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Journal articles on the topic 'Humanistic Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Prof., L. Udayakumar* &. Kishore Kumar Pradhan**. "CONTEMPORARY BUDDHIST HUMANISTIC PSYCHOLOGY." International Journal of Computational Research and Development (IJCRD) 7, no. 1 (2022): 89–94. https://doi.org/10.5281/zenodo.7598072.

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Buddhism spread to the West as a psychology, rather than as a religion or philosophy. Buddhism also contains aspects of psychotherapy that can improve health and peace of mind. Nirvana (nibbana) has been described as the highest state of mental health, and Buddha is also referred to as the peerless psychiatrist. Since the development of Buddhist philosophical thought, it has influenced different Buddhist schools in different countries. Buddhist theories and methods in different Buddhist schools have created different therapies, such as Zen therapy in Japan. They all represent one aspect of the

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Lu, Lung-Tan. "Contemporary Humanistic Buddhism and Chinese Commercial Spirit." International Journal of Management Studies and Social Science Research 05, no. 01 (2023): 258–67. http://dx.doi.org/10.56293/ijmsssr.2022.4567.

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Humanistic Buddhism is a contemporary movement within Buddhism that emphasizes the potential for individuals to generate positive change in their own lives and in society through practicing Buddhist teachings and values. Master Hsing Yun said: "The so-called Humanistic Buddhism is the Mahayana Buddhism of the bodhisattva way.... Humanistic Buddhism attaches great importance to the purification of moral thoughts in life and the sublimation of spirituality." Master Hsing Yun's thoughts of Humanistic Buddhism can be approximately summarized into the following points. Firstly, the Sakyamuni Buddha

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Lung-Tan, Lu. "Humanistic Buddhism and Holistic Health Management." International Journal of Social Science and Human Research 07, no. 05 (2024): 3347–56. https://doi.org/10.5281/zenodo.11379664.

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Sammà-sati refers to continuously focusing on wholesome dharma and maintaining inner clarity and alertness. Anapanasati (mindfulness of breathing and breathing) is a specific practical way to achieve sammà-sati (mindfulness). The word “Zhèngniàn” (Chinese; English: mindfulness) began as Buddhism entered Ancient China during the Han and Tang Dynasties around two thousands years ago. Until the 1970s, the word “Zhèngniàn” (Chinese; English: mindfulness) referred to sammà-sati (Pali). However, in the 1980s, the modern mindful

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Chew, Fong Peng, Fonny Dameaty Hutagalung, and Yin Liang Chang. "MOBILE LEARNING AND HUMANISTIC BUDDHISM: A LITERATURE REVIEW." International Journal of Humanities, Philosophy and Language 7, no. 25 (2024): 01–10. http://dx.doi.org/10.35631/ijhpl.725001.

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Following the explosion of information communication and technology (ICT), mobile has become one of the useful teaching aids in education and is known as m-learning. M-learning has many advantages over other information technologies, such as computers in teaching many subjects including Humanistic Buddhism. This article is a review of literature about the use of ICT in education, m-learning, humanistic Buddhism, and the use of m-learning in the learning of humanistic Buddhism. The study shows that this aspect is still rarely being explored but has great potential to expand the knowledge about

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Lung-Tan, Lu. "Humanistic Buddhism and Asian Entrepreneurship." International Journal of Social Science And Human Research 05, no. 02 (2022): 680–83. https://doi.org/10.5281/zenodo.6276827.

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This study proposes Buddhism researcher may apply case study method in combing business management and fundamental Buddhist concepts, such as: five precepts and ten virtues, three good four giving, dependent origin, middle way, twelve karma, three seals, four noble truths, six degrees Four photographs, to enlarge the scope of Buddhism research. It is our aspiration to utilize case studies and literature research to establish the "Manual for Entrepreneurs of Human Buddhism" in order to give entrepreneurs Dharma guidance. We also propose a fourth type entrepreneur in the future: Entrep

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

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

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Peng, Chew Fong, and Chang Yin Liang. "FO GUANG CAI GEN TAN: TEACHING OF HUMANISTIC BUDDHISM IN PROMOTING SOCIETAL WELL-BEING." Malaysia Online Journal of Psyhcology and Counselling 12, no. 1 (2025): 11–22. https://doi.org/10.22452/mojpc.vol12no1.2.

