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1
MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
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Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.
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Ng, Suk-fun, and 伍淑芬. "Time and causality in Yogācāra Buddhism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206667.
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The research explores the interplay between causality and the notion of time in Yogācāra Buddhism. There has been a long debate over whether time is an objective reality with independent ontological status or, in contrast, a subjective experience that is dependent on mind. Until now, the two sides have failed to provide a clear and complete explanation of our temporal conception of things. A similar situation can be identified in the development of the notion of time in Indian philosophy. The concept of time (kāla) in the Indian tradition has evolved from cosmological speculations and the notion of divine power as developed in the Upanisads, where time is identified with Brahman (God), which is postulated as the ultimate ground of existence. On the other hand, in Buddhist philosophy our temporal conception of things is explained with our psychological experience. The limited investigation into the teachings of Yogācāra Buddhism has created a vacuum in our knowledge of the concept of time as understood by this particular Buddhist tradition. The thesis argues that concepts of time in Yogācāra are closely linked with its spiritual practice and its explanation for temporal experience as it occurs in the internal mind. It is the Vijñānavāda theory of causality that mediates between mind and spiritual practice. Here, time is defined as a nominal designation for an uninterrupted series of causal activities. When causality links with the flowing stream of time in the past, present and future, it creates the impression of a linear relation between the cause and the arising of the effect. In this thesis, primary sources in Sanskrit, Tibetan and Chinese are presented in order to show that there are doctrinal materials to support that it is around this central theme on which Yogācāra discussion on time hinger. The thesis demonstrates that the study of time in Yogācāra is divided into three strata: staring from the soteriological investigation by Maitreya and Asanga then developed into phenomenological inquiry in Vasubandhu’s idealistic position, and completed in the epistemological system of Dignāga and Dharmakīrti. This research is intended to fill a gap in the study of the Buddhist concept of time and to provide a possible resolution to the contemporary debate over the nature of temporal notions by examining it from the religious and philosophical perspectives found in Yogācāra Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Ghose, Lynken. "Emotion in Buddhism : a case study of Aśvaghoṣas Saundarananda." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36592.
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The principal subject of this thesis is the place of emotion in Buddhist practice. Asvaghos&dotbelow;a's epic poem, the Saundarananda , has served as a case study. The bulk of the information in the preliminary chapters has been presented in order to provide a background to Asvaghos&dotbelow;a's thinking. In this regard, there are two principal streams of thinking that feed into Asvaghos&dotbelow;a's work: the aesthetic and the Buddhist. A great part of this thesis has been devoted to the process of translating the concept of emotion into a corresponding concept in Asvaghos&dotbelow;a's Saundarananda. However, my primary motivating interests here have been the role of emotion in meditative attitude, and the place of emotion in the mind of the enlightened sage.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Yuen, Suk-yee Helena. "Buddhist mediation: a transformative approachto conflict resolution." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4501579X.
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Freyre, Roach Eduardo Francisco. "Buddhist and Wittgensteinian approaches toward language." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206610.
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This Dissertation explores the Buddhist and the Wittgensteinian approaches towards language and shows their confluences. The Introductory Chapter exposes the State of Art of Buddhist-Wittgenstein comparative studies in the scope of East-West cross-cultural studies. Chapter Two presents the arguments against predicaments of self and the private language of sensations in Buddhism and Wittgenstein. The idea that the language is connected with mind activity and social conventions or agreements is also recurrent in Buddhism. From this premise it deduces that language does not only names things and intervenes in the reproduction of the self-identification and the assumption of ontological self. In Buddhism the assumption of grammar self leads to the assumption of ontological self (or grammar acquisition of self). Rejecting the ontologization of the grammar self, Buddhism and Wittgenstein argue against solipsism, nominalism and private language-sensations arguments. Chapter Three is devoted to the Buddhist and Wittgenstein approaches the inexpressibility of the Mystical. It compares how both philosophies analyse the free will, the suffering and happiness. Finally, Chapter Four compares the Buddha`s parable “leaving the raft behind” and the Wittgenstein aphorism “throw away the ladder”. It can be observed affinities between the Nāgārjuna possitionlessness (the relinquishing of all views), the Zen meditation, and the Wittgenstein’s idea of philosophy as elucidation and therapy. The last two sections explain the use of language in Mindfulness and Vajrayana yoga from the perspective of the Wittgensteinian theory of language-games.published_or_final_version
Buddhist Studies
Master
Master of Buddhist Studies
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Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
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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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Yuen, Chee-Wai John. "Singapore's success culture and its challenges to Christian men in building strong families." Thesis, Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-10242005-120316/.
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Lenk, Sonja. "By being human : an anthropological inquiry into the dimension and potential of consciousness in the context of spiritual practice." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/960.
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The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.
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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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Van, Reyk William George Anthony. "Christian ideals of manliness during the period of the evangelical revival, c.1730-c.1840." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670039.
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Visser, Jacobie M. Helena. "Playing the system, not the man: a rhetorical investigation of masculinities in its social context in 1 Peter." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96822.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Men and masculinities have become so apparent and normative within the course of history and the social structuring of society, that they almost have become the invisible gender. Ubiquitous in positions of power everywhere, the paradox regarding men is becoming more evident by the day. This investigation aims to explore the notion of masculinity, as expressed in the text 1 Peter by means of its well-proportioned rhetorical structure and argument. The argument of the thesis will focus on 1 Peter 2: 11-4: 11 since this larger portion of the letter forms a textual unit. The investigation, Playing the system, not the man, consists of six chapters. Chapter 1 provides a brief synopsis of the basic aim, research problems and questions as well as hypothesis of this thesis, in conjunction with the clarification of methodology and basic core concepts used in the investigation. In Chapter 2 the text of 1 Peter 2:11-4:11 is exegetically analysed by means of a close reading of the text with a focus on core concepts which functions within the text but which are also deemed crucial for the ensuing discussion of masculinity in 1 Peter within the context of the 1st century social world. Chapter 3 continues the discussion by elucidating the 1st century social context, that constitutes the life setting of 1 Peter, in terms of the central ideological concepts of the Roman Empire, and the honour and shame culture, and in particular how these played out in terms of social structures such as the family or household. In Chapter 4 the emphasis shifts back to the text of 1 Peter, keeping with the aim of the investigation to both retain the focus on this letter but also to evaluate the text rhetorically, that is, to consider how the text construes and constructs masculinity. The discussion in the chapter focusses on the text’s construal of the community that is addressed as the οἶκος of God, and with attention to family language and brotherhood. Chapter 5 addresses masculinity according to a prominent theorist’s taxonomy of social masculine patterns. This interpretive model is then applied to 1 Peter, and used as lens with which to delineate varying constitutive forms of masculinity in the text. The concluding Chapter 6 ties the above discussion together and briefly elaborates on the possible value and impact of masculine patterns suggested in the text, and their possible influence and impact on Christianity today. Using an adequate and accountable hermeneutic, the text of 1 Peter can be enlisted in efforts to allow all men, the “man on the street” in all his various guises, to play within the system. Rather than blaming the system on the man, men are challenged to live in freedom not apart from the system as it is impossible, but free nevertheless and notwithstanding the system. In other words, the interpretation of 1 Peter in this thesis invite all men to assume the identity of “foreigners and exiles” regarding the system of male patriarchy!
AFRIKAANSE OPSOMMING: Mans en manlikheid het binne die verloop van die geskiedenis en die sosiale strukture van die samelewing so normatief en onsigbaar geword, dat hulle byna die onsigbare gender word. Alomteenwoordig in posisies van mag orals, is die paradoks rakende mans deurgaans vandag nog meer duidelik te word. Hierdie ondersoek het ten doel om die idee van manlikheid te verken, soos uitgedruk in die 1 Petrus-teks met die netjiese retoriese struktuur en argument. Die argument van die tesis sal fokus op 1 Petrus 2: 11-4: 11 want die groter gedeelte van die brief vorm 'n tekseenheid. Die ondersoek Playing the System not the man bestaan uit ses hoofstukke. Die 1ste hoofstuk voorsien ’n kort opsomming wat die basiese doelstelling, navorsingsprobleme en vrae sowel as die hipotese van die tesis. Dít word dan in verband met die metodologie en basiese kern konsepte wat in die ondersoek gebruik word, opgevolg. In hoofstuk 2 word die Griekse teks van 1 Petrus 2:11-4:11 eksegeties geanaliseer deur ’n retoriese noukeurige-leesmetode op die teks toe te pas. Dié retoriese noukeurige-lees metode word gevolglik gebruik om die kern konsepte rakende manlikheid binne die 1ste-eeuse sosiale konteks na vore te bring. Die kern konsepte word in hoofstuk 3 verder binne die algemene sosio-historiese konteks van die 1ste-eeuse Mediterreense wêreld, bespreek. Aangesien die Mediterreense wêreld kompleks is, word die bespreking van die temas aangaande manlikheid binne die twee sentrale ideologiese sfere naamlik die Romeinse Ryk en die eer- en skande kultuur, beperk. Die fokus van hoofstuk 3 is om die sentrale manlikheidstemas byvoorbeeld die familie en huishouding in gesprek met die sosiale strukture van die 1ste-eeuse konteks, te bring. In Hoofstuk 4 word die klem weer op 1 Petrus geplaas deur te bespreek hoe die teks retories manlikheid vorm en saamstel. Die ondersoek fokus hoofsaaklik op hoe die teks die gemeenskap as οἶκος van God, aanspreek en hoe die retoriese konstruksie van manlikheid deur familie-en broederskapstaal daargestel word. In hoofstuk 5 word manlikheid vanuit ’n prominente teoretikus se klassifikasie van sosiale manlikheidspatrone aangespreek. Die interpretasiemodel word as lens op 1 Petrus toegepas deur aan te dui hoe die teks afwyk en bydra tot die ideale hegemoniese manlikhede van die 1ste eeu. In hoofstuk 6 word die bogenoemde gesprek opgesom en word daar kortliks op die moontlike waarde en effek van die manlikheidspatrone, soos dit vanuit die teks in hoofstuk 4-5 geïdentifiseer is, uitgebrei. Daar word gevolglik ook na die moontlike invloed en effek van dié manlikheidspatrone op hedendaagse Christenskap verwys. Die ondersoek maak van ’n toepaslike en verantwoordbare hermeneutiek gebruik. Die 1 Petrus-teks kan gevolglik van hulp wees om aan alle mans, die spreekwoordelike “man-op-die-straat” in al die verskillende vorms waarin hy voorkom, die geleentheid te bied om binne die sisteem te speel. Eerder as om die sisteem te blameer, word mans eerder uitgedaag om in die vryheid te leef, alhoewel nie apart van die sisteem is nie, maar eerder om vry te leef ten spyte van die sisteem. Met ander woorde, die interpretasie van 1 Petrus in hierdie tesis wil aan mans die ruimte te gee om hulself te identifiseer as “vreemdelinge en bywoners”, met betrekking tot manlike patriargie.
