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黃廣昌 and Kwong-cheong Wong. "On the virtues approach to Buddhist environmental ethics." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4154738X.
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Whitaker, Justin. "Ethics as a path : Kantian dimensions of early Buddhist ethics." Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/20473/.
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In recent decades, Buddhist scholars have begun serious exploration into the theoretical dimensions of Buddhist ethics. However, due to the diversity of moral proclamations found in traditional texts and commentaries, it has been difficult to formulate a widely acceptable theory of Buddhist ethics. Working with the textual analyses of the Buddhist Pāli Canon and recent scholars of Buddhism, I present arguments for viewing early Buddhist ethics as broadly Kantian (deontological) in nature. The methodology follows that of previous authors in Buddhist ethics and in Comparative Religious Ethics with a focus on philosophical ethics and historical and textual studies. In constructing a framework of Buddhist ethics, this work draws from the ancient sources, primarily the Buddhist Pāli Canon, as well as the philological and historical work of previous Buddhist commentators and scholars. A similar construction of the ethics of Immanuel Kant (1724 – 1804) is based primarily on the recent writings on both the philosophy and life of Kant, and for source material critical English editions of Kant's primary works. The uniqueness of this work is found in the discussion of Buddhist ethics in the context of its theories of human nature and cosmology and secondarily in its revaluation of Kantian thought as a legitimate interlocutor for scholars of Buddhist ethics. This Kantian perspective, when combined with the insights gained from virtue ethics and consequentialist perspectives, provides a fuller understanding of Buddhist ethics. The findings suggest that Buddhist ethics may claim not only many of the same strengths, but also suffer the same weaknesses, as Kantian deontological moral theory.
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Keown, Damien. "Ethical perfection in Buddhist soteriology." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:ceb58e69-6448-4f67-98d3-9ef4d28d2123.
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The extent of the ethical component in the Buddha's teachings is often commented upon but has received disproportionately little attention from scholars. This thesis is intented to make a contribution in this area by (i): examining the substantive content of Buddhist ethical categories; (ii) locating ethics and the goal of ethical perfection in the context of the overall soteriological framework elaborated by the Buddha; (iii) offering a characterisation of the formal structure of Buddhist ethics according to the typology of philosophical ethical theory. The scope of the enquiry will include ethical data from both the Small and Large Vehicles. Previous research has concentrated almost exclusively on the Theravāda system and this has resulted in a truncated presentation of Buddhist ethics which has failed to reveal the underlying structure and its development through time. The present discussion therefore proceeds in a roughly chronological sequence in the selection of its data, considering first of all material from Theravādin sources (both Canonical and commentarial) and passing on to an investigation of the systematisation of ethical categories in the Abhidharma of the Small Vehicle as found in the scheme of the Sarvāstivāda preserved in the Abhidharmakośa. Subsequently, in Chapter 4, an account of Mahayana ethics is offered drawing mainly on the Śila-paṭala of the Bodhisattvabhūmi. The final two chapters (5 and 6) discuss two influential theories of ethics elaborated in the Western tradition which bear a prima facie resemblance to the theoretical structure of Buddhist ethics. Chapter 5 will deal with Utilitarianism and its resemblance to Buddhism, and Chapter 6 will be devoted to the Aristotelian ethical system. My conclusion will be that the Aristotelian model provides the closest analogue to Buddhism and a preliminary attempt will be made to pursue certain points of contact as an indication of the direction for future research. The overall argument, which is cumulative throughout the thesis, will be that ethical perfection in Buddhism is an integral and inalienable component in the perfection of human nature envisaged and attained by the Buddha. This, together with the intellectual perfection epitomised by the attainment of insightful knowledge (paññā). constitutes the Summum Bonum or complete good for man.
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Schultz, Aaron. "Buddhist Ethics is Itself and Not Another Thing." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429632826.
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Kong, Hoi. "Mahāyāna ethics : the practice of two truths." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28285.
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Despite its considerable influence Damien Keown's The Nature of Buddhist Ethics has not received an extended criticism, and the goal of this thesis is to attempt this task. I direct two general criticisms against the text. The first questions its teleological model of Buddhist ethics and the second interrogates its binary model of human psychology, which excludes the notion of the will.
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Farrington, Roger William. "The identity problem in Buddhist ethics : an examination of Buddhist and Parfitian conceptions of the subject." Thesis, Birkbeck (University of London), 2007. http://sas-space.sas.ac.uk/994/.
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The Buddhist tradition offers a reductionist view of the subject – the ‘weak’ view - which appears to undercut concern for the consequences of action. The doctrine of morally conditioned rebirth – that is, the perpetuation of a persistent individual through death - entails a ‘strong’ view. Each view has a bearing on morality, and each is problematic: the two seem incompatible. The notion of rebirth and the associated doctrine of karman are deeply connected with this. It is in this complex that I find what I call ‘the identity problem’. I give a general account of Buddhist ethics, placing it within the tradition of ‘virtue ethics’. I show the impact of the identity problem to be large but not total. I deal also with some related topics in Buddhist doctrine: anātman, the heterodox ‘Person school’ and the ‘two-truths’ notion. I consider the bearing of Parfit’s arguments for his version of reductionism on the problem’s solution. Their support for the ‘weak’ view is real but limited. When Parfit deals with the consequences of reductionism for morality, his conclusion is uncertain. When I consider these arguments on their merits, I find them largely unpersuasive. Parfit’s account of reasons for action, with some qualifications, is acceptable, and welcome in its vindication of disinterestedness. I consider how it stands with Buddhist ethics in this light and offer restatements of the doctrines of karman and rebirth. In the case of karman, I develop the idea of a guiding metaphor and suggest how it may be applied; in that of rebirth I draw on a broader Buddhist tradition of meditation practice and benvolence. This restatement leaves the ‘strong’ view more sustainable, and its compatibility with the ‘weak’ view less problematic for morality. I then present the Buddhist ethical scheme as largely intact, if with slightly diminished coercive force.
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Cheng, Ho-ming, and 鄭可萌. "Filial piety in Chinese Buddhism = Zhongguo fo jiao de xiao dao guan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/207131.
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Filial piety is regarded the most fundamental values of the Chinese culture, and the root of all good virtues. When Buddhism first came to China, it faced the criticisms from Chinese scholars, especially from the Confucianism, the dominant ideology of Chinese society, on ethical grounds. Confucian scholars criticized the life of Buddhist monks, who were required to leave their homes and families, shave their heads, and live in celibacy, was incompatible with the Confucian practice of filial piety. In order to survive in Chinese society, Buddhism had to search for the converging point with the Confucianism. This thesis attempts to explore the importance and practice of filial piety in early Buddhism. It also discusses how Chinese Buddhists responded to the criticisms both in theoretical argumentation and in practice. Finally, it concludes the main content and features of filial piety in Chinese Buddhism.
This thesis divides into four chapters. The first chapter discusses the origins of filial piety in Chinese society, from particularly due to the agriculture economy, worship of ancestors, patriarchal clan system, and the development of ideology of filial piety from Confucius. The second chapter mainly illustrates the importance and practice of filial piety in early Buddhism. The third part concentrates on Chinese Buddhists’ respondents on the “unfilial practice” accusations by (i) translations of and references to Buddhist sutras that taught filial behavior; (ii) writing scholarly refutations to defend the “unfilial practices” charges, and (iii) interpreting Buddhist precepts are equivalent of the concept of Confucian filial piety. In practice, they responded by (i) composing apocryphal scriptures, (ii) annual celebration of the Yulanpen (ghost) festival, popularizing stories and parables as by way of painted illustrations, public lectures. The third chapter discuss the main content and features of filial piety in Chinese Buddhism, which are(i)to requite parents and all sentient beings with gratitude and equality; (ii) to differentiate “this worldly filial piety” and “supramundane filial piety”; (iii) to infuse Buddhist precepts and Confucian filial piety together;(iv)to chant the name of Amitābhaḥ Buddha as a way of religious discipline and the practice of filial piety.<br>published_or_final_version<br>Chinese Language and Literature<br>Master<br>Master of Arts
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Brugh, Christopher Scott. "Theravāda “Missionary Activity”: Exploring the Secular Features of Socio-Politics and Ethics." TopSCHOLAR®, 2019. https://digitalcommons.wku.edu/theses/3119.
