines how historical context, figures and Buddhism of today are represented in the textbooks. The study shows a shifting change in the textbooks. The study concludes that the textbooks that are linked to the new curriculum from 2011 have highlighted the role Buddha as a down-to-earth person, which is not the case in the older textbooks. Simultaneously, the new textbooks have chosen to focus more on teachings of Buddhism and to exclude the historical context to a certain degree, something that was dominant among the older textbooks. Image analysis also shows a change between older and newer textbooks, where most of the pictures in older textbooks show a dim and closed environment for the viewer's eyes. The changes in the newer textbooks provide greater diversity in the presentation of Buddhism, where today's audience may enjoy not only an illustration of Buddhism but many varieties of Buddhism through the narrative and pictures.
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Pereira, Antonio Francisco Guerra. "Budismo e educaÃÃo: uma proposta de superaÃÃo aos desafios da sociedade pÃs-moderna." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19409.
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nÃo hÃEsta pesquisa debruÃa-se sobre a temÃtica Budismo e EducaÃÃo no contexto da sociedade pÃs-moderna. Delimitou-se como objetivo principal investigar a contribuiÃÃo da educaÃÃo budista para a transformaÃÃo dos sujeitos. A abordagem do estudo à de carÃter qualitativo e utilizamos como procedimento metodolÃgico de investigaÃÃo uma revisÃo de literatura. Nossos interlocutores para o campo do Budismo foram, em especial, HUMPHREYS (1969), CONZE (1973) e NINA (2004); na Ãrea da educaÃÃo, ancoramos nosso trabalho nas ideias de ROHDEN (2005) e, no que se refere à pÃs-modernidade, fundamentamos teoricamente nosso estudo em BAUMAN (2001) e BERMAN (2007). Os resultados da pesquisa evidenciam a possibilidade de a educaÃÃo budista tornar-se uma resposta alternativa aos desafios da sociedade pÃs-moderna, considerando que esta doutrina oriental tem um carÃter compassivo, tolerante e pacifista. Conclui-se, atravÃs desta pesquisa, que a educaÃÃo budista à capaz de contribuir para a transformaÃÃo dos sujeitos, tornando-os agentes multiplicadores de uma Cultura de Paz.
This research focuses on the theme of Buddhism and Education in the context of postmodern society. The main objective was to investigate the contribution of Buddhist education to the transformation of subjects. The approach of the study is qualitative and we used as a methodological investigation procedure a literature review. Our interlocutors for the field of Buddhism were in particular HUMPHREYS (1969), CONZE (1973) and NINA (2004); in the area of education we anchored our work in the ideas of ROHDEN (2005) and with regard to postmodernity we theoretically based our study on BAUMAN (2001) and BERMAN (2007). The results of the research evidence the possibility that Buddhist education becomes an alternative response to the challenges of postmodern society, considering that this eastern doctrine has a compassionate, tolerant and pacifist character. It is concluded through this research that Buddhist education is capable of contributing to the transformation of subjects, making them multiplier agents of a Culture of Peace.
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Genetin, Victoria A. "Shifting Toward A Spiritualized Feminist Pedagogy: Gloria E. Anzaldúa And Thich Nhat Hanh in Dialogue." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343745275.
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Liljeskog, Aron. "Jag skulle kunna vara mer av en förebild : Hur värdepedagogik används i samband med tre världsreligioner i religionskunskapsböcker för gymnasiet." Thesis, Stockholms universitet, Institutionen för de humanistiska och samhällsvetenskapliga ämnenas didaktik, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-167827.
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Den svenska skolans fostransuppdrag, det vill säga att överföra värden som samhället anser vara viktiga till eleverna, är enligt de nu gällande styrdokumenten en viktig del av undervisningen. I läroböcker i religionskunskap skrivna för gymnasiet har dock detta uppdrag hamnat i skymundan. I denna uppsats undersöks tre läroböcker i religionskunskap skrivna för gymnasieelever för att identifiera eventuella brister inom värdegrundsarbetet i läroböcker. Enligt iakttagelserna i denna undersökning är det största problemet att värdepedagogiken ständigt kommer i andra hand och att fokus ständig vilar på förmedlandet av kunskap. En konsekvens av detta är att värdepedagogiken tycks ha inkluderats i läroböckerna som en eftertanke. Det verkar som om merparten av stoffet i läroböckerna primärt har valts utifrån dess potentiella bidrag till kunskapsuppdraget, även om det ibland innebär att det undergrävt fostransuppdraget. Slutsatsen i denna uppsats är att värdepedagogiken måste vara en aktiv och medveten del i skapandet av textbaserade läromedel för att läroböcker på allvar ska bidra till fostransuppdragets förverkligande.Civic education is an important part of the education of teens in Sweden. When reading high school textbooks of religious studies it is noticible that the use of civic education is lacking. This thesis examined three high school textbooks of religious studies in order to identify the shortcomings of civic education in textbooks. The major issue regarding civic education, according to the findings of this thesis, is the fact that traditional education, i.e. the transfer of knowledge, is the main purpose of these textbooks. As a result civic education is often included in textbooks as somewhat of an afterthought. The majority of the material included in textbooks seem to be primarily selected on the basis of what it contributes towards thegoals of traditional education, even if that material sometimes undermines the goals of civic education. The conclusion of this thesis is that civic education must become something that authors reflect upon as a conscious part of writing textbooks if the civic educational goals of the swedish educational system are to be achieved.
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Sciuto, Bruno. "Filosofia budista, arte, educação e valor : a experiência do Núcleo de Arte Educação do Programa "Ação educativa Makiguti" /." São Paulo : [s.n.], 2012. http://hdl.handle.net/11449/86829.
