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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
5
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.
7
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.
8
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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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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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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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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Carbonneau, André 1952. "Conscientious objectors to a medical treatment - what are the rules?" Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30290.
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Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.
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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.
15
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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Prokopy, Jordan Julia-Anne. "The interface of medicine, spirituality, and ethics : a case study of the McGill programs in whole person care." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116067.
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Academic and medical institutions are responding to rising critiques of mainstream, scientific medicine (biomedicine). One response is the establishment of centers and programs devoted to whole person care. I assess the response of the McGill Programs in Whole Person Care (WPC) to these critiques, particularly its incorporation of spirituality into medicine. Through textual hermeneutics, participant observation, and semi-structured interviews with faculty members, I argue that WPC is constructing its own worldview and normative framework. It does this by selectively drawing from the religious traditions of ancient Greece, Buddhism, and Christianity, interpreting these selections in terms of Jungian psychology, and sometimes secularizing them. My aim is to better understand the theory and praxis of whole person care in McGill University's Faculty of Medicine as a case study but also the ethical issues it raises. I conclude by providing points of reflection for institutions wishing to incorporate these health ideas and practices into conventional medicine.
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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.
21
Abraham, Natalia. "Ayurveda and religion in Canada: a critical look at New Age Ayurveda from the Indian diaspora perspective." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79815.
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This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.
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Sherman, Myra. "Spirituality and expectations of care providers of older patients with chronic illnes in North Central Florida." Doctoral diss., University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5034.
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A qualitative design was used to explore the use of spirituality and prayer by older adults who have chronic illness and reside in a rural community. Thirteen individuals responded to a flyer soliciting participation in a study of the use of spirituality as part of health care. Participants were at least 60 years of age, had at least one chronic illness and resided in North Central Florida. Twelve participants then responded to six open-ended questions based on an adaption of an instrument used by Dr. Shevon Harvey in her doctoral dissertation. The data was analyzed to identify themes and answer four research questions. The four research questions were 1) how do older adults living with chronic illness describe spirituality? 2) how do older adults use spirituality while living with chronic illness? 3) how can health care providers assist older individuals with chronic illness to meet their spiritual needs?, and 4) do patients feel that their spiritual needs are being addressed during their outpatient health care? The interview responses demonstrated that several different practices, including prayer and scripture readings as well as adherence to medication, diet, and exercise recommendations were used as coping mechanisms by study participants. The majority of participants want their health care providers to address spirituality and/or refer them to spiritual advisors for counseling. The study showed that some participants stated that their spiritual needs were met, but there were some who did not want spirituality addressed in the outpatient setting.; Four themes were identified, which suggest that 1) spiritual practices were frequently used coping measure for these individual with chronic illness, 2) health care providers are supportive of their patients' spirituality, 3) participants with chronic illness consider adherence to medication, diet, and exercise a coping measure, and 4) participants with chronic illness want their health care providers to recognize their spiritual needs. The findings indicated that individuals who self identify as individuals from whom spiritual life is important and who have chronic illnesses and have spiritual needs that can be addressed in the outpatient setting. The findings also demonstrated use of non spiritual coping measures and the importance of health care provider's acceptance of spirituality in this specific population. Recommendations for further research are made.ID: 029808782; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (D.N.P.)--University of Central Florida, 2011.; Includes bibliographical references (p. 68-70).
D.N.P.
Doctorate
Nursing
Nursing Practice
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Roy, Lynne Denise. "Identification of the spiritual nursing care practices of volunteer parish nurses." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2372.
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Parish nursing, a specialty nursing practice which includes the spiritual component of integration of faith and health, has been growing rapidly over the last decade. Standards of Parish Nursing Practice developed in 1998 are consistent with the nursing process and include the spiritual dimension.
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Murphy, Richard. "Health professionals and ethnic Pakistanis in Britain : risk, thalassaemia and audit culture." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2802.