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Abstract This article examined Fo Guang Cai Gen Tan, a significant work by Master Hsing Yun, within the context of Humanistic Buddhism. Master Hsing Yun, a contemporary Buddhist scholar and educator, created Fo Guang Cai Gen Tan to extend Hong Yingming’s Cai Gen Tan, integrating Buddhist teachings with the practical wisdom needed for modern life. This review highlights the educational, philosophical, and social contributions of Fo Guang Cai Gen Tan, analyzing its influence on Buddhism’s institutionalization, modernization, and internationalization. Zen principles, compassion, and ethical guida

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Krause, Carsten. "A Comparative Perspective of “Engaged Buddhism” and “Renjian Fojiao” (“Humanistic Buddhism”) in Chinese Speaking Discourse: Exclusivism, Inclusivism, or Pragmatism?" Religions 15, no. 11 (2024): 1306. http://dx.doi.org/10.3390/rel15111306.

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The two modern concepts, “Engaged Buddhism” and renjian fojiao 人間佛教, with the variety of its English translations (such as “Humanistic Buddhism”), were developed and discussed with and without reference to each other over several decades. This article raises the question of how “Engaged Buddhism” has been portrayed in the Chinese-speaking world. It therefore reflects on a hybrid conceptual history and distinguishes between “concept-unaffected” and “concept-affected” (“concept-affirming”, “concept-negating”, and “concept-corresponding”) positionings in the Buddhist world, as well as a “concept-

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Huang, Weishan. "On Urban Buddhism: a Humanistic, Secularizing, and Universal Buddhism." Review of Religion and Chinese Society 10, no. 1 (2024): 102–23. http://dx.doi.org/10.1163/22143955-12340017.

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Abstract In this paper, I explore the religious project initiated by the renowned abbot Juexing 觉醒 and a group of scholars to create a typology of Urban Buddhism (dushi fojiao 都市佛教). This religious project is discussed here as a political attempt at reform extending over the last two decades. I first review the recent discourse on Urban Buddhism, drawing on monastic and elite narratives from the turn of the century. Second, I compare Juexing’s work with the studies of other scholars who have contributed to the development of the concept of Urban Buddhism. Although some of these scholars did no

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

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

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

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

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Lung-Tan, Lu, and Lu Lung-Tan. "Meditation and Holistic Health in Humanistic Buddhism." INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 07, no. 04 (2024): 1644–55. https://doi.org/10.5281/zenodo.10973519.

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Humanistic Buddhism emphasizes that Buddhism should be integrated into daily life. Meditation as a practical method can help practitioners cultivate inner peace, wisdom and compassion to better serve others. Through meditation, breathing and mindfulness practices, Zen practice can help people reduce anxiety and stress and improve their ability to manage emotions. Master Hsing Yun emphasized that Zen is the core of humanistic Buddhism. The so-called Humanistic Buddhism refers to the close integration of Buddhist teachings and practices with human daily life, making it an effective way to solve

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Lung-Tan, Lu. "Master Hsing Yun: The Pioneering Practitioner of Contemporary Humanistic Buddhism (1927 – 2023)." International Journal of Social Science And Human Research 06, no. 02 (2023): 1238–45. https://doi.org/10.5281/zenodo.7659985.

