Academic literature on the topic 'Buddhist etiquette in literature'

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Journal articles on the topic "Buddhist etiquette in literature"

1

TU, Ming-Te. "禮的「俗化」與「宗教化」--以現代中國的婚禮與喪禮為例 台灣 高雄師範大學 杜明德/“Secularization” and “Religion” of Ceremony––Modern Chinese Wedding and Funeral". Asian Studies, № 2 (25 вересня 2012): 99–108. http://dx.doi.org/10.4312/as.2012.-16.2.99-108.

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摘要中國號為「禮義之邦」,「禮」對於中國人、家族、歷史、文化、政治發展等各方面都有深遠的影響。在傳統中國,「禮」的內涵包括貴族的飲食、婚姻、喪葬、祭祀等;而其傳播的型態,則主要透過儒家三《禮》經典及儒者講授,屬於貴族之學。但「禮」做為一般人民生活的規範準則,很早就出現「俗化」的現象,此在近現代中國人的婚禮儀式中甚為明顯。從另一個角度而言,「禮」的起源,與宗教相關;而宗教理論也可以彌補「禮」在形上思想的不足,因此,「禮」也可能出現「宗教化」的現象,此在近現代中國人的喪葬儀式中亦甚為明顯。本文將針對這兩個現象加以探討。關鍵字:禮、婚禮、喪禮、俗化、宗教化Although “etiquette” is the essence of traditional culture in China, due to the development of modern society, its perspective should include the requirement of human sympathy, transformation of objects, and the role or duty associated with one’s title so that an appropriate manner can be well maintained. The times have changed and if the traditional etiquette cannot follow the steps of civilization, it will be eliminated. Contemporary Chinese weddings have become popularized and funerals religionized; however, they cannot completely meet the expectations of the Confucianists, but rather follow the development of etiquette, while conforming to the principles underlying the legislation and implementation of the rules of etiquette. Furthermore, integration can be found in the phenomenon of popularized weddings and religionized funerals, fully making it obvious that religious behavior has combined with the local wedding ceremonies. Because of the influence of Taoism and Buddhism, local folklore characteristics can be seen in funeral rites. As a result, if the connotations of the etiquette are maintained, whether it is a popularized or religionized ceremony, such etiquette can still be accepted by the society.
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2

France, Peter, and Alain Montandon. "Etiquette et politesse." Modern Language Review 90, no. 1 (1995): 174. http://dx.doi.org/10.2307/3733301.

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3

Rahimieh, Nasrin, and Taghi Modarressi. "The Pilgrim's Rules of Etiquette." World Literature Today 64, no. 2 (1990): 356. http://dx.doi.org/10.2307/40146587.

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4

Walker, Stephen C. "Buddhist Literature as Philosophy, Buddhist Philosophy as Literature, edited by Rafal K. Stepien." Buddhist Studies Review 38, no. 1 (2021): 105–8. http://dx.doi.org/10.1558/bsrv.43220.

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5

OKADA, Mamiko. "Ecoparadigm in Buddhist Narrative Literature." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 47, no. 1 (1998): 285–81. http://dx.doi.org/10.4259/ibk.47.285.

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Won, Hae-Young. "Buddhist literature and Personality education." Korea Journal of Buddhist Professors 24, no. 1 (2018): 56–74. http://dx.doi.org/10.34281/kabp.24.1.4.

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7

Evenson, Brian. "The Intricacies of Post-Shooting Etiquette." Chicago Review 46, no. 1 (2000): 126. http://dx.doi.org/10.2307/25304469.

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Yahil Zaban. "“Folded White Napkins”: The Etiquette Discourse in Haskalah Literature." Prooftexts 35, no. 2-3 (2015): 291. http://dx.doi.org/10.2979/prooftexts.35.2-3.07.

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9

Ziyatkhan Abdullayeva, Narmina. "Basic condition of speech etiquette." SCIENTIFIC WORK 61, no. 12 (2020): 148–51. http://dx.doi.org/10.36719/2663-4619/61/148-151.

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Speech etiquette defines human behavior in thefamily, in the collective, in the publik places. Speech etiquette helps to bild strong family and friendchip ties a person to grow as a person and a professional in society. Proper use to them depends on the cultural level of the person. Speech labels have their own national quality. They are a set rules how people relate to one another of morality regarding. Each nation systematically regulates its own rules of speech behavior. Every civilzed person follows them in the process of communication. The personal culture of the teacher`s behavior has always played on important role in relation to the teacher-student. Key words: ethiks, speech, language, speech culture, literature language
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YAMASAKI, Kazuho. "Buddhist Avadana Literature in Medieval India:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 3 (2014): 1179–84. http://dx.doi.org/10.4259/ibk.62.3_1179.

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