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The central theme or 'red-thread' that I consider in this thesis is the concept of risk as it is perceived by and affects the two sides of the medical encounter -in this instance ethnic Pakistanis and Health Professionals- in Britain. Each side very often perceives risk quite distinctively, relating to the balance between the spiritual and temporal realms. This is particularly germane in matters to do with possible congenital defects within the prenatal realm for the ethnic Pakistani, and predominantly Muslim, side of this encounter. Thus one of the factors considered in this thesis is how senses of Islam impact upon the two sides. By ethnic Pakistanis Islam is seen as central to all life decisions, whilst Health Professionals view Islam with some considerable trepidation, little understanding it or its centrality to the former's decision-making processes. This is particularly significant with regard to attitudes to health and health care. In the initial stages of the project I had thought first cousin marriage (FCM), seen by ethnic Pakistanis as desirable and by Health Professionals as putting ethnic Pakistanis at-risk to be central to the argument, but concluded that concerns around FCM were a 'red herring', merely a trope for the tensions between the two sides -at once both British and at-risk from audit culture. Although no longer central, FCM remains a viable touchstone in consideration of the two sides' perceptions of genetic risk. In this thesis the medical encounter between ethnic Pakistanis and Health Professionals is performed within the realm of the so called New Genetics. Here the respective understandings of the New Genetics are informed by the enculturation processes that shape the two sides' world view. Furthermore, I will agree with Lord Robert Winston's and others' concern that any attempt to eradicate an adaptive genetic mutation, in this instance, thalassaemia, from the gene pool is not only undesirable in the short term, but also that such eradications may have an adverse, and far reaching, effect on whole population groups in the future. The main thrust of my argument is that audit culture not only compounds risk for both sides, but also perpetuates institutional racism within the National Health Service (NHS), by promulgating what I have called the language myth. That is to say that much institutional racism is the unwanted by-product of the NHS's attempts to become more patient centred and its continuing efforts to develop systems of best practice. This professionalisation process within the NHS can be seen to impact most strongly in relation to communication -particularly the claimed language barrier between the two sides. This 'barrier' has worrying policy implications for any meaningful communication between the two sides, notably relating to obtaining informed consent from ethnic Pakistani patients -with a resultant increase in risk for the two sides and clear economic consequences for the NHS.
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Dodo, Emmanuel Oluwafemi. "Spiritual rituals and competitive sport outcomes: a study of South African coaches’ and elite players’ perceptions of spirituality in soccer." Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/d1006780.
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During sports competitions, especially soccer many players and coaches would pray before, during and after the game. Sometimes they would pray when they score a goal. The behaviour has attracted a research interest wanting to know why they do what they do often. The purpose of the study was to understand and evaluate the perceptions of coaches and elite players who continuously use spiritual rituals before, during and after soccer games to influence competitive outcomes. This study was carried out under the guidance of the following key questions; (a) Do spiritual perceptions of elite players influence outcomes of soccer competitions? (b) Does a divergence in spiritual perception between coaches and players influence competitive outcomes? and (c) Are spiritual (ritual) perceptions of soccer coaches and elite players related to religiosity/psychological interventions? In this study, a mixed method of data collection was used to eliminate the biases inherent in single method research. Specifically, qualitative and quantitative methods involving questionnaire, interview and observation supported by secondary and primary literature were used to gather information that would provide answers to the raised key questions. The results show that spiritual ritual practices would not influence the outcome of soccer competitions. Secondly, the spiritual ritual divergence among players and coaches would not influence outcomes of soccer competitions. Thirdly, the results showed that the use of spiritual rituals among players was purely for personal reasons, while the coaches used spiritual rituals as psychological intervention strategy to prepare the team before a given competitive. The overall results show that coaches and players agreed that spiritual rituals interventions are used for psychological interventions more than spiritual interventions. The implications of these findings to the players and coaches are discussed linked with future research focus.
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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.
Full text
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Aljaid, Bandar. "Health communication and Islam : a critique of Saudi Arabia's efforts to prevent substance abuse." Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/22734.