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The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism.
In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”
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Stonington, Scott. "The uses of dying: Ethics, politics and the end of life in Buddhist Thailand." Diss., Search in ProQuest Dissertations & Theses. UC Only, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3352470.
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Thesis (Ph.D.)--University of California, San Francisco with the University of California, Santa Barbara, 2009.<br>Source: Dissertation Abstracts International, Volume: 70-04, Section: A, page: 1333. Adviser: Sharon Kaufman.
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Monson, Jason McLeod. "Hunger is the worst disease : conceptions of poverty and poverty relief in Buddhist social ethics." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4643/.
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The present work addresses the notions of poverty and poverty relief in Buddhist social and economic ethics, comparing them to current approaches to conceptualizing poverty used in the development community. Given the Buddhist preoccupation with ceasing suffering and removing its causes, and the key Buddhist principle of Right Livelihood that is found in the Ennobling Eightfold Path to enlightenment taught by the Buddha, economic ethics appear to be central to the Buddhist path and a concern for the suffering caused by extreme poverty therefore ought to be a key point of concern in Buddhist ethics. Buddhist ethics has developed into a field of study all its own over the last few decades, addressing issues in applied ethics from bioethics to human rights and environmental concerns, but little has been written by virtually any standard on the important topic of poverty relief. The present work makes a step toward filling that gap by examining relevant passages in the Pāli Canon as well as popular and influential Mahāyāna sūtras to demonstrate that a concern for deprivation or non-voluntary impoverishment is evident in key Buddhist doctrines and teachings from the earliest recorded history of the Buddhist tradition. The thesis further discusses the duties to relieve poverty outlined in Buddhist social ethics as well as the development of Buddhist economics and its critique of dominant mainstream economics. It also offers a comparison of Buddhist conceptions of poverty with contemporary notions of poverty, such as the capabilities approach to poverty developed by Amartya Sen and currently in use by the UNDP. In both of these cases poverty is portrayed in a comprehensive and multi-dimmensional manner which views income as only one aspect of poverty. Additionally, this dissertation examines the contemporary Socially Engaged Buddhist movement and identifies historical and contemporary examples of Buddhist poverty relief efforts.
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Butcher, Andrea. "Keeping the faith : an investigation into the ways that Tibetan Buddhist ethics and practice inform and direct development activity in Ladakh, North-West India." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201853.
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The thesis examines the encounter between the normative ideology of sustainable development on the one hand, and Buddhist Ladakh’s older ceremonial landscape on the other, whereby the reproduction of material and religious life is managed with the assistance of enlightened monastic rulers, transcendental Buddhist protector deities, sacred technology, and supernatural beings inhabiting the landscape. It narrates the religious historical discourse of a decline into an “era of demerit”, evidenced through aspects of economic and technological transformation, increasing climate instability, and the threat of conflict along the disputed national borders with Pakistan and China. It examines also the participation of supernatural beings in the political landscape; as guardians of religious law, governors of weather, and landlords of the soil and water, supernatural beings can dictate the delivery of development by punishing transgressions that upset the moral order or pollute their abodes. This was profoundly experienced when Ladakh’s settlements were devastated by a cloud burst and flooding previously unwitnessed, and expressed locally as a sign of religious demerit and supernatural retribution for ritually and morally unchecked social transformation. When this occurs, ritual intervention from monastic specialists is required to restore order. The thesis is thus an account of two distinct approaches to history operating in the same social and political landscape: an objective, evidential account of history in which progress is determined by the existence of a rationally-organised modern economy and bureaucratic structures of governance; and a mythical historical narrative of progress and decline, requiring ceremonial offering and ritual intervention to maintain blessing and prevent religious decline. It examines how the two approaches to history and governance combine to produce a locally-contextualised modern identity in which the discourses and technologies of modern government are utilised to ensure that the Tibetan Buddhist teachings, and their attendant ceremonies, remain relevant in the contemporary era.
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Pacheco, Katie. "The Buddhist Coleridge: Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/937.
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The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance.
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Cheung, Kin. "Meditation and Neural Connections: Changing Sense(s) of Self in East Asian Buddhist and Neuroscientific Descriptions." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/425864.
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Religion<br>Ph.D.<br>Since its inception in the 1960s, the scientific research of Buddhist-based meditation practices have grown exponentially with hundreds of new studies every year in the past decade. Some researchers are using Buddhist teachings, such as not-self, as an explanation for the causal mechanism of meditation’s effectiveness, for conditions such as stress, anxiety, and depression. However, there has been little response from Buddhist studies scholars to these proposed mechanisms in the growing discourse surrounding the engagement of ‘Buddhism’ and ‘Science.’ I argue that the mechanistic causal explanations of meditation offered by researchers provide an incomplete understanding of meditative practices. I focus on two articles, by David Vago and his co-authors, that have been cited over nine hundred and three hundred times. I make explicit internal criticisms of their work from their peers in neuroscience, and offer external criticisms of their understanding of the cognitive aspects of meditation by using an extended, enactive, embodied, embedded, and affective (4EA) model of cognition. I also use Chinese Huayan Buddhist mereology and causation to provide a corrective for a more holistic understanding. The constructive aspect of my project combines 4EA cognition with Huayan mereology and causation in order to propose new directions of research on how meditative practices may lead to a changing sense of self that does not privilege neurobiological mechanisms. Instead, I argue a fruitful understanding of change in ethical behavior is a changing sense of self using support from a consummate meditator in the Japanese Zen Buddhist context: Dōgen and his text Shoakumakusa. Contemporary research looking for mechanistic causation focuses on the physical body, specifically the brain, without considering how the mind is involved in meditative practices. The group of researchers I focus on reduce the senses of self to localized parts of the brain. In contrast, according to Mahayana Buddhist terminology, Huayan offers a nondualistic understanding of the self that does not privilege the brain. Rather, Huayan characterizes the self as a mind-body complex and meditation is understood to involve the whole of the person. My critique notes how the methodology used in these studies focuses too much on the localized, explicit, and foreground, but not enough on the whole, implicit, and background processes in meditative practices. Bringing in Huayan also offers a constructive aspect to this engagement of Buddhist studies and neuroscience as there are implications of its mereology for a more complete understanding of not just meditation, but also of neuroplasticity. To be clear, the corrective is only meant for the direction of research that focuses on neural-mechanistic explanations of meditation. Surely, there is value in scientific research on meditative practices. However, that emphasis on neural mechanisms gives a misleading impression of being able to fully explain meditative practices. I argue that a more fruitful direction of engagement between Buddhist traditions and scientific research is the small but growing amount of experiments conducted on how meditative practices lead to ethical change. This direction provides a more complete characterization of how meditative practices changes the senses of self.<br>Temple University--Theses
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Schapiro, Joshua. "Patrul Rinpoche on Self-Cultivation: The Rhetoric of Nineteenth-Century Tibetan Buddhist Life-Advice." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10424.
