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1
Li, Shenghai. "Between Love, Renunciation, and Compassionate Heroism: Reading Sanskrit Buddhist Literature through the Prism of Disgust." Religions 11, no. 9 (September 15, 2020): 471. http://dx.doi.org/10.3390/rel11090471.
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Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics.
2
Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
3
Gothóni, René. "Misreading and re-reading: interpretation in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 87–98. http://dx.doi.org/10.30674/scripta.67245.
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Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.
4
Voyce, Malcolm. "Buddhism and the formation of the religious body: a Foucauldian approach." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 433–61. http://dx.doi.org/10.30674/scripta.67398.
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Poststructuralist debates around the body have demonstrated how our knowledge of the body is constituted in specific cultural and historical circumstances and in the context of particular relations of power. This article develops this approach to the body in Buddhism and thus attempts to show how the body has been represented within different discourses in Buddhist texts. Implicit in this account is the remedying of the failure in some Buddhist scholarship to recognise different types of bodies (negative and positive) and to show how these aspects of the body, as enumerated by texts, operate together to constitute forms of identities capable of being constituted within different historical moments out of the pressure of new social and material changes. At the same time the body is seen as being capable of self modification in terms of that discourse. The term ‘body’ is used here in the sense that it implies not only a physical aspect (flesh, bones, liquids etc.), but that it is connected to various cognitive and emotional capacities as outlined in the khandhas (see below) explanation of the human constitution. The author's concern in his treatment of the body is to avoid the problems of psychological analysis, as this form of analysis often implies the existence of a psyche or soul along with the ideas of complete individual self-determination.
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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 8, 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.
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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.
6
Ding, Xiaowei, and Peter I. De Costa. "Faith - Based Teacher Emotional Experiences: A Case Study of a Veteran English Lecturer in China." Chinese Journal of Applied Linguistics 41, no. 4 (November 27, 2018): 532–51. http://dx.doi.org/10.1515/cjal-2018-0037.
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Abstract The exploration of links between faith and second language pedagogy has been underexplored, and the emotional experiences of English language teachers of religious faith are even less studied in applied linguistics circles. This qualitative case study is an effort to address this gap in the research by investigating the faith-based emotional experiences of May, a veteran English lecturer practicing Buddhism in China, by drawing on multiple data sources that include interviews, classroom observations, WeChat conversations, student evaluations, and researcher journals. Our findings revealed that (1) May’s emotional experiences were strongly driven by and deeply derived from her Buddhist faith and other aspects of identity in the classroom; (2) her faith-based emotional experiences were dynamic and fluid; (3) her faith-based identity occupied a central position alongside her professional identities and had a transformative influence on both her emotional experiences and her identity development; and (4) the interactions among her emotional experiences, multiple identities, and pedagogical praxis were complex and reciprocal. The research implications, limitations and future directions are also discussed.
7
Buc, Philippe. "Civil war and religion in medieval Japan and medieval Europe: War for the Gods, emotions at death and treason." Indian Economic & Social History Review 57, no. 2 (April 2020): 261–87. http://dx.doi.org/10.1177/0019464620912616.
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To compare and contrast medieval Japan and medieval Western Europe allows one to discover three things. First, analogous to Catholic holy war, in Japan becomes visible a potential for war (albeit seldom actualised) for the sake, quite surprisingly, of Buddhism. Second, the different role played by emotions during war: in Europe, when vicious (and motivated by emotions such as greed, ambition or lust), they endanger the victors; thus the concern for right emotions foster, to a point, proper behavior during war; in Japan, however, the focus is on the emotions of the defeated, which may hamper a good reincarnation and produce vengeful spirits harmful to the victors and to the community at large. Finally, while Japanese warriors could and often did switch sides, the archipelago did not know for centuries anything approaching the European concept of treason, ideally punished with the highest cruelty, hated and feared to the point of generating collective paranoia and conspiracy theories. Western treason was (and is still) a secularised offspring of the Christian belief in the internal enemy of the Church, the false brethren. Arguably, the texture of the religions present in the two ensembles gave their specific form to these three aspects of warfare.
8
Ngo, Thi Phuong Lan, and Ngoc Tho Nguyen. "Continuity and Transformation of Rural Communal Temples in Vietnam: A Case Study of Tân Chánh Village, Long An Province." International Journal of Asia Pacific Studies 17, no. 2 (July 30, 2021): 249–82. http://dx.doi.org/10.21315/ijaps2021.17.2.10.