Full textAbstract:
Health communication has gained worldwide recognition as one of the most effective methods for tackling global health challenges; a conclusion that is supported by a range of studies showing generally positive results. Literature in the field has tended to focus on one of two perspectives: either individual behaviour change or a cultural/critical approach. This dissertation, which falls into the latter category, extends previous work on health communication and culture into a new context, namely Saudi Arabia. The thesis is motivated by two main research questions. First, how has culture influenced health communication in Saudi Arabia specifically in initiatives against illicit drug use and alcohol abuse? Second, how has this communication developed? At the heart of this study is the role of Saudi culture in health communication in an increasingly interdependent and connected world. The dissertation makes use of mixed qualitative data collection methods. Principally, it utilised semi-structured interviews with key officials and focus groups with young Saudis and health promoters in Saudi Arabia as well as attendance at and observation of health-communication events and permanent exhibitions as a subordinate method. The study reveals promising findings supporting the growing scholarly interest in the cultural dimension of health communication. It concludes that the key influence of the Saudi culture on health communication against substance abuse is Islamic beliefs about health, in particular those about substance abuse. These beliefs created a rejection of illicit drug abuse in Saudi society, thereby shaping a supportive environment for promotion activities against risky health behaviour. In addition, Islamic influence inspired the related regulations and laws in the kingdom. Islamic and local influences exert a powerful influence on the practical side of health communication in Saudi Arabia, including the content of messages, the appeal used to attract the specific audience, and the communication channels used to promote the campaigns. The study engages with four concepts constituting the Islamic model of health and illicit drug abuse: prohibition (haram), promotion (Da’wah), repentance and inclusiveness (Tawbah), and treatment and rehabilitation (Elaj). The study also examines controversial issues about health communication in the country, such as the predominance of top-down communication, the absence of participatory communication and cultural diversity. In short, a lack of innovation and creativity in delivering health communication messages. The study illustrates the major role the Saudi government has played in communicating health and substance abuse since the 1980s, when officials realised the need to modernise the means of communicating health and drug issues from mosque-based only to include modern methods such as televised campaigns, school-based programmes and hospital-based health education. Since then, government-led health communication initiatives have been well established in the kingdom. The dissertation is able to demonstrate a critical understanding of the reality of health communication against substance abuse in Saudi Arabia and make a range of recommendations to improve the efficacy of current policies and suggest new avenues for future research.
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Elkins, Mark. "Religious directives of health, sickness and death : Church teachings on how to be well, how to be ill, and how to die in early modern England." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16396.
Full textAbstract:
In broad terms, this thesis is a study of what Protestant theologians in early modern England taught regarding the interdependence between physical health and spirituality. More precisely, it examines the specific and complex doctrines taught regarding health-related issues in the sixteenth and seventeenth centuries, and evaluates the consistency of these messages over time. A component of the controversial Protestant-science hypothesis introduced in the early twentieth century is that advancements in science were driven by the Protestant ethic of needing to control nature and every aspect therein. This thesis challenges this notion. Within the context of health, sickness and death, the doctrine of providence evident in Protestant soteriology emphasised complete submission to God's sovereign will. Rather, this overriding doctrine negated the need to assume any control. Moreover, this thesis affirms that the directives theologians delivered governing physical health remained consistent across this span, despite radical changes taking place in medicine during the same period. This consistency shows the stability and strength of this message. Each chapter offers a comprehensive analysis on what Protestant theologians taught regarding the health of the body as well as the soul. The inclusion of more than one hundred seventy sermons and religious treatises by as many as one hundred twenty different authors spanning more than two hundred years laid a fertile groundwork for this study. The result of this work provides an extensive survey of theological teachings from these religious writers over a large span of time.
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Hanson, Bernard. "Le malaise du médecin dans la relation médecin-malade postmoderne." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210989.
Full textAbstract:
En partant d’une description des nombreux changements de la pratique médicale depuis quelques décennies, la thèse étudie divers aspects constitutifs du malaise du médecin. L’accroissement de la puissance médicale qu’a permis la technoscience est analysée et remise dans un contexte plus large où les technologies de l’information ont une grande place. L’augmentation considérable des connaissances pose un problème de maîtrise de la science médicale. La multiplicité des observations fait qu’il y a discordance de certaines d’entre elles avec les théories médicales largement acceptées. De cette manière, le gain d’efficacité est associé à une perte de la cohérence du discours médical. Le rôle du médecin disparaît derrière la technique, qui semble pouvoir, seule, rendre tous les progrès accessibles. Le médecin devient alors un simple distributeur de services et, à ce titre, développe parfois des offres de pratiques sans fondement, voire dangereuses.Le pouvoir du médecin est évoqué, et se ramène in fine à la fourniture d’un diagnostic et d’une explication de sa maladie au patient. Le rôle des explications particulières que donne le médecin au malade est exploré à la lumière d’une conception narrative et évolutive de la vie humaine. Le rôle du médecin apparaît alors comme d’aider le patient à réécrire a posteriori le fil d’une histoire qui apparaît initialement comme interrompue par la maladie.
Le rôle social de maintien de l’ordre de la pratique médicale est alors évoqué. Ensuite, par une approche descriptive du phénomène religieux, on montre que la médecine du XXIe siècle a les caractéristiques d’un tel phénomène. Entités extrahumaines, mythes, rites, tabous, prétention à bâtir une morale, accompagnement de la vie et de la mort, miracles, promesse de salut, temples, officiants sont identifiés dans la médecine « classique » contemporaine. Seule la fonction de divination de l’avenir d’un homme précis est devenue brumeuse, la technoscience permettant régulièrement du « tout ou rien » là où auparavant un pronostic précis (et souvent défavorable) pouvait être affirmé.