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Buddhist forms of “ethical advice”—instructions that address life’s problems and offer methods for alleviating them—are widespread in Buddhist literary history. This dissertation studies four such works, all written by the nineteenth-century Tibetan teacher Dza Patrul Rinpoche (Rdza dpal sprul O rgyan 'jigs med chos kyi dbang po, 1808-1877). I provide a rhetorical analysis of these compositions and endeavor to show how each aspires to reach outside of itself to act on its respective audience. The compositions do so, I argue, by deploying special literary devices that encourage their audiences to invest themselves, emotionally and imaginatively, in the practices of self-development that the works themselves advocate. The aim of the project is to use Patrul’s writing as a case study to suggest modes of analysis that can offer us insight into the ways in which specially designed modes of writing enable moral self-cultivation. The dissertation specifically addresses the relationship between the recurring themes of singularity, performativity and reflexivity as they appear in Patrul’s advice writings. I argue that these compositions employ discursive devices that play on their audience’s feelings and expectations, aspiring to generate affective responses that range from utter hopelessness to profound relief. They employ expositional strategies designed to compel their audiences to imagine familiar practices anew. Finally, their performative character calls attention to the status of Patrul, the model author, as a singularly capable and skillful teacher. The reflexive nature of Patrul’s works thereby serves to provoke the implied audience’s imagination about “Patrul” the heroically talented teacher. These self-reflexive writings also act as devices for Patrul’s own self-transformation. They are sites of imagination, opportunities for Patrul to enact a self-creation via the medium of advice writing. Patrul’s compositions not only aspire to work on their audience. They, in and of themselves, constitute transformative work for Patrul.
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Lantigua, David. "Natural Law Ethics: A Comparison of the Theravāda and Thomistic Traditions." Scholar Commons, 2007. http://scholarcommons.usf.edu/etd/3901.
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This thesis investigates the topic of natural law in the Therav
āda and Thomistic traditions by utilizing the methodology of comparative religious ethics. Approaches to the method such as ethical formalism, ethical naturalism, and narrative ethics are assessed with the author opting for a multidimensional approach that is religious and ethical. This multidimensional approach, as defined by William Schweiker, conducts natural law inquiry from a hermeneutical standpoint of moral diversity and democratic pluralism.
The hermeneutical standpoint warrants a historicizing of natural law ethics that is compatible with modern secularity instead of a classicist metaphysical worldview. To achieve this task, the thought of moral philosopher Alasdair MacIntyre and Jewish theologian David Novak is used to formulate a concept of a natural law tradition. Three normative features define the natural law traditions in question: rationality as tradition- constituted, revelation as a historical phenomenon, and natural law as a cultural construct that is both comparative and ontological.
The central claim of this thesis is that
the Theravāda and Thomistic traditions provide a similar conceptual apparatus for rational discourse that can locate ethical commonalities and respect differences across traditions. The commonality between
traditions is secured in natural law ethics because these traditions adhere to a constitutive truth that is the objective ground of all truths and of nature which designates a shared humanity. On the other hand, these natural law traditions are able to at least respect difference because they recognize the autonomy of other traditions outside of and pre- existing their own. Natural law ethics in these religious traditions therefore avoids the ethical challenges of relativism and authoritarianism.
Both traditions define a concept of "nature" with a proper teleological orientation for the moral life. "Nature" is an open category in these traditions that can never be fully defined. This demonstrates how these natural law traditions avoid ontological violence. The overall claim is that natural law ethics, which are evident in the Therav
āda and Thomistic traditions, offer something essential to a pluralistic secular democracy: an unconditioned view of human dignity that protects inalienable rights because it is secured by a higher law than civil laws.
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Hagerty, Darbee Nicole. "A Feminist Perspective on the Lack of Full Ordination for Burmese Buddhist Nuns." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2435.
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This thesis examines the position of Buddhist nuns (thila-shins) in contemporary Burmese society. The Sangha, a branch of the Burmese state, has disallowed them from seeking full ordination as bhikkhunis. Based on interviews and observations conducted in Myanmar in June-July 2015, the thesis examines the current socioeconomic status of thila-shins using a transnational feminist framework. It argues that Burmese Buddhist nuns are not simply passive victims of a patriarchal structure, but agents and actors within their own spaces who have their own agendas. The central questions are: How do thila-shins understand their social, economic, and religious position? How does ordination status affect thila-shins? Is barring thila-shins from seeking full ordination ethical according to Buddhist texts? Special emphasis is given to a rereading of traditional Buddhist doctrine on the issue of reviving full ordination for Buddhist nuns in light of concerns regarding agency present in Third World feminist movements.
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Vuolteenaho, L. (Leena). "“Spare me the endurance of endless time”:the influence of Christian and Buddhist ethics on the view of immortality in the TV series Doctor Who." Master's thesis, University of Oulu, 2013. http://urn.fi/URN:NBN:fi:oulu-201305131248.
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This thesis examines the influence of Christian and Buddhist ethics on British science-fiction TV series Doctor Who, by looking at how the series’ depiction of immortality as an ethical issue reflects the views of Christianity and Buddhism. The study was conducted as qualitative, using as primary data a selection of episodes from which observations were made, with reference to theoretical background based on literature on topics such as Christian and Buddhist ethics as well as the overall ethics of immortality, among others. The theoretical background provided an overview of the respective defining characteristics of Christian and Buddhist ethics, and the principles on which the two base their ethics, highlighting that despite their idiosyncrasies, the two have a great deal in common in terms of ethics. The purpose of this thesis was to examine the influence of religion in ethical argumentation in popular culture, and to bring to attention the capacity of works of science fiction to serve as thought experiments, as suggested by Turner & Upson (2010), through which to explore ethical issues. The study revealed that Doctor Who consistently portrays immortality as ethically problematic, and that the pursuit of eternal life is viewed as morally reprehensible. In all of the episodes examined, the ultimate message was that eternal life should not be pursued, whether the characters involved were good or evil, and in most cases the characters returned to mortal by the end of the story. While the overall attitude towards immortality remained the same throughout, the emphasis of the reasoning varied from story to story; the portrayal of immortality as a transgression of law, for example, is reminiscent of Christianity, while depicting eternal life as eternal suffering is evocative of Buddhist teaching. In its attitude towards immortality, then, Doctor Who adheres to the teachings of both Christianity and Buddhism to a considerable degree; while neither religion is explicitly referred to, the terms in which immortality is systematically rejected are highly reminiscent of both. The results of the study support the initial hypothesis that religion influences popular culture and society in general, even if the influence goes unnoticed by the audience or is accidental on the part of the makers. In the case of Doctor Who, Christianity and Buddhism seem to have a profound role in how the series approaches immortality, and ideas central to the two faiths are presented on a regular basis, even when no reference is made to either religion. Therefore, knowing about religions and understanding them is required in order to fully appreciate the contents and message of cultural products, even an essentially non-religious popular television series such as Doctor Who. Based on the findings of this study, the influence of religion on the discussion of ethical issues in popular culture is a topic that merits more research, with virtually limitless possibilities regarding the selection of primary data and ethical issue(s) to be examined<br>Tämän tutkimus tarkastelee kristillisen ja buddhalaisen etiikan vaikutusta brittiläisen science fiction -sarja Doctor Who:n tapaan esittää kuolemattomuus eettisenä kysymyksenä. Tutkimuksen aineistona toimi valikoima sarjan jaksoja, joiden pohjalta tehtiin kvalitatiivisia havaintoja kristillisen ja buddhalaisen etiikan vaikutuksesta. Taustana toiminut