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Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.
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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
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Knapp, Riamsara Kuyakanon. "Environmental modernity in Bhutan : entangled landscapes, Buddhist narratives and inhabiting the land." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709242.
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Muller, van Velden Nina Elisabeth. "Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86292.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.
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Seton, Gregory Max. "Defining wisdom : Ratnākaraśānti's Sāratamā." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:9c168639-e2f8-4550-b515-e93a41c95045.
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This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.
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Skidmore, Monique. "The politics of space and form : cultural idioms of resistance and re-membering in Cambodia." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22628.
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The subject of this paper is of cultures of terror, and more specifically of the possibility of resistance in a context of extreme fear. The focus is upon ways in which survivors of the Pol Pot regime devise strategies of embodied resistance, and rebuild notions such as identity and bodily integrity, within a Buddhist framework, to the dominant discourse of terror in contemporary Cambodian society.The paper problematizes the concept of "order" and questions its validity as a dominant paradigm in anthropology. Further, in searching for new ways of theorizing and writing about resistance and terror, it suggests that a more power conscious analysis of popular religion and ritual may prove enlightening.
A theoretical framework is derived from a review of anthropological studies of terror and political violence. Of particular interest is the concept of "spaces of resistance" and the notions of "spaces of violence" and "bodily resistance" which it invokes. From within this framework the Dhammayietra, or peace walk, is considered as an embodied symbol of resistance and empowerment. It is hypothesized that the Dhammayietra may provide a way in which, through the symbolic "washing away" of Khmer Rouge memories; through the creation of new collective memories; and through the reclaiming of a physical manifestation (Angkor Wat) of the Buddhist-centered world view, some Cambodians may be able, at least in part, to emerge from the sensorially numb space which they created in order to survive the bodily, intellectual, and emotional assault upon their persons, culture, and religions by the Khmer Rouge.
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Van, Staden Neeltje. "The Sunday service as a space of nurture towards an alternative masculinity in a context of a lower income white Afrikaans community." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86487.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: Men have been experiencing a crisis in masculinity for a number of years now. Lower income white Afrikaans men experience this crisis in a unique way. Performance, especially in the area of work, as well as being able to provide for one‟s family, are integrally related to masculinity. This study takes place in the field of practical theology with an eye on the Sunday service, as practised in the Dutch Reformed Church, as a whole. The study is concerned with the question of how the Sunday service can be used as a space where an alternative masculinity can be nurtured. In this study the researcher makes use of qualitative empirical research in the form of a half-structured interview schedule to ascertain how men in a specific lower income community experience the Sunday service in times of questions about masculinity when in a situation of work loss. The researcher focuses on two areas when speaking about the Sunday service, namely preaching and liturgy. In the interviews the researcher not only finds out about men‟s experiences, but also about their needs with regards to experiences and messages of lament and hope in preaching and liturgy. Although hope is preached during Sunday services, there is little experience of lament. There is, however a need to lament before God and this can be expanded in Dutch Reformed liturgy. A need, coupled by an experience results in a message of hope received. In the next stage a detailed look is given at the Sunday service as a whole, in terms of preaching and liturgy. Different types of preaching are studied, as well as different elements of liturgy. The researcher focuses on a need to reclaim lament in both preaching and liturgy as a way of creating a space for bring one‟s feelings and emotions before God, but also as a way of finding hope. Prophetic and eschatological preaching are ways of bringing lament into preaching. It sees the present in light of the end where God brings everything to fulfilment. In liturgy, lament is reclaimed in music and song and facilitated in rituals. The rediscovery and reclamation of lament is central to the nurture of an alternative masculinity. There are many ways of doing this in the preaching and liturgy of a Dutch Reformed congregation. The researcher gives a few practical suggestions on how to bring lament into the Sunday service.
AFRIKAANSE OPSOMMING: Mans ervaar al vir jare 'n krisis in manlikheid. Die mans van 'n laer inkomste werkersklas ervaar hierdie krisis op 'n unieke manier. Om veral in die area van werk te presteer en vir jou gesin te sorg, is kwessies wat integraal deel is van 'n man se ervaring van sy manlikheid. Hierdie studie vind plaas in die veld van praktiese teologie, met 'n oog op die erediens in sy geheel, soos dit in die Nederduitse Gereformeerde Kerk beoefen word. Hierdie tesis is bemoeid met die vraag oor hoe die erediens gebruik kan word as a ruimte waar 'n alternatiewe manlikheid gekoester kan word. In hierdie studie maak die navorser gebruik van kwalitatiewe empiriese navorsing in die vorm van 'n half-gestruktureerde onderhoudskedule om vas te stel hoe mans in „n spesifieke laer inkomste gemeenskap die erediens ervaar ten tyde van vrae oor hulle manlikheid in 'n situasie van werksverlies. Wanneer die navorser oor die erediens praat, fokus sy op twee areas, naamlik prediking en liturgie. In die onderhoude vind die navorser nie net uit oor mans se ervarings van die erediens nie, maar ook oor hulle behoeftes wanneer dit by ervarings en boodskappe van lament en hoop in die prediking en liturgie kom. Alhoewel daar wel oor hoop in die erediens gepreek word, is daar min ervarings van lament. Daar is wel 'n behoefte om voor God te lament en dit kan uitgebrei word in die liturgie. 'n Behoefte, gekoppel aan 'n ervaring loop uit op 'n boodskap van hoop. In die volgende fase word daar op 'n gedetailleerde wyse na die erediens as 'n geheel, in terme van prediking en liturgie, gekyk. Verskillende tipes prediking word bestudeer, sowel as verskillende elemente van die liturgie. Die navorser fokus op 'n behoefte om lament in beide prediking en liturgie te herwin as 'n manier om 'n ruimte te skep om 'n persoon se gevoelens en emosies voor God te bring, maar ook as 'n manier om hoop te vind. Profetiese en eskatologiese prediking is maniere om lament in die prediking in te bring. Dit sien die hede in die lig van die einde wanneer God alles tot vervulling bring. In die liturgie word lament herwin deur musiek en sang gefasiliteer deur rituele. Die herontdekking en herwinning van lament is van groot belang in die koester van 'n alternatiewe manlikheid. Daar is baie maniere om dit in die prediking en liturgie van 'n Nederduitse Gereformeerde gemeente te doen. Die navorser gee 'n paar praktiese voorstelle oor hoe om lament in die erediens in te bring.
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Gross, Victoria. "Reconstructing Tamil masculinities : Kāvaṭi and Viratam among Sri Lankan men in Montréal." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116131.
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This thesis examines masculinity in the Sri Lankan Tamil diaspora through two ritual practices, kavat&dotbelow;i and viratam. I argue that these practices are expressions of masculine identity and articulations of anxiety rooted in the refugee experience. Kavat&dotbelow;i, a ritual piercing and ecstatic dance, and viratam, a rigorous fast, reconstruct masculinities fragmented by expatriation and the ethnic conflict in Sri Lanka. Through ritual performance, men fashion themselves as the selfless heroes of traditional Tamil literature without negating their fluency as modern Tamil-Canadians. By voicing rupture and enacting reprieve, the men who perform these rites incur individual catharsis. New non-Brahmin masculine identities that draw their authority from renunciation and asceticism as opposed to social privilege emerge in this diasporic context. Employing analyses of literature, political propaganda, and ethnography this thesis demonstrates the powerful relationship between ritual performance and masculine identity. In kavat&dotbelow;i and viratam, the male body becomes the site of contested personal, political, and religious narratives.
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Van, Der Watt Jacobus Stephan. "Images of men and masculinities within cultural contexts : a pastoral assessment." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19742.