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Vietnamese communal temples (đình làng) were primarily established with two functions: (1) as a state-patronised institution to organise and control the village politically and culturally and (2) as a place of worship of village deities and meritorious predecessors. Both functions interact and complement each other – in many cases, the second serves as both a “means” and “technique” to deploy the first. However, nowadays the administrative role is no longer available; instead, the spiritual aspects are on the rise as a response to the increasing interaction of Buddhism, Caodaism, and folk beliefs as well as the impact of economic development and urban migration. Village elders learn to organise the temple into a communal socio-cultural institution, whereby cross-village temples have formed a cultural nexus of “power”. This study finds that while several transformed into the form of “temple of heroes”, Tân Chánh temple has been mobilised and transformed into a civic “religious and socio-cultural centre” at the grassroots level. The socio-economic background of the area has caused such transformation. While the practical demand for communication and emotional exchanges among village members vividly ensures the continuity of the temple’s tradition, the loss of direct state control paves the way for its transformation. Both continuity and transformation govern the current religious activities of Tân Chánh temple but there is always a challenge to compromise and integrate these two directions. However, the remaining function of god worship by which rituals are performed as “cultural agents” still binds the villagers together and gives them access to crossing boundaries.
9
Trainor, K. "Seeing, Feeling, Doing: Ethics and Emotions in South Asian Buddhism." Journal of the American Academy of Religion 71, no. 3 (September 1, 2003): 523–29. http://dx.doi.org/10.1093/jaarel/lfg075.
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10
Petersen, Esben. "Hans Haas, the Songs of Buddha, and Their Sounds of Truth." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 161–94. http://dx.doi.org/10.1163/22118349-01002002.
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Abstract The writings of German missionary Hans Haas (1868–1934) were seminal texts which greatly influenced how many Europeans came to understand Japanese Buddhism. Haas became a significant actor in this early reception of Japanese Buddhism after he began working as an editor for the journal Zeitschrift für Missionskunde und Religionswissenschaft while stationed in Japan from 1898–1909. Haas covered all areas and aspects of Japanese Buddhism, from editing and translating texts such as Sukhavati Buddhism (1910a) into German to cross-religious comparisons of Buddhist songs and legends. This paper seeks to identify various elements which contributed to the development of Japanese Buddhism in Europe, paying special attention to the role of Haas’s work. In particular, it seeks to reconstruct his understanding of Pure Land Buddhism by demonstrating how a Protestant interpretative scheme, particularly that of Lutheran Protestantism, dominated much of the early reception of Japanese Buddhism in Europe.
11
Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
12
Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islamic Social Sciences 35, no. 4 (October 29, 2018): 62–64. http://dx.doi.org/10.35632/ajiss.v35i4.474.
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Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
13
Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islam and Society 35, no. 4 (October 29, 2018): 62–64. http://dx.doi.org/10.35632/ajis.v35i4.474.
Full textAbstract:
Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
14
Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.
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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.
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Bobirogli Sattorov, Eldor. "RELIGIOUS PROCESSES IN SOCIAL LIFE OF EARLY MEDIEVAL SUGHD." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 152–54. http://dx.doi.org/10.21474/ijar01/11836.
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This article presents the problem of religious processes, one of the most significant aspects of early medieval Sogdian society.The article discusses facts about the development of Zoroastrianism and Buddhism. The influence of Turkish-Sogdian relations on religious processes is also shown.The archival documents of the Sogdian inscription found on Mount Mugh describe the processes related to religious processes.
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Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (December 2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.
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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally, he analyzes the social and religious specificity of the Italian context, and its effect on the emergence of new Buddhist communities.
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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Hongsuwan, Pathom. "The Myths of the Buddha’s Relics of the Tai People: Reflections on the Relationship Between Buddhism and Indigenous Beliefs." MANUSYA 8, no. 3 (2005): 1–14. http://dx.doi.org/10.1163/26659077-00803001.
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This article intends to analyze the relationship between Buddhism and the indigenous beliefs that are evident in the Tai myths of the Buddha’s relics. From the analysis of the characters and their symbolic behaviour, we can see that the religious beliefs of the Tai people were very complex. The relationship between religious beliefs shown in the myths of the Tai people shows various characteristics and can be categorized into three groups: first, the conflict between Buddhism and indigenous beliefs; second, the integration of indigenous beliefs into Buddhism; and third, the integration of Buddhism into indigenous beliefs. The kind of relationship that occurs in each group is due to the variety of aspects of these beliefs that co- exist. The conflict between Buddhism and indigenous beliefs is reflected in the myth’s plot, motif and character behaviour, which is due to the conflicting behaviour of the two completely opposite belief systems in the myths. The acceptance of each offer between the two belief systems is reflected in certain sets of motifs and character behaviour. The study of the integration of the two belief systems shows the development of the mythical characters and their behaviour, thus reflecting the religious thoughts and beliefs of the Tai people.