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Master Hsing Yun founded Fo Guang Shan in 1965, dedicated to promoting Humanistic Buddhism. Master Hsing Yun is known for his simple and down-to-earth teachings, as well as his efforts to bring Buddhism to the masses through modern communication technology and community service initiatives. He has made significant contributions to the development and popularization of Humanistic Buddhism through his teachings, writings, and community service initiatives. Master Hsing Yun passed away on February 5, 2023 in Fo Guang Shan, Taiwan. He said in his last words, "The best memory for me is to prac

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Khabdaeva, A. K. "BUDDHIST MONASTERIES IN THE SOCIOCULTURAL CONTEXT OF MODERN CHINA." BUDDHIST STUDIES 2, no. 7 (2023): 67–78. https://doi.org/10.30792/2949-5768-2023-2-67-78.

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A Buddhist monastery is not only a religious, but also a social institution that has significant influence in Chinese society. Events in the history of China at the turn of the 19th and 20th centuries. had a negative impact on the life of Buddhist monasteries and led to the alienation of Buddhist communities from society. Acquaintance with European spiritual culture provoked a conflict between traditional Chinese and Western moral and ethical values. A huge contribution to the revival of Buddhist monasteries and their return to real life conditions was made by the reformers of Chinese Buddhism

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Zhang, Xunqi. "On the Transcendence of Master Hsing Yun’s Humanistic Buddhism." Religions 16, no. 5 (2025): 601. https://doi.org/10.3390/rel16050601.

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The issue of transcendence is a pivotal philosophical proposition in the contemporary development of Humanistic Buddhism, continuously provoking academic debates within the fields of religious studies and Buddhist scholarship. In response to the controversy over whether Humanistic Buddhism possesses transcendence, Master Hsing Yun (星雲大師) addresses this question through three theoretical dimensions: constructing spiritual transcendence at the level of faith, achieving inner transcendence at the level of consciousness, and realizing a creative transcendence that integrates tradition and modernit

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Dy, Aristotle Chan. "Buddhist Modernism in the Philippines: Emerging Localization of Humanistic Buddhism." Religions 13, no. 3 (2022): 220. http://dx.doi.org/10.3390/rel13030220.

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Mahayana Buddhism is well known for being successfully implanted in various cultures. Chinese Buddhism, considered one of the three great religions of China along with Confucianism and Taoism, is a classic example. From China, Buddhism traveled further and, in the twentieth century, developed a particular way of engaging the world. Humanistic Buddhism, a particular form of engaged Buddhism that grew out of twentieth-century Chinese Buddhism, has been present in the Philippines since the 1990s and signaled a new phase in the growth of Buddhism in the country. In particular, the Philippine initi

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Brien, Kevin M. "Humanistic Marxism and Buddhism." Journal of Indian Philosophy and Religion 15 (2010): 63–102. http://dx.doi.org/10.5840/jipr2010154.

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Habdaeva, A. K. "RESEARCH ON BUDDHISM IN CHINA." BUDDHIST STUDIES 1, no. 8 (2024): 47–55. https://doi.org/10.30792/2949-5768-2024-8-47-55.

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The main trends in the development of Chinese Buddhology, which determined its current state, were laid in the 20th century, when scientific research began in this field. An important role in the development of Chinese Buddhology was played by lay Buddhists Yang Wenhui, Taixu, Ouyang Jingwu, Yin Shun, Zhao Puchu, who proclaimed the ideas of «Buddhism of life» and «humanistic Buddhism». During the crisis period of Chinese history at the turn of the 19th and 20th centuries, significant scientific achievements were achieved by Lü Cheng and Hu Shi. The key figures in Chinese Buddhology in the 21st

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Lung-Tan, Lu. "Humanistic Buddhism and Organizational Behavior: An Exploratory Research." International Journal of Social Science and Human Research 08, no. 03 (2025): 1659–63. https://doi.org/10.5281/zenodo.15082174.