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Thesis (DTh) -- Stellenbosch University, 2007.ENGLISH ABSTRACT: This study is an endeavour on the cutting edge of the field of practical theology. It engages in a pastoral assessment of contemporary men and masculinities in their manifold representations and embodiments. An in-depth assessment of current schemata of interpretation (on the issue of masculinity), is done within different cultural contexts, aiming to hermeneutically put this into dialogue with a pastoral-anthropological view on masculinity. This dialogue is initiated in order to gain deeper insight into diverse masculinities and the challenges they face in their search for meaning, intimacy and vitality. The point of the dialogue here is rather to describe than to prescribe. The dissertation analyses ‘masculinities as experienced and enacted’ in life and ‘masculinities as represented’ in the mass media as well as in other forms of pop culture, through a multidisciplinary perspective. It is further aimed at the contextual, theological deconstruction of these cultural representations and the establishment and furthering of meaningful connections between male identity, human dignity and Christian spirituality. The focus in contemporary (sociological and psychological) research on masculinity is on enactment of masculinities or ‘doing’ masculinities rather than ‘being’ masculine. The dominant cultural images of masculinity within a globalising life-order suggest and promote materialistic values such as efficiency, performance, mechanisation and functionality. These images are assessed and the interplay between it (the cultural images) and conceptualisations of God (God-images) are explored. This study asserts that men’s identity, self-understanding and spirituality is shaped in many ways by these images, but that the image of the crucified and risen Christ can indeed serve as a meaningful and normative-critical counter-image to the macho-images portrayed by most postmodern masculinities (which many men presently experience as confusing). This counter-image of Christ can transcend the abuse of power, the focus on performance and the commodification of male embodiment, in men’s lives, as they engage in a spirituality of vulnerable courage. A pastoral-anthropological perspective is employed in order to shift the emphasis on male identity in terms of gender and sexuality, towards a spiritual understanding of male identity in terms of human dignity and human destiny (i.e. the quest for meaning). The important question of the relationship between power, masculinity and male embodiment is addressed. Essentialist ideas about masculinity are deconstructed, and a re-interpretation thereof is introduced within a view of reality that affirms and embraces an earth-centred and embodied spirituality. Masculinity and male identity is in that sense “saved” from a commercial reduction by means of an eschatological and pneumatological perspective. This theological re-interpretation of masculinity presents a critical factor on the cultural notion that manhood is something that must be validated by means of performance (especially on the terrain of sexuality). Masculinity, viewed from an eschatological perspective, is thus more than virility that has to be manifested by doing functions. The culturally-determined understanding of masculinity - in terms of brutal power and control – is in this sense ‘emasculated’ in this study. In the light of Christ’s resurrection, there is new hope for the re-interpretation of masculinity. The postmodern man’s resurrection is therefore not guaranteed by the “Viagra-magic blue pill”, but in actual fact by the resurrection of Christ who daily unleashes and affirms new meaningful dimensions of hope in the globalised life-matrix. The power of masculinity thus lies in embodying vulnerability and mutual relationality, contesting unilateral and hierarchical relations. Within this context manhood is not equal to the size of achievement or success, nor performances or powerful penetration, but it rather denotes the capacity for lovingly hospitable relationships and the measure of the soul’s depth of character, i.e. its capacity to embody and affirm the courage to be.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n navorsingsreis op die snykant van die veld van praktiese teologie. Dit neem deel aan ’n pastorale ondersoek van hedendaagse mans en manlikhede in die verskeie opsigte waarop hul verteenwoordig en beliggaam word. ’n In-diepte assessering van huidige interpretasie-skemas - oor die onderwerp van manlikheid - word gedoen binne verskillende kulturele kontekste, met die doel om dit hermeneuties in dialoog te bring met ’n pastoraal-antropologiese perspektief op manlikheid. Hierdie dialoog word geïnisieër ten einde dieper insig te verkry in diverse manlikhede en die uitdagings wat hulle die hoof moet bied in hul soeke na sin, intimiteit en vitaliteit. Die punt van hierdie dialoog is eerder om te beskryf as om voor te skryf. Die dissertasie analiseer – deur ’n multi-dissiplinêre invalshoek - ‘manlikhede soos dit ervaar en uitgeleef word’ in die lewe asook ‘manlikhede soos dit verteenwoordig word’ in die massa media sowel as in ander vorme van populêre kultuur. Dit is verder gemik op die kontekstuele, teologiese dekonstruksie van hierdie kulturele verteenwoordigings, asook die tot stand bring en bevordering van betekenisvolle verbande tussen manlike identiteit, menswaardigheid en Christelike spiritualiteit. Die fokus in hedendaagse (sosiologiese en sielkundige) navorsing oor manlikheid val op die uitleef van manlikhede oftewel die ‘doen’ van manlikhede, eerder as om manlik te ‘wees’. Die dominante kulturele beelde van manlikheid binne ’n geglobaliseerde lewensbestel suggereer en bevorder materialistiese waardes soos effektiwiteit, prestasie, meganisasie en funksionaliteit. Hierdie beelde word ge-evalueer en die interaksie tussen dit (die kulturele beelde) en moontlike konseptualiserings van God (Godsbeelde) word verken. Hierdie studie voer aan dat mans se identiteit, selfverstaan en spiritualiteit op velerlei maniere gevorm word deur hierdie beelde, maar dat die beeld van die gekruisigde en opgestane Christus inderdaad kan dien as ’n betekenisvolle en normatief-kritiese kontra-beeld tot die “macho”-beelde wat deur meeste postmoderne manlikhede versinnebeeld word (maar wat baie mans huidiglik as verwarrend ervaar). Hierdie kontra-beeld van Christus kan die misbruik van mag, asook die fokus op prestasie en die kommodifisering van manlike beliggaming oorstyg in mans se lewens – deurdat hulle deelneem aan ’n spiritualiteit van weerlose moed. ‘n Pastoraal-antropologiese perspektief word dus hier benut ten einde die klem op manlike identiteit in terme van gender en seksualiteit te verskuif, in die rigting van ‘n spirituele verstaan van manlike identiteit in terme van menswaardigheid en menslike bestemming (d.i. die soeke na sin). Die belangrike vraagstuk van die verhouding tussen mag, manlikheid en manlike beliggaming word aangeraak. Essentialistiese idees oor manlikheid word gedekonstrueer, en ’n herinterpretasie daarvan word voorgestel binne ’n werklikheidsverstaan wat ’n aards-gesentreerde en beliggaamde spiritualiteit bevestig en waardeer. Manlikheid en manlike identiteit word in hierdie opsig “gered” van ’n kommersiële verskraling deur middel van ’n eskatologiese en pneumatologiese perspektief. Hierdie teologiese herinterpretasie van manlikheid bied ’n kritiese faktor op die kulturele opvatting dat manwees iets is wat gevalideer moet word deur middel van prestasie (veral op die gebied van seksualiteit). Manwees, gesien vanuit ‘n eskatologiese perspektief, is dus meer as viriliteit wat gemanifesteer moet word deur doen-funksies. Die kultureel-bepaalde verstaan van manlikheid – in terme van brutale mag en beheer - word in hierdie opsig ‘ontman’ binne hierdie navorsingstuk. In die lig van Christus se opstanding is daar nuwe hoop vir die herinterpretasie van manlikheid. Die postmoderne man se opstanding word daarom nie gewaarborg deur die “Viagra tower blou pil” nie, maar eintlik deur die opstanding van Christus, wat daagliks nuwe sinvolle dimensies van hoop in die geglobaliseerde lewensmatriks vrystel en bevestig. Die krag van manlikheid lê dus in die beliggaming van weerloosheid en wederkerige relasionaliteit, tesame met die weerstand bied teen unilaterale en hiërargiese verhoudings. Binne hierdie konteks is manwees nie gelyk aan die grootte van doelwitte wat bereik is of sukses, prestasie of kragtige penetrasie nie. Nee, manwees omvat eerder die kapasiteit vir liefdevolle, gasvrye verhoudings asook die afmeting van die siel se diepte van karakter, d.i. die kapasiteit daarvan om die ‘moed om te wees’ te beliggaam.
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Mak, Kiu-yan Wayne, and 麥喬恩. "Towards nirvanna: a Buddhist hospice." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31983546.
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Prado, Luis Antonio. "Patriarchy and machismo: Political, economic and social effects on women." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2623.
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This thesis focuses on patriarchy and machismo and the long lasting political, economic, and social effects that their practice has had on women in the United States and Latin America. It examines the role of the Catholic Church, political influences, social, cultural, economic and legal issues, historic issues (such as the Industrial Revolution), the importance of the family's preference for sons rather than daughters, and the differences in the raising of male and female children for their adult roles.
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Ncaca, Mawethu. "Yithi Uyindoda! (Say, you are a man!) : an ethnographic study on the religion and masculinities in initiation schools in Cape Town Townships." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86595.
