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Journal articles on the topic 'Buddhist ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Wang, Juan, and Joan Qionglin Tan. "Towards a Holistic Buddhist Eco-Ethics." Religions 15, no. 7 (2024): 844. http://dx.doi.org/10.3390/rel15070844.

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The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. The

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Strain, Charles. "Engaged Buddhist Practice and Ecological Ethics." Worldviews 20, no. 2 (2016): 189–210. http://dx.doi.org/10.1163/15685357-02002004.

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Engaged Buddhist approaches to an ecological ethics can be read as a case study of the reinvention of Buddhism within the matrix of Western cultures. Three challenges have been raised to these efforts: first, engaged Buddhists have projected back onto the early Buddhist tradition modern formulations of ancient teachings in particular that of dependent co-arising (pratitya samutpada); second, Buddhists associated with the deep ecology movement have offered a form of holism that is “ethically vacuous;” third, while Buddhist virtue ethics are immune to some of these criticisms, they fail in face

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Volkova, Vlada A. "The Rise of Buddhist Ethical Studies in English-speaking Countries." Ethical Thought 23, no. 1 (2023): 82–94. http://dx.doi.org/10.21146/2074-4870-2023-23-1-82-94.

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From the second half of the 20th century, Buddhist texts have been attracting close attention of English-speaking philosophers, in particular, the interest has been drawn to the ethical teaching contained in the texts. The purpose of this review paper is to describe the history of the emergence and development of an interest in the ethical aspect of Buddhist teachings in the West. The author notes the Buddhist sources containing the ethical elements and identifies possible reasons for the absence of a developed ethical theory in classical Buddhism. Having analyzed the place of ethics in trad

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Волкова, Влада. "Этика буддизма в свете западных нормативных этических теорий: этика добродетели". Философия и общество, № 3 (30 вересня 2023): 102–17. http://dx.doi.org/10.30884/jfio/2023.03.06.

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In the last two decades, a comparative trend has developed within the discipline of Buddhist ethics in which scholars argue which of the major Western normative ethical theories is closest to early Buddhism: virtue ethics, consequentialism, or deontology. This article is devoted to the view of Buddhist ethics as a variant of virtue ethics. The article begins with a statement of the basic provisions of Buddhist ethics on which researchers rely when constructing the theory of Buddhist ethics. The purpose of this article is to show why the comparison of Buddhist ethics with the virtue ethics of A

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Volkova, Vlada A. "The Problems of Free Will and Moral Responsibility in Buddhist Ethics." RUDN Journal of Philosophy 28, no. 1 (2024): 109–19. http://dx.doi.org/10.22363/2313-2302-2024-28-1-109-119.

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At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questio

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Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current

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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (2023): 110. http://dx.doi.org/10.3390/rel14010110.

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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious e

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Volkova, Vlada A. "Buddhist ethics in the context of western normative ethical theories: Deontology." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, no. 1 (2023): 4–8. http://dx.doi.org/10.18500/1819-7671-2023-23-1-4-8.

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Introduction. Сomparative studies conducted within the young discipline of Buddhist ethics have taken shape around the controversy between those researchers who see the consequentialist character of moral motivation in it and those who defend the similarity between Buddhist ethics and virtue ethics. Despite the fact that such major scholars as Damien Keown or Charles Goodman do not attach much importance to deontological features in Buddhist ethics, there is a small camp of researchers who defend the similarity between Buddhist teaching and deontology. Theoretical analysis. The purpose of this

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Cokelet, Bradford. "Confucianism, Buddhism, and Virtue Ethics." European Journal for Philosophy of Religion 8, no. 1 (2016): 187–214. http://dx.doi.org/10.24204/ejpr.v8i1.75.

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Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei’s claim that Confucianism is closer to Kantianism than virtue e

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Simonds, Colin Harold. "Toward a Buddhist Ecological Ethic of Care." Religions 14, no. 7 (2023): 893. http://dx.doi.org/10.3390/rel14070893.