L’hypothèse que la médecine est devenue une religion du XXIe siècle est confrontée à des textes de S. Freud, M. Gauchet et P. Boyer. Non seulement ces textes n’invalident pas l’hypothèse, mais la renforcent même. Il apparaît que le fonctionnement de l’esprit humain favorise l’éclosion de religions et donc la prise de voile de la médecine. La dynamique générale de la démocratisation de la société montre que la médecine est une forme de religion non seulement compatible avec une société démocratique, mais est peut-être une des formes accomplies de celle-ci, où chaque individu écrit lui-même sa propre histoire.
Le danger qu’il y a, pour le patient comme pour le médecin, si ce dernier accepte de jouer un rôle de prêtre, est ensuite développé. Enfin, la remise dans le cadre plus général de l’existence humaine, l’évocation de la dimension de révolte de la médecine, de son essentielle incomplétude, l’acceptation d’une cohérence imparfaite permettent au médecin de retrouver des sources de joie afin de, peut-être, ne tomber ni dans un désinvestissement blasé, ni dans un cynisme blessant.
From a description of the many changes medical practice has undergone for a few decades, the work goes on to study many sides of the modern doctor’s malaise. The gain of power made possible by technoscience is put on a larger stage where information technologies play a major role. The abundance of knowledge makes health literacy more difficult. the great number of observations makes discrepancies with general theories more frequent. The gain in power is associated with a loss of coherence of the medical speech. The doctor’s role vanishes behind technology that seems to be the only access to all medical progresses. Doctors becomes mere service providers and go on to offer unvalidated or even harmful services on the market.
Modern medical power resumes into the explanations and diagnosis given to the patient. The role of medical explanations is explored through an evolutive and narrative vision of human life. The duty of the doctors then appears to allow a new narration of the self that bridges the gap disease introduced into the patient’s life.
The role of medicine in maintaining social order is mentioned. Through a sociological approach of the religious phenomenon, one can see that XXIst century medicine is such a phenomenon. Medicine knows of extrahuman entities, myths, rites, taboos, miracles, temples; priests are present in modern mainstream medicine. Some want to derive objective moral values from medicine, and it brings companionship to man from birth to death. The only departure from old religions was the weakened ability to predict the future of an individual patient: for some diseases for which survival was known to be very poor, the possibilities are now long-term survival with cure, or early death from the treatment.
The hypothesis that medicine is a religion is confronted to texts from Freud S. Gauchet M. and Boyer P. Not only do they not invalidate the hypothesis, but they bring enrichment to it. Brain/mind dynamics is such that the appearance of religions is frequent, and makes the transformation of medicine into a religion easier. Society’s democratisation confronted to religion’s history shows that medicine is the most compatible form of religion within a truly democratic society, where each individual writes his own story.
To become a priest brings some dangers for the patient, but also for the doctor. These dangers are discussed. This discussion is put into the larger context of human life. The revolt dimension of medicine is discussed, as is its never-ending task. Their acceptance, as that of a lack of total logical coherence can open the possibility for the doctor to enjoy his work, without being neither unfeeling nor cynical.
Doctorat en philosophie et lettres, Orientation bioéthique
info:eu-repo/semantics/nonPublished
30
Sial, Vanessa Viviane de Castro. "Das igrejas ao cemiterio : politicas publicas sobre a morte no Recife do Seculo XIX." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/330300.