Full textAbstract:
Thesis (MPhil)--Stellenbosch University, 2014.ENGLISH ABSTRACT: This thesis investigates the construction of masculinity in the Xhosa initiation school (ulwaluko) in the townships of Cape Town, South Africa from a religio-cultural perspective. This ethnographic study utilized interviews with participants, observations of the initiation school, and is also complemented with documents that are written by Xhosa authors Thando Mqolozana, Nelson Mandela, Peter Mtuze, and A.N.N. Ngxamngxa. The documentary by Mayenzeke Baza and a blog post by Xhosa journalist Luzuko Pongoma were also used. The data collection and analysis was done with the Grounded Theory Approach using Atlas.ti version 7. The ontological and epistemological premise is of the constructivist understanding. The conceptual framework is grounded within the African philosophy of Ubuntu and African religio-cultural underpinnings. A new term, ancestral masculinity, was given to depict the type of masculinity described by the findings. It is marked by participating in a ‘manhood’ rites of passage and adhering to its prescribed processes and procedures, according to the ‘living and dead’ ancestors, in order for one to be accepted and recognized as part of the community. The findings show that ancestral masculinity, in its micro context of ‘boyhood’, is a searching route to acceptance. The initiate longs and finds acceptance in the initiation school through enduring pain and fostering a relationship with his guardian and teacher (ikhankatha). Secondly, ancestral masculinity is seen as the yearning to be African in its macro-context. It was demonstrated by admonishing (ukuyala) that helps the initiated to live an exemplary life of honouring (inhlonipho) those who are living and dead. This honouring is portrayed by doing everything possible to be helpful and to accord respect and care to elders. Inhlonipho also challenges individualist accomplishment and materialist flaunting and any ills that negate relational harmony. The study reveals challenges in the ulwaluko institution and construction of masculinity, such as alcohol abuse; carelessness, neglect, and passivity by elders in the process; exclusivity that discriminates against others; and inflexibility toward other constructions of masculinity. However, opportunities are also present within this institution to encourage dialogue and reconciliation, to create flexibility, and to utilize existing values to promote social cohesion amidst the challenges of the contemporary South African context.
AFRIKAANSE OPSOMMING: Die volgende tesis ondersoek die konstruksie van manlikheid binne die Xhosa inisiasieskool (ulwaluko) in die plakkerskampe en omligende gebiede van Kaapstad, Suid-Afrika. Hierdie etnografiese studie maak gebruik van onderhoude met vrywillige deelnemers, waarnemings binne die inisiasieskool en word ook verder gekomplimenteer deur dokumente wat geskryf is deur Xhosa outeurs onder andere Thando Mqolozana, Nelson Mandela, Peter Mtuze asook A.N.N. Ngxamngxa. Verder word die dokumentêr deur Mayenzeke Baza sowel as ’n “blogpost” deur Xhosa joernalis Luzuko Pongoma ook gebruik. Die versameling van data sowel as die analise daarvan was gedoen deur die Gefundeerde Teorie benadering en Atlas.ti weergawe 7 was gebruik. Die ontologiese sowel as epistemologiese premisse is van die konstruktivistiese paradigma. Die konsepsuele raamwerk is gegrond in die Afrika filosofie van Ubuntu sowel as Afrika godsdiens en kulturele onderbou. ‘n Nuwe term, voorvaderlike manlikheid, was gegee om die tipe manlikheid uit te beeld wat deur die bevindinge beskryf was. Dit word gekenmerk deur deelname in manlikheid rituele van deurgang asook voldoening aan die voorgeskrewe prosesse en prosedures volgens die “lewende en dooie” voorvaders, om aanvaar en erken te word as deel van die gemeenskap. Die bevindinge dui aan dat voorvaderlike manlikheid in sy mikro-konteks van “seunskap” ’n soekende roete tot aanvaarding is. Die persoon wat die inisiasie moet deurmaak smag na en verkry aanvaarding in die inisiasieskool deur pyn te verduur en om ’n verhouding te kweek met sy voog en leermeester (ikhankatha). Tweedens word hierdie voorvaderlike manlikheid aanskou as die hunkering om ’n Afrikaan te wees in sy makro-konteks. Dit was veral gedemonstreer deur vermaning (ukuyala), wat die geïnisieerde help om ’n voorbeeldige lewe te lei wat die lewendes sowel as die dooies vereer (inhlonipho). Die verering word uitgebeeld deur alles moontlik te doen om behulpsaam te wees en om respek sowel as versorging te verleen aan die bejaardes. Inhlonipho stel ook uitdagings aan die individuele prestasies, materialistiese spoggery asook enige euwels wat teenstrydig is met die relasionele harmonie. Die studie openbaar uitdagings in die ulwaluko instelling en konstruksie van manlikheid onder andere alkohol misbruik, roekeloosheid, nalatigheid asook passiwiteit onder die meer ouer en bejaarde geslag in die proses; uitsluiting wat diskrimineer teen andere, asook onbuigsaamheid teenoor die ander konstruksies van manlikheid. Ondanks die uitdagings is daar ook geleenthede in die instelling wat dialoog en versoening aanmoedig om buigsaamheid te skep sowel as die bestaande waardes aan te wend om sosiale kohesie te bevorder te midde van die uitdagings van die huidige Suid-Afrikaanse konteks.
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Rittgasser, Ines. "Inventing the Buddha : the glorification of ascetic masculinity in Taiwanese Buddhism." Phd thesis, 2004. http://hdl.handle.net/1885/146230.
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"佛教与生态: 对參与佛教和人间佛教之个案研究." 2012. http://library.cuhk.edu.hk/record=b5549348.
Full textAbstract:
当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。
通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。
Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.
Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁容.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 183-196)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Liang Rong.
致谢 --- p.i
目录 --- p.iii
摘要 --- p.iv
Abstract --- p.v
引 言 --- p.1
Chapter 第一章 --- 佛教与生态之研究概览 --- p.3
Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3
Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6
Chapter 第三节 --- 类型学之研究方法 --- p.20
Chapter 第四节 --- 论文之篇章结构 --- p.28
Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31
Chapter 第一节 --- 前言 --- p.31
Chapter 第二节 --- 参与佛教的环保实践 --- p.33
Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53
Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64
Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76
Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82
Chapter 第一节 --- 前言 --- p.82
Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84
Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100
Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113
Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150
Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153
Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154
Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157
Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176
结 语 --- p.180
参考资料与书目 --- p.183
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"女身成佛: 探討佛教女性的終極證悟與世間修行." 2002. http://library.cuhk.edu.hk/record=b5896064.
Full textAbstract:
金佩瑋."2003年9月".
論文(哲學碩士)--香港中文大學, 2003.
參考文獻 (leaves 126-133).
附中英文摘要.
"2003 nian 9 yue".
Jin Peiwei.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (leaves 126-133).
Fu Zhong Ying wen zhai yao.
論文摘要 --- p.i
Abstract --- p.ii
致謝 --- p.iii
Chapter 1. --- 序章 --- p.1
Chapter 1.1 --- 緣起與目的 --- p.1
Chapter 1.2 --- 硏究方法 --- p.3
Chapter 1.2.1 --- 論述分析. --- p.4
Chapter 1.2.2 --- 質性調查 --- p.7
Chapter 1.3 --- 理論及分析架構 --- p.10
Chapter 1.3.1 --- 佛教學向度 --- p.11
Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11
Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12
Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13
Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13
Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14
Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15
Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15
Chapter 1.3.2.1 --- 婦女硏究 --- p.15
Chapter 1.3.2.2 --- 女性主義 --- p.16
Chapter 1.3.3 --- 佛法義理原則 --- p.18
Chapter 1.4 --- 典籍與名相 --- p.19
Chapter 1.4.1 --- 典籍使用 --- p.19
Chapter 1.4.2 --- 名相釋義 --- p.20
Chapter 1.4.2.1 --- 女身 --- p.20
Chapter 1.4.2.2 --- 成佛 --- p.20
Chapter 2. --- 重構女身成佛的論述場景 --- p.22
Chapter 2.1 --- 佛經時代的女性境況 --- p.23
Chapter 2.2 --- 建立女身成佛的系譜 --- p.28
Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29
Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34
Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39
Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50
Chapter 2.3 --- 小結 --- p.58
Chapter 3. --- 論述背後的女人 --- p.61
Chapter 3.1 --- 尋找女性的蹤影 --- p.61
Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62
Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65
Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67
Chapter 3.2 --- 沒女身的協商與互動 --- p.69
Chapter 3.3 --- 義理上分析和解構 --- p.71
Chapter 3.4 --- 小結 --- p.73
Chapter 4. --- 女修行人的協商與互動 --- p.75
Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75
Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75
Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78
Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81
Chapter 4.2 --- 抵抗與協商的話語 --- p.84
Chapter 4.2.1 --- 女身之苦與障重 --- p.84
Chapter 4.2.2 --- 抵抗與磋商 --- p.87
Chapter 4.2.2.1 --- 人望高處成男身 --- p.87
Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88
Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90
Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91
Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92
Chapter 4.3 --- 佛教女人的得力與消力 --- p.94
Chapter 4.3.1 --- 傳統與信仰想像 --- p.94
Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96
Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101
Chapter 4.4 --- 小結 --- p.101
Chapter 5. --- 去性別化與權力主體 --- p.104
Chapter 5.1 --- 從轉身到去性別 --- p.105
Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106
Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107
Chapter 5.2 --- 女性的權力與主體性 --- p.109
Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110
Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113
Chapter 5.3 --- 小結 --- p.115
Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118
Chapter 6.1 --- 新世代的衝擊與重建 --- p.119
Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121
Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121
Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123
Chapter 6.3 --- 正視偏見與盲點 --- p.124
Chapter 6.4 --- 結語 --- p.125
Chapter 7. --- 參考書目 --- p.126
32
Bubna-Litic, David C., University of Western Sydney, College of Arts, and School of Education. "Opening a dialogical space between Buddhism and economics : the relationship between insight and action." 2007. http://handle.uws.edu.au:8081/1959.7/39749.