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This article thinks alongside the feminist ethic of care tradition to articulate a Tibetan Buddhist ethical approach to the more-than-human world. It begins by unpacking the characterization of Tibetan Buddhist ethics as a moral phenomenology before highlighting the major parallels between Buddhist moral phenomenology and the ethic of care tradition. Having made these parallels evident, this article then looks at how the ethic of care tradition has been applied to issues in animal ethics and environmental ethics to similarly think through how a Buddhist moral phenomenology might function in th

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Loftus, Timothy. "Ambedkar and the Buddha's Sangha: A Ground for Buddhist Ethics." CASTE / A Global Journal on Social Exclusion 2, no. 2 (2021): 265–80. http://dx.doi.org/10.26812/caste.v2i2.326.

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The saṅgha is one of the three jewels of the Buddhist tradition. While undervalued in many other Anglophone iterations of Buddhist modernism, Ambedkar’s approach to Buddhism placed a reconceptualized saṅgha at the center. Where traditional accounts often limit the boundaries of saṅgha to ordained monks and nuns, Ambedkar sought to include all lay Buddhists within its frame. He suggests that the role of the saṅgha is not, as many traditional accounts might suggest, the personal liberation of the monks and nuns who join it, but instead social service directed toward the community at large. Ambed

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Guo, Jing. "The Buddhist Concept of “Filial Piety” in the Context of Early Chinese Buddhist Scripture Translation." Religions 14, no. 12 (2023): 1507. http://dx.doi.org/10.3390/rel14121507.

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Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to “filial piety”. They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of “filial piety an

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Erendzhenova, Yulia Yur'evna. "Methodological basis for studying the ethical component of the Buddhist creed." Философская мысль, no. 11 (November 2023): 10–21. http://dx.doi.org/10.25136/2409-8728.2023.11.68947.

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The subject of the study is a methodological toolkit for a comprehensive study of ethical ideas contained in the creed of traditional Russian Buddhists — Kalmyks, Buryats, Tuvans, Altaians. The purpose of this study is to substantiate philosophical understanding of the ethical component of the text “Refuge”, recited by traditional Buddhists of Russia. The choice of methodological approaches, principles and methods is determined by the philosophical orientalist paradigm, when Buddhist materials are considered in their integrity, in their inextricable connection with human and culture. Important

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Mohanta, Dilipkumar. "Buddhist Environmental Ethics." Dialogue and Universalism 33, no. 2 (2023): 221–31. http://dx.doi.org/10.5840/du202333226.

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There is no greater threat today to the security of life on this earth than environmental degradation covering all aspects of Nature—plants, animals and human. It is imperative to take interest in a future which lies beyond the boundary of our short-sighted outlook and self-interests. Non-western and indigenous cultural approaches to environmental issues are relevant today. Following Buddhist Ethics we can extend love, compassion, and non-violence in practice and limit our greed, and also we can take interest in protecting the right to happiness of future generations. In the light of the ethic

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SENA, UGGA, and Dr Dilip Mohanlal Kataria. "Relationship Between the Vinaya and the Ethical Structure of Buddhist Teachings for Bhikkhus (Monks)." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 08, no. 12 (2024): 1–6. https://doi.org/10.55041/ijsrem39476.

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In Buddhism, the monastic code of discipline, the Vinaya, gives a Bhikkhu's conduct an ethical underpinning. This research focuses on the complex interplay between the Vinaya and the overarching ethical principles of Buddhism about moral development, harmony of the Sangha, and spiritual evolution. The Buddhist Vinaya, based on Buddha's teachings, is comprehensive as it provides a way of living that includes self and social obligations. Incorporation of the Vinaya with Buddhist ethics has been pronouncedly stressed with specific reference to the ethical teachings outlined in the Threefold Train

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Taina, Luman, and Kuntala Dowarah. "Buddhist Ecological Ethics in Preservation of Indigenous Culture: A Study in Tinsukia District of Assam." International Journal of Research and Innovation in Social Science VIII, no. XVI (2025): 168–75. https://doi.org/10.47772/ijriss.2024.816sco0015.

