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Journal articles on the topic 'Medicine – Religious aspects – Buddhism'
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1
Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen." Filosofska dumka (Philosophical Thought) -, no. 2 (June 12, 2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.
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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.
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Yates, Robin. "Medicine for Women in Early China: A Preliminary Survey." NAN NÜ 7, no. 2 (2005): 127–81. http://dx.doi.org/10.1163/156852605775248702.
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AbstractThis study reviews aspects of the history of medicine for women from approximately the third century BCE to the tenth century CE. It focuses on therapies during the months of pregnancy and childbirth as recorded in newly discovered texts, on the developing pharmacopeia, and on ritual procedures. It argues that acupuncture was used only rarely on pregnant women and that many cultural and religious beliefs and practices, including those drawn from the Buddhist, Daoist, and popular traditions, influenced procedures undertaken in preparation for and during the birth process.
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Saunders, Sue. "A Methodological Study to Develop and Validate a Death Attitude Scale: Buddhists and Medical Students Compared." OMEGA - Journal of Death and Dying 38, no. 3 (May 1999): 211–34. http://dx.doi.org/10.2190/3q0v-e9fq-e55l-uh7r.
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This study aimed to develop and validate a death attitude scale which would be applicable to Christians, non-Christians, and atheists alike. A sample of 147 medical students and a sample of 115 Buddhists completed a fifty-six-item questionnaire in order to empirically test generality across samples. Four conceptual aspects of death and dying were investigated. The results of three principle components analyses provided evidence for three of the a priori labeled factors: Fear and anxiety about death and dying; Fear and anxiety about personal extinction; and Positive attitude to death and dying. Seventeen items which loaded satisfactorily across both samples were retained for the orthogonal three factor solution. Construct validity was considered to be high and reliability was found to be good. This study provided empirical support for at least two orthogonal factors requiring further attention from thanatological researchers. Results highlighted the importance of sampling non-Christian populations; of sampling populations who have experience of aspects of death and dying and of using questionnaire items which have no religious bias.
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Linrothe, Rob. "Hidden in Plain Sight." Archives of Asian Art 70, no. 2 (October 1, 2020): 225–44. http://dx.doi.org/10.1215/00666637-8620384.
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Abstract This is a review article of Janet Gyatso's 2015 award-winning book, Being Human in a Buddhist World: An Intellectual History of Medicine in Early Modern Tibet. The art-historical aspects of the book—mainly confined to the first chapter, “Reading Paintings, Painting the Medical, Medicalizing the State” and based on a perceptive art-historical reading of a set of medical paintings and its copies—had yet to be reviewed by an academically-trained art historian. This review underscores the fine art-historical insights deserving the attention of art historians working in parallel contexts of the often tense relationship between religious and empirical epistemologies. At the same time, the evaluation of certain readings of the visual record lead to suggested revisions in the support they provide to Gyatso's primary argument. In addition, other precedents of depictions “from life” in Tibetan art history are offered to help contextualize claims of originality or uniqueness. Finally, an analysis is presented of less formal, freehand painting versus more formalized, iconometric execution, calibrated with vernacular subject matter versus iconographically predetermined themes. Both of the painting modes and subject types are combined in the painting set analyzed by Gyatso supporting her assessment of the innovation of the artists selected by the patron, Desi Sangyé Gyatso (1653–1705).
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Petersen, Esben. "Hans Haas, the Songs of Buddha, and Their Sounds of Truth." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 161–94. http://dx.doi.org/10.1163/22118349-01002002.
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Abstract The writings of German missionary Hans Haas (1868–1934) were seminal texts which greatly influenced how many Europeans came to understand Japanese Buddhism. Haas became a significant actor in this early reception of Japanese Buddhism after he began working as an editor for the journal Zeitschrift für Missionskunde und Religionswissenschaft while stationed in Japan from 1898–1909. Haas covered all areas and aspects of Japanese Buddhism, from editing and translating texts such as Sukhavati Buddhism (1910a) into German to cross-religious comparisons of Buddhist songs and legends. This paper seeks to identify various elements which contributed to the development of Japanese Buddhism in Europe, paying special attention to the role of Haas’s work. In particular, it seeks to reconstruct his understanding of Pure Land Buddhism by demonstrating how a Protestant interpretative scheme, particularly that of Lutheran Protestantism, dominated much of the early reception of Japanese Buddhism in Europe.
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Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
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Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.
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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.
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Bobirogli Sattorov, Eldor. "RELIGIOUS PROCESSES IN SOCIAL LIFE OF EARLY MEDIEVAL SUGHD." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 152–54. http://dx.doi.org/10.21474/ijar01/11836.