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Zarzycka, Beata, Rafał Pietruszka, and Jacek Śliwak. "Religiosity as a source of comfort and struggle in members of religious movements: a comparative analysis of the Neocatechumenal Way and the Catholic Charismatic Renewal." Journal for Perspectives of Economic Political and Social Integration 21, no. 1-2 (December 1, 2015): 91–114. http://dx.doi.org/10.2478/pepsi-2015-0004.
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AbstractThis study aims to examine various aspects of religiosity in members of the Neocatechumenal Way and the Catholic Charismatic Renewal. First, we assigned intergroup differences in Emotions toward God, Religious Comfort and Strain and Religious Attributions. Next, we estimated the net effects of Emotions toward God, Religious Comfort and Strain and Religious Attributions on religiosity. One hundred fifty–five people participated in the research, 81 members of the Catholic Charismatic Renewal and 74 members of the Neocatechumenal Way. We applied the Religious Comfort and Strain Scale by Yali, Exline, Wood, and Worthington, the Emotions toward God Scale by Huber and the Religious Attributions Scale by Exline, Park, Smyth and Carey. The results suggest that members of the Neocatechumenal Way do not differ from the Catholic Charismatic Renewal’s members in Religious Comfort and Positive Emotions toward God. However, the members of the Neocatechumenal Way scored higher in Religious Strain. A moderating effect of the religious movement on the relation between Fear of God and religiosity was observed.
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Bianchi, Maria Alessandra. "De l’émotion dans la conversion. Interactions émotionnelles et apprentissage au sein du bouddhisme dzogchen occidentalisé." Social Compass 65, no. 3 (June 8, 2018): 378–94. http://dx.doi.org/10.1177/0037768618772971.
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This article presents an analysis of the role of emotions during the conversion process to a specific Tibetan Buddhism teaching – the dzogchen. It is based on qualitative data gathered from field research in France and in Italy amongst two organisations. I draw on Arlie Russel Hochschild’s interactionist approach to demonstrate that the aspiring convert carries out an emotional work on him/herself as a means of learning certain feeling rules proposed by the dzogchen organisations. This dynamic contributes significantly in the conversion process, which takes place during intersubjective interactions. Firstly, the ‘conversion agents’ use tools such as ‘training devices’, symbols, and a system that helps decide between the emotions to show and to avoid. This system stimulates the collective learning process of the dzogchen feeling rules by the social actor. Secondly, the dzogchen practitioners, by interacting with each other, learn to adjust their emotional behaviour.
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Rambelli, Fabio. "Materiality, Labor, and Signification of Sacred Objects in Japanese Buddhism." Journal of Religion in Japan 6, no. 1 (2017): 1–26. http://dx.doi.org/10.1163/22118349-00601001.
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Recent studies on Buddhist materiality tend to focus on specific objects and their ritual uses, without dedicating much attention to processes of production of those objects and their actual makers. This article begins to redress this situation by outlining a general theoretical framework for the study of Buddhist objects and material culture in general through their continuous transformations—a framework that takes into account not only the ontological status and phenomenological features of individual objects, but also their signification and the various types of labor involved in their production and fruition. After proposing a general typology of objects, in order to gain a better sense of the ontological extension of Buddhism, the article also discusses the types of labor and practical activities involved in the production and use of Buddhist objects. Next, it deals with different aspects that determine the value of Buddhist sacred objects, and addresses modes of transformation affecting Buddhist objects through time and space, envisioned here as instances of broader processes of semiotic transformation (semiomorphosis). While this paper mostly examines objects within the Japanese Buddhist tradition, it hopes to offer a contribution to the study of practical materiality and labor in other Buddhist traditions as well.
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Künkler, Tobias, Tobias Faix, and Marie Jäckel. "The Guilt Phenomenon. An Analysis of Emotions Towards God in Highly Religious Adolescents and Young Adults." Religions 11, no. 8 (August 14, 2020): 420. http://dx.doi.org/10.3390/rel11080420.
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In his model of religiosity, Huber postulates a “qualitative leap” between the groups of the “religious” and the “highly religious”. Correspondingly, the data from the Empirica Youth Survey 2018 underline that the topic of guilt and forgiveness is in itself only really present in the “highly religious”. Thus, this article aims to provide a detailed analysis of the relation between emotions towards God and the centrality of religiosity. One of the results of the exploratory factor analysis concludes that emotions towards God comprise three aspects within Protestant “highly religious” adolescents and young adults: a factor for positive emotions, one for negative emotions, and a third for emotions of guilt, release and fear. In this article, we focus on the factor that drives the experience of guilt (and release and fear) and conclude that it is a phenomenon only found within the “highly religious” and not the “religious” Protestant adolescents and young adults. We explicitly incorporate the journal’s main foci in two regards: First, we focus on the particularities of the group of “highly religious” people as identified by the Centrality of Religiosity Scale (CRS) along with the interactions between the theoretical concept of centrality of religiosity and the content of religiosity. Secondly, we briefly compare “highly religious” with “religious” adolescents and young adults.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.