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This study explores the relationship between Humanistic Buddhism and organizational behavior, focusing on the teachings of Master Hsing Yun. Humanistic Buddhism is characterized by six key principles: humanity, life, altruism, joy, timeliness, and universal salvation. Master Hsing Yun emphasizes that management is not about commands or authority, but about understanding, respect, tolerance, equality, and exchanging positions. He believes that the secret to effective management lies in managing one's own mind first, adhering to principles of time, space, digital statistics, and moral conduct. I

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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.

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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newl

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

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

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Laws, Sara E. "Spaces of Mind in the American Midcentury: The Buddhist Poetics of Philip Whalen, Gary Snyder, and Joanne Kyger." Criticism 65, no. 4 (2023): 363–87. https://doi.org/10.1353/crt.2023.a965672.

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Abstract: In its representations in contemporary mainstream American society, particularly in "mindfulness" discourses, American Buddhism appears synonymous with a series of familiar concepts—interconnectedness, wholeness, ego transcendence—that appear to be Buddhist but are more accurately traced back to Romanticism and humanistic psychology. Readers' understanding of what Buddhism "looks like" in American poetry has been shaped and consolidated by these Romantic concepts, which have been widely popularized by the useful tools of mindfulness. However, Buddhism as it is inscribed in American p

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Hutagalung, Fonny Dameaty, Chew Fong Peng, Chang Yin Liang, Yeoh Sun Wei, and Kamelia Syafira Ahmad Kamarul. "Exploring factors acceptance of Mobile Learning Application for Humanistic Buddhism Learning among Malaysian Young Adult." International Journal of Religion 5, no. 9 (2024): 685–95. http://dx.doi.org/10.61707/bzkkf673.

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Humanistic Buddhism has adopted more practical than theories and philosophy into our life. However, there are still weaknesses in teaching and learning Buddhism, especially in Buddhist schools in Asia and Asian American Communities. This study aims to develop mobile learning applications for humanistic Buddhism learning among young adults based on Phase 1(one) ADDIE Model, determine the behavioral acceptance and attitudes factors of mobile application to learn Humanistic Buddhism among youth. Methodology of study using ADDIE Model, finding of study indicates 28% of the respondents know the mea

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Lung-Tan, Lu. "Preliminary Exploration of Dharma Mudra and Social Entrepreneurship for Humanistic Buddhism." International Journal of Social Science and Human Research 05, no. 04 (2022): 1236–39. https://doi.org/10.5281/zenodo.6411097.

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Dharma Mudra includes: (1) All phenomena are impermanent; (2) all Dharma are not-self, and (3) the eternity is Nirvana. The purpose of social entrepreneurs is to transform the society, not to make profits. Their spirit is to solve social issues in the way of commercial power and business operation. Venerable Master Hsing Yun spared no effort in promoting Buddhism throughout his life and is a successful social entrepreneur in our views. He believes that the “Buddhism of freeing from desire" may be practiced by a small number of practitioners and monks. On the other hand, the majority

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Lung-Tan, Lu. "Humanistic Buddhism: Noble Eightfold Path and Eight Pagodas." INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 06, no. 05 (2023): 2008–16. https://doi.org/10.5281/zenodo.7928875.

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Master Hsing Yun advocated Humanistic Buddhism in the hope that people can apply Buddhist teachings and practice methods in real life to solve various problems in real life. The concepts of Humanistic Buddhism are embodied in the Eight Paths Pagoda of the Buddha Memorial Hall in Taiwan. The eight pagodas of the Buddha Memorial Hall in Fo Guang Shan, Taiwan are named: (1) One Teaching, (2) Two Assemblies, (3) Three Goodness, (4) Four Givings, (5) Five Harmonies, (6) Six Perfections, (7) Seven Admonishment, and (8) Eightfold Path. However, the Eight Towers in Mahaparinirvana Temple, India have d

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Yao, Yu-Shuang. "Masculinity and Femininity: Comparing and Contrasting Two Modern Buddhist Movements in Taiwan, Foguang Shan and Ci Ji." Alternative Spirituality and Religion Review 11, no. 1 (2020): 34–50. http://dx.doi.org/10.5840/asrr202011167.