teoreettinen viitekehys koostui muun muassa kristillistä ja buddhalaista etiikkaa sekä kuolemattomuuteen liittyviä eettisiä kysymyksiä käsittelevästä kirjallisuudesta. Viitekehyksen pohjalta muodostui yleiskatsaus kristillisen ja buddhalaisen etiikan leimallisiin piirteisiin sekä uskontojen eettisten kantojen taustatekijöihin. Kristinuskolle ja buddhalaisuudelle ominaisten erityispiirteiden lisäksi nousi selvästi esiin, että näiden uskontojen eettisissä opetuksissa on myös paljon yhteneväisyyksiä. Tutkimuksen tarkoituksena oli tutkia uskonnon vaikutusta populaarikulttuurissa nähtävissä eettisissä kannanotoissa, ja samalla valottaa science fiction -genren kykyä toimia ajatuskokeena, kuten Turner & Upson (2010) asian esittävät. Tutkimuksessa kävi ilmi, että Doctor Who esittää kuolemattomuuden käytännössä poikkeuksetta eettisesti ongelmallisena, ja että ikuisen elämän tavoittelu kuvataan moraalisesti paheksuttavana. Kaikkien tarkasteltujen jaksojen viesti oli, että ikuista elämää ei pitäisi tavoitella, riippumatta siitä oliko kyseessä oleva henkilöhahmo hyvä vai paha; useimmiten kuolemattomuuden saavuttanut hahmo myös palasi kuolevaiseksi tarinan loppuun mennessä. Sarjan asenne kuolemattomuutta kohtaan pysyi samana jaksosta toiseen, mutta tarinoiden tavat painottaa kuolemattomuuden torjumisen perusteluja vaihtelivat; esimerkiksi kuolemattomuuden esittäminen lain rikkomisena muistuttaa kristinuskosta, kun taas ikuisen elämän esittämisessä ikuisena kärsimyksenä on havaittavissa buddhalaisuuden vaikutus. Doctor Who siis mukailee huomattavan pitkälti sekä kristinuskon että buddhalaisuuden opetuksia; vaikka kumpaankaan uskontoon ei viitata suoraan, kuolemattomuuden torjuminen tapahtuu tavalla, joka muistuttaa molemmista. Tutkimuksen tulokset tukevat sen alussa asetettua hypoteesia, jonka mukaan uskonto vaikuttaa populaarikulttuuriin ja yhteiskuntaan yleensä, vaikka tämä vaikutus jäisi katsojilta huomaamatta, ja vaikka itse tekijätkään eivät olisi tiedostaneet sitä. Doctor Who:n tapauksessa kristinuskolla ja buddhalaisuudella vaikuttaa olevan merkittävä rooli sarjan tavassa suhtautua kuolemattomuuteen, ja sarjassa esiintyy usein uskonnoille keskeisiä ajatuksia, vaikka uskontoihin ei viitattaisi suoraan. Uskontojen tunteminen ja niiden ymmärtäminen on siis tarpeen, jotta kulttuuristen tuotteiden sisältöä ja viestiä voidaan täysin sisäistää, myös silloin kun kyseessä on Doctor Who:n kaltainen, sinänsä ei-uskonnollinen televisiosarja. Tämän tutkimuksen tulosten perusteella uskonnon vaikutus eettisten kysymysten käsittelyyn populaarikulttuurissa on lisätutkimusta ansaitseva aihe, joka tarjoaa lähes rajattomat mahdollisuudet aineiston sekä tarkasteltavan eettisen kysymyksen tai kysymysten suhteen
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d'Elena, Grisel. "The Gender Problem of Buddhist Nationalism in Myanmar: The 969 Movement and Theravada Nuns." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2463.
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This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.
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Tachibana, Shundō. "The ethics of Buddhism /." Richmond : Curzon press, 1994. http://catalogue.bnf.fr/ark:/12148/cb37486806d.
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Hu, Hsiao-Lan. "PARTICIPATORY PEACEMAKING: SOCIO-ETHICAL IMPLICATIONS OF INTERDEPENDENT CO-ARISING AND THEIR RELEVANCE IN THE CONTEMPORARY WORLD." Diss., Temple University Libraries, 2008. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/6956.
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Religion<br>Ph.D.<br>This dissertation studies the social and ethical implications of the core Buddhist teaching of Interdependent Co-Arising, which is the logic of Buddhist reasoning and the guiding principle of Buddhist ethics. By appealing to the Nikaya-s, the foundational texts recognized by all Buddhist schools on the one hand, and referencing contemporary socio-economic studies and poststructuralist feminist theories on the other, I revive and theorize about a dynamic sense of Buddhist social ethics, examine its relevance in the contemporary world, and make it acceptable and accessible to the largest number of Buddhists and non-Buddhist scholars and activists. This approach of appropriating non-Buddhist sources in order to make the Buddhist Dhamma relevant in alleviating dukkha is grounded in the Buddha's own teachings and examples. Poststructuralist feminist theories not only offer a much needed critique to the pervasive androcentrism in Buddhist circles, but are also useful in capturing the dynamic complexities that are conveyed by the teaching of Interdependent Co-Arising. In poststructuralist feminist language, any individual subject is a socio-psycho-physical compound shaped and delimited by socio-cultural sedimentations as well as by his/her mental formations, hence the Buddhist teaching of Non-Self. At the same time, it is due to people's repeated actions that socio-cultural sedimentations are formed and dukkha is created and perpetuated in the world. Therefore, in the Buddha's teachings, kamma inevitably has a social dimension and demands attention to the dukkha-producing social norms. Ethics is thus not a set of rigid, inalterable rules, but an ongoing process of striving to be ethical in the midst of ever-changing relations among ever-changing beings. And Sangha, one of the Three Jewels in which all Buddhists take refuge, is not a closed community bound by blood relation or geographical proximity, but an unending effort of building communities and working interconnections with multiple different others. The cessation of dukkha, in this view, is not a static existence where nothing happens, but a dynamic endeavor of working on one's behavioral, emotive, and conceptual transformation in order to alleviate dukkha and continuingly make peace in this world. It requires the participation of everyone entangled in the interconnected web of life.<br>Temple University--Theses
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Hutton, Kenneth. "Ethics in Schopenhauer and Buddhism." Thesis, University of Glasgow, 2009. http://theses.gla.ac.uk/912/.
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In the following thesis I outline Schopenhauer’s ethics in its metaphysical context and in contrast to ethics based on egoism. I look at criticisms of Schopenhauer’s philosophy which have emerged quite recently, and some of which (if valid) would undermine Schopenhauer’s compassion-based moral theory. I have explained these criticisms and offered a defence of Schopenhauer. In order to take up Schopenhauer’s claim of affinity with Buddhist philosophy, I outline first of all early Buddhist then Mahāyāna ethics focusing on the latter’s central idea of compassion. It has been suggested by some scholars that there are specific problems in Buddhist ethics which undermine the idea of compassion and I explain, then attempt to counter, these claims with specific reference to Śāntideva and his rejection of egoism as a means of acting in a moral way or of finding liberation from suffering. I then address recent criticisms of Śāntideva’s Bodhicaryāvatāra, especially the idea that the specific role of compassion in his ethics and its soteriological role are illogical – an idea which I argue against. Finally I compare the core ideas of Schopenhauer’s solution to the problem of suffering with what seems similar in Śāntideva. In doing this, I examine whether or not Schopenhauer is right in claiming convergence between Buddhism and his own philosophy, especially in the area of soteriology as it relates to ethics.
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Dessì, Ugo. "Ethics and society in contemporary Shin Buddhism." Berlin ; Münster Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012719&prov=M&dokv̲ar=1&doke̲xt=htm.
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James, Simon Paul. "Heidegger and environmental ethics." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/3958/.
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This thesis presents an environmental ethic based on the philosophy of Martin Heidegger. Chapter One uses Heidegger's conception of 'dwelling' as the basis for a satisfying account of the 'otherness' or alterity of nature. Chapter Two draws upon Heidegger's writings on 'the dif-ference', Madhyamaka Buddhist philosophy and the metaphysics of Alfred North Whitehead to develop a 'dialectical' conception of holism which can accommodate both the account of alterity presented in Chapter One and an account of the intrinsic value of individual beings. Chapter Three frames this conception of environmental holism in terms of ethics. It is argued that Heidegger's ideal of 'releasement' can be thought of as an essential 'function' of humans, the exercise of which promotes human flourishing. Extending this Aristotelian line of reasoning, it is shown how one can draw upon Heidegger's philosophy to articulate a form of environmental virtue ethic. Chapter Four investigates the charge that Heidegger's later thought is quietistic, a general allegation which is analysed into four interrelated specific charges: 1) the accusation that Heidegger is advocating a passive withdrawal from the world; 2) Adorno's charge in Negative Dialectics that Heidegger's philosophy is inimical to critical thought; 3) the objection that Heidegger is unable to deal adequately with either interhuman relations or the relations between humans and nonhuman animals; and 4) the charge that Heidegger's later writings cannot be brought to bear upon practical environmental issues. In answer to this last objection, case studies are presented of two environmental issues: 1) the environmental impact of tourism; and 2) the practice of environmental restoration.