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Orientador: Luiza Helena da Silva ChristovBanca: Rita de Cássia Franco de Souza Antunes
Banca: Eliane Bambini Gorgueira Bruno
Resumo: Neste trabalho tratei de escrever e analisar a história do núcleo de arte/educação do Projeto Makiguti em Ação, entendendo-o como parte integrante de minha própria história. Através de informações, documentos e da memória de voluntários do projeto, essa história foi sendo construída. Pela sua analise, pretendi responder a algumas dúvidas e inquietações, geradas durante a minha participação no projeto. Quais são as relações existentes entre a arte e o artesanato? Como se caracteriza uma prática educacional que visa à criação de valores humanos? Qual a contribuição da filosofia budista para esse fazer educacional? Essas são algumas questões discutidas nessa dissertação. O núcleo nasceu, desenvolveu-se e por fim foi dissolvido em 2009, dentro do contexto de um programa educacional gerido pela Coordenadoria Educacional da Associação Brasil Soka Gakkai internacional (BSGI). Uma associação de leigos, praticantes do Budismo de Nitiren Daishonin, que tem como metas a paz, a cultura e a educação. Para o núcleo de arte/educação, a ligação entre filosofia budista, arte e educação, além de necessária, é indissolúvel de sua própria existência. Assim como para mim não é possível conceber uma educação, sem a criação de valores humanos, a despeito de reconhecer os mistérios envolvidos nessa difícil construção
Abstract: In this work I could write and analyze the history of art and education nucleus from Makiguti in Action project that is part of my own history. This history was built through documents, informations, and project volunteers' memories. Analyzing it I could answer some doubts and concerns that had been grown in my mind during my participation in this project such as: What are the relations between art and craft? How is characterized an educational practice that aims the creation of human values? What is the contribution of Buddhist philosophy to make this education practice? These are some issues discussed in this dissertation. The nucleus was born, was developed and finally was dissolved in 2009, in the context of an educational program managed by the Educational Coordination from the association Brazilian Soka Gakkai International (BSGI) that is an association of lay practitioners of Nitiren Daishonin Buddhism, which the goals are peace, culture and education. From the of art and education Makiguti nucleus' point of view the connection between the buddhist philosophy and art / education it is necessary and inseparable from its own existence. In my opinion it is not possible to conceive an education without the creation of human values, despite the fact that there are lots of mysteries involving this difficult construction
Mestre
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Mello, Ivone Maia de. "O ser-tempo em Dogen e a educação transdisciplinar." reponame:Repositório Institucional da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/10175.
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Este trabalho se constitui como relato de um percurso em que caminhamos através de uma hermenêutica em que estão implicados corpo e mente, aspectos teóricos e práticos, como parte de um esforço de conhecer a si mesmo através da leitura do texto. O pensamento de Eihei Dogen remonta ao século XIII, no contexto de um Japão medieval, mas só recentemente suas ideias começaram a se tornar conhecidas fora do âmbito de sua escola religiosa. Para ele, estudar o budismo é tornar-se budismo. Não é valorizada uma apreensão intelectual que não encontre correspondência numa ação concreta, refletindo a apreensão teórica. Ao escrever, ele o faz a partir de sua própria realização dos ensinamentos e, ao ensinar, pretende que cada aprendiz encontre seu caminho próprio de realização. O educar se configura como expressão da concepção que assumimos, permitindo que as condições favoreçam a realização do que compreendemos como importante para nossas vidas. A compreensão do sentido de ‘impermanência’ em seu pensamento é fundamental para compreender sua visão do tempo. A contribuição de Dogen, a partir de sua visão da impermanência, vai na direção de tencionar a contingência de forma profunda e radical, com uma disposição para aceitar, confrontar e encontrar liberdade em termos da própria impermanência mais o que de fugir dela. Para Dogen, é inútil discutir o Tempo como tema filosófico separado de uma implicação na ação como resposta ao problema da impermanência. Nosso estudo articula momentos de investigação teórica da obra de Dogen, aprofundando nossa compreensão acerca da ideia de Tempo presente em sua proposta educativa, com momentos dialógicos com a perspectiva transdisciplinar da educação. A dialética budista ressalta a importância da realidade, e de uma hermenêutica polissêmica necessária à sua compreensão como parte do absoluto. Neste estudo, trabalhamos com uma racionalidade que percebe uma relação complementar entre ciência e tradição, e que aponta para uma relação necessária entre conhecimento e sustentabilidade da vida, no sentido de que o saber deve estar em sintonia com a preservação das condições fundamentais de bem-estar e renovação da vida de todos os seres. A formulação do tempo como simultaneidade apresenta a natureza dinâmica do movimento como interconexão entre todos os seres, e a conexão entre os momentos como a interpenetração entre passado, presente e futuro no instante. Para Dogen, o ser-tempo possui características de continuidade e de descontinuidade, simultaneamente. Cada ser é inteiramente o que é em seu instante absoluto e ao mesmo tempo está conectado a tudo que existe, através do ser-tempo presente. Temos então momentos do ser-tempo, descontínuos e uma profunda interconexão entre tudo o que existe. O ensinamento de Dogen não pretende acabar com o problema da impermanência, mas levar a uma realização genuína, que penetre o sentido ontológico e existencial da transitoriedade. Sem chegar a experimentar esse exato aqui do tempo, esse exato ser do instante, a proposição é palavra morta, o ato educativo é alijamento do sentido profundo implicado no ensinar-aprender. Conhecer a intensa atividade da quietude silenciosa, no diálogo com o ir e vir da caminhada singular e coletiva, como proposta que assume coletivamente a habilidade de responder aos desafios presentes do viver, procurando compreender e integrar aspectos da impermanência, interdependência e simultaneidade nas elaborações que visam resolver os problemas colocados pelas situações cotidianas.
Salvador
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Matsuyuki, Masami. "AN EXAMINATION OF THE PROCESS OF FORGIVENESS AND THE RELATIONSHIP AMONG STATE FORGIVENESS, SELF-COMPASSION, AND PSYCHOLOGICAL WELL-BEING EXPERIENCED BY BUDDHISTS IN THE UNITED STATES." UKnowledge, 2011. http://uknowledge.uky.edu/edp_etds/1.
Full textAbstract:
The purpose of this study was to investigate the process of forgiveness and the relationship among state forgiveness, self-compassion, and psychological well-being experienced by Buddhists in the United States. An integral feminist framework was developed for this mixed-method study.
For the quantitative component of this study, a convenience sample of 112 adults completed an online survey. Multiple regression analysis was performed to examine: (a) the impact of gender, age, and the years spent in Buddhist practice on state forgiveness and self-compassion; (b) the outcome of psychological well-being in relation to state forgiveness and self-compassion; and (c) self-compassion as a mediator for the relationship between state forgiveness and psychological well-being. Quantitative results indicated: (a) state forgiveness positively predicted psychological well-being; (b) the years spent in Buddhist practice positively predicted self-compassion; (c) self-compassion positively predicted psychological well-being; and (d) self-compassion partially mediated the relationship between state forgiveness and psychological well-being. Age did not predict any of the three primary variables. Gender did not predict state forgiveness.