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The paper deals with the role of Buddhist ecological ethics in preservation of indigenous cultures in Assam. The main philosophical category of Buddhist ethics influences the attitude to nature and environment. The basic provision of Buddhism gives special value of kindness, skillful means non-violence, compassion, meditative awareness human environmental responsibility for all living beings. Buddhist philosophy contains a wealth of insight and moral guidance regarding human-environment relations. Buddhist ecological ethics develops both individual virtue ethics and constructivist social ethic

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Bodhiprasiddhinand, Pathompong. "Buddhist Ethics for Improving Health and Well-Being during Pandemics Like COVID-19 with Special References to Modern Scientific Experiments." Religions 15, no. 4 (2024): 511. http://dx.doi.org/10.3390/rel15040511.

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The purpose of this research is to examine whether Buddhist ethics can improve the health and well-being of Buddhist practitioners during pandemics like COVID-19. It is hypothesized that diseases are part of suffering, and Buddhist teachings aim to eliminate the suffering of all beings. Buddhism also offers ethical codes of conduct for its practitioners to improve their health and well-being. So, the Buddha’s teaching or Buddhist ethics, when practiced seriously, should be able to improve one’s health, physically and mentally, enhancing the well-being of all Buddhist practitioners during the s

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Kumar, Sudhamayee. "Contemporary Applications of Buddhist Idealistic Thought and Ethics: A Critical Assessment." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 6 (2023): 01–05. http://dx.doi.org/10.53573/rhimrj.2023.v10n06.001.

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In a perfect society, Buddhist ethics would uphold the Buddha's teachings of harmony and peace. Unfortunately, greed, hatred, and illusion are what drive humans, including Buddhists. expansion of technology, language, and communication; misunderstandings of Buddhism; lack of institutions for academic and practical study; shift in human thought patterns from ethical to ones that are continually based on dominance, power, and authority. As a result, problems with mental stress, physical health, housing, and peace and harmony are all on the rise. Many people are driven by money and use it to impr

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Kumar, C. R. Harilakshmeendra, and K. Sujatha. "Practical Application of Ethical Values in Buddhist Philosophy – A Critical Approach." International Journal of Recent Advances in Multidisciplinary Topics 5, no. 5 (2024): 14–17. https://doi.org/10.5281/zenodo.11112198.

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Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is one of three sections of the Noble Eightfold path, and is a code of conduct that embraces a commitment to harmony and self-restraint with the principal motivation being nonviolence, or freedom from causing harm. Ethics of Buddhism refers to a way living the right life, both theoretically as well as practically. Buddha himself explained the pragmatic attitude to his disciples. The fac

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Nyanasuryanadi, Kresno Budoyoa Partono, and Suherman Suherman. "The Phenomenon of Buddhist Ethics in Economic Implementation in Indonesia." Eduvest - Journal of Universal Studies 5, no. 2 (2025): 1864–77. https://doi.org/10.59188/eduvest.v5i2.1785.

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Economic success is often measured by material possessions, but obtaining these materials can sometimes harm others and neglect their needs. This was seen in the 2008 milk factory incident in China and the manipulation of TPS financial reports in Indonesia in 2019. Buddhism offers an alternative approach that emphasizes ethical and spiritual values in all aspects of life, including business. Using a phenomenological approach, this study explores how Buddhist entrepreneurs in Indonesia apply Buddhist ethics and economics in their business practices. Two themes emerged from the research: busines

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Lenkhoboeva, Tatiana Robertovna. "Reception of the Ecological Ethics of Buddhism in the Works of Scientists from Buryatia, Kalmykia, Tuva." Философская мысль, no. 10 (October 2022): 7–22. http://dx.doi.org/10.25136/2409-8728.2022.10.38933.

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The article presents an overview of research on the ecological ethics of Buddhism. The author examines the works of scientists from the main Buddhist regions of Russia (Buryatia, Kalmykia and Tuva), gives a description of the main methodological directions, and also offers a classification of approaches to the study of environmental ethics of Buddhism. The first scientific approach is historical and philosophical, within which the history of the emergence of Buddhist philosophy is presented, the second scientific approach, social and philosophical, is associated with the basic concepts of the

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Dr., Krishna Kant Sharma. "Social Welfare in Buddhism." Indian Journal of Ancient Studies and Linguistics 11, no. 2 (2024): 189–92. https://doi.org/10.5281/zenodo.13710939.