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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
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Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.
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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.
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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.
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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Matthews, Victor H. "Spatial and Sensory Aspects of Battle in Biblical and Ancient near Eastern Texts." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 2 (April 12, 2019): 82–87. http://dx.doi.org/10.1177/0146107919831876.
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The intent here is to combine spatial and sensory evaluation of biblical and ancient Near Eastern texts that describe events leading up to, during, and after a battle. Drawing on both factors adds an extra dimension that considers the sense of place, the effect of geo-spatiality on human communities, and the role that the senses play in eliciting human emotions and actions. Use of comparative textual materials demonstrates the universality of these experiences and the impact that the senses have on them.
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Shulman, Eviatar. "The Protective Buddha: On the Cosmological Logic of Paritta." Numen 66, no. 2-3 (April 11, 2019): 207–42. http://dx.doi.org/10.1163/15685276-12341533.
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AbstractParitta — ritual chanting — is a central institution in Theravāda Buddhism, with deep roots in all historical forms of Buddhism in Asia. Nevertheless, no study provides a convincing framework for how the protective potency of the Buddha and his words is understood. Earlier strands of scholarship highlighted the psychological aspects of ritual chanting that were thought to have a positive effect on participants. Later scholars emphasized the role of paritta in the training of monks. These studies do not explain “how paritta works,” that is, for example, why, according to the views encapsulated in the texts themselves, bringing the Buddha to mind can act against demons or change reality. This article offers a close reading of the central texts of the genre in order to conceptualize the metaphysical understanding they employ. It thus provides insights regarding the unique ontological position and cosmological function of the Buddha according to the texts.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Yilmaz, Ihsan, and Nicholas Morieson. "A Systematic Literature Review of Populism, Religion and Emotions." Religions 12, no. 4 (April 14, 2021): 272. http://dx.doi.org/10.3390/rel12040272.
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This paper examines the existing literature on the relationship between religion and populism, and is intended as a starting point for further examination of the relationships between populism, religion, and emotions. This paper systematically reviews the various aspects of the populist phenomenon. After a discussion on different definitions of populism, this paper looks at how the literature discusses the causes of populism, mainly socio-economic factors and emotive factors. Then it discusses how religion and populism interact and can be divided in two broad categories of religious populism and identitarian populism. While, on the surface, the two share similarities, this paper reviews populist manifestations across the world to draw the distinct features between the two forms. Lastly, while pointing out the salient features of religious populism and identitarian populism, this study points out gaps in the research on the relationship between religious populism and other phenomena such as transnational populism, the psychology of populism, the role of emotions in creating support for populism, and populism in Western and non-Western contexts for future areas of research in the field.
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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.
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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?
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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (August 9, 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
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MAGOMEDKHANOV, MAGOMEDKHAN M., ROBERT CHENCINER, and SAIDA M. GARUNOVA. "ETHNO-RELIGIOUS AND LEGAL ASPECTS OF THE PRE-SOVIET GOVERNMENT OF THE DAGESTAN REGION." Study of Religion, no. 1 (2019): 29–37. http://dx.doi.org/10.22250/2072-8662.2019.1.29-37.
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The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former administrative division into “naibstva” (administrative units, from Arabic نَائِب (nāʾib) assistant, deputy head) was retained...
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Petievich, Carla, and Max Stille. "Emotions in performance: Poetry and preaching." Indian Economic & Social History Review 54, no. 1 (January 2017): 67–102. http://dx.doi.org/10.1177/0019464616683481.
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Emotions are largely interpersonal and inextricably intertwined with communication; public performances evoke collective emotions. This article brings together considerations of poetic assemblies known as ‘mushāʿira’ in Pakistan with reflections on sermon congregations known as ‘waʿz mahfil’ in Bangladesh. The public performance spaces and protocols, decisive for building up collective emotions, exhibit many parallels between both genres. The cultural history of the mushāʿira shows how an elite cultural tradition has been popularised in service to the modern nation state. A close reading of the changing forms of reader address shows how the modern nazm genre has been deployed for exhorting the collective, much-expanded Urdu public sphere. Emphasising the sensory aspects of performance, the analysis of contemporary waʿz mahfils focuses on the employment of particular chanting techniques. These relate to both the transcultural Islamic soundsphere and Bengali narrative traditions, and are decisive for the synchronisation of listeners’ experience and a dramaticisation of the preachers’ narratives. Music-rhetorical analysis furthermore shows how the chanting can evoke heightened emotional experiences of utopian Islamic ideology. While the scrutinised performance traditions vary in their respective emphasis on poetry and narrative, they exhibit increasingly common patterns of collective reception. It seems that emotions evoked in public performances cut across ‘religious’, ‘political’, and ‘poetic’ realms—and thereby build on and build up interlinkages between religious, aesthetic and political collectives.