For the qualitative component of this study, this researcher purposefully selected four adults from a local Buddhist community in central Kentucky and conducted two in-depth interviews to explore their subjective experiences of forgiveness within their own contexts. A holistic-content narrative analysis revealed unique features of each interviewee’s forgiveness process interwoven with the socio-cultural, family and relational contexts. From a phenomenological analysis, common themes and elements of the interviewees’ forgiveness processes emerged. Qualitative findings corresponded to the quantitative results concerning state forgiveness as a route to psychological well-being, the positive relationship between Buddhist practice and compassion, and the role of self-compassion in the relationship between state forgiveness and psychological well-being. Qualitative findings also suggested the following. First, two-way compassion toward self and the offender was a facilitating factor for forgiveness that may be unique to Buddhists. Second, one’s actual experience of forgiveness may encompass not only cognitive, affective, and behavioral changes, but also transformation of self and perspective on meaning and purpose in life. Third, Enright and his colleagues’ (1998) stage and process models of forgiveness were useful to understand Buddhists’ experiences and processes of forgiveness.
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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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Guerrero, Espigares Alejandro. "Filosofía y Educación: el aprehendizaje de la idea de sujeto como factor condicionar en el desarrollo del sufrimiento humano." Doctoral thesis, Universitat de Barcelona, 2022. http://hdl.handle.net/10803/673980.
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En la situación actual de incertidumbre, de interdependencia y de cambio constante al que se enfrenta la sociedad desde todos sus ámbitos existenciales, surge la siguiente pregunta:
¿Es razonable mantener y seguir enseñando desde las instituciones educativas la creencia enraizada y dogmática de considerar a cada sujeto como un ente estable, independiente y auto suficiente, que se relaciona a diario dentro de una sociedad en constante cambio, global e interconectada?
En la actualidad el ser humano vive en una lucha constante entre lo que acontece en la vida según la ley natural y lo que le gustaría que sucediese según sus deseos personales.
Esta lucha de querer controlar todo lo que sucede en el exterior, contrasta con la dificultad que la persona tiene de poder controlar su propia mente. Para intentar estabilizarse en un mundo que se presenta inestable, la persona crea un refugio mental en forma de ego que supuestamente le genera una sensación de seguridad y estabilidad.
Este ego ilusorio pasa a dominar la mente de la persona debido a una serie de percepciones erróneas relacionadas con el concepto del yo, que le hacen reaccionar inconscientemente y de manera compulsiva ante las situaciones catalogadas como agradables o desagradables. Este patrón reactivo se ha ido construyendo desde la infancia y se ha ido reforzando a lo largo de la vida a través de dichas percepciones egoicas
Según la filosofía budista, el entendimiento adecuado de las tres características que poseen todos los fenómenos percibidos, ayudaría a gestionar esas percepciones erróneas y el sufrimiento que éstas le generan a la persona.
El entendimiento de Anicca, Anatta y Dukkha, acompañado con la práctica de meditación vipassana, liberará a la persona de sus condicionamientos mentales y cambiará con ello el patrón habitual de la mente inconsciente.
Se hace imprescindible que desde las instituciones educativas se reflexione de manera crítica y contrastada sobre la validez actual de la construcción de la idea de un yo inmutable e independiente. En esta reflexión se debería tener en cuenta la importancia de incluir la explicación de estas tres características que se aportan desde la filosofía budista y poder así tener un entendimiento más amplio sobre el concepto del sufrimiento humano y la posibilidad de gestionarlo de una manera más adecuada.
Es muy importante educar el lado consciente de la mente de los estudiantes en las escuelas, pero resulta imprescindible que se empiece a educar también el lado inconsciente para poder así obtener una mente educada en su totalidad.In current times, the human being lives in a constant struggle between what occurs in life according to natural law and what he would like to happen according to his own personal desires. This battle of craving for control of the external world matches with the same difficulty that the person has in being able to control his own mind. The lack of control over the own mind is due to a series of erroneous perceptions related to the concept of the self, which the person has been constructing since childhood and later reinforced over the years through a series of unconscious mental habits. According to the Buddhist philosophy, the adequate understanding of the three characteristics which all perceived phenomena possess would help to manage these erroneous perceptions about the meaning of the self and the suffering that these generate for the human being. The understanding of Anicca, Anatta and Dukkha, accompanied by the practice of vipassana meditation, will release the person from his own mental conditioning and will therefore change the usual pattern of the unconscious mind. It is essential that educational institutions reflect in a critical and evidence-based way about the actual validity of the construction of the idea of an immutable and independent self. This reflection should consider the importance of including the explanation of this three-characteristic provided from the Buddhist philosophy and therefore permit to have a broader understanding of the concept of human suffering and the possibility of managing it in a more suitable way. It is very important to educate the conscious side of the mind of students in schools, but it is also essential to begin educating the unconscious side of the mind as well, in order to obtain an entirely educated mind.
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Edelholm, Nike. "Exploring Spaces of Not Knowing : an Artist View." Thesis, Konstfack, IBIS - Institutionen för bild- och slöjdpedagogik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7000.
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The understanding, I draw from this inquiry has come through a muddy, and complex entangledprocess. I have been re-turning like a "Baradian" earthworm, to experiences of being, in spacesof not-knowing. Digesting the mud, moving it, once more, like worms do, through the body.By doing an agential cut, into two spaces, eventually three strong agents unfold: Risk,Vulnerability, and Trust. Out of this result, an ethical and pedagogical question arise: How totake account of Vulnerability and Trust when encouraging our students to Risk?Entering a space of not knowing is at the foundation of my art practice. When as an arteducator,I went to China to inquire into the educational strategies of Chinese Classical Painting,I found myself thrown into a multitude of spaces of not knowing. This thesis, is an inquiry intohow being in such spaces, perform knowledge. To explore this, I return to the field-notes andvisual material including a report in the form of a visual essay of the study from 2011. I re-turnto this material with new tools and concepts inspired by Karen Barads metaphors of diffractionand earth-worms approach, as well as my artists tools: brush, water colours, ink, and paper;inrtoducing painting as a tool for analysis.As a theoretical approach, I entangle the flat ontology of Deleuze and Guattari, and theonto-epistem-ology of Barad, with the philosophical traditions in China of Buddhism and Dao.From an onto-epistem-ological perspective, I ask the question: "If we know about the worldbecause we are of the world," what knowledge then appear, when we experience our being in theworld as a space of not knowing. In this study, I have found that a space of not knowing performlearning through experiences of Vulnerability, Risk and Trust.The art part of this thesis is connected to Risk as well as to Vulnerability and Trust. Itfeatures a rope hanging from the ceiling to the floor. It is a rope that has been used during severalyears by a Circus artist during performances; hanging high up in the ceiling — demanding focusand presence from him. The installation at Konstfack spring-show 2018 featured the Circus artistrope together with a painting made in the context of Buddhist Vipassana meditation, entanglingmy tactile approach in art, with the text of this thesis.