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This article examines how modern Chinese Buddhism has been influenced by its interactions with the modern world. For our purposes, ‘modern Chinese Buddhism’ refers to a form of what has become known in the West as ‘Engaged Buddhism,’ but in Chinese is known by titles that can be translated as ‘Humanistic Buddhism’ or ‘Buddhism for Human Life.’ This tradition was initiated on the Chinese mainland between the two World Wars by the monk Tai Xu (1890–1947). Its main branches have flourished in Taiwan, whence two of them have spread worldwide. The most successful, at least in numerical terms, has b

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Vu, Huong Xuan. "A COMPREHENSIVE REVIEW ON THE CORRELATION BETWEEN BUDDHISM AND PSYCHOLOGY." American Journal of Interdisciplinary Innovations and Research 6, no. 1 (2024): 24–32. http://dx.doi.org/10.37547/tajiir/volume06issue01-05.

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Over the course of the past century, there have been significant connections established between Buddhist principles and practices and the field of modern psychology. Various aspects of Buddhism, such as its understanding of the mind, insights into the causes of suffering, methods for cultivating mindfulness and managing negative emotions, as well as its concept of a self without ego, have had an impact on and been incorporated by different branches of Western psychology. The focus in this paper is on areas where Buddhist thought has intersected with clinical psychology, cognitive psychology,

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Lung-Tan, Lu. "Humanistic Buddhism: Amṛtyupasthāna, Ānāpānasmṛti and Holistic Health Management". INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS 07, № 06 (2024): 2486–97. https://doi.org/10.5281/zenodo.11518310.

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Humanistic Buddhism provides a profound and unique perspective on exploring the path of holistic health. Smṛtyupasthāna (Four Mindfulnesses) is a basic meditation method in Buddhism, which involves continuous awareness and observation of four different aspects: (1) Kāyānupassanā (Body Mindfulness), (2) Vedanānupassanā (Mindfulness of Feelings), (3) Cittānupassanā (Mindfulness of Mind) and (4) Dhammānupassanā (Mindfulness of Dharma). Mindfulness is an effective way to manage worries, allowing us to be free from worries, stay away from upside-down dreams, and achieve a state of freedom. This art

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Lung-Tan, Lu. "Humanistic Buddhism and Holistic Health Management." International Journal of Social Science and Human Research 07, no. 03 (2024): 1637–44. https://doi.org/10.5281/zenodo.10795937.

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Master Hsing Yun said that humanistic Buddhism has six characteristics: (1) human nature, (2) life nature, (3) altruism, (4) joy, (5) contemporary nature, and (6) universal relief nature. Among the six characteristics, life nature is closely related to the health of the whole person. When the World Health Organization (WHO) was founded in 1948, the definition of health was: "Health is a complete sense of physical, mental, and social well-being and not only the absence of disease or infirmity." This definition is the beginning of focusing on holistic health. Most people in the Western Christian

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Shengying, Yan. "The reconstruction of Buddhist belief in the modern era, via master Taixu’s humanistic Buddhist thought." OOO "Zhurnal "Voprosy Istorii" 2023, no. 4-2 (2023): 220–25. http://dx.doi.org/10.31166/voprosyistorii202304statyi63.

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Kim, Myung-Ho (Ven Beop-Ji). "The Buddhist Revolution and Humanistic Buddhism of Taixu in Modern China." Journal of Seon Studies 69 (December 31, 2024): 229–52. https://doi.org/10.22253/jss.2024.12.69.229.

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Zhou, Kun. "Interpretation of Buddhist Scriptures from the Perspective of Sinicization of Buddhism." International Journal of Education, Humanities and Social Sciences 1, no. 1 (2024): 31–37. http://dx.doi.org/10.70088/29x4fy15.