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Szczurek, Przemysław. "Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 33–69. http://dx.doi.org/10.24917/20841043.7.1.3.
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Krishna’s skirmishes with the Buddha. Remarks on the polemical meaning of the Bhagavadgītā towards early Buddhism: The paper discusses the issue of the confrontation of the Bhagavadgītā with some aspects of the early Buddhist doctrine as presented in the Pāli canon. The confrontation points to the Bhagavadgītā as being a poem of the (broadly understood) orthodox current of Indian religious thought, which also contains some polemical elements, these mostly addressed to the most powerful heterodox religious current in the first centuries B.C. (which is most probable the date of the Bhagavadgītā’s composition). Several parts of the famous Sanskrit poem are compared and confronted with the respective parts of the Pāli canon in order to demonstrate, firstly, the different approaches of both currents, mostly in ethics and metaphysics, and secondly, the Bhagavadgītā’s reaction to particular elements of early Buddhism. The first six chapters of the Sanskrit poem have been subjected to analysis in this respect.
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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (April 25, 2021): 301. http://dx.doi.org/10.3390/rel12050301.
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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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Shin, Junhyoung Michael. "The Iconostasis and Darśan in Orthodox Christianity and Mahāyāna Buddhism." Religion and the Arts 24, no. 1-2 (April 22, 2020): 38–64. http://dx.doi.org/10.1163/15685292-02401001.
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Abstract This essay discusses how Orthodox Christianity and Mahāyāna Buddhism understood the acts of both seeing and being seen by the divine, and how such ideas affected the making and use of icons in these two religious traditions. I focus on the visual culture of the Byzantine and Russian Orthodox churches between the eleventh and fifteenth centuries, and that of the East Asian Pure Land and Esoteric schools between the ninth and fourteenth centuries, respectively. I interpret the function of the iconostasis as an enduring remnant of the Jewish veil used to obstruct God’s vision. Here, Jacques Lacan’s concepts of the gaze and the screen provide a thought-provoking rationale. In turn, I investigate the mandala and icon in Japanese Esoteric Buddhism, in which both seeing and being seen by the divine were deemed spiritual blessings granted by the divine being. This thematic comparison brings to light the less discussed aspects of Christian and Buddhist visual experiences.
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SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (March 14, 2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.
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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean Tongbuntoem (1895–1964). Khun Mae Bunruean has obtained her increasing reputation through the advanced meditative achievements which her followers believe she possessed. I use hagiographical accounts of her as a focal point to unravel and examine Thai beliefs in relation to female sainthood in present-day Thai Buddhism. This is done by discussing gendered hagiographical writing against the background of relevant canonical and post-canonical Pali texts that have exerted authority in religious discourses on gender by informing and nurturing Thai religious value systems. This textual research is complemented by the ethnographic examination of Thai Buddhist beliefs and venerational practices which cannot be found in authoritative Pali texts but which still play a significant role in the understanding of the particularities of female saints in modern Thai Buddhism. I do not confine myself to hagiographical accounts and venerational practices directly linked to gender, but also devote some attention to other conspicuous aspects, elements, and expressions of Mae Bunruean's sainthood and her veneration.
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Kragh, Ulrich Timme. "Of similes and metaphors in Buddhist philosophical literature: poetic semblance through mythic allusion." Bulletin of the School of Oriental and African Studies 73, no. 3 (October 2010): 479–502. http://dx.doi.org/10.1017/s0041977x10000418.
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AbstractIt is a common supposition that to understand a philosophical writing, knowledge of the philosophical sources on which it draws suffices. Yet, abstract subtleties are often suitably dressed in poetic comparisons, whose threads are spun from a different source. While the body of logical argument appeals to the intellect, the dress of literary tropes allures the emotions. Philosophy is not simply mathematics, for it involves a sentiment, which in Mahāyāna Buddhism means susceptibility to its religious ethos embodied in its path, bodhicitta, and bodhisattvas. Through Candrakīrti's comparison of buddhas and bodhisattvas to the king of geese, I shall here examine the use of similes and metaphors in Indian Buddhist philosophical writing. The analysis illustrates the subtle influence that popular narratives eulogizing the deeds of saints had on such texts, and proposes to revisit philosophical texts as literary works.
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Arthur, Shawn. "Wafting incense and heavenly foods." Body and Religion 2, no. 2 (November 9, 2018): 144–66. http://dx.doi.org/10.1558/bar.36487.