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McIvor, Paul. "Outsider Buddhism : a study of Buddhism and Buddhist education in the U.S. prison system." Diss., 2011. http://hdl.handle.net/10500/5105.
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Buddhist prison outreach is a relatively recent development, in the United States of
America and elsewhere, and has yet to be chronicled satisfactorily. This thesis traces the
physical, legal and social environment in which such activities take place and describes the
history of Buddhist prison outreach in the USA from its earliest indications in the 1960s
to the present day. The mechanics of Buddhist prison outreach are also examined.
Motivations for participating in Buddhist prison outreach are discussed, including
Buddhist textual supports, role models and personal benefits. This paper then proposes
that volunteers active in this area are members of a liminal communitas as per Victor Turner
and benefit from ‘non-player’ status, as defined by Ashis Nandy. The experiences of the
inmates themselves is beyond the scope of this thesis.Religious Studies and Arabic
M.A. (Religious Studies)
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THANH, TRUONG THI, and 張氏清. "A Study of the Buddhist Family System in the Vietnamese Buddhist Education." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/fycrjb.
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碩士國立暨南國際大學
教育政策與行政學系
105
The purpose of this study is to explore the causes of the establishment of the organization Buddhist Family in Vietnam, the development process and the implementation of the situation and the possible challenges and strategies of the related matters. Through the questionnaire survey in the north, middle and south of Vietnam, this paper analyzes the difference of the recognition degree of different background variables in Vietnamese Buddhist Family. The results show that it has the highest degree of recognition for "educational goals" . The differences in the age of the children are different for the "educational goals" and "curriculum design". There are also differences in the Living area have difference degree of recognition degree for the "curriculum design" and "cadre service" recognition. This study has the following conclusions: First, the Buddhist education in Vietnam, the implementation of the Buddhist Family situation is generally good. Second, the Buddhist family of Vietnam will not be different because of the different members of the background, but because of different gender, age, education, membership, time to join, living area and occupation and show significant differences. Third, the challenges and strategies of the Buddha family.
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MacPherson, Sonia. "A path of learning : Indo-Tibetan Buddhism as education." Thesis, 2000. http://hdl.handle.net/2429/10810.
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This study chronicles a non-modern pedagogical tradition, Indo-Tibetan
(Gelugpa) Buddhist education, as it negotiates a modern, global context in exile in
India. As an enlightenment tradition, Buddhism emphasizes investigative inquiry
over scriptural orthodoxy and belief, making it compatible with some aspects of
modern, secular culture. This is a study of the relationship between these two
educational cultures within one educational institution—Dolma Ling Nunnery and
Institute of Dialectics in the Indian Himalayas. The text itself is arranged in the form
of a mandala, which is divided into five sections or stages of learning: intention, path,
inference, experience, and realization.
The intention section highlights the value of cultural and educational diversity,
and includes a brief synopsis of Indo-Tibetan Buddhist educational history. The path
section describes specific Buddhist approaches to ethnography and social research.
The inference chapter is the empirical (ethnographic) component of the study, and
considers the practice of dialectical debate as a case of what Wittgenstein called a
"language game." This chapter includes photographic documentation and the text of
a public (Western-style) debate held at Dolma Ling on the subject of the merits of
their traditional debate system. The experience chapter considers the unique role of
direct perception (experience) in Buddhism, and how it can be educated through
combined meditational and testimonial practices.
The author explores the tendency to segregate experiential from rational paths,
especially when liminal experiences of suffering, bliss, and death are involved. She
concludes that such experiences strain our powers of reason and, in some cases,
representation, resulting in a tendency to marginalize such experiences within formal,
rational education systems and their knowledge bases. Narrative, poetic, and direct
experiential methods of meditation are better suited to deal with these subjects. The
"realization" chapter discusses conceptions of realization, praxis and embodiment,
that is, rational inferences translated into direct experience and action, as of particular
relevance to educators. In the Buddhist view, such realizations are the desired end of
all inquiry. This end is accomplished through creative and direct "conversations"
(testimonies, dialogues) between reason and direct experience on the path of learning.
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Hsu, Yu-Ling, and 許毓玲. "The Paramita of Special Education ―The Influence of Buddhist Faith on Special Education Teachers’ Educational Belief." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/58299469012510467159.
Full textAbstract:
碩士國立臺北教育大學
特殊教育學系碩士班
98
The purpose of this research is to investigate the influence of Buddhist faith on special education teacher’s belief, and how the two teachers interpret the overall significance of their Buddhist faith. The research adopts qualitative research methods and the data collection was based on in-depth interviews, observations, and documents. The interviews are focused on two special education teachers. After the analysis and interpretation of the data, the main findings of this research are as follows: 1. Buddhist influence on special education teachers’ educational beliefs: （1）On teacher role: Under the influence of Buddhist faith, the two teachers feel more positive about and confident in the role they play. They affirm the value of being a special education teacher and feel joyful although the work is hard. （2）On teaching practice: The conceptions of “teaching students in accordance with their ability” and “eternity” influence the teachers. When planning the curriculum, they focus on students’ needs. They teach students with great patience and flexibility. （3）On teacher-student relationship: The concept of Karma principle was used by the two teachers to explain how they were connected to their students. This interpretation makes them cherish the time of being with their students, and try to teach and learn from each other. （4）On teacher-parent communication: The teachers sympathize with the parents of exceptional students. They are willing to pay more time and effort to win the parents’ trust. （5）On colleague relationship: Buddhist teachers tend to be considerate and modest when they work with their colleagues. Instead of disputing, they use negotiation or take a step back when dealing with interpersonal problems. 2. Life meanings brought by the Buddhist faith for special education teachers: （1）Identifying life goals and values: The Buddhist faith makes the two teachers believe that the value of a person’s life resides on how much he or she can give and benefit others. （2）Awareness of and reflection on transient thoughts: They deem their teaching job as a kind of spiritual practice and use the Buddhist principles to guide their every step. They reflect a lot and repent of their wrong doing if any. （3）Transforming frustration and difficulties: Buddhist teachers tend to think from the bright side of their frustration and to see obstacles or challenges as things to uplift their spirituality. （4）Keeping and enhancing job enthusiasm: Buddhism and spiritual mentors are the supporting power behind the two teachers’ great enthusiasm about and devotion to teaching. According to the above-mentioned findings, this study, aiming at the special education teachers and administration, and the future approach, raised some suggestions.