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Buddhism, often perceived primarily as a spiritual and philosophical path, encompasses profound principles of social welfare that align spiritual development with social responsibility. This paper delves into the intersection of Buddhist teachings and social welfare, exploring how core Buddhist doctrines and practices contribute to the well-being of individuals and society. The study begins by examining the foundational concepts of compassion (karuṇā) and loving-kindness (mettā), which underlie Buddhist approaches to social welfare. It then explores the historical role of Buddhist monastic ins

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Cavazza, Elisa. "Environmental Ethics as a Question of Environmental Ontology: Naess’ Ecosophy T and Buddhist Traditions." De Ethica 1, no. 2 (2014): 23–48. http://dx.doi.org/10.3384/de-ethica.2001-8819.141223.

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Arne Naess included several references to Buddhist teachings in his ecophilosophy. I suggest an inquiry into and interpretation of the Buddhist sources of Naess’ proposal, in order to understand the role Buddhist elements play in it, and how they can offer a further understanding of central elements in Naess’ ecosophy. The focus is on the union of theory, worldview and practice, which lies at the core of both fields. A particular emphasis is placed on the idea that only a change of outlook on the nature of reality can promote an ethical transformation. In Naess’ approach, the ecological crisis

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Juwarso, Tata Ananta Nur, Dwi Sagitha Febrianti, Misdayanti, and Sulaiman. "Buddhist Economic: For Student Creativity Program in Entrepreneurship by Catera Zebuart Product." International Journal of Science and Society 4, no. 2 (2022): 299–308. http://dx.doi.org/10.54783/ijsoc.v4i2.472.

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Several sources of primary Buddhist scriptures, secondary literature, and scientific articles were examined to find out what economic system was derived from the teachings of Buddhism described by Gautama Buddha. The principles of Buddhist economics are investigated from the personal and social ethics of the Buddhists that underlie the system. An economic system that adheres to Buddhist moral norms, and attitudes towards property and wealth that inspire in economic endeavors in particular entrepreneurial behavior. The method used is systematic content analysis. Entrepreneurship based on Buddhi

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Srinok, Somchai, Niwes Wongsuwan, Saiyroong Buppapan, Phra Widesbrommakun, Vitthaya Thongdee, and Niraj Ruangsan. "Buddhism and Thai educational system." Linguistics and Culture Review 5, S1 (2021): 1335–42. http://dx.doi.org/10.21744/lingcure.v5ns1.1635.

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In Thailand, Buddhism has played an important role in terms cultivating morality and ethics for people in the society. Later, it has become an important part of the educational system of the country. This paper has its aims to clarify some backgrounds of Buddhist studies in Thai educational system from the early period to the present day. First, it discusses (1) some of the Buddha’s principles of teaching first, and thereafter (2) importance of Buddhist studies in Thai society, (3) management of Buddhist Studies, and (4) History of Buddhist Studies in Thailand and (5) Buddhist Studies Curricul

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James, Simon P. "Buddhism and the Ethics of Species Conservation." Environmental Values 15, no. 1 (2006): 85–97. http://dx.doi.org/10.1177/096327190601500106.

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Efforts to conserve endangered species of animal are, in some important respects, at odds with Buddhist ethics. On the one hand, being abstract entities, species cannot suffer, and so cannot be proper objects of compassion or similar moral virtues. On the other, Buddhist commitments to equanimity tend to militate against the idea that the individual members of endangered species have greater value than those of less-threatened ones. This paper suggests that the contribution of Buddhism to the issue of species conservation should not, however, be discounted. It argues, on the contrary, that Bud

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Bajracharya, Ashok Nanda. "Non-violence in Buddha’s teaching and Deviation in Practice." Historical Journal 15, no. 2 (2024): 1–10. http://dx.doi.org/10.3126/hj.v15i2.70664.

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Buddhism consistently advocates for love and respect for all living beings and stands as an animal-friendly religion. Buddha's Pañcaśīla and other teachings focus on love and compassion for nature, including animals and plants. Maitri, Karuṇā, muditā, and upekṣā are among the main essences of Buddhism, emphasizing love, sympathy, empathy, and respect for all living beings. However, some Buddhist practices involve animal sacrifice in the name of 'Bali' for religious purposes, and some Buddhists consume animal meat, which is unsympathetic and merciless and contradicts Buddhist and environmental

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Nyaupane, Netra Prasad, Bharat Thapa, and Dhruba Kumar Neupane. "Exploring the Knowledge and Practices of Buddhist Ethical Principles among High School Students." NPRC Journal of Multidisciplinary Research 1, no. 8 (2024): 119–32. https://doi.org/10.3126/nprcjmr.v1i8.73044.