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The interpretation of Buddhist scriptures from the perspective of Sinicization of Buddhism has undergone a long and fruitful development process. From the initial period of Buddhist transmission with grid-meaning translation, to the elaboration of Buddhist doctrines during the Wei, Jin, Northern, and Southern Dynasties, to the doctrinal taxonomy in the Sui and Tang dynasties, and then to the interpretation of mind and nature during the Song and Ming dynasties, up to the modern trend of humanistic Buddhism, the interpretation of Buddhist scriptures has always interacted with the spirit of Chine

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Lesmana, Wiliem, Rustono Farady Marta, and Sulaiman Girivirya. "The Practice of Humanistic Buddhism for the Indonesia’s National Integrity." Jurnal Riset Komunikasi 4, no. 2 (2021): 179–97. http://dx.doi.org/10.38194/jurkom.v4i2.303.

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In the midst of Indonesian society which is full of diversity, so there needs to be a sense of tolerance and respect for these differences in order to maintain the integrity of the nation, where this is in line with Buddhist teachings which also teach to be able to live in people’s lives so that the desired state of peace and prosperity will emerge. communicate as stated in the text of the 2020 Vesak message of Saṅgha Theravāda Indonesia is reviewed through the use of Buddhist communication theory as part of communication theory originating from the east and Buddhist semiotics to dissect the m

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Ghimire, Shurendra. "Buddhist Pragmatism or Pragmatic Buddhism: What is the relationship between Buddhism and Pragmatism?" BMC Journal of Scientific Research 4, no. 1 (2021): 49–64. http://dx.doi.org/10.3126/bmcjsr.v4i1.42250.

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With the rise of modernity, the Western world fell into a deep spiritual crisis which forced Comte to Dewey, and Einstein to Whitehead to synthesize a cosmic or humanistic religion. Similarly, the rise of modern science increased western interest in Eastern religions. Because of the ontological resemblance,they further enquired to Buddhism by assuming that would be a religion of their ideal. They began interpreting Buddhism through the lenses of modern philosophies. As a result, Buddhism appeared so diverse that sometimes its positioning is confusing and ambivalent- e.g. 'ethical idealism', 'a

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LAZOREVYCH, Iryna. "HUMANISTIC ASPECTS OF ECOLOGICAL VALUES IN BUDDHISM AND TAOISM AND THEIR SOCIAL SIGNIFICANCE." Skhid 1, no. 3 (2021): 29–33. http://dx.doi.org/10.21847/1728-9343.2021.1(3).238928.

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The tendency to seek the harmonization of the relationship between nature and man is as relevant as ever. In the social value discourse, increase in the role of religion and religions in public space encourages religions themselves to become useful to society with their environmental narratives, and society – to be more attentive to their potential. After all, now the answers to the question of how to save humanity without global losses and how to move from a destructive type of development to a regulated one are as relevant as ever. How to mobilize moral and intellectual potential? It is obvi

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Yu, Junwei. "Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in Taiwan." Physical Culture and Sport. Studies and Research 53, no. 1 (2011): 28–38. http://dx.doi.org/10.2478/v10141-011-0020-x.

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Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in TaiwanIn the past, traditional Buddhism in China focused on chanting and meditation that detached itself from the society. However, after generations of strenuous efforts to promote ‘Humanistic Buddhism’, several Masters have been encouraging religion to engage more in daily lives. One of the proponents was Master Hsin Yun, who was born and raised in mainland China and subsequently moved to Taiwan along with the ‘Monk Rescue Team’. It was in Taiwan that Master Hsin Yun founded Fo Guang Shan, one of the most sacred Bud

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Park, Young-hwan. "The Characteristic of the Integration of Buddhism and Confucianism in Taiwan’s Humanistic Buddhism." Journal of Korean Association for Buddhist Studies 88 (November 30, 2018): 311–32. http://dx.doi.org/10.22255/jkabs.88.11.