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chuang, chi-yen, and 莊之淵. "Master Mingfu's Undertakings in Promoting Buddhist Culture and Education." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/12941236787987407927.
Full textAbstract:
碩士玄奘大學
宗教學系碩士班
99
This thesis studies Master Mingfu’s (1914-2005)undertakings in promoting Buddhist culture and education. Master Mingfu has served as the president of the Lion's Roar Monthly, founder of theBuddhist Arts , publisher and founder of Essence of Buddhist Translation. He also organized Chinese Buddhist History Association and proposed a plan for establishing a correspondence college in Buddhist Studies. Given the conservative and relatively close intellectual environment in Buddhist circle, it was an innovative as well as difficult undertaking for Master Mingfu to try to establish and develop academic studies in the fields of translating Buddhist texts, Buddhist Arts, Buddhist Histories, and Sangha education. His undertakings, unfortunately, did not carry on to the present time. Nonetheless, it is important to understand his endeavors and the historical contexts in which he operated. Thus this thesis aims at presenting Master Mingfu’s tasks and exploring his ideal and influence to the later development of Buddhism in China. The picture of Buddhism in Republic China is not complete if we overlook the importance of Master Mingfu’s endeavors.
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Lin, MeiHsiang, and 林美香. "A Study on Master Sheng Yen’s Extensive Public Buddhist Education." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/41331873317276500037.
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簡秀如. "Application of Buddhist Music Creation on Elementary School Character Education." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/32248398138187067234.
Full textAbstract:
碩士佛光大學
生命與宗教學系
100
Music can inspire wisdom and cultivate the mind. Buddhist Music Creationon are representative of Buddhist parables, with rich content and are highly interesting, suitable as school instructional materials. The instructional materials used in this paper are the Buddhist Music Creationon. The Buddhist Music Creationon is easily accepted by children, and the content is full of philosophical knowledge to teach children about how they should engage Character, and this music can offer children good insight as life education instructional materials. This research explored how Buddhist Music Creationon are applied in elementary school character education, in order to understand the students’ learning interest for music in Buddhist Music Creationon, and student behavioral changes in the implementation process of character education, to research whether their behavior has been influenced by the course. At the same time, this research discussed how course implementation should be adjusted when combining music in Buddhist Music Creationon with life education, in order to engage in more effective instructional activities. The literature review discussed studies relating to Buddhist Music Creationon and character education, and this study used action research to engage in three stages of instructional activities. The subjects were 102 students in the sixth grade. The course was implemented to observe and record student behavioral performance in class and after class, and conduct data analysis and exploration. The conclusions of this study are as follows: 1. Children have high learning interest for life education course based on Buddhist Music Creationon. 2. Implementing the life education course based on Buddhist Music Creationon can correct student values, so that students will become more active in their learning attitude, and more willing to face their obstacles and fears. This can also effectively improve interpersonal relationships, enhance the mercy of children, and make them more willing to help others. 3. In the implementation process, issues such as unsuitable story selection and question design affecting instructional effect and class time and location affecting student concentration were found; the most difficult issue to change was students spending too much time playing on the computer. Finally, according to the research results, suggestions are provided for course design, future related studies, and educators, to serve as a reference for future implementation or research in character education.
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Chang, Shiao-Chun, and 張孝珺. "Examining Environmental Education in Taiwan from the Buddhist Prajna-paramita-hrdaya-sutra." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/86305268766033346206.
Full textAbstract:
碩士輔仁大學
宗教學系碩士在職專班
104
Abstract This study aims to explore the possibility of Prajna-paramita-hrdaya-sutra enriching the current environmental education of Taiwan. In other words, it is a pilot study of implementation of ecological education into the holistic (body-mind-soul) life education.Thus I tried to apply the concept of holistic life education into the environmental education by using Prajna-paramita-hrdaya-sutra. The concept of holistic approach is “The Tutoring System for Disadvantaged” The first chapter of this study describes the current situation of environmental protection in Taiwan. The second chapter is the concepts of environmental protection in Prajna-paramita-hrdaya-sutra and in Buddhism. The third chapter connects Biocentrism, environment and eco-system of the Earth to the concepts of cosmic in Prajna-paramita-hrdaya-sutra and its influence in Buddhism and science. The forth chapter discusses the inspiration of Prajna-paramita-hrdaya-sutra to the environmental education in Taiwan, and the result of the questionnaire surveying on the Taiwanese publics’ understanding of Prajna-paramita-hrdaya-sutra and people’s intentions in learning it or devoting in it. Lastly, I tried to find out the difficulties of the environmental education in Taiwan and make suggestions in relation to the issue. The research methods of the study predominately are observation, documentary analysis, interdisciplinary approach, and assisted with questionnaire survey. The study also involves the internal dialogue between the knowledge and my teaching experiences. The most difficult part of the study is interdisciplinary. In sum, according to the documentary analysis, the interdisciplinary researches and outcome analysis of the questionnaire, the public of Taiwanese society has limited understanding about Prajna-paramita-hrdaya-sutra, yet they have intention to learn and to share. The result of the study finds that Prajna-paramita-hrdaya-sutra can not only help the development of environmental education in Taiwan, but also the possibility in developing holistic life education for learners. In the end, further suggestions about applications of the study in future are made. Key Word：Buddhism Prajna-paramita-hrdaya-sutra Biocentrism Environmenal Education in Taiwan Tutoring System for Disadvantaged
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Lee, Li-hua, and 李麗華. "The Education and Academic Research of Chung-Hwa Institute of Buddhist Studies." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/88487991274883401437.