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The most notable impressions of religious sites and festivals in China often relate to how smells of burning incense and cooking foods help to create their special atmospheres. This may be because the Chinese word for ‘worship’ includes the order to light incense to the gods. By examining the importance of smells to a Chinese religious experience, this article analyses how scents heighten and shape people’s memories and emotions, as well as helping to foster the ‘hot and lively’ social aspects of China’s temples and religious festivals.
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Martínez Guirao, Javier Eloy. "La religión institucionalizada en las federaciones deportivas. Análisis antropológico de los vínculos entre el taekwondo y las religiones orientales." Revista de Artes Marciales Asiáticas 13, no. 2 (December 31, 2018): 139. http://dx.doi.org/10.18002/rama.v13i2.5465.
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<p>Taekwondo has been popular for decades and its practice has become part of Western countries. One of its lines of expansion and introduction in the West, like other martial arts, was the philosophical-religious sphere, which has been promoted by the sports federations, and has emphasized aspects related to Taoism, Buddhism, Confucianism and Korean national religions. I rely on a study of documentary sources, contextualized within an ethnographic investigation, to analyze the religious elements that appear in the material culture, values, techniques and practices that have been developed in the gymnasiums, as well as the symbolic exegeses that are made from official institutions.</p>
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Ezzy, Douglas, Gary Bouma, Greg Barton, Anna Halafoff, Rebecca Banham, Robert Jackson, and Lori Beaman. "Religious Diversity in Australia: Rethinking Social Cohesion." Religions 11, no. 2 (February 18, 2020): 92. http://dx.doi.org/10.3390/rel11020092.
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This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.
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Janca-Aji, Joyce. "Whose Dharma Is It Anyway? Identity and Belonging in American Buddhist (Post)Modernities." Genealogy 4, no. 1 (December 30, 2019): 4. http://dx.doi.org/10.3390/genealogy4010004.
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This study engages some aspects of the conversations, implicit and explicit, between American(ized) Buddhism in non-heritage/convert communities and religious nationalism in the U.S. Specifically, how does a Buddhist understanding of emptiness and interdependence call into question some of the fundamental assumptions behind conflations of divine and political order, as expressed through ideologies of “God and Country”, or ideas about American providence or exceptionalism? What does belonging to a nation or transnational community mean when all individual and collective formations of identity are understood to be nonessential, contingent and impermanent? Finally, how can some of the discourses within American Buddhism contribute to a more inclusive national identity and a reconfigured understanding of the intersection of spiritual and national belonging? The focus here will be on exploring how an understanding of identity and lineage in Buddhist contexts offers a counter-narrative to the way national and spiritual belonging is expressed through tribalist formations of family genealogy, nationalism and transnational religious affiliation in the dominant Judeo-Christian context, and how this understanding has been, and is being, expressed in non-heritage American(ized) Buddhist communities.
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Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (May 7, 2019): 306. http://dx.doi.org/10.3390/rel10050306.
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This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or please the Buryats’ spirits and gods in order to get from them what is needed for survival. The major historical changes in the Buryats’ constructions of their relationship to their imagined spiritual entities and the corresponding changes in their sports competitions are described. The effects of both economic changes—from predominantly hunting to primarily livestock breeding—and of changes in religious beliefs and world views—from shamanism to Buddhism and from Soviet Communist ersatz religion to the post-Soviet revival of shamanism and Buddhism—are described. Special attention is given to the recent revival of these sports’ prominent role for Buddhist and shamanist rituals.
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Et al., Phrakhrupalad Sangwan Devasaro (Srisuk). "Development of Propagation Administration according to Buddhist Educational Administration for Buddhist Temples in Bangkok." Psychology and Education Journal 58, no. 1 (January 15, 2021): 3747–52. http://dx.doi.org/10.17762/pae.v58i1.1377.
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This research aimed 1) to study and analyze the propagation administration status according to the Buddhist educational administration of temples in Bangkok, 2) to study the propagation administration model according to the Buddhist educational administration for temples in Bangkok, and 3) to present a model of propagation administration according to Buddhist educational administration for temples in Bangkok. Action research and qualitative research were used for research design. Data were collected both qualitative data and quantitative data that related to conceptual framework by interview 10 key informants, focus group discussion with 10 experts, and survey 224 sample using questionnaires. The research results were found that 1) the status of the propagation administration according to the Buddhist educational administration of temples in Bangkok with SWOT analysis of strengths, weaknesses, opportunities and obstacles were found in the principles of (1) the development of the management model, (2) the planning model, (3) the organization model, and (4) the propagation model according to the Buddhist principles. 2) The propagation administration model according to the Buddhist educational administration for temples in Bangkok consisted of (1) the status of the propagation administration according to the Buddhist educational administration integration with Buddhist principles and the concept of propagation theory, (2) develop an integrated Buddhist administration model adhere to the principles of Buddhism and modern ideas, (3) planning by connection modern concept and principles of Buddhism, (4) administration and organization for efficiency in a holistic manner, and (5) emphasize the Buddhism guidelines for propagation. 3) A model of propagation administration according to Buddhist educational administration for temples in Bangkok consisted of 4 aspects which were (1) Santhasana clarifies and explains the reasons, (2) Samatapana gives advice to value and importance, train the mind, accept and be ready to act, (3) Samuttechana creates motivation, motivation, enthusiasm, encouragement, and build confidence in the heart to achieve success, and (4) Sampahangsana creates emotions aesthetically delight the mind by pointing out its benefits and ways to advance towards success as expected in the future.