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Kim, Taesoo, and Dugsam Kim. "The Common Orientation of Community Psychology and Wonhyo’s Thought: ‘One Mind’, ‘Harmonizing Disputes’ and ‘Non-hindrance’ in Focus." Religions 15, no. 7 (2024): 857. http://dx.doi.org/10.3390/rel15070857.

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This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this resea

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Thurman, Robert A. F. "Meditation and Education: India, Tibet, and Modern America." Teachers College Record: The Voice of Scholarship in Education 108, no. 9 (2006): 1765–74. http://dx.doi.org/10.1177/016146810610800908.

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This article explores Asian traditions of meditation, with particular attention to Buddhism as it was developed in ancient India. It delineates a core curriculum, initially developed in monastic institutions of higher education, that has been most fully preserved in Tibet. It then explores how this curriculum might be adapted so that it can help support a genuinely humanistic education within American higher education. This exploration focuses not only on the inherent values of Buddhist meditation but also on practical strategies that can be used to introduce these values in the academic curri

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Huu Hong, Nguyen. "SOME ETHICAL VALUES IN BUDDHIST PHILOSOPHY." International Journal of Education Humanities and Social Science 05, no. 04 (2022): 94–99. http://dx.doi.org/10.54922/ijehss.2022.0415.

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Buddhism was a great movement of thought in ancient India. Appearing in the 6th century BC, Buddhism quickly became popular and became a state religion in India, then promulgated and spread to neighboring countries and regions. Through the ups and downs of history, Buddhism has currently become a major world religion and has strongly influenced the spiritual and cultural life of many Eastern peoples. With the aim to liberate people from all suffering by living a virtuous life, Buddhism has quickly won the hearts and beliefs of the working masses. It has become a symbol of compassion and charit

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О., М. Єрахторіна. "НАРИСИ ДО ПРОБЛЕМИ САМОВДОСКОНАЛЕННЯ ОСОБИСТОСТІ В ІНДІЙСЬКІЙ І КИТАЙСЬКІЙ КУЛЬТУРНО-ФІЛОСОФСЬКИХ ТРАДИЦІЯХ". Вісник Харківського національного педагогічного університету імені Г.С. Сковороди "Філософія" 2, № 45 (2015): 41–46. https://doi.org/10.5281/zenodo.32446.

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The problem of self-improvement in philosophical schools of ancient China and ancient India has been considered in the essays. A specific conception of a personality, his or her nature, self-worth and purpose occurs again in every historical period, and it is somehow reflected in the humanist worldview of the epoch. For deeper understanding modern values nature, as well as global integration processes analyzing and evaluating, it is important to follow humanistic ideas formation and establishment process, to analyze social consciousness historical metamorphosis beginning with ancient phil

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Kim, Suah. "Master Zhengyan’s Humanistic Buddhism Thought and Her Educational Philosophy." Korea Journal of Buddhist Professors 26, no. 3 (2020): 19–43. http://dx.doi.org/10.34281/kabp.26.3.2.

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Ritzinger, Justin R. "Vernacular Modernism: Humanistic Buddhism from Below in Bade, Taiwan." Journal of Chinese Religions 51, no. 1 (2023): 137–59. http://dx.doi.org/10.1353/jcr.2023.a899644.

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Yao, Yu-Shuang, and Richard Gombrich. "Christianity as Model and Analogue in the Formation of the ‘Humanistic’ Buddhism of Tài X? and Hs?ng Yún." Buddhist Studies Review 34, no. 2 (2018): 205–37. http://dx.doi.org/10.1558/bsrv.35392.