Full textAbstract:
碩士玄奘大學
宗教學系碩士班
100
Master Sheng Yen (1930-2009) was a well-known contemporary leader of Buddhist education. Founding Chung-Hwa Institute of Buddhist Studies in1985(formerly Institute of the Chinese Buddhist Academy, affiliated with Chinese Culture Institute (today's Chinese Culture University), he vigorously guided the institute beyond the traditional rigid style of education, helping it achieve academic quality exceeding general departments of universities. However, with the success of the model of Buddhist education, we need to explore three aspects of Master Sheng Yen to see how he created Taiwan's first institution of higher Buddhist education based on Chinese culture and extended it to the world: 1. In a difficult educational environment, he introduced from foreign lands new education systems, teaching methods, academic achievement and "modernity" of the research culture of learning, gradually forming an unique educational philosophy. We look at three points in order to examine the formation of his educational philosophy. Furthermore, we will discuss the three stages of the foundation of the institute and its characteristics. 2. We will discuss how Master Sheng Yen realized and implemented his educational philosophy into the school in order to go beyond the general religious studies institute; we will also compare the school’s characteristics with The Chinese Inner Studies Institute in the early Republican period. 3. The institute is the core of the development of education of Dharma Drum Mountain, which after the transformation also affected the subsequent development of the entire education system, so it is necessary to further explore this. Based on the above three points, Chung-Hwa Institute of Buddhist Studies created by Master Sheng Yen with a few years of thorough efforts has already made some achievements and still serves as an original academic research institution to keep promoting Chinese Buddhism. Key words: Chung-Hwa Institute of Buddhist Studies, Master Sheng-yen, Dharma Drum Buddhist College, Dharma Drum Mountain, The Chinese Inner Studies Institute
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Leeng, Chinna-Chyi, and 冷倩琦. "A cases study on life education between elementary school teachers wish buddhist beliefs." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/08796930880139558931.
Full textAbstract:
碩士元智大學
社會暨政策科學學系
98
With the rapid development of industrial and commercial society, the increasing gap between rich and poor, and the low birth rate phenomenon. Let every child of my own mind that only a small, not for the sake of the greater good of others and the community, Fortunately, in recent years "life education" issue more and more attention to the education sector, we all want to make life education. In this study, depth interviews to study the elementary schools to participate in the same "Bliss & Wisdom Cultural and Educational Organization" Bliss & Wisdom teachers and participation, "Tzu Chi Teachers Association," Tzu Chi teachers, two teachers how their teaching posts on the implementation of the Life Education, The main purposes are: First, choose a different understanding of the Buddhist faith teachers, its impact on teaching religion. To explore the " Bliss & Wisdom teachers" and the "Tzu Chi teachers" knowledge of life education on the implementation of what the similarities and differences between each other. Third, analytical " Bliss & Wisdom teachers" and "Tzu Chi teachers" implementation of the Life Education approach The studies found the following results 1, Lead teaching religious beliefs. 2, Religious educational philosophy of life conveyed, easy to accept and identify with teachers. 3, " Bliss & Wisdom teachers" and the "Tzu Chi teachers" by teachers and educational life rich in content. 4, " Bliss & Wisdom teachers" and the "Tzu Chi teachers" by teachers and life education own special characteristics. 5, Religious to create a "heart" of teaching effectiveness. 6, Group support, to become teachers of the important backing. Based on the results and then the teachers themselves, schools, and future researchers with alternative proposals.
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HUI, CHOU CHIA, and 周嘉慧. "The Application of Buddhist Metaphor Stories on the Junior High School’s Character Education." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/12619104763215640575.
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TSAI, CHING-AN, and 蔡景安. "Class Life Education Strategy - Co-operation of Philosophy for Children and Buddhist Story." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/mrmrfw.
Full textAbstract:
碩士華梵大學
哲學系碩士班
106
Life education in Taiwan impels from the 86th year of the Republic of China until now has entered into the 20th Century . In present society atmosphere, although attains the general acceptance, however in promotes in the result, still worthy of our reflection and improvement. Regarding the resent years’ society chaotic phenomenon increased and get worse steadily, such as: school bullying, the student self-mutilation, kills by mistreatment the animal, even the cold blood murders own parent event to emerge one after another incessantly, As an educator,I am unable to restrain anxiety reconsidering: What question if not for did Taiwan's life education, how could have the so many injury life event occurrence? Therefore, after inspection the life education in primary school and carrying out present situation, the author attempts from the core value , the curriculum plans, the teaching method, the teaching material selects and intelligence those 5 subjects induce the life education does not promote effective. This thesis will face up those issues and proposed the solution and improvement method. The thesis proposed take the philosophy for children as the teaching method, take the Buddhist story as the strategy of intelligence teaching material for the class life education .The philosophy for children strengthens the child by lively also the ponder training educational model to have problem-solving ability and have courage to facing the problem, then the Buddhist story lives decides on a theme contains the inquisition course, causes in the childlike innocence to plant the mercy, soft and the wisdom seed. Based on philosophy for children and Buddhist story co-operation to guide the child to embark by the respect life, shows loving care for oneself and other people, then deeply loves own life in order to self-realization and surmounting. Although penetrates the philosophy for children and Buddhist story co-operation makes the pattern to promote the life education an only year course, however saw the child truly from the findings regardless of in inquiry and ponder or in disposition and idea full growth. The author anticipated the child will grow in the future even if on the growth process will meet the adverse circumstance, also will be able to withdraw as necessary internalizes in mind the philosophy ability comes for at present difficult situation optimization and the decoding, after the penetration speculation produces imperturbable bright to perceive the strength and the practice power, will cause the life jump to higher realm.
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Kaplan, Uri. "Transforming Orthodoxies: Buddhist Curriculums and Educational Institutions in Contemporary South Korea." Diss., 2015. http://hdl.handle.net/10161/9889.
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What do Buddhist monks really know about Buddhism? How do they imagine their religion, and more importantly, how does their understanding of their tradition differ from the one found in our typical introduction to Buddhism textbooks? In order to address these fundamental questions, this dissertation concentrates on the educational programs and curricular canons of Korean Buddhism. It aims to find out which part of their enormous canonical and non-canonical literature do Korean Buddhist professionals choose to focus on as the required curriculum in their training (and what do they leave out), why is it chosen and by whom, and how does this specific education shape their understanding of their own religion and their roles within it. It tracks down the 20th-century invention of the so-called `traditional' Korean monastic curriculum and delineates the current 21st-century curricular reforms and the heated debates surrounding them. Ultimately, it illustrates how instead of Buddhist academics learning from the Buddhists about Buddhism, it is actually often the Buddhists in their monasteries who end up simulating the educational agendas of Buddhist studies.