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Szcześniak, Małgorzata, Grażyna Bielecka, Iga Bajkowska, Anna Czaprowska, and Daria Madej. "Religious/Spiritual Struggles and Life Satisfaction among Young Roman Catholics: The Mediating Role of Gratitude." Religions 10, no. 6 (June 22, 2019): 395. http://dx.doi.org/10.3390/rel10060395.
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An extensive review of the psychological literature shows that interactions between religious/spiritual (R/S) struggles and other aspects of human functioning are complex and affected by “third” factors. Still, we have only a few studies that confirm R/S struggles as a source of well-being and indicate the ways in which it happens. In the present study, we aimed to verify whether the relationship between R/S struggles and life satisfaction was mediated by dispositional gratitude that seems to offer protection in times of adversity and turmoil. The sample consisted of 440 Roman Catholics (331 women) from Poland aged between 18 and 40. We applied the Religious Comfort and Strain Scale, the Satisfaction with Life Scale, and the Gratitude Questionnaire. In line with our hypotheses, it was confirmed that respondents with higher life satisfaction were more likely to display a higher sense of trust in God. They also declared a lower fear/guilt and perception of God as abandoning people. Gratitude correlated positively and significantly with religious comfort, and negatively with emotions towards God and social interactions surrounding religion. Moreover, it can be affirmed that dispositional gratitude mediated the relationship between three of four dimensions of religious strain and life satisfaction: religious comfort, negative emotions towards God, and negative social interactions surrounding religion.
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Pyysiainen, Ilkka. "Somewhere Over the Rainbow? Cosmogony and Mystical Decreation." Method & Theory in the Study of Religion 10, no. 2 (1998): 157–86. http://dx.doi.org/10.1163/157006898x00033.
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AbstractReligious answers to the question of how the world has come into being fall roughly into two categories: mythical narratives and doctrinal formulations based on cosmogonical mythology. In explaining how the world has come into being, such myths and doctrines also tell us something about the conditions before the world was created. David Herbst's "co-genetic" logic is used to explain why we are prone to think that if the world is a spatio-temporal entity, there has to be a "not-world" before and beyond it. Within Christianity and Buddhism, for example, the so-called introvertive mystical experience is believed to liberate mystics from what is created or what has come into being and thus to lead them to some kind of "not-world". Various representations of "not-world", like 'God' and 'nirv' na', are here interpreted as conceptual postulates necessitated by "co-genetic logic". It is argued that certain aspects of cosmogony and mysticism can be best explained as following directly from the nature of human cognition.
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Sholeh, Kabib. "KEBERAGAMAN MASYARAKAT DAN TOLERANSI BERAGAMA DALAM SEJARAH KERAJAAN SRIWIJAYA (SUATU ANALISIS HISTORIS DALAM BIDANG SOSIAL, BUDAYA, EKONOMI DAN AGAMA)." Siddhayatra: Jurnal Arkeologi 23, no. 1 (January 22, 2019): 1. http://dx.doi.org/10.24832/siddhayatra.v23i1.123.
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The kingdom of Sriwijaya was known as the greatest protector and follower of Buddhism in the archipelago of his time. The diversity of society, race and religion make Sriwijaya truly able to maintain peace, diversity and tolerance among religious people.. The purpose of this study is to analyze the diversity of society in the kingdom of Sriwijaya in various aspects of life, tolerance among religious communities between Buddhism, Islam and Hinduism, and the factors emergence of life tolerance in the kingdom of Srivijaya. The method used is historical method. The steps in historical methods include heuristics (data collection / source), verification (selection or source criticism), interpretation (historical interpretation) and the last is historiography (historical writing). This research explains the diversity of society in the Sriwijaya kingdom from indigenous peoples, Arabs, Indians and Chinese, and the foreign community is in the kingdom of Sriwijaya due to economic factors and they enter by trade. The diversity of the people in the kingdom of Sriwijaya is highly protected by the king of Sriwijaya kingdom so there is no emphasis, murder, threats from the king of Sriwijaya kingdom unless they do the rebellion will be burned. The king of the kingdom of Sriwijaya felt happy and respected the diversity of his people. The king of the kingdom of Sriwijaya is open to strangers, loving peace based on the unreliability of leadership in accordance with his Buddhist teachings. Such conditions have an impact on the policy of the king of Sriwijaya kingdom in addressing a difference in running beliefs and religions such as Buddhism, Islam, Hinduism and local beliefs. Sriwijaya highly upholds religious tolerance as depicted on the Hindu temple site Bumiayu temple, the arrival andsettlement of Muslim traders in the kingdom of Sriwijaya, so that the kingdom of Sriwijaya sent a letter to the Umayyads to request the sending of a mubaleq as king's adviser. All these evidences depict the king of the kingdom of Sriwijaya very tolerant of other religions.