Full textAbstract:
Orientador: Sidney ChalhoubDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-04T02:09:56Z (GMT). No. of bitstreams: 1 Sial_VanessaVivianeDeCastro_M.pdf: 24681420 bytes, checksum: 3b203dcdd5968b58423026a2a3ba5eab (MD5) Previous issue date: 2005
Resumo: Esta dissertação analisa, a partir do projeto de construção do Cemitério Público Bom Jesus da Redenção no Recife do século XIX, como se deram as transformações dos costumes fúnebres, mediante a imposição de normas sanitárias relacionadas às práticas funerárias tradicionais, que eram entendidas pelos médicos higienistas como um dos fatores de propagação das epidemias. Neste sentido, os cemitérios extramuros desencadearam novas práticas culturais e adaptações nas atitudes diante da morte. Os médicos higienistas, que influenciaram decisivamente na elaboração e aprovação destas normas sanitárias pelo poder público, acreditavam que os corpos cadavéricos eram possíveis focos de emanações miasmáticas, sendo agentes de grande poder de infecção do ar, causadores de toda sorte de epidemias na cidade. A proibição dos sepultamentos nas igrejas gerou múltiplos pontos de discussão e conflitos na sociedade recifense do século XIX, assim como ocorreu em várias outras cidades brasileiras: dentro do poder público, na elaboração de leis e regulamentos para as novas práticas fúnebres, como também na população, que viu suas crenças mais íntimas ameaçadas, sobretudo entre membros de irmandades religiosas e os emergentes comerciantes dos novos serviços mortuários. Ademais, o estudo das transformações dos costumes fúnebres foi fundamental para a compreensão do conflito entre a Igreja e o Estado na segunda metade do século XIX, sobretudo pela negação da Igreja em conceber o direito dos não-católicos a serem sepultados nos cemitérios públicos, interpretados como elementos decisivos no processo de secularização da morte no Brasil oitocentista
Abstract: From the study of the construction project of the Public Cemetery Bom Jesus da Redenção, in the XIXth century Recife, this work analyses how the traditional funerary customs were modified after the imposed new sanitary norms. In this sense, the outdoor cemeteries triggered new cultural practices and new adapted attitudes related to death. The hygienist physicians, decisively influencing the elaboration and approval of these norms by the public authorities, believed that the dead bodies were possible focuses of miasmatic emanations, becoming powerful infectious agents of the air, and sources of all possible epidemies in the city. The prohibition of burials inside churches originated many arguments and conflicts in the Recife's society of the XIX century, as also happened in other Brazilian cities: into the public authority, in the elaboration of laws and regulations regarding the new burial practices, as well as in the population, that perceived as menaced its most intimate burial practices, mostly between those belonging to religious fraternities and emerging dealers of the new funereal services. Besides, the study of the transformations of the funereal customs was fundamental to the understanding of the conflict between Church and State in the second half of the XIX century, mostly because of the Church refusal in accept the right of the non-catholic to be buried in the public cemeteries, viewed as decisive elements for the secularization of the death in the eighteenth century Brazil
Mestrado
Historia Social
Mestre em História
31
"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
32
"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.
33
"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
34
"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
35
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)
36
"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.
37
"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.
Full text
38
"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
39
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)
40
"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
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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.
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Lysander, Nesamoni. "Natural Healing In Biblical Perspective: It's Contribution to Health Care." Thesis, 1989. http://hdl.handle.net/10756/290720.
Full text
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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.
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"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
45
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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Emmamally, Waheeda. "An exploratory study of the lived experiences of critical care nurses with Muslim traditional illness practices." Thesis, 2003. http://hdl.handle.net/10413/3714.
Full textAbstract:
Aim: The aim of the study was to explore the lived experiences of critical care nurses with Muslim traditional practices. Methodology: A phenomenological approach was used in the study to gain the critical care nurses' perspectives of Muslim traditional illness practices. The realised sample was six participants, from intensive care units within one provincial and one private hospital. The researcher applied the principle of theoretical saturation, which was achieved at the verifying interviews of the participants. Two semi- structured interviews were conducted with each participant an initial and a verifying interview, each of which lasted 20 - 30 minutes. All interviews were recorded and transcribed. Manual data analysis was used to identify categories and themes. Findings: The participants were open-minded to the Muslim clients' belief system on healing and agreed that the clients' cultural beliefs took precedence over their own beliefs. The participants believed that Muslims relied on traditional illness practices as these provided them with hope and faith in times of despair as well as provided them with emotional and spiritual contentment. A number of methods were used by the participants to acquire knowledge about Muslim traditional illness practices. There was great support for the delivery of culturally sensitive care amongst the critical care nurses. Recommendations were suggested for nursing education, nursing practice and further research to facilitate the creation of a culturally sensitive climate in health care delivery.Thesis (M.N.)-University of Natal, Durban, 2003.
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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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Kathree, Shamima. "Alternative health therapies among Muslims in KwaZulu-Natal." Thesis, 2007. http://hdl.handle.net/10413/1563.
Full textAbstract:
This study identifies the most popular alternative health therapies among Muslims who live in Kwa-Zulu Natal. It then examines the philosophies underlying these therapies with a view to establish whether there is conflict between these therapies and the fundamental teachings of Islam. Finally, it determines the responses of Muslim therapists and patients respectively to potential areas of conflict.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.