Research for this work involved diverse methodologies. Multiple-sited ethnographic fieldwork in monasteries was supplemented by archival digging in the Chogye Order's headquarters in Seoul and textual analysis of historical records, Buddhist media reports, and online blogs. I have visited the current official 17 monastic seminaries in Korea, as well as many of the new specialized monastic graduate institutes and lay schools, interviewed teachers and students on site, and inspected classrooms and schedules. During winter 2013-4 I have conducted a full-scale participant observation attending the Buddhist lay school of Hwagyesa, during which I engaged some of my classmates with in-depth interviews, and distributed a written attitude survey among the class.
Dissertation
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Barua, Bijoy P. "Western education and modernization in a Buddhist village of Bangladesh : a case study of the Barua community." 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=80098&T=F.
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Chang, Chia-jung, and 張家榮. "A Study on Current Development of Advanced Buddhism Education in Taiwan--With Buddhist Department at the NanHua University's Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as Examples." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/76112644480765289480.
Full textAbstract:
碩士南華大學
宗教學研究所
96
This dissertation focuses on the current situation of Buddhist Studies in higher education, using staff members and students of both the Buddhist Department at the NanHua University’s Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as case studies, the paper consists of a series of examinations of the founders, the founding history, the internal education, current issues, and the students’ progressions after graduation. Chapter one puts forward the author’s intentions, the concept of the research question, and the intention of the study. The main aim is to express the issues close to the author’s heart, expressing a strong subjectivity. The definition of terms facilitates later discussions of the questions by avoiding ambiguities. The chapter also lays out clear research boundaries and as well as the limitations to the dissertation, where the author explains the pros and cons of writing from an insider’s point of view. In the meantime, the author introduces the research methods, especially research by characteristics, exploring and analysing related writings, and how they correspond to this text. Chapter two gives the examples of Master Hsing Yun and Master Sheng Yen, both of whom have made important contributions to the development of Buddhist education. The adversities they encountered in founding the subject and their uncompromising spirits are the centre of this chapter. They both provide an exemplary model for later generations to follow. The chapter also introduces the founding process and development of the two institutes. Chapter three compares the environments, educational goals and future prospects of the two schools, while also introducing the tutors and the course contents. By providing a “diversity” of educational information, the author hopes to widen the perspective of those who might be interested to take up the subject, as well as improving the public’s understanding of the values and meanings of academic Buddhist Studies. Chapter four and five present interviews with students and teachers of both institutes; through the conversations, we gain an insight of the staff’s research experiences, teaching concepts, future outlooks and hopes for the students; in the meantime, we can understand the students’ motives of taking up the subject, their aims and experiences (difficulties, benefits and special experiences), and their hopes and goals for the future. The text further explores concepts of religion and humanities; participations in religious discussions; future prospects; and provides thoughts and concrete suggestions on the practices of religious education. By getting to know the members of the two institutes, the chapter attempts to paint a clearer picture of this new research territory. Chapter six considers the development and future of researchers in this subject. It analyses the present market by tracing the employment situations of former pupils; some have gone on to teaching at universities, Buddhist institutes, and community universities; others provide their services at educational administrations, cultural organizations, temple associations, or work for religious publications or libraries. The author puts forward more innovative concepts and concrete proposals; for example, proactively designing religious courses for schools; providing counselling for students with special needs; religious consultations; exploration of a wider educational market; religious cultural projects or management; and caring for the terminally ill (religion as conciliation). Thereby, the author hopes to inspire the creativity and activity of insiders, while raising the awareness of both insiders and outsiders in terms of the value and meaning of religious studies in our society. Chapter seven draws the conclusion to this dissertation. It revisits the findings and suggestions encountered during the research for the reference of the reader, and to point out future directions of the author’s attention. All research question raised in this paper have great potential for further studies, the writer hopes that researchers interested in the subject of Buddhism can undertake further explorations by means of religious social science, so that the general public may gain better understanding of Buddhism and its related subjects.
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Smith, Sue Erica. "To be wise and kind: a Buddhist community engagement with Victorian state primary schools." Thesis, 2010. https://vuir.vu.edu.au/15538/.
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This is a case study of the development of the Buddhist Education in Victorian Schools program in state primary schools. It is located alongside the theoretical and policy
frameworks of Australian state schooling and a growing but disparate international movement that is applying meditative techniques and principles with roots in the Buddha- Dharma in secular and pluralist education. The meta-ethics of wisdom and compassion, it is argued, are the foundation for spiritual education, personal development and positively engaged citizenship in the Dharma. These are also and congruent with the intrinsic aims of education.
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WANG, CHIH-FENG, and 王智鳳. "Research on How to Incorporate Life Education into Winter and Summer Camps -- Based on Buddhist Camps." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/09986100555118894210.
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碩士義守大學
資訊管理學系碩士在職專班
101
Data show that before attending elementary school is the important period for children to establish their direction of life. Based on the concept that prevention is better than treatment, I consider it is better for children to learn about life education as early as possible. To evaluate how life education can effectively impact children, this research is based on the activity programs of the camps to enhance students’ spiritual growth, and the in-depth interviews to collect the required data. This research aims to (1) explore the projects of camp activities on life education, (2) examine the impact of life education programs on children, (3) reflect on the process of life education, and (2) raise concrete suggestion for teachers, non-profit organizations, and clubs to promote life education and enhance teaching effectiveness. This research focuses on students of elementary schools and junior high schools who participate in winter and summer camps of life education at the temple in southern Taiwan. It explores the ways of organizing activities of life education for these students and how they perform during the activities so as to understand their learning and growth, and enhance the value of life education.
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張華民. "Modernization of Chinese buddhist education : a case study of ven. master Hsing Yun’s establishment on Fokuangshan." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/p467f6.
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Liu, Chien-hung, and 劉建宏. "The Application of Buddhist Systems Methodology (BSM)--Applying Buddhist Systems Methodology (BSM) to Discuss and to Synthesize the Origin Problems of Childhood Education Organization in order to Construct Learning Organization." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/65762477446085937375.