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Ladwig, Patrice. "From revolution to reform : ethics, gift giving and sangha-state relationships in Lao Buddhism." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612264.
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Maymind, Ilana. "Ethics in Exile: A Comparative Study of Shinran and Maimonides." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1312041287.
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Curley, Melissa. "'Know that we are not good persons': Pure Land Buddhism and the ethics of exile." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66726.
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This dissertation examines the notion of the Pure Land as an immanent utopia in both classical Buddhist sources and modern Japanese thought. The first half of the dissertation presents the argument that the idea of a Pure Land existing in this world was in wide circulation before the modern period, and that the orthodoxy of a strictly-transcendent Pure Land is a modern invention. The second half of the dissertation explores how modern thinkers respond to this orthodoxy by once again positing an immanent Pure Land. It focuses particularly on how notions introduced by the modern Buddhist thinkers Kiyozawa Manshi and Soga Ryōjin are taken up and interpreted by the Kyoto School philosophers Miki Kiyoshi and Tanabe Hajime. It concludes that the ethical and political significance of the modern Pure Land lies in its identification of the utopian space of the Pure Land with the space of exile or homelessness.<br>La présente thèse examine la notion de terre pure vue en tant qu'utopie dans le bouddhisme classique ainsi que dans la pensée japonaise moderne. La première partie défend la thèse selon laquelle l'idée d'une terre pure existant dans ce monde était commune avant la période moderne, et que la notion selon laquelle seule une terre pure conçue comme étant strictement transcendante est orthodoxe est une invention moderne. La seconde partie de la thèse décrit la façon dont les penseurs modernes répondent à cette nouvelle orthodoxie en avançant de nouveau une terre pure immanente, et se penche en particulier sur la façon dont des notions introduites par les penseurs bouddhistes modernes Kiyozawa Manshi et Soga Ryōjin sont reprises et interprétées par les philosophes de l'école de Kyoto Miki Kiyoshi et Tanabe Hajime. La thèse conclut que l'importance éthique et politique de la terre pure moderne repose sur le fait qu'elle identifie l'espace utopique de la terre pure avec l'espace d'exil ou d'absence de demeure.
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Goldstein, Elon. "Ethics and Religion in a Classic of Sanskrit Drama: Harṣa's Nāgānanda." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11099.
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Terasawa, Kunihiko. "Modern Japanese Buddhism in the Context of Interreligious Dialogue, Nationalism and World War II." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/200626.
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Religion<br>Ph.D.<br>This dissertation studies the critical and historical examination of modern Japanese Buddhism in terms of its collaboration with and resistance to ultranationalism and militarism before and during World War II. It also examines how Buddhism came to Japan and transformed itself according to the historical, social and political contexts throughout history. Also it shows how and why Japanese Buddhism has transformed the Gautama Buddha's teachings, the Dhamma and the notion of community, Sangha to its own in terms in relationship to the state. In order to examine the Japan's modern-nation-state's invention of installing a national consciousness and identity in the people through the means of State Shinto and the emperor, kokutai ideology after the Meiji Restoration in 1868, I apply the methodologies of social critical theories of James Scott, Benedict Anderson, Michel Foucault and Pierre Bourdieu. After the Tokugawa shogunate's long patronage of Buddhism (1602-1868), the dissertation examines how modern Japanese Buddhism was challenged by the Meiji state, and transformed itself to meet the need of the modern-nation-state centered on State Shinto and kokutai ideology. Moreover, it exposes how Japanese Buddhism struggled to meet the modernity itself such as individuality and socialization. Furthermore, in the 1930-40's, in the context of rise of ultranationalism and militarism in the name of "overcoming modernity," this dissertation explores how the Japanese Buddhist sects such as True Pure Land, Nichiren, Zen, and the Kyoto School collaborated with and resisted to them. Despite the main Japanese Buddhism's active participation in the war, there were few Japanese Buddhists' resistances. The dissertation examines why and how they could not effectively resist but failed. Moreover, the dissertation shows that there were several opportunities that Japanese Buddhism might have stopped the state's control of religions--the rise of ultranationalism and war ideology in the cases of Uchimura Kanzô's lese majeste in the 1890's, the state's failures of ratification on the Religious Organization Law twice in the 1920's, and Seno'o Girô's anti-fascist movements in the 1930's--the Buddhists had had critical minds and organizational wills alongside with the interreligious cooperation with Christianity and new religions. Thus, this dissertation critically examines Japanese Buddhism in three terms; the social critical ethics, the interreligious dialogue, and the trans-national dialogue. It shows why and how Japanese Buddhism lost the Buddha's critical mind, social ethics, the democratic origin of Sangha, as well as the trans-national dialogue with Korean, Chinese and South Asian Buddhists and eventually justified the Japanese imperial aggression against Asia. I hope that my dissertation will help the Japanese Buddhists undertake a self-critical examination of their involvement in World War II, and would set up a good example of self-criticism of religion and nationalism. It could certainly help the current Islamic people's struggles for democracy, nationalism and holy war. Also in case of China's nationalistic expansionism which resembles the Japan of 1930-40's, in the name of nationalism and social harmony, religious freedom was limited to the inner private realm, but its public role in checking nationalism was suppressed. Tibetan Buddhism, Falun Gong and house Christian churches cried out for their freedom. Therefore the self-critical examination of the rise and fall of the Japanese empire in terms of religion, religious freedom and ultranationalism might help Chinese religions and intellectuals as well as other cases involving religion, nationalism and war.<br>Temple University--Theses
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Ku, Hay Lin Helen. "Where does morality come from? aspects of Nietzsche's genealogical critique of morality and his idea of the Ubermensch /." Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-10292004-074620/.
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Cefus, Jon M. "THE DISINTEGRATION OF THE SELF: HOW EASTERN THOUGHT HAS INFLUENCED WESTERN PSYCHOLOGY." Kent State University Honors College / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1305028856.
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Fitzgerald, Katherine Elizabeth. "No Pure Lands: The Contemporary Buddhism of Tibetan Lay Women." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1586599037356041.
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McAdoo, Paige S. "Spinoza's recipe for existential joy." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683224.
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Einarsson, Ewa. "What about the Rohingya? : A study searching for power relations in different levels of society." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-396496.
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This study aims to search for patterns that demonstrate power relations. It specifically seeks to identify patterns in the power relations in the Rohingya conflict and understand the established power relations at different levels in society, which could provide a picture of the social world within the context of historical, ethnic, cultural, religious and political circumstances. Moreover, this study illustrates the Rohingya population’s experience with relations of power. The ongoing conflict in Myanmar, which is based on religion, ethnicity and politics, is seemingly without any solution. Myanmar is depicted as a country that has lost both hope and legitimacy for the political system and has reduced chances to establish a society in which all the minorities are included across the spheres of society. Finding a bright future for the Rohingya population might be difficult; nevertheless, this study seeks to enhance the understanding of the ongoing conflict and the underlying power relations.
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Josephson, Seth Joshu. "For the Benefit of the Many: Resignification of Caste in Dalit and Early Buddhism." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1322514832.
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Neale, Matthew James. "Madhyamaka and Pyrrhonism : doctrinal, linguistic and historical parallels and interactions between Madhyamaka Buddhism & Hellenic Pyrrhonism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:347ed882-f7ac-4098-908f-5bb391462a6c.