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This study explores the understanding and practice of Buddhist ethical principles—Ahimsa (non-violence), Sacca (truthfulness), Dana (generosity), Khanti (patience), and Karuna (compassion)—among high school students in a diverse setting. The study examines how the values of Buddhism are understood and put into practice by adolescents, through a representative sample of 159 students. A quantitative technique was applied to collect data. For this structured questionnaire was employed with a 5-point Likert scale. The analysis combined both descriptive and inferential statistical methods, specific

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Dhanapati, Sharma. "Aligning Spirituality and Development: The Role of Buddhism in Bhutan's Gross National Happiness." Criterion: An International Journal in English 15, no. 3 (2024): 270–77. https://doi.org/10.5281/zenodo.12671463.

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The Gross National Happiness (GNH) framework, originating from Bhutan, emphasize holistic development over mere economic growth, drawing inspiration from Buddhist philosophy. This paper explores the intrinsic relationship between Buddhism and GNH, revealing how Buddhist principles shape Bhutan's unique development paradigm. The Four Noble Truths of Buddhism, focusing on suffering, its causes, cessation, and the path to cessation, closely align with GNH's pillars and principles. Buddhist teachings emphasizes interconnectedness, compassion, and mindfulness, guiding policies aimed at fostering ge

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Richard, Theodoor, and Peter Hershock. "On The Ethical Challenge of the Predicament of AI and the Perspectives Offered by Buddhism." Exchanges: The Interdisciplinary Research Journal 9, no. 2 (2022): 97–110. http://dx.doi.org/10.31273/eirj.v9i2.897.

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In this article, I will explore the debate on the ethical challenges posed by AI. I will do so by engaging in conversation with Dr. Peter Hershock who is expert in Modern Buddhism and Ethics. Dr. Hershock has recently published a landmark study on the matter called Buddhism and Intelligent Technology: Toward a More Humane Future (2021). He argues that the main challenge that AI poses, is not technological, but ethical. And that we need to establish an ethics that will foster a shared flourishing for all on this planet if we want to resolve the predicament of value conflicts embedded in the tec

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Shah, PhD, Binod, and KiranKumari Sah KiranKumari Sah. "Exploring the Relevance of a Buddhist perspectiveon Business Ethics." International Journal of Business and Management Invention 14, no. 6 (2025): 46–52. https://doi.org/10.35629/8028-14064652.

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This research explores the intersection of Buddhist ethics and modern business practices, delving into how the core teachings of Buddhism, such as the Four Noble Truths, the Eightfold Path, and concepts like compassion and non-attachment, can provide a unique framework for ethical decision-making in business. In a rapidly changing global economy where businesses are often criticized for unsustainable practices, exploitation, and the pursuit of profit at all costs, Buddhism offers a paradigm that challenges conventional capitalist principles by promoting mindfulness, ethical conduct, and long-t

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Timmerman, Peter. "Boundary Matters: Buddhism and the Genetic Prospect." Worldviews: Global Religions, Culture, and Ecology 14, no. 1 (2010): 68–82. http://dx.doi.org/10.1163/156853510x498069.

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AbstractThis paper considers genetic engineering in the context of Buddhist ethics. Rather than considering a standard set of ethical approaches, this paper instead uses the “fox koan” of Zen Buddhism to explore the dynamics and consequences of the “genetic project”. Focussing particularly on the prospect of an unbounded and unlimited dissolution of hitherto assumed boundaries, it argues that current “disembedding” of genetic information is analogous to the denial of karma as presented in the fox koan. This provides a different entry into ethical evaluation from a Buddhist perspective,

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Astuti, Dewi, and Kabri *. "KAJIAN KEPEMIMPINAN BUDDHA." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 24, no. 1 (2024): 38–45. https://doi.org/10.32795/ds.v24i1.5917.