Full textAbstract:
碩士南華大學
企業管理系管理科學碩博士班
99
With the advancing of time and convenience of information, the society has transformed into a task-oriented management model. Through systems thinking, we can discuss the problems in childhood education systems. Therefore, this study uses the Buddhist systems methodology (BSM) to discuss existing problems in school now hoping the study will benefit future research. The study objects of this research case are staff in a Child’s English School in the Middle Taiwan. In addition, the research methodology is BSM and depth interview, and can get a clear view and find the ascription of problems. After the discussion of study, we find that the objective school is affected by distempered organizational architecture and goal planning, lack of monitoring mechanism, unclear position distribution, distempered management mechanism, narrow communication methods, dissymmetrical information and lack of inter learning methods, as a result, it causes problems in governance, management and communication. So, this study not only helps to clarify and summarize real problems in childhood education’s organization, but also discusses and analyzes the issue effectively.
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TSAI, HUANG-HUANG, and 蔡凰凰. "Enlightenment of Buddhist Parables ──An Investigation on How a Buddhist Classic Enlightens and Inspires Children Education from the Perspective of “Obsession” and “Enlightenment” of stories in Hundred Parables Sutra Picture Book." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/zuq23d.
Full textAbstract:
碩士華梵大學
中國文學系碩士班
106
Abstract Buddhist culture was originated from the ancient India, and was spread from India to China via Western Regions in the Western and Eastern Dynasties. It significantly affects Chinese culture and has become an inseparable from Chinese cultural thinking. Buddhism is the teaching provided by Buddha, and its religious philosophy aims to help all people prove the existence of their Buddha nature, as well as get rid of sufferings, attain happiness, and reach ultimate nirvana. When Buddha preached general public, he used various skillful means to explain Buddhism to them. It is believed that among the Dharma explained by Buddha to general public, there certainly is Dharma suitable to be explained to children. Buddha’s teaching certainly can be connected to children education. However, how do they closely connect with each other? The courses that enlighten and inspire children’s perception should be where Buddha’s teaching and children education converge. Different from general moral education and life care education, the courses that enlighten and inspire children’s perception aim to inspire children’s Buddha nature and enable them to become spiritual giants who are able to adhere to their purity without being disturbed, get along with all things with equal, merciful, brave, and peaceful attitudes, and deal with people using harmonious, responsible, and flexible methods. In this study, the courses that enlighten and inspire children’s perception are originated from the ideas of Buddha’s teaching – Although a great person passed away, the examples het set will be passed down. Although people nowadays cannot be directly instructed by Buddha, fortunately, the essences of Buddha’s teaching can be found everywhere in Buddhist classics and are accessible to anyone. The author was inspired by “Education of Perception” advocated by founder of Huafan University, Ven. Hiu Wan, to conduct this study investigating courses that enlighten and inspire children’s perception using its framework and spirt as the ideal blueprint. To perform specific discussions closer to practical teaching, this study further explored on the appropriateness of use of “Buddhist Parables” as teaching materials in the courses that enlighten and inspire children’s perception. Moreover, this study selected Hundred Parables Sutra Picture Book as the sample to perform analysis directly. Hundred Parables Sutra Picture Book was compiled by many writers of children’s literature by rewriting the Buddhist parables in Hundred Parables Sutra. It includes a total of 40 stories which are comprehensible to children, interesting, suitable for children’s self-reading, and suitable for triggering learning motivation during the implementation of courses that enlighten and inspire children’s inspiration. The author used the “Four Noble Truths” – suffering, origin of suffering, cessation of suffering, and path to the cessation of suffering – as the framework to analyze and investigate 40 stories of silly people in Hundred Parables Sutra Picture Book to uncover the explicit and implicit metaphors in Hundred Parables Sutra Picture Book, as well as the meanings about how obsession and enlightenment inspire perception. Hopefully, the spirit of the time of Buddhist classics that conform to the current philosophy and timing can be reflected.
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Chang, Ching-Ching, and 張晴晴. "Marketing Research on Informatization of Non-profit Organization—Take Fo Guang Shan Foundation for Buddhist Culture & Education as an example." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/fa4rcp.
Full textAbstract:
碩士中國文化大學
國際企業管理學系碩士在職專班
101
The rise of Informatisation has largely changed the way government and enter-prises used to operate. Informatisation has become the most effective way for enter-prises to practice glocalization. Although marketing is often considered one of the strategies for people looking to generate profits，non-profit organizations cannot achieve their missions without taking advantage of marketing. Informatisation brings a lot of convenience and benefits to the world. From a non-profit organization’s point of view, Informatisation has thoroughly altered their old working model and brought a new op-erating model to them. Non-profit organizations in modern societies are very active and vibrant. Therefore, the appropriate use of events, social issues or marketing activities to enhance organizational visibility and access to resources, has become an important matter for each non-profit organizations. This study focuses on the effect and results that Informatisation is being used in marketing activities by non-profit organizations and takes the Fo Guang Shan Founda-tion for Buddhist Culture & Education as an example. Fo Guang Shan has been playing an important role concerning religious non-profit organizations in Taiwan. With a lim-ited budget and employees, Fo Guang Shan needs to work on budget and manpower in order to establish an IT department or to develop IT people during the process of Infor-matisation. Additional investment in Informatisation and the technical threshold become the main challenge and difficulty for Fo Guang Shan. The above issus will be addressed and discussed and also the recommendations reflecting those issues will be made in this paper.
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PHAM, TRONG QUANG, and 范重光. "A study on the Inclusion of Religious Hospice Care in the Life Education Course of University Students--A Case study of Comparing between Buddhist and Catholic Approaches." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/n326cc.
Full textAbstract:
碩士南華大學
宗教學研究所
105
This study was to understand Taiwan in recent years to promote life education situation. First, because of the huge range of life education, so this paper first comes to life education in hospice section, including “the ideas and contents of life education", “Death oriented of life education” and "the ideas and content of the religious hospice care" . The second part, hospice care but also to explore different perspectives, each of said even every therefore this study to explore from the point of view of Catholicism and Buddhism, in particular explore the contents of the two religious doctrine and ritual which comes to how hospice of this issue, in particular, the method of dialogue will find out the similarities and differences between the two, while looking for the best ways of cooperation in order to help in the field of education in themore needy students. The third part, the paper will also be able to discuss how these theories of life education, Catholic and Buddhist hospice theory can be applied to education of university students about life and death, and even hospice education. In general, death education or hospice care for most of the elderly, because the old people will get sick before they die, but in fact, today, young people die of cancer is also very common. Therefore, this paper plans to develop a set of religious hospice courses, to guide young people to talk about the meaning of death, to understand the hospice knowledge and experience. The goal of the course is to help young people, in the process of growth, such as encounter death, or their own or friends, he can have a better attitude to face.