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There have been recent explosions of interest in two fields: Madhyamaka-Pyrrhonism parallels and Pyrrhonism itself, which seems to have been misunderstood and therefore neglected by the West for the same reasons and in the same ways that Madhyamaka traditionally has often been by the West and the East. Among these recent studies are several demonstrating that grounding in Madhyamaka, for example, reveals and illuminates the import and insights of Pyrrhonean arguments. Furthermore it has been suggested that of all European schools of philosophy Pyrrhonism is the one closest to Buddhism, and especially to Madhyamaka. Indeed Pyrrho is recorded to have studied with philosophers in Taxila, one of the first places where Madhyamaka later flourished, and the place where the founder of Madhyamaka, Nāgārjuna, may have received hitherto concealed texts which became the foundation for his school. In this dissertation I explore just how similar these two philosophical projects were. I systematically treat all the arguments in the Pyrrhonist redactor Sextus Empiricus’ Outlines of Pyrrhonism and Against Dogmatists and compare them to the most similar arguments available in the Madhyamaka treatises and related texts. On this basis, I ask whether the Pyrrhonists and the Buddhists would satisfy each other’s self-identifying criteria, or what characteristics would disqualify either or both in the other’s eyes. I also ask what questions arise from the linguistic and historical evidence for interactions between the Pyrrhonist school and the Madhyamaka school, and how sure we can be of the answers. Did Pyrrho learn Buddhism in Taxila? Was Nāgārjuna a Pyrrhonist? Finally I bring the insights of the living commentarial tradition of Madhyamaka to bear on current scholarly controversies in the field of Sextan Pyrrhonism, and apply the subtleties of interpretation of the latter which have developed in recent scholarship to Madhyamaka and its various difficulties of interpretation, to scrutinize each school under the illumination of the other. With this hopefully illuminated view, I address for example whether Sextus was consistent, whether living Pyrrhonism implies apraxia, whether Pyrrhonism is philosophy at all, and whether Madhyamaka is actually nihilism.
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Knuters, Simon. "Political Buddhism and the Exclusion of Rohingya in Myanmar : Exploring targeted religious nationalism using Myanmar's Muslim Rohingya minority as a case study." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-351717.
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The Rohingya Muslim minority, originally living in Rakhine state in western Myanmar, has been marginalized and harassed for decades. The Rohingya minority has been stateless since 1982 and they strive to become Burmese citizens. Many Rohingya have been displaced and live in refugee camps in Bangladesh with UNHCR calling them one of the most vulnerable refugee groups in the world. The military junta in Myanmar did not look kindly at rebellious minority groups in the country, brutally beating down all minority opposition. Despite Myanmar is now in a process of democratization, the State-Councilor and President in all but name, Aung San Suu Kyi has refused to address the ongoing violence suffered by Rohingya. Although Myanmar has 135 recognized minority groups, the country is far from being a pluralistic society. Ethnicity and religion have played an important role in creating a national identity in Myanmar; a national identity which systematically excludes Rohingya. This thesis argues that the reason for Rohingya’s exclusion is the so called political Buddhism in Myanmar. Political Buddhism is when excluding Buddhism, the Burmese ethnicity and aggressive nationalism are used to exclude and persecute minority groups perceived as non-Burman. This thesis explores, through an ideology analysis, how political Buddhism can be used to understand the exclusion of Rohingya in Myanmar. Finally, the conclusion is that political Buddhism has been an important element to Rohingya’s exclusion in Myanmar. However, it is not the sole explanation and other factors such as poverty and underdevelopment are also considerable aspects.<br>I Rakhine i västra Myanmar lever den muslimska minoritetsgruppen Rohingya under stort förtryck. Myanmars burmesiska majoritet har förtryckt Rohingya i årtionden och sedan 1982 är minoritetsgruppen statslösa. Flera hundratusen Rohingyier har flytt från Rakhine till flyktingläger i Bangladesh och UNHCR har kallat dem en av världens mest utsatta flyktinggrupper. Trots att Myanmar genomgår en demokratiseringsprocess vägrar Myanmars folkvalda ledare, Aung San Suu Kyi att fördöma våldet som Rohingya har fått utstå. Myanmar har 135 officiella minoritetsgrupper, men Rohingya är inte en av dem och landet är har fortfarande långt kvar till att bli ett accepterande mångkulturellt samhälle. Etnicitet och religion har spelat en viktig roll i skapandet av Myanmars nationella identitet, vilken har exkluderat Rohingya och andra icke-etniska burmesiska minoritetsgrupper. Jag argumenterar att anledningen till denna exkludering beror på så kallad politisk Buddhism, en kvasi-ideologi som uppstått genom exkluderande Buddhism, burmesisk etnicitet och aggressiv nationalism. Den här uppsatsen konceptualiserar politisk Buddhism genom en ideologianalys, utifrån en idealtyp och strävar efter att öka förståelsen för Rohingyas exkludering i Myanmar. Avslutningsvis är politisk Buddhism till stor del anledningen till Rohingyas marginalisering, men andra faktorer såsom fattigdom och låg ekonomisk utveckling är också möjliga faktorer.
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Gonzaga, Elisabeth. "Buda de casa faz milagre? estudo sobre o conflito entre tradição e bodernidade em grupos da escola Jôdo Shinshu em Suzano (SP)." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/1978.
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Previous issue date: 2006-05-19<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>O presente trabalho de pesquisa buscou investigar, a partir da análise de três grupos religiosos instalados na cidade paulista de Suzano, a situação do chamado Budismo Étnico Japonês no Brasil. Os grupos Higashi Honganji, Honpa Hongwanji e Jodo Shinshu Shinrankai pertencem à Escola Jôdo Shinshu - Verdadeira Terra Pura e se instalaram junto com os imigrantes. O principal diferencial do segmento estudado em relação às outras correntes budistas em nosso país está na forte relação com o elemento étnico, que imprime uma nota visível na idade dos participantes, no idioma utilizado nas cerimônias, no perfil dos clérigos e na permeabilidade a novos seguidores, pertençam eles ou não à colônia nipo-brasileira
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Marcucci, Cynthia Moreira. "Caminhos do conhecimento: reflexões sobre o pensamento complexo, a temporalidade e uma experiência budista." Pontifícia Universidade Católica de São Paulo, 2008. http://tede2.pucsp.br/handle/handle/2804.
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Previous issue date: 2008-05-14<br>The main purpose of this thesis is to invite to a reflection on anthropology in light of the major paradigm shifts that have taken place in the hard-science core. I begin by relating the establishment of social sciences as from the Illuminist context, which imprinted their main characteristics concerning reality model, methodology and principles. I subsequently clarify the most important news brought in by the complex thought in both social sciences and biology, physics and chemistry in order to introduce the major concepts we work with: the order/disorder/organization/interaction tetralogical ring; the culture/nature dialogism, the individual/species/society trinitary ring, and complex time through dissipative structures. To end the first part I present the Buddhist thought as a bridge between science and tradition. The second chapter brings some considerations regarding linear and simplifying temporality, which raised three ideas that anthropology must reassess: the existence of a flat path through which one goes from the simpler to the most complex thinking; the mutual exclusion of the terms 'continuity' and 'rupture', and the vision that history establishes human universality. To support same, I studied archaic Greece's poems, evaluated some aspects of their myth and time and discussed the role of history in social science. In the third and last part I resume the rediscovery of Prigogine's time and relate it to determinism, freedom and ethics. When complexified, ethics leads to the resumption of anthropology's need for change, so that it truly becomes 'the science of man'<br>Esta tese tem como principal objetivo empreender uma reflexão sobre a antropologia diante das grandes transformações paradigmáticas ocorridas no núcleo duro das ciências. Para tanto, relacionei o estabelecimento das ciências sociais ao contexto iluminista, que lhe imprimiu as principais características quanto ao modelo de realidade, metodologia e princípios. Em seguida, esclareci a respeito das principais novidades introduzidas pelo pensamento complexo tanto na área das ciências sociais como na biologia e na físico-química, para apresentar os principais conceitos com os quais trabalhamos: o anel tetralógico ordem-desordem-organização-interação; a dialógica cultura-natureza, o anel trinitário indivíduo/espécie/sociedade; e o tempo complexo através das estruturas dissipativas. Para finalizar a primeira parte, introduzimos o pensamento budista como uma ponte entre a ciência e a tradição. Num segundo momento, apresentamos considerações a respeito da temporalidade linear e simplificadora que engendrou três idéias que precisam ser repensadas pela antropologia: a existência de um caminho plano pelo qual se vai do mais simples ao mais complexo; a exclusão mútua dos termos continuidade e ruptura; e a visão de que a história instaura a universalidade humana. Para esse fim estudamos os poemas da Grécia arcaica, levantamos aspectos do mito e de seu tempo e discutimos o papel da história nas ciências sociais. Por fim, retomamos a redescoberta do tempo prigoginiano e o relacionamos com o determinismo, a liberdade e a ética. Esta, complexificada, leva a uma retomada da necessidade de mudança na antropologia, para ela que venha a ser verdadeiramente a 'ciência do homem'
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Gurung, Florence. "Religion and ethnic identity : Gurung experiences of belonging in the UK." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:2df28e60-34b2-488f-ada7-5ebdebf5163a.