Full textAbstract:
This interdisciplinary study explores the dialogical space between Buddhism and economics grounded upon an empirical examination of the lived experience of western Buddhist teachers. The goal of Buddhist practice is enlightenment, a powerfully liberating and transformative understanding in which the ordinary sense of self is extinguished. There is a variety of claims made by Buddhist traditions regarding enlightenment, and little agreement as to its exact nature; most Buddhist traditions, however, regard the self as having no essential basis. This view contrasts sharply with those of contemporary economic thought. Modern economic thinking has generally seen Buddhism as one of many religions, and has resisted taking its claims seriously. At the heart of this divide lies a hermeneutic barrier that is not simply between East and West, but has its roots in modernity, which maintains a separation of humans from nature, a distinction between knowledge and power, and a distrust of human subjective experience. By engaging in a dialogical approach, this study attempts to bridge this divide. It builds on experiential corroboration of Buddhist conceptions of self, based on semi-structured interviews of 34 western Buddhist teachers, to critically examine their experiences of insight into the nature of self, its impact on their relationships with others and nature, and its impact on their decisions about everyday economic activities. The purpose is twofold: to examine the nature of realisation experientially and to explore its transformative potential with a view to unfolding implications for economic action. The findings clarify many traditional Buddhist understandings, challenge and validate previous interpretations, and suggest an embodied rather than transcendent view of consciousness and spirituality. The implications for economic thought include a new conception of the economic individual (homooeconomicus), recognising the old conception as based on a misplaced idea of concreteness of self; a new epistemology which incorporates a phenomenological appreciation of life; and a new perspective of agency as the mindful embodiment of a seamless interconnection between consciousness and the social and natural world.Doctor of Philosophy (PhD)
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"Women's ritual in China: Jiezhu (receiving Buddhist prayer beads) peformed by menopausal women in Ninghua, Western Fhjian." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074473.
Full textAbstract:
Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony.Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China.
However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage.
It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite.
Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth.
Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women.
The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women.
To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other.
Cheung, Tak Ching Neky.
"September 2007."
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (p. 390-406).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.
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"Gross National Happiness: a path towards the true welfare of human society." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46701576.
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"宗敎對話態度上的探討: 以基督敎與佛敎的死亡觀為例." 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5888360.
Full textAbstract:
林津.論文(神學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1995.
參考文獻: leaves 61-64.
Lin Jin.
Chapter 第一章： --- 導論 --- p.一
基督敎對其他宗敎的立場
絶對主義 --- p.四
包容主義 --- p.七
相對主義 --- p.九
以上三個立場的共同困難 --- p.十二
宗敎對話
宗敎對話的立場 --- p.十五
宗敎對話的條件 --- p.十七
宗敎對話的落實 --- p.十九
本文所選取的對話範圍
死亡作爲宗敎對話的起點 --- p.二十一
佛敎作爲中國傳統思想的代表 --- p.二十二
兩點補充 --- p.二十五
Chapter 第二章： --- 佛敎與基督敎的死亡觀
佛敎中的死亡觀
宇宙和人類的根源 --- p.二十六
人的組成部份 --- p.二十七
人生的目的 --- p.二十八
人生的景況 --- p.二十九
死亡的定義 --- p.三十
死亡出現的原因 --- p.三十一
每人死亡的次數 --- p.三十二
人死後即時的景況 --- p.三十三
人死後最終的歸宿 --- p.三十五
基督敎中的死亡觀
宇宙和人類的根源 --- p.三十六
人的組成部份 --- p.三十七
人生的目的 --- p.三十八
人生的景況 --- p.三十九
死亡的定義 --- p.四十二
死亡出現的原因 --- p.四十二
每人死亡的次數 --- p.四十三
人死後即時的景況 --- p.四十五
人死後最終的歸宿 --- p.四十六
佛敎與基督敎死亡觀之比較 --- p.四十九
Chapter 第三章： --- 不同立場在宗敎對話中可能出現的情況
絶對主義與宗敎對話 --- p.五十一
包容主義與宗敎對話 --- p.五十二
相對主義與宗敎對話 --- p.五十三
宗敎對話立場中可考慮的幾點 --- p.五十五
結語 --- p.五十九
附件： 書目
英文書藉 --- p.六十一
中文書藉 --- p.六十二
期刊文章 --- p.六十三
工具書藉 --- p.六十四
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Trotter, Colleen Shirley. "Buddhism as therapy: the instrumentalisation of mindfulness in Western Psychotherapy." Diss., 2018. http://hdl.handle.net/10500/25697.
Full textAbstract:
This dissertation explores the integration of Buddhism and the practice of mindfulness into Western psychotherapy, starting with a sketch of the cultural and historical factors that shaped the beginnings of these institutions, and gives consideration to some of the major themes that have influenced the development of both psychotherapy and Buddhism which have given rise to the current proliferation of interest in Buddhism and mindfulness in the West.
A secondary objective is to give voice to the obstacles, criticisms and
concerns that have challenged the integration of Buddhism in the West,
particularly in the amplification of mindfulness practices, which in having been appropriated into Western culture, have met with consumerism, competition and a culture of narcissism, all of which have subjected the practice of mindfulness to commodification and commercialisation.
A revisiting of the original practices of Theravāda Vipassanā meditation to gain a deeper understanding of its original practices opens discussion around how Buddhism could then be selectively adapted, modified and reinterpreted to fit in with mainstream Western psychology, not as a religion, or as a philosophy, but rather as psychotherapy with a defined model and categorisation within a
constructivist postmodernist epistemology.
A third objective is to critically explore a detailed application of mindfulness as it is currently being applied alongside existing Western psychotherapy to ascertain its true efficacy in a clinical therapeutic context.
Finally this dissertation highlights the need to move beyond the Eurocentrism in psychoanalysis by the automatic, unquestioning pathologising and marginalisation of religion and spirituality on the one hand; to the other of Orientocentrism as deification and idealisation of religion and the spiritual quest, on the other hand.Religious Studies and Arabic
M.A. (Religious Studies)
37
"业與基因: 论佛学与科学的关系." 2012. http://library.cuhk.edu.hk/record=b5549371.
Full textAbstract:
宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。
业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。
本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。
Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism?
The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics.
Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science.
This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
傅晓.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-205)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Fu Xiao.
摘要 --- p.I
ABSTRACT --- p.III
致谢 --- p.IV
目录 --- p.VI
导言 --- p.1
Chapter 第一章 --- 研究背景与研究问题 --- p.4
Chapter 1.1 --- 研究问题的提出 --- p.4
Chapter 1.2 --- 文献回顾 --- p.8
Chapter 1.2.1 --- 宗教与科学的关系 --- p.8
Chapter 1.2.2 --- 佛学与科学的关系 --- p.11
Chapter 1.2.3 --- 佛学与遗传学 --- p.15
Chapter 1.2.3.1 --- 理论比较 --- p.15
Chapter 1.2.3.2 --- 伦理角度 --- p.16
Chapter 1.2.3.3 --- 其他. --- p.19
Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20
Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20
Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21
Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23
Chapter 1.2.6 --- 小结 --- p.24
Chapter 1.3 --- 研究方法与材料 --- p.26
Chapter 1.4 --- 研究优势及局限性 --- p.28
Chapter 1.5 --- 研究意义和价值 --- p.29
Chapter 1.6 --- 论文架构 --- p.30
Chapter 1.7 --- 本章小结 --- p.31
Chapter 第二章 --- 佛学与科学的关系模式 --- p.33
Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33
Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42
Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44
Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45
Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48
Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50
Chapter 2.3.4 --- 结语 --- p.53
Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55
Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57
Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57
Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59
Chapter 2.4.2.2 --- 特征二：深度 --- p.59
Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60
Chapter 2.5 --- 本章小结 --- p.61
Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64
Chapter 3.1 --- 遗传学相关背景 --- p.64
Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69
Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69
Chapter 3.2.1.1 --- 疾病 --- p.71
Chapter 3.2.1.2 --- 衰老 --- p.72
Chapter 3.2.1.3 --- 生死 --- p.73
Chapter 3.2.1.4 --- 宗教性 --- p.77
Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79
Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81
Chapter 3.2.2.1 --- 人性 --- p.82
Chapter 3.2.2.2 --- 自由意志 --- p.88
Chapter 3.3 --- 本章小结 --- p.91
Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93
Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93
Chapter 4.1.1 --- 业论 --- p.93
Chapter 4.1.1.1 --- 业 --- p.96
Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100
Chapter 4.1.1.3 --- 业力的传递 --- p.103
Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105
Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105
Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106
Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108
Chapter 4.2.1 --- 基因与遗传信息 --- p.113
Chapter 4.2.2 --- 环境 --- p.122
Chapter 4.2.3 --- “定业不可灭？ --- p.126
Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134
Chapter 4.3 --- 本章小结 --- p.142
Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146
Chapter 5.1 --- 自然科学层面 --- p.146
Chapter 5.1.1 --- 疾病 --- p.146
Chapter 5.1.2 --- 衰老 --- p.152
Chapter 5.1.3 --- 生死 --- p.154
Chapter 5.1.3.1 --- 生 --- p.154
Chapter 5.1.3.2 --- 死 --- p.160
Chapter 5.1.4 --- 宗教性 --- p.162
Chapter 5.2 --- 哲学层面 --- p.170
Chapter 5.2.1 --- 人性 --- p.170
Chapter 5.2.2 --- 自由意志 --- p.175
Chapter 5.3 --- 本章小结 --- p.179
Chapter 第六章 --- 结论 --- p.182
Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183
Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192
参考文献 --- p.196
Chapter （1） --- 佛学相关 --- p.196
Chapter （2） --- 遗传学相关研究 --- p.197
Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200
Chapter （4） --- 宗教与科学以及其他 --- p.202
38
Lin, Hsin-Yi. "Dealing with Childbirth in Medieval Chinese Buddhism: Discourses and Practices." Thesis, 2017. https://doi.org/10.7916/D8BK1QRX.