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This article examines how modern Chinese Buddhism has been influenced by Christianity. For our purposes ‘modern Chinese Buddhism’ refers to a form of what has become known in the West as ‘Engaged Buddhism’, but in Chinese is known by titles which can be translated ‘Humanistic Buddhism’ or ‘Buddhism for Human Life’. This tradition was initiated on the Chinese mainland between the two World Wars by the monk Tài X?, and Part one of the article is devoted to him. Since the communist conquest of China, its main branches have flourished in Taiwan, whence two of them have spread worldwide. The most s

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Le, Vu Thi Phuong, and Dinh Quang Thanh. "HUMANISTIC IDEOLOGY AND EDUCATIONAL VALUES IN THE LY AND TRAN DYNASTIES." Conhecimento & Diversidade 17, no. 45 (2025): 258–71. https://doi.org/10.18316/rcd.v17i45.12422.

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The ideology of the Ly and Tran dynasties (11th–13th centuries) was shaped by the unique historical and social conditions of Dai Viet. During this period, the need to establish a strong, independent, and unified state was paramount, especially in the face of external threats from the Nguyen and Mong forces. To foster national solidarity and resilience, the Ly and Tran rulers integrated humanistic principles from Confucianism, Buddhism, and Daoism, forming a distinctive ideology. A key aspect of this ideology was its emphasis on education as a means of cultivating moral character and ethical be

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Kishor, Kumar. "RELEVANCE OF BUDDHA'S TEACHINGS IN PRESENT ERA." SHODH SANCHAR BULLETIN 11, no. 41 (2021): 214–18. https://doi.org/10.5281/zenodo.15362527.

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Religion is an integral part of society. It is very difficult to imagine a society without religion. Religion provides discipline, morality, peace and stability in the society. There have been many religions from ancient times to the present times, in which many changes took place over time. If we talk about Buddhism, then Buddhism is the only religion in which human beings have been considered as the focal point. The sole purpose of Buddhism is to end the sufferings of human beings and pave the way for Nirvana. Buddha dharma means bringing discipline and inner tranquillity into our minds. The

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Kilby, Christina A. "Humanizing the Enlightened Childhood: Epistolography as Human Formation in Tibetan Buddhism." Numen 68, no. 4 (2021): 336–56. http://dx.doi.org/10.1163/15685276-12341627.

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Abstract This article contributes a Buddhist studies perspective to the question of what it means to be human. By analyzing a collection of letters written to a young Tibetan Buddhist lama, I trace the contours of a humanizing project that grounds the youth within the lived experience of the human life course that his elder has traversed. I also analyze epistolography as a medium for humanistic formation within Tibetan Buddhist monastic education. This textual study, though rooted in the context of a single epistolary relationship in early modern Tibet, illuminates the search for human wisdom

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Qi, Zhichao, and Jingyu Sang. "Charity and Compassion: A Comparative Study of Philosophy of Friendship Between Thomistic Christianity and Mahayana Buddhism." Religions 16, no. 8 (2025): 953. https://doi.org/10.3390/rel16080953.

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In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources for the construction of such universal love. Regarding Thomistic Christianity, its philosophy of friendship has gradually achieved a dual transformation from virtue-oriented to love-oriented, and from God-centered to human-centered. In the case of Mahayana Buddhism, its philosophy of friendship has evolved with the

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Yu, Xue. "Re-Creation of Rituals in Humanistic Buddhism: A Case Study of FoGuangShan." Asian Philosophy 23, no. 4 (2013): 350–64. http://dx.doi.org/10.1080/09552367.2013.831609.

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R, Suresh, and Kalathi V. "Jainism and Buddhism in the life of the Tamil Subaltern People." International Research Journal of Tamil 2, no. 3 (2020): 194–201. http://dx.doi.org/10.34256/irjt20319.

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A keen reading on the religious activities in Tamil speaking region down the centuries evidently exposes the two different predominant traditions existed with influence, namely ‘Vaithiga’ and ‘Avaithiga’ (Non-Vaithiga) religious traditions. These two indeed by their institutionalised reorganization largely influenced and initiated considerable changes in the socio-political and cultural life of Tamils. Apart form these institutionalised two, a few forms of the local deity worships were also in practice. However, this paper limits its focus on the institutionalised religions in general and Budd

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