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This thesis seeks to identify the place and significance of religion in constructions of ethnic identity and experiences of belonging among Gurungs in the UK. It assesses both the vision of Gurung ethnic identity put forward by ethnic organizations, which is itself much disputed, and the extent to which this vision either reflects or shapes religion 'on the ground'. It argues that debates and controversies surrounding Gurung religious identity are influenced by ethnic politics in Nepal, by social changes and modernist ideas about the superiority of world religions over local traditions, by the pervasive discourse regarding exclusivity in religion, as well as by historical, but highly contested, status differences within Gurung society. It also suggests that those debates are complicated by divergent conceptions of 'religion', and of how 'religion' relates to 'culture'. When considering religion 'on the ground', the thesis assesses the extent to which Buddhism and Bon are practised as an expression of Gurung culture, thus reinforcing a sense of belonging within the Gurung community, and the extent to which particular religious traditions strengthen a broader Nepali identity or universal orientation, whereby religious belonging outweighs ethnic loyalties. It concludes that both orientations are in evidence and, in general, are considered mutually reinforcing. However, from the perspective of Christian Gurungs and followers of Sai Baba - paths often considered foreign to Gurung culture - a tension is more evident. For many Nepalis, however, religious identity is complex and multiple. Many include elements of different religious traditions in their regular practice and there is a whole range of customs, values, attitudes and understandings of religion which are shared by Nepalis but which are understood to belong to no particular religion, or to all. I suggest that it is as much through these aspects of religion, as through commitment to the vision of Gurung religious identity officially promoted, that a sense of commonality and belonging is created within the diaspora.
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Johansen, Knut Meiningset. "Et buddhistisk kloster i Rikon : En studie av religion blant eksiltibetanere i Sveits /." Oslo : Department of Cultural Studies and Oriental Languages, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/IKOS/2007/60035/Masteroppgave.pdf.
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Pillainayagam, Priyanthan A. "The After Effects of Colonialism in the Postmodern Era: Competing Narratives and Celebrating the Local in Michael Ondaatje’s Anil’s Ghost." Cleveland State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=csu1337874544.
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An, Ok Sun. "A study of early Buddhist ethics in comparison with classical Confucianist ethics." Thesis, 1995. http://hdl.handle.net/10125/10066.
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Wongkhamchantra, Urai. "Buddhist ethics- A philosophic study (With special reference to Hinayana Buddhism)." Thesis, 1986. http://hdl.handle.net/2009/2596.
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Clasquin-Johnson, Michel. "Early Buddhist interpersonal ethics : a study of the Singalovada Suttanta and its contemporary relevance." Diss., 1992. http://hdl.handle.net/10500/17893.
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This dissertation discusses the Singalovada suttanta, a
text which is part of the Pali Canon and variants of which
are also found in the Mahayana corpus. The Pali Text
Society edition of this text is translated into both English
and Afrikaans, and its place within the greater scheme of
Buddhist religious philosophy and canonical literature is
examined. It is concluded that the Singalovada suttanta is
an integral part of Buddhist ethical teaching and that it
displays clear connections to fundamental early Buddhist
philosophy. The text is also checked for internal coherence
and for variation between its different versions.
It is shown how the ethical principles and practices that are
expounded in the singalovada Suttanta can be applied to
life in a modern society, and what this implies for the
relationship between contemporary society, philosophy,
religion and ethics generally<br>Religious Studies and Arabic<br>M.A. (Religious Studies)
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Clasquin, Michel. "Early Buddhist interpersonal ethics : a study of the Singalovada Suttanta and its contemporary relevance." Diss., 1992. http://hdl.handle.net/10500/17893.
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This dissertation discusses the Singalovada suttanta, a
text which is part of the Pali Canon and variants of which
are also found in the Mahayana corpus. The Pali Text
Society edition of this text is translated into both English
and Afrikaans, and its place within the greater scheme of
Buddhist religious philosophy and canonical literature is
examined. It is concluded that the Singalovada suttanta is
an integral part of Buddhist ethical teaching and that it
displays clear connections to fundamental early Buddhist
philosophy. The text is also checked for internal coherence
and for variation between its different versions.
It is shown how the ethical principles and practices that are
expounded in the singalovada Suttanta can be applied to
life in a modern society, and what this implies for the
relationship between contemporary society, philosophy,
religion and ethics generally<br>Religious Studies and Arabic<br>M.A. (Religious Studies)
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Pannaloka, Rev Wadinagala, and 釋明光. "A Philosophical Interpretation of Theravada Buddhist Ethics:An Ethics beyond Being and Non-being." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/8qg5j8.
Full textAbstract:
博士<br>國立中央大學<br>哲學研究所<br>103<br>The present thesis addresses the interpretational issues in relation to the Theravada Buddhist ethics, an eastern ethical tradition. The interpretations are made in terms of western ethical categories such as Aristotelian virtue ethics, consequentialism, rule-consequentialism and Kantian deontology. These traditions are applied to find out the theoretical structure for the purpose of introducing the Theravada ethical system to the western reader. The process is not flawless. We can find in certain attempts, the sui generis character of Theravada Buddhist Ethics is missed due to neglecting its context. To address this problem, the present thesis first examines the problematic arguments of the current researchers and then examine the ethics within the Buddhist doctrinal system.
To find out the role of ethics within the context, the present research examines the doctrine of causal-dependence, the key philosophical concept of early Buddhism. It recognizes the conditional existence as the origin of the human predicament and the need to get out of the conditional realm to attain liberation. The understanding of the causality is recognized as the ‘doctrinal middle path’, which avoids the extreme views about the ontological status, “Being” and “Non-being.” The teaching of Eightfold path is known as the ethical middle path of the Theravada tradition. The relation between the theory about the ontological understanding of the reality and the ethical path maintain an invincible connection. This is the sui generis character of Buddhist ethics. The explication of the relation between ontology and the ethics within the early Buddhism contribute to make a better interpretation of the ethics in the correct context. This would do justice to the authentic character of the ethical system found in the Theravada tradition. Further, Buddhism is entirely moral in the explanation of the experience within the existence, yet, it is not limited to the ‘other-regardness’, which is seen as very fundamental stage of the spiritual path to liberation. In order to have the liberation ‘insight’ into the reality is compulsory, the ethics is supportive to gain the insight; however, ethics is not the sufficient factor. Ethics serves as ‘necessary’ factor at one level and ethics reaches perfection with the inner transformation which is experienced by the agent through the cultivation of wisdom.