Full textAbstract:
In Buddhism birth is regarded as the origin of suffering and impurity, whereas it also forms the physical basis indispensible for seeking and attaining awakening. Birth is both the starting points of incuring defilement and achieving sanctity. Pointing out this paradox on birth in Buddhism and situating the issue within the context of Chinese religion and history, this dissertation extensively investigates Buddhist discourses and practices of reproduction in medieval China. It anwsers how Buddhist discourses and practices of childbirth were transmitted, transformed, and applied in medieval China, and how they interacted with indigenous healing resources and practices in both Chinese religious and medical realms. Through examining the primary sources such as the excavated Day Books (Chapter One), Buddhist hagiographies (Chapter Two), Buddhist obstetric and embryological discourses (Chapter Three and Four) and healing resources preserved in Tripiṭaka and Dunhuang manuscripts, Dunhuang transformation texts and tableaux, and miracle tales and anecdote literature (Chapter Four and Five), I argue that not only was there a paradoxical dualism at the heart of Buddhism's relationship with reproduction, but also Buddhism provides abundant healing resources for dealing with childbirth on the practical level. Overall I contend that Buddhist healing resources for childbirth served as an effective channel through which Buddhist teaching, worldview and concepts of gender and body were conveyed to its supplicants. Through this investigation, this dissertation contributes to the understanding of the association of Buddhism with medicine, the influence of Buddhist discourses and practices of reproduction on China, and the transmission of Buddhist views of gender, the body, and life to China through its healing activities related to childbirth.
39
Lewis, Sara. "Spacious Minds, Empty Selves: Coping and Resilience in the Tibetan Exile Community." Thesis, 2014. https://doi.org/10.7916/D8M32SZG.
Full textAbstract:
Mental health in the Tibetan refugee community has been studied extensively; but like most research on political violence, these studies focus almost exclusively on trauma. We know little about those who manage to thrive and what kinds of sociocultural practices enhance their resilience. This dissertation, "Spacious Minds, Empty Selves: Coping and Resilience in the Tibetan Exile Community" investigates how Buddhism and other sociocultural factors support coping and resilience among Tibetan refugees living in Dharamsala, India. In contrast to other work that focuses exclusively on trauma, the aim of this project was to examine the broad range of reactions to political violence, exploring how people thrive in the face of adversity. Drawing on 14 months of extended participant observation and 80 in-depth interviews conducted in the Tibetan language, this project investigates how communities through social processes cope in the context of political violence and resettlement. The study draws upon and aims to extend theory in three distinct but overlapping areas: 1) trauma and resilience; 2) the anthropology of memory and temporality; and 3) the transferability of interventions across cultures. The dissertation argues that the Tibetan concept of resilience is more an active process than a personality attribute. Seeing emotions as impermanent and changing, Tibetans living in exile are reticent to dwell on distress, which seems only to stagnate or prolong suffering. Rather than processing the details of traumatic events, members of this community attempt to transform distress through cultural practices that emphasize compassion and impermanence. Many forms of coping in Dharamsala work to create a greater sense of spaciousness, openness and flexibility within the mind--qualities associated with resilience and wellbeing. In practicing flexibility, the durability of negative emotions is diminished, such that the encoding of trauma is derailed and disrupted. The contribution I make involves using a "resilience imaginary" as a fruitful site for pushing the boundaries of how we understand human freedom and agency.
40
Partab, Rubeena. "Challenging violent masculinities : a critical feminist investigation of the relationship between domestic violence and religion." Thesis, 2012. http://hdl.handle.net/10413/6407.
Full textAbstract:
When something is about masculinities it is not always about men. Kosofsky-Sedgwick (1995 :12) Any society that is lauded for its exemplary National Constitution that asserts and affords their citizens basic human rights is accountable for how those rights are translated into the "lived experiences" of its citizens. In South Africa, a pronounced and violent identity has become notoriously established by the blatant disrespect for women's rights, a reality predominantly present within the marital dyad. Unfortunately, even after eighteen years of political liberation and some fourteen years after the promulgation of the much-lauded Domestic Violence Act No. 116 of 1998, the culture of human rights has not demonstrably translated into women's rights as countless women continue to be challenged in their marriages by the dictates and privileges of hegemonic masculinities that their husbands subscribe to. In order to engage with this prevailing and destructive state of disharmony and abuse in marriages, this study concentrates on a simple yet logical question of "why do men do what they do?" centred as it is within the compass of their violent relationships with their wives. This exploratory research project afforded an in-depth understanding and examination of seven married men who were afforded an opportunity to engage in four focus group discussions to describe and detail their subjective narratives of their violent relationships. This research provided spaces for men's reflective accounts of their violence, thereby offering insightful interpretations of the contours of the contradictions contained in the social construction of masculinities which in South Africa is multi-faceted. The sample frame comprised of men who reside in Phoenix, a large township, north of the city of Durban. According to racial profile, all were South African Indian. Their ages ranged from 34 to 61 years, while their wives were between 35 to 60 years of age. Years of marriage ranged from 3 to 35. Three respondents were in their first marriage, while four were married for the second time. Five respondents had matriculated; while one possessed a post-matriculation qualification and one had completed Standard Six (present High School Grade 8). Concerning their religious affiliation, six of the respondents were Christian and one was Muslim. Utilising critical, freminist and masculinity theories, the 'authoritative discourses' offered by the respondents were meaningfully interrogated, examined and analysed. In particular, the study paid careful attention to the inextricable links between the constructions of masculinities, domestic violence and the sociology of religion. Emergent meta-themes that emanated from the extensive narratives of the men on their violent relationship with their wives included the priveleges of patriarchy; religion and male privelege, and finally the clash between religious belief and the South African criminal justice system. It is within the acknowledged space of the "web of associated factors" which contribute to domestic violence, that conclusions were reached. The study logically concludes that a deliberate, coherent, sustained, and spiritual ethos is needed in South Africa so as to ameliorate the damaging and destructive effects that are presently and overwhelmingly dictated by the presence of hegemonic masculinities.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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"Dejian mind-body intervention for patients with depression: a randomized controlled trial." 2012. http://library.cuhk.edu.hk/record=b5549440.
Full textAbstract:
背景: 近代不少西方的實證心理治療方法都開始採納東方源來已久的身心治療，來醫治常見的情緒病，例如：抑鬱症，效果最為顯著。這個發展趨勢正好回應現存醫療制度及資源的限制，或其他社會文化及個人所造成的障礙。本研究旨在檢視一種促進身心健康的中國禪宗身心治療方法 － 以「德建身心療法」對比於 「認知行為治療法」及「等候對照組」，在治療一羣抑鬱症患者的抑鬱情緒、腦功能的改善及其身体健康等的療效。研究方法: 在一個精神科門診部內，研究員召集了75 名成人的抑鬱症患者。他們都是有不同程度的抑鬱情緒或身體健康問題，同時有興趣參加為期十節的「德建身心療法」或「認知行為治療法」。 在對照基本資料後 (如年齡、學歷、抑鬱程度，初患或復發) ，他們被隨機分派到「德建身心療法」、「認知行為治療法」或「等候對照組」中。治療前及治療後，抑鬱症患者都會接受情緒、腦功能、健康狀況及腦電波的評估。
結果: 整體而言，相對於「等候對照組」，「德建身心療法」及「認知行為治療」更有效地減低患者的抑鬱症狀。此外，「德建身心療法」更帶來一些其他組別所末見的療效；包括有效地提昇患者的專注力、記憶、執行功能、腸道功能及睡眠質素。再者、研究亦發現「德建身心療法」的參加者，在有關正面情緒和專注力的兩個客觀量化腦電波(QEEG)指數上有顯著的攀升。意外地，在短短的十星期後「德建身心療法」參加者使用抗抑鬱药的份量亦有效地減少。
總結: 本研究的結果顯示中國的禪宗身心治療方法 －「德建身心療法」在治療抑鬱症患者的情緒捆纏、腦功能失衡、睡眠及腸道功能、提升正面情緒及專注力的量化腦電波指數都有明顯的功效。
BACKGROUND: There are growing interests and encouraging findings of adapting and developing Mind-Body Intervention into evidence-based group treatment for common mental disorders such as depression. The advancement is a partial response to the limitations on the availability and accessibility of the existing treatment in the current health care system for depression, and/or a partial response to the socio-cultural and personal reasons in different communities. The present study aimed to evaluate the effectiveness of a newly developed Chinese Chan-based treatment the Dejian Mind-Body Intervention (DMBI), as compared to the groups of Cognitive-behavioural Therapy (CBT) and Wait-list control, in alleviating depressive mood and improving physical health of adult depressive patients.