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Fuad, Muskinul. "Therapeutic Aspects in Shalawatan Tradition (An Ethnographic Study on Shalawatan Communities in Banyumas)." Ijtimā'iyya: Journal of Muslim Society Research 2, no. 2 (September 29, 2017): 19–42. http://dx.doi.org/10.24090/ijtimaiyya.v2i2.1636.
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This study aims to reveal and identify therapeutic aspects in the tradition of shalawatan in Banyumas area. With ethnographic approach, this study describe the various aspects of therapeutic in the tradition of shalawatan. It can consider the elements that exist in the shalawatan, namely the shalawat reading or dzikir, the relationship between the leader (habib) and its members, the atmosphere of relations among its members, and the speech content (taushiyah) of habib or kiyai. The substance that be presented is the psychological implications caused by individual rituals and experiences in performing solawatan tradition. The therapeutic aspect is essentially part of this study. There are many therapeutic aspects of shalawatan tradition that have been revealed in this research, namely auto-suggestion, togetherness, psycho-spiritual and group therapy. The next study can find other ones, for example the aspect of musical of shalawatan that sharpens the sense or the religious emotions of the doers, so as not to dry in practice religious teachings. In addition there is also a scientific aspect that is contained in the moment of giving tausiyah (mau’idzah hasanah) by habib and kiyai in a shalawatan forum, which helps the jama’ah to develop positive thoughts in life. Similarly,, aspects of self-actualization development, the process of self imitation (identification), and aspects of religious transformation that exist in the subjective experience of the perpetrators of shalawatan
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Bicheev, Baazr A. "Два «Царя дхармы» одного текста наставлений." Oriental Studies 13, no. 3 (December 24, 2020): 629–39. http://dx.doi.org/10.22162/2619-0990-2020-49-3-629-639.
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Introduction. The Story of Usun Debeskertu Khan is a notable monument of old Oirat literature. Its popularity and wide distribution are evidenced by numerous manuscript copies stored by scientific institutions of Russia, Mongolia and China. It consists of instructions attributed to the Tibetan King Tri Ralpacan referred to as the last ‘Dharma King’ of the ancient royal dynasty of Tibet. During his reign, he was able to strengthen the country’s nationhood, dismiss China’s protectorate, and get Buddhism established as the state religion. Indirectly, these events are reflected in the text of his homilies. However, this work was created not during his lifetime but much later — in the 15th century. Ralpacan’s death marked the end of the era of ‘religious kings’, and the country started disintegrating into a vast number of small principalities. The process of active revival and reformation of Buddhism would begin only in the 15th century directed by Je Tsongkhapa and further sustained by the emerged institution of the Dalai Lamas. And it is during this period that the book of Ralpacan’s homilies was compiled. In the mid-17th century, those were translated into Oirat by the famous Khoshut ruler Güshi Nomin Khan recognized in Tibet as a ‘Dharma King’. This circumstance makes it possible to consider the creation of the Oirat translation from the viewpoint of historical events that were taking place in the mid-17th century in Tibet and Dzungaria, as well as to reveal its actual contents. So, a textual space of one didactic text known in Mongolic literatures as The Story of Usun Debeskertu Khan connects names of two great ‘Dharma Kings’ — and two epochs of ‘religious kings’ of Tibetan Buddhism. Goals. The article seeks to introduce the Oirat text of The Story into scientific circulation, and analyzes its historical contents identifying the historical component of the work. Methods. Comparative historical analysis proves a key research method. Despite repeated publications of the text, the latter was never essentially analyzed for historical aspects. Results. And the analysis conducted shows that 1) Tibetan King Ralpacan’s homilies are based on the ‘two principles (guidelines)’ finally adopted in his era, 2) religious and secular norms proclaimed by the text attest to that Buddhism had been thus established as the state religion of Tibet, 3) the fact the text of Tibetan King Ralpacan’s homilies was translated into Oirat by Güshi Nomin Khan implies the latter should be equally revered as a ‘Dharma King’.