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Yang, Mei-Lin, and 楊美玲. "An Exploration of Hospice Care Ethics—Focus on Buddhist Vinaya about Truth-Telling." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/95508890056977631409.
Full textAbstract:
碩士<br>華梵大學<br>東方人文思想研究所<br>97<br>The purpose of this thesis is to explore Buddhist vinaya about truth-telling and hospice care. It is inevitable that everyone must face death issue even if the technology and medical treatment have been dramatically improved; however, it can only prolong longevity rather than living for ever or getting good death. Therefore, it is important for us to deal with the death issue.
Cancer has been the leading cause of mortality in Taiwan since 1982, truth-telling about cancer diagnosis is difficult in Taiwan medical environment, generally speaking, and truth-telling depends on the families’ attitude instead of the patient. From Buddhist’s vinaya prospective, cheating the patient will conflict with the vinaya about speaking the truth.
The conclusion is that hospice care focuses on offering benefits to the patients is similar to the compassion of Bodhisattva. Therefore, we must obey the vinaya about benefits to others more important than the vinaya about truth-telling. .
Key words : Hospice Care 、Ethics 、the Vinaya of Truth-Telling
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Chang, Shen-Man, and 張勝鬘. "A Critique of Contemporary Controversies in Animal Ethics from Buddhist Non-dualistic Middle Path." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/25634321884242240333.
Full textAbstract:
碩士<br>國立臺灣大學<br>哲學研究所<br>103<br>Abstract
The focus of this paper is a critique of the development of the theory of Western animal ethics controversy from Buddhist Non-dualistic Middle Path. The ultimate goal of this paper is to operate in the West animal ethics controversy with Buddhist Non-dualistic Middle Path, made clear that the same model of Western theories with a view to break the continues crux of the controversy of animal ethics theories.
The first part of this paper arranged by the re-examine of the Western animal ethics controversy, showing the central ideas which inside the various theories. And clarify the core concepts as bottom support of these theories. These arguments were always on the same thinking patterns, and therefore its faces similar questions. Through the Buddhist Non-dualistic Middle Path and the related points of it, found that the theory of Western animal ethics is actually limited to the two ends of the ideological framework. To face the endless dispute in western animal ethics, the Buddhist Non-dualistic Middle Path can offer several possible suggests to western animal ethics.
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"民族、宗教與藏傳佛教藝術品的買賣: 以成都"藏族街"為例". 2011. http://library.cuhk.edu.hk/record=b5894870.
Full textAbstract:
宋黎昀.<br>"2011年9月".<br>"2011 nian 9 yue".<br>Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.<br>Includes bibliographical references (p. 130-135).<br>Abstract in Chinese and English.<br>Song Liyun.<br>Chapter 第一章： --- 導論 --- p.1<br>Chapter 一. --- 論文之背景和目的 --- p.1<br>Chapter (一). --- 背景 --- p.1<br>Chapter (二). --- 研究目的 --- p.5<br>Chapter 二. --- 文獻回顧 --- p.7<br>Chapter (一). --- 民族性與商業 --- p.7<br>Chapter (二). --- 商品化與「本真性」 --- p.13<br>Chapter (三). --- 宗教與商業行為 --- p.18<br>Chapter 三. --- 田野地之選擇與研究方法 --- p.23<br>Chapter (一). --- 田野點的意義所在 --- p.23<br>Chapter (二). --- 研究方法 --- p.25<br>Chapter 四. --- 本論文之結構安排 --- p.29<br>Chapter 第二章： --- 「藏族街」在成都 --- p.31<br>Chapter 一. --- 成都的少數民族 --- p.31<br>Chapter 二. --- 成都的藏族 --- p.32<br>Chapter 三. --- 成都與藏區的地緣關係及往來淵源 --- p.33<br>Chapter 四. --- 「藏族街」生意的發展歷程 --- p.40<br>Chapter 五. --- 「藏族街」在成都 --- p.47<br>Chapter (一). --- 成都大眾眼中的「藏族街」 --- p.49<br>Chapter (二). --- 政府眼中的「敏感地帶」 --- p.50<br>Chapter (三). --- 當地社區漢人對「藏族街」藏人的看法 --- p.53<br>Chapter 六. --- 藏族商人之間的關係 --- p.59<br>Chapter 七. --- 城市的邊緣人 --- p.60<br>Chapter 八. --- 小結 --- p.63<br>Chapter 第三章： --- 佛教道德觀與藏族商人的商業行為 --- p.65<br>Chapter 一. --- 藏地經濟之變遷 --- p.66<br>Chapter (一). --- 80年代以前的藏族社會經濟 --- p.66<br>Chapter (二). --- 80年代以來市場經濟體系下的藏地經濟 --- p.69<br>Chapter 二. --- 藏傳佛教藝術品買賣當中的禁忌 --- p.76<br>Chapter (一). --- 對佛像生意的爭議 --- p.76<br>Chapter (二). --- 其他禁忌物品 --- p.81<br>Chapter 三. --- 佛教道德對商業觀念的影響 --- p.83<br>Chapter 四. --- 「積德」的行為 --- p.86<br>Chapter 五. --- 分析和小結 --- p.88<br>Chapter 第四章： --- 何為「正宗的」藏傳佛教藝術品 --- p.91<br>Chapter 一. --- 與尼泊爾的貿易網絡 --- p.91<br>Chapter 二. --- 藏族商人對其產品「正宗性」的建構 --- p.99<br>Chapter (一). --- 尼泊爾產品與藏地、 漢地產品的區分 --- p.100<br>Chapter (二). --- 藏式風格與漢式風格的區分 --- p.102<br>Chapter (三). --- 宗教用品與旅遊紀念品的區分 --- p.104<br>Chapter 三. --- 有區分的本真性概念 --- p.114<br>Chapter 四. --- 小結 --- p.120<br>Chapter 第五章： --- 結論 --- p.121<br>Chapter 一、 --- 族群性與商業之間的關係 --- p.121<br>Chapter 二、 --- 商品化和「本真性」的建構 --- p.125<br>Chapter 三、 --- 宗教對商業行為的影響 --- p.127<br>參考文獻 --- p.130
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Liu, Cheng-Ming, and 劉政明. "A Buddhist Approach to the Controversies of OrganDonation Ethics: Based on Sa&;#7745;yukt&;#257;gama-s&;#363;traand Prajn&;#257;p&;#257;ramit&;#257;-s&;#363;tra." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/n27knz.
Full textAbstract:
碩士<br>國立臺灣大學<br>哲學研究所<br>102<br>It is said that a lot of incurable patients can be saved by means of organ donation.
Indeed, it is one of the most popular surgical operations. Being popular, however,
does not entail its ammunition to moral criticism. Hence, I shall propose a Buddhist
account of organ donation and oppose the contemporary view of organ donation.
There are many controversies related to organ donation, such as brain death,
donation card, presuming donation, and organ market. From Buddhist point of view,
these controversies are caused because of people ignoring the reality of the world.
According to Buddhist path to liberation, treating everything as impermanent makes
people understand that this co-arising world is produced by related conditions. It is
based on ignorance of the reality that people presume the ideas of control, possession
and self. If these ideas are replaced by “impermanence” and “non-self”, the
controversies related to organ donation will be ceased.
In contrast to contemporary medical mechanism, living and dying are both empty
and equal in Buddhist perspective. It is incorrect to save recipients at any price while
ignoring donators’ need. In Buddhist path to enlightenment, d&;#257;na-p&;#257;ramit&;#257;, which
means perfection of giving, could provide us guides to donate skillfully. Applying to
organ donation, it is important to benefit donators, recipients and doctors at the same
time, while not any immoral thing being caused or implemented.
Since there are big differences between contemporary and Buddhist idea of
donation, Buddhism shall not endorse organ donation.