METHOD: Seventy-five patients with the diagnosis of Major Depressive Disorder were recruited in the current study. They were stratified for age, education, level of depression, course of illness before random assignment to receive either 10-session DMBI or CBT, or placed on a wait-list. Pre-post measurements included primary outcome measures on psychiatrists’ rating and self-evaluated mood scores (HRSD and BDI) and secondary outcome measures on performance in different neuropsychological assessment (Executive function, Attention, Memory). The three groups also compared among different sleep (SOL, TST, and WASO), gastrointestinal parameters as well as neurophysiological QEEG indices.
RESULTS: Both the DMBI and CBT groups demonstrated significant reduction in depressive psychopathology after intervention. However, the DMBI group but not the CBT or Wait-list control groups demonstrated significant improvement in attention, verbal memory, executive function, gastrointestinal health and overall sleep quality. Besides, Dejian Mind-Body Intervention brought about significant increase in objective QEEG measures of positive affect and attention that were not evidenced in the other two groups. Participants in the DMBI group also demonstrated significant reduction in the use of anti-depressant after the end of 10-week treatment.
CONCLUSIONS: Findings of the current study suggested that a Chinese Chan-based Dejian mind-body intervention has positive effects on improving the mood and health conditions of individuals with depression.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Wong, Yun Ping.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 79-109).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract also in Chinese; some appendixes also in Chinese.
ABSTRACT --- p.iii
CHINESE ABSTRACT --- p.v
ACKNOWLEDGEMENTS --- p.vii
TABLE OF CONTENTS --- p.ix
LIST OF TABLES --- p.x
LIST OF FIGURES --- p.xii
LIST OF APPENDICES --- p.xiii
LIST OF FIGURES --- p.xii
Chapter CHAPTER I: --- INTRODUCTION --- p.1
PURPOSES OF THE PRESENT STUDY --- p.26
Chapter CHAPTER II: --- METHODS --- p.29
Chapter CHAPTER III: --- RESULTS --- p.47
Chapter CHAPTER IV: --- DISCUSSION --- p.68
GENERAL DISCUSSION --- p.70
CLINICAL IMPLICATIONS --- p.76
LIMITATION AND SUGGESTIONS FOR FUTURE DIRECTION --- p.77
REFERENCES --- p.79
TABLES --- p.110
FIGURES --- p.124
APPENDICES --- p.128
42
"據《攝真實論》及其《疏》探討佛教瑜伽行中觀派的「刹那滅理論」." 2013. http://library.cuhk.edu.hk/record=b5549248.
Full textAbstract:
本文考察佛教瑜伽中觀派系統內之刹那滅。此考察主要以寂護（Śāntarakita）之《攝真實》(Tattvasagraha)第八章「恆常的存在物之考察」（sthirabhāva-parikā）為文本根據，並以花戒（Kamalaśīla）之《疏》(Tattvasagraha-pañjikā)為輔助。刹那滅主張存在物只在一刹那中存在，能持續存在至下刹那。實在者（realist）如正派（Nyāya）、勝派（Vaiśeika）等以共相、本體等恆常的存在物，視為其他事物存在背後的基礎。他們認為本體能持續存在至下刹那，能關係於下刹那的存在物，把其產生或滅。按此，存在物必須透過被原因「產生」的形式生起，其滅也必須由其自身以外的原因造成，否則它能一直存在。如取實在者對存在物的解，刹那滅被推翻。筆者認為刹那滅之所以成有三點（1）被產生的存在物皆以「滅」為本性、（2）存在物是以即時產生結果的形式存在、（3）前刹那與後刹那的存在物以必然伴隨的（necessary concomitant）關係互相依待，後刹那的果並非由前刹那的因「生出」。本文旨在分析及探討上述的證。筆者以支持寂護的場闡釋，嘗試以回應反對者的批評，證存在者只有「被產生的」和「刹那的」存在物，所謂能持續存在的存在物，實際上並存在。筆者並進一步澄清，瑜伽中觀派系統內的刹那的存在物並非獨存在，其必然伴隨的關係也違反佛教的緣起觀。此以因果關係為概建構的主張，也能與中觀的世俗諦同時成。The present study is an examination of the Buddhist Yogācāra-Madhyamaka argument for momentariness in the sthirabhāvaparīkā chapter of Śāntarakita’s Tattvasagraha with reference to Kamalaśīla’s Tattvasagraha-pañjikā. The theory of momentariness holds that produced things only exist within one moment; they do not exist before or after. Realists such as Nyāya and Vaiśeika, on the other hand, regard universal, substance, and permanent existents alike as the basis of the existence of things. Since these existents can persist in the next moment, things in the next moment are considered to be produced or destroyed by them through the means of relation. For this reason, the realists hold that things must exist through production. The destruction of these things must also be produced. As the cause of destruction exists apart from these things, the latter will persist if the former is not present. The theory of momentariness will be refuted if this realist conception of existence is accepted.
The present study seeks to argue for the theory of momentariness with the following: (1) whatever is produced takes “destruction as its nature; (2) whatever exists produces its effect immediately in the same moment; (3) existents in the former moment and those in the latter moment are related to each other through a relation of necessary concomitance; they are not related through a causal relation in which the effect is produced out from the cause. The conclusion of the argument of this study is that whatever exists must be produced and momentary; the non-produced or the non-momentary things, which are considered to be persistent by the opponents, in fact have no existence. This study also points out that momentary existents under the Yogācāra-Madhyamaka system do not exist independently. Their necessary concomitant relation does not violate the Buddhist doctrine of dependent origination. And as the theory of momentariness considers causal relation conceptually constructed, this theory is also compatible with Madhyamika’s conventional truth.
Detailed summary in vernacular field only.
方麗欣.
"2012年10月".
"2012 nian 10 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2013.
Includes bibliographical references (leaves 94-99).
Abstract in Chinese and English.
Fang Lixin.
Chapter 第一章 --- 引言 --- p.7
Chapter 第一部份 --- 基本問題 --- p.7
Chapter 第二部份 --- 存在物與刹那 --- p.9
Chapter 第三部份 --- 本文重點 --- p.13
Chapter 第四部份 --- 研究方法 --- p.17
Chapter 第二章 --- 「被產生的」存在物以「滅」為本性 --- p.18
Chapter 第一部份 --- 正理派對「滅」的理解 --- p.19
Chapter 第二部份 --- 以「滅」為本性 --- p.21
Chapter 第三部份 --- 「被產生的」存在物之必然滅 --- p.23
Chapter 第四部份 --- 「他因」不能產生「被產生的」存在物之滅 --- p.25
Chapter 第一節 --- 滅為「非實非不實」
Chapter 第二節 --- 滅的時間性
Chapter 第三章 --- 「存在」即有「即時的因果效力」 --- p.39
Chapter 第一部份 --- 反對者之存在的標準及其理論困難 --- p.41
Chapter 第二部份 --- 以因果效力作為存在的標準 --- p.46
Chapter 第一節 --- 因果效力之雙重意義
Chapter 第二節 --- 因果效力與現量的關係
Chapter 第三部份 --- 「不是被產生的」存在物沒有因果效力 --- p.55
Chapter 第四章 --- 存在物間的關係 --- p.64
Chapter 第一部份 --- 刹那的存在物與「變化」 --- p.66
Chapter 第二部份 --- Yogasena的批評從中觀立場出發 --- p.70
Chapter 第一節 --- 《中論》對刹那滅學說的批評
Chapter 第二節 --- Yogasena的批評
Chapter 第三節 --- Yogasena之批評的影響
Chapter 第三部份 --- 回應 --- p.78
Chapter 第一節 --- Yogasena對《攝》中刹那滅理論的誤解
Chapter 第二節 --- 中觀並不否定存在物為刹那滅
Chapter 第五章 --- 結論 --- p.89
略號及參考書目 --- p.94
43
Owino, Kennedy Onyango. "Examining the social, religious and cultural discourses on "maleness" and its possible influence on domestic violence in South Africa: A critique of some expressions of evangelical theology." Thesis, 2009. http://hdl.handle.net/10413/68.
Full textAbstract:
My journey in writing this dissertation has been both intellectually and emotionally challenging keeping in mind firstly that I am a male scholar (an “outsider”) responding to issues related to maleness, the abuse and oppression of women. Secondly, that I have a personal “sacred story” of the effects of abuse and violence in the home where I grew up; and thirdly, that am strongly a conservative evangelical by faith. However, these three aspects interplay in contributing to my motivation of seeking for a mended world especially for professing Christian women within the evangelical context.
The focus of this study is: Examining the social, religious and cultural discourses on “maleness” and its possible influence on domestic violence in South Africa: A critique of some expressions of evangelical theology. The study argues that the predominant social, religious and cultural discourses portray some expressions of evangelical theology. It maintains that our distorted perceptions of God (how we have imagined God as “male”)—hence maleness, has influenced male paradigm of domination among partners. As a result, this has possibly influenced and contributed to domestic violence (DV), abuse and oppression of women within some evangelical context in South Africa. Hence, the prevalence of abuse and oppression of women in the evangelical context, the battle for the humanity and dignity of women as human beings created in God’s image and that female and male are equal in God are motivations that made me pursue this study.