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Leadership is an important aspect in human life. The concept of leadership has become the main subject of discussion in various scientific disciplines and society. This study seeks to examine leadership in Buddhism. This research uses a qualitative approach with a focus on library research. The Buddha's leadership has criteria laid down in the Dasa Raja Dhamma for a king or leader to carry out. The study of Buddhist leadership provides valuable insight into how Buddhist values of ethics, compassion and wisdom can form the basis of ethical and ethical leadership.

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Sivaraman, Mathana Amaris Fiona, and Siti Nurani Mohd Noor. "Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia." Asian Biomedicine 8, no. 1 (2014): 43–52. http://dx.doi.org/10.5372/1905-7415.0801.260.

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Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pert

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Ditrich, Tamara. "Presentation of “Living Being” in Early Indian Buddhism and Its Ethical Implications." Asian Studies 11, no. 2 (2023): 201–30. http://dx.doi.org/10.4312/as.2023.11.2.201-230.

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This article focuses on the presentation of the notion of “living being” and its link to ethics in the Pāli Buddhist canon and its commentaries. This objective is achieved by examining the key Pāli terms that refer to “living being” (i.e., satta, pāṇa, and bhūta) in different contexts with the aim of identifying their sematic ranges. The article then discusses how the notion of “living being” in the Pāli sources can be situated within the main doctrinal models developed in early Buddhism such as the six sense bases (āyatana), dependent origination (paticcasamuppada), and the Abhidhammic presen

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Smyer Yü, Dan, and Zhen Ma. "Buddhist Faces of Indigenous Knowledge in Highland Asia: Rethinking the Roots of Buddhist Environmentalism." Religions 16, no. 3 (2025): 367. https://doi.org/10.3390/rel16030367.

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This article is written as part of the ongoing multidisciplinary inquiry into how ecologically focused Buddhism is and whether or not the faith-based “Buddhist ecology” and the natural scientifically conceived discipline of ecology—which studies the relation of organisms to their physical environments—communicate well and are mutually complementary with each other. It addresses these questions by linking regionally specific Buddhist traditions with modern Buddhism and Buddhist studies in the West, which are, respectively, known for initiating Buddhist environmentalism in the public sphere and

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Lung-Tan, Lu. "A Case of Chinese Commercial Spirit: Humanistic Buddhism in Taiwan, USA and China." International Journal of Social Science And Human Research 06, no. 06 (2023): 3269–78. https://doi.org/10.5281/zenodo.8001268.

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Humanistic Buddhism regards the Noble Eightfold Path as the core teaching of practicing Buddhism, and it is the path to guide practitioners to liberation. Business ethics is an important part of a businessperson's spirit. Business ethics refers to the moral principles and codes of conduct that should be followed in the business environment. Humanistic Buddhist ethics and businessman's spirit can promote and harmonize each other. Businessmen can practice the spirit of Buddhist ethics in business by focusing on the well-being of others, being honest and trustworthy, operating responsibly

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Vijitha, Moragaswewe. "Does Buddhism Accept the Third Sex Party? The Buddhist Notion on Different Sexual Orientations." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 2, no. 2 (2024): 1–10. http://dx.doi.org/10.60046/jgsb.v2i2.122.

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This research explores Buddhism's perspective on the third gender, intersecting religious cultural, and sexological studies. In many religions, sexual intercourse outside heterosexual norms is often viewed as sinful, especially within celibate contexts. Buddhism offers a unique view, seeing kāma taṇhā (sensual desire) as a barrier to overcoming Samsāric existence. True liberation in Buddhism transcends gender, aiming for freedom from psychological afflictions (greed, hatred, delusion). Buddhistic ethics accommodate sexual diversity, including LGBTIQA individuals, advocating non-discriminatory

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Wu, Wei. "Family Ethics in Taixu's Humanistic Buddhism: The Wisdom of No-Self and the Action of the Bodhisattva." Journal of Chinese Religions 51, no. 2 (2023): 279–308. http://dx.doi.org/10.1353/jcr.2023.a913658.