Having evaluated the theology and the inherited evangelical traditions, it becomes certain that transformative praxis that counteracts abusive and oppressive ideologies against women among evangelicals is imperative. To achieve this, the study has used an already published case study on interviews conducted among Christian women in the Full Gospel Church (FGC) in Phoenix, Durban. This has been used to facilitate theological observations. In seeking to answer its research question the dissertation examines and critiques the predominant discourses portrayed as some expressions of evangelical theology in chapters four, five and six as analysed from the said case study. The study achieves this purpose by engaging a theological reflection as its methodology through applying a “feminist theology of praxis” as its theoretical framework. Hence, the study proposes alternative evangelical theological discourses and resources for transformative praxis as its focus. The findings are tentative and require future empirical research.
Arguing that “Theological statements contain as much truth as they deliver practically in transforming reality” (Sölle quoted in Ackermann 1996:42), the dissertation concludes with addressing the implications of this study by proposing practical ways for transforming men, aiming at deconstructing abusive and oppressive male paradigms.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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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.
Full text
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Owino, Kennedy O. ""Godly manhhood" : evangelical constructions of masculinities in a South African context - a case study of the Mighty Men's Conference (MMC)." Thesis, 2014. http://hdl.handle.net/10413/10658.
Full textAbstract:
Men and masculinity studies is a significantly developed field of research in Western scholarship and has gained increased interest in Africa, particularly in South(ern) Africa. This study: “Godly Manhood”: Evangelical Constructions of Masculinities in A South African Context – A Case Study of the Mighty Men’s Conference (MMC) is one that seeks to make a contribution in this field of research from a religion (Christian theological) and gender perspective.
The study investigates how faith discourses within the Mighty Men’s Conference (MMC) shape perceptions and constructions of masculinities within contemporary Protestant (mainly, Charismatic, Evangelical and Pentecostal Christianity) in post-apartheid South Africa. The study sought to analyse the extent to which Angus Buchan and the MMC’s call for men to return to ‘godly manhood’ either re-inscribe patriarchal conservatism or contribute towards gender-social transformation. In seeking to examine what it means to be ‘Mighty Men’ and “godly men,” the study illustrates how faith discourses within the MMC as a Charismatic, Evangelical and Pentecostal religious grouping inform representations of masculinities. As the study reveals, Charismatic Evangelical theology, beliefs, and gender traditions/ideologies presented by Buchan in his MMC informs perceptions of what is understood as an ‘ideal’ Christian man. These, as the study shows, influence constructions of masculinities achetyped in patterns of ‘godly manhood’ as a process of “recreating Christian masculinity.”
The study applied drawing on intersectionality as a conceptual framework. The study showed how religion intersects with other socio-cultural, political and economic factors that necessitate changes as Christian men seek to make sense of their masculine self at the cross-roads of various socialisations. Such changes seem to contribute to representations of emerging masculinities within this context of study. The study adopted a qualitative, multi-methods research design and in addition to my personal observations from the conferences, semi-structured interviews were conducted with thirty four men who have been attending the MMC. Analysis of findings reveals that there are multiple representations and constructions of contradictory and conflicting representations of masculinities within divergent voices of what it means to be ‘Mighty Men’ and practice ‘godly manhood.’ Although certain core commonalities regarding the concept of ‘godly
manhood’ emerged from the thirty four men interviewed across the three shades of conservative, Charismatic and Pentecostal Evangelicals, this study makes two important conclusions.
First, it indicates that ascriptions to “godly manhood” inculcated by Buchan and the MMC not only portray patterns of traditional and conventional masculinities, but also remain a patriarchal motivation for restoring Christian male supremacy, control and domination. Second, the study illustrates that while Charismatic Evangelical men have a desire to change, their ascription to ‘godly manhood’ is characterized by struggle between traditional/conventional male practices and a need to embrace egalitarian views of gender relations. Such results indicate the extent to which contemporary Charismatic and Evangelical Christianity portray expressions of masculinities which are ambivalent.
The study concludes questioning whether Jesus Christ can be a resource for transforming religiously constructed masculinities. The study proposes alternative Christological discourses as counter-models to traditional and patriarchal masculinities.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2014.
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"Dejian mind-body intervention: effects on mood and physical health." Thesis, 2008. http://library.cuhk.edu.hk/record=b6074613.
Full textAbstract:
Background. A sizable amount of individuals in the community are presented with various kinds of physical and mental health problems which are either undetected, untreated or inadequately treated, due to the limitations on the availability and accessibility of the services in the existing health care system, or to other social and personal reasons. The current study evaluated the effectiveness of a newly developed modality of health-enhancing treatment---the Mindfulness-based Dejian Mind-Body Intervention, as compared to that of a Group Psychoeducational Treatment, in alleviating depressive mood and improving physical health of adult individuals in the community.Conclusions. Findings of the current study suggest that compared with the Group Psychoeducational Treatment, Dejian Mind-Body Intervention might be more effective in enhancing the emotional and physical health of community individuals presented with moderate to severe depressive mood and/or problems with bowel functioning.
Method. Forty adult volunteers with various degree of depressive mood and physical problems who expressed interest in receiving either Dejian Mind-Body Intervention or Group Psychoeducational Treatment were recruited in the current study. They were matched for gender, age, education and level of depression, and were randomly assigned to either treatment group.
Results. Both the Dejian Mind-Body Intervention and Group Psychoeducation Treatment were effective in bringing about a significant reduction in depressive mood iv among treatment completers. However, differential effectiveness emerged among those presented with moderate to severe depressive mood, where Dejian Mind-Body Intervention resulted in significantly greater treatment-related reduction in depressive mood compared with the Group Psychoeducational Treatment. Besides, Dejian Mind-Body Intervention brought about significant increase in an objective QEEG measure of positive affect, and improvements in physical health (i.e., bowel functioning) that were not evidenced in the Group Psychoeducation Treatment.
Tsui, Jin Ching.
Adviser: Agnes S.Y. Chan.
Source: Dissertation Abstracts International, Volume: 70-06, Section: B, page: 3799.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 62-68).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.
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"閩南菜姑的研究." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074166.
Full textAbstract:
After China adopted the reform and open door policy in early 1980s, thanks to their knowledge on Buddhism, their familiarity of religious rituals, and their experience in temple management, vegetarian women have doubled their efforts not only to transmit their traditions their next generation but also to establish the authentic Buddhist image of temples in Southern Fujian. (Abstract shortened by UMI.)The research is carried out according to the discussions on (1) the gender and power relations within the religious institutions that were re-presented and re-produced by renaming vegetarian women as Brahma-carya upasika, and (2) the influences of being identified as Brahma-carya upasika on the life and religious practice of these vegetarian women. From a bifocal perspective, the study demonstrates that women are victim as well as agent within a religious organization in a patriarchal society. It has been discovered that vegetarian women in Southern Fujian have been suppressed yet they have also made use of the opportunities of changing their identity since the late Qing Dynasty. Study results also show that [vegetarian] women in Southern Fujian have adopted obedient attitudes instead of revolutionary means to establish their space and women culture. This could be considered as their expedient means and power yet indicates their powerlessness under the patriarchal society and religion. In other words, they have employed the least powerful approach to conducting their religious life and maximizing their power for self-development.
This thesis, based on historical, textual and field studies, explores a special religious group of vegetarian women (Caigu in Chinese) in Southern Fujian. The research is focused on examining their identify transformation as a religious group to a Buddhist organization along the process of societal change from the end of the Qing up to present time. The key issues discussed in this thesis are as following: (1) the process of institutionalization of the vegetarian women into mainstream Buddhist, (2) the elements that have exercised influences on the religious identity of vegetarian women, (3) temple managements, daily activities and religious rituals, and (4) the relationship between vegetarian women and the mainstream Buddhism in contemporary China.
劉一蓉.
呈交日期: 2005年8月.
論文(哲學博士)--香港中文大學, 2005.
參考文獻(p. i-xvi (4th group)).
Cheng jiao ri qi: 2005 nian 8 yue.
Adviser: Wai Lun Tam.
Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2616.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (p. i-xvi (4th group)).
Liu Yirong.
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Guerrero, Laura P. "Freedom within determinism : integrating the individual with the world." Thesis, 2005. http://hdl.handle.net/10125/11790.
Full text
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Hearn, Louisa Jacoba. "Evil and suffering in the light of creation, reconciliation renewal and consummation-multicultural : multi religious dimensions of the HIV/AIDS problem." Thesis, 2009. http://hdl.handle.net/10500/3124.
Full textAbstract:
Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world.
In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems.Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)
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Soucy, Alexander Duncan. "The Buddha's blessing : gender and Buddhist practice in Hanoi." Phd thesis, 1999. http://hdl.handle.net/1885/110255.
Full textAbstract:
On the fourteenth day of the lunar month, a few minutes before eight
o'clock, Quán Sử Pagoda - the most important pagoda in Hanoi - is
crowded. Middle-aged and old women are everywhere, wearing the
brown robes and the Buddhist rosaries that mark them as dệ tử- laydevotees
of the Buddha. In the large, main hall there are nearly two
hundred devotees, sitting on grass mats that flow out the doors and
onto the balcony that surrounds the pagoda. They are waiting for the
sutra recital to begin, and some of them have been waiting for as long
as an hour in order to get a good place, close to the altar. Gently
waving their purple fans, they chat to their neighbours, or quietly
count on their prayer beads: Nam-mô A-Di-Dà Phật... Nam-mô A-DiDà
Phật... Nam-mo A-Di-Dà Phật. Women make up the vast
majority of people who consider themselves devout Buddhists in
Hanoi.