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Abstract: The notion "Buddhism for Human Life" ( rensheng fojiao 人生佛教), coined by the influential Chinese Buddhist leader Taixu 太虛 (1890–1947), has had a great impact on shaping Buddhist life in the twentieth century. Much scholarly attention has been paid to Taixu's modernizing programs in monastic education and reformulation. This article instead examines Taixu's discourse about lay people, with a focus on family ethics. It discusses the way in which Taixu clarifies the role played by Buddhism in secular life. His discourse weaves together a range of intellectual themes. He elaborates on sev

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Xing, Guang. "THE TEACHING AND PRACTICE OF FILIAL PIETY IN BUDDHISM." Journal of Law and Religion 31, no. 2 (2016): 212–26. http://dx.doi.org/10.1017/jlr.2016.20.

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AbstractBuddhist scholars like Kenneth Ch'en have argued that the teaching of filial piety was a special feature of Chinese Buddhism as a response to the Chinese culture. Others, among them John Strong and Gregory Schopen, have shown that filial piety was also important in Indian Buddhism, but Strong does not consider it integral to the belief system and Schopen did not find evidence of it in early writings he examined. In this article, through an analysis of early Buddhist resources, the Nikāyas and Āgamas, I demonstrate that the practice of filial piety has been the chief good karma in the B

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Ms., Reetu. "Buddhist Ethics- As a Mirroring of Indian Knowledge System." International Journal of Advance and Applied Research 10, no. 6 (2023): 1–8. https://doi.org/10.5281/zenodo.8237839.

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Buddhist ethics is an integral part of the Indian system of knowledge because it offers a unique look at the ethical values and principles that have influenced Indian culture and society. Buddhist ethics emphasize compassion, nonviolence and social responsibility,which are values that are deeply rooted in Indian culture and society. They have these values played a significant role in shaping Indian history and culture and continues to be relevant contemporary debates on issues such as social justice, environmental sustainability and human rights. Buddhist ethics is rooted in the sophisticated

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Yan, Youxin. "The Guiding Role of Buddhist Thought in the Ethics of Artificial Intelligence." Journal of Education, Humanities and Social Sciences 42 (December 9, 2024): 310–17. https://doi.org/10.54097/xz0cm797.

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Artificial intelligence technology has been widely adopted globally, and its application in different fields has brought higher efficiency and accuracy to people around the world, such as the recognition of simple diseases in healthcare, the automatic adaptation of student abilities in education systems, and the planning and construction of smart cities. However, it cannot be ignored that while this technology has brought help to humanity, it has also brought unprecedented machine ethical challenges to human society – such as amplified skin color bias, easy access to personal information, priv

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Türkmen, Hediye Gamze, and Sinan Nardalı. "An Empirical Study of Religion and Marketing Professionals: Buddhism and Marketing Ethics." International Journal of Contemporary Economics and Administrative Sciences 14, no. 2 (2024): 798–817. https://doi.org/10.5281/zenodo.14611560.

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<strong>Abstract                                                        </strong> Religion and marketing ethics are an area of significant interest in literature that both play influential roles in shaping marketing professional’s ethical and moral standards. This study aims to examine the impact of marketing professionals

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Afifuddin, Afifuddin, and Muhammad Alqadri Burga. "RELIGIOUS ETHICS EDUCATION OF MUSLIM AND BUDDHIST FAMILIES IN WATAMPONE." Al-Qalam 28, no. 2 (2022): 228. http://dx.doi.org/10.31969/alq.v28i2.1098.

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<p class="07AbstrakInggris">This paper examines the phenomenon of religious ethical education in Moslem and Buddhist families in the city of Watampone. This study aims to reveal the family behaviors in carrying out efforts to internalize the values of religious ethics in the scope of the family, especially children. In this case, the researcher focuses on the Moslem and Buddhist families, in order to find the multicultural and inclusive-based substance and formulation of inter-religious ethic education. This research is qualitative descriptive with phenomenological approach and using com

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Regan, Julie. "Experiments with Buddhist Forms of Thought, Action and Practice to Promote Significant Learning." Religions 12, no. 7 (2021): 503. http://dx.doi.org/10.3390/rel12070503.

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While scholars have considered the centrality of teaching in Buddhist traditions and the rich pedagogical resources Buddhism has to offer academic courses on the topic, less attention has been paid to the ways in which Buddhist pedagogy might be applied to the overall structure of course design. This article addresses the challenges of presenting the richness and complexity of Buddhist traditions while also encouraging students to experientially engage such traditions in ways that promote transformative learning. It proposes using Buddhist pedagogical principles, together with a model of signi

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Li, Yuyong, Yang Kong, Decai Tang, and Valentina Boamah. "The Three Dimensions of Buddhist Ecological Ethics Wisdom." Religions 14, no. 9 (2023): 1170. http://dx.doi.org/10.3390/rel14091170.

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Buddhist ecological ethics wisdom is an important ideological resource for dealing with contemporary ecological environmental problems. Compared with Western eco-cultural pluralism and local Confucian and Taoist eco-ethical thinking, Buddhist ecological ethics wisdom is unique and profound regarding theoretical roots and core principles. In-depth study and grasp of the three major dimensions of Buddhist ecological ethics wisdom, namely, cherishing nature, equal mercy, and purifying minds and lands, will make it possible to face the ecological dilemmas in reality and realize the creative transf

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SENERU, WISTINA, WANDA ANTIKA, and MADE PARDNYA D.A. "PELATIHAN GURU SEKOLAH MINGGU: ETIKA KOMUNIKASI DENGAN MENGEMBANGKAN KETERAMPILAN MENGAJAR BERBASIS SADAR-PENUH." COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (2024): 60–66. http://dx.doi.org/10.51878/community.v3i2.2725.

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Training for Buddhist Sunday School teachers plays a crucial role in enhancing the quality of Buddhist religious education for children. The focus of this training is on developing teaching skills based on mindful communication ethics. The training encompasses key aspects such as self-awareness, awareness of students, and effective communication techniques. Teachers are instructed to cultivate active listening skills, understand individual differences among students, and respond with full presence in every interaction. By integrating mindful communication ethics into teaching, it is hoped that

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Erendzhenova, Yulia Yu. "Обряд отрезания «черного языка» и буддийский защитный ритуал (противоречия этических оснований)". Oriental studies 15, № 4 (2022): 777–87. http://dx.doi.org/10.22162/2619-0990-2022-62-4-777-787.

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Introduction. The article analyzes the Buddhist protective ritual against slander popular among Kalmyk Buddhists in the form of the rite of cutting off the ‘black tongue’. Despite studies prove a direct connection between the rite and pre-Buddhist beliefs, its practice by clerics who actively promote the Buddhist ideas of compassion and non-violence seems extremely controversial. Goals. The study aims to discover ethical foundations of the rite of cutting off the ‘black tongue’ within the system of Buddhist protective rituals and its potential for personal spiritual development. Materials and

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Erendzhenova, Yulia Yu. "Обряд отрезания «черного языка» и буддийский защитный ритуал (противоречия этических оснований)". Oriental studies 15, № 4 (2022): 777–87. http://dx.doi.org/10.22162/2619-0990-2022-61-4-777-787.

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Introduction. The article analyzes the Buddhist protective ritual against slander popular among Kalmyk Buddhists in the form of the rite of cutting off the ‘black tongue’. Despite studies prove a direct connection between the rite and pre-Buddhist beliefs, its practice by clerics who actively promote the Buddhist ideas of compassion and non-violence seems extremely controversial. Goals. The study aims to discover ethical foundations of the rite of cutting off the ‘black tongue’ within the system of Buddhist protective rituals and its potential for personal spiritual development. Materials and

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Zheng, Yutong. "Buddhist Transformation in the Digital Age: AI (Artificial Intelligence) and Humanistic Buddhism." Religions 15, no. 1 (2024): 79. http://dx.doi.org/10.3390/rel15010079.

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Humanistic Buddhism is one of the mainstreams of modern Buddhism, with special emphasis on the humanistic dimension. With the development of artificial intelligence (AI) technology, Humanistic Buddhism is also at an important stage of modernization and transformation, thus facing a continuous negotiation between religious values and technological innovations. This paper first argues that AI is technically beneficial to the propagation of Buddhism by citing several cases in which AI technology has been used in Buddhism. Then, by comparing Master Hsing Yun’s Buddhist ethics to “Posthuman” ethics

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