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This article presents the problem of religious processes, one of the most significant aspects of early medieval Sogdian society.The article discusses facts about the development of Zoroastrianism and Buddhism. The influence of Turkish-Sogdian relations on religious processes is also shown.The archival documents of the Sogdian inscription found on Mount Mugh describe the processes related to religious processes.
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Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (December 2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.
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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally, he analyzes the social and religious specificity of the Italian context, and its effect on the emergence of new Buddhist communities.
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Wani, Nazar Ul Islam. "Pilgrimage in Islam: Traditional and Modern Practices." American Journal of Islam and Society 35, no. 4 (October 29, 2018): 62–64. http://dx.doi.org/10.35632/ajis.v35i4.474.
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Pilgrimage in Islam is a religious act wherein Muslims leave their homes and spaces and travel to another place, the nature, geography, and dispositions of which they are unfamiliar. They carry their luggage and belongings and leave their own spaces to receive the blessings of the dead, commemorate past events and places, and venerate the elect. In Pilgrimage in Islam, Sophia Rose Arjana writes that “intimacy with Allah is achievable in certain spaces, which is an important story of Islamic pilgrimage”. The devotional life unfolds in a spatial idiom. The introductory part of the book reflects on how pilgrimage in Islam is far more complex than the annual pilgrimage (ḥajj), which is one of the basic rites and obligations of Islam beside the formal profession of faith (kalima); prayers (ṣalāt); fasting (ṣawm); and almsgiving (zakāt). More pilgrims throng to Karbala, Iraq, on the Arbaeen pilgrimage than to Mecca on the Hajj, for example, but the former has received far less academic attention. The author expands her analytic scope to consider sites like Konya, Samarkand, Fez, and Bosnia, where Muslims travel to visit countless holy sites (mazarāt), graves, tombs, complexes, mosques, shrines, mountaintops, springs, and gardens to receive the blessings (baraka) of saints buried there. She reflects on broader methodological and theoretical questions—how do we define religion?—through the diversity of Islamic traditions about pilgrimage. Arjana writes that in pilgrimage—something which creates spaces and dispositions—Muslim journeys cross sectarian boundaries, incorporate non-Muslim rituals, and involve numerous communities, languages, and traditions (the merging of Shia, Sunni, and Sufi categories) even to “engende[r] a syncretic tradition”. This approach stands against the simplistic scholarship on “pilgrimage in Islam”, which recourses back to the story of the Hajj. Instead, Arjana borrows a notion of ‘replacement hajjs’ from the German orientalist Annemarie Schimmel, to argue that ziyārat is neither a sectarian practice nor antithetical to Hajj. In the first chapter, Arjana presents “pilgrimage in Islam” as an open, demonstrative and communicative category. The extensive nature of the ‘pilgrimage’ genre is presented through documenting spaces and sites, geographies, and imaginations, and is visualized through architectural designs and structures related to ziyārat, like those named qubba, mazār (shrine), qabr (tomb), darih (cenotaph), mashhad (site of martyrdom), and maqām (place of a holy person). In the second chapter, the author continues the theme of visiting sacred pilgrimage sites like “nascent Jerusalem”, Mecca, and Medina. Jerusalem offers dozens of cases of the ‘veneration of the dead’ (historically and archaeologically) which, according to Arjana, characterizes much of Islamic pilgrimage. The third chapter explains rituals, beliefs, and miracles associated with the venerated bodies of the dead, including Karbala (commemorating the death of Hussein in 680 CE), ‘Alawi pilgrimage, and pilgrimage to Hadrat Khidr, which blur sectarian lines of affiliation. Such Islamic pilgrimage is marked by inclusiveness and cohabitation. The fourth chapter engages dreams, miracles, magical occurrences, folk stories, and experiences of clairvoyance (firāsat) and the blessings attached to a particular saint or walī (“friend of God”). This makes the theme of pilgrimage “fluid, dynamic and multi-dimensional,” as shown in Javanese (Indonesian) pilgrimage where tradition is associated with Islam but involves Hindu, Buddhist and animistic elements. This chapter cites numerous sites that offer fluid spaces for the expression of different identities, the practice of distinct rituals, and cohabitation of different religious communities through the idea of “shared pilgrimage”. The fifth and final chapter shows how technologies and economies inflect pilgrimage. Arjana discusses the commodification of “religious personalities, traditions and places” and the mass production of transnational pilgrimage souvenirs, in order to focus on the changing nature of Islamic pilgrimage in the modern world through “capitalism, mobility and tech nology”. The massive changes wrought by technological developments are evident even from the profusion of representations of Hajj, as through pilgrims’ photos, blogs, and other efforts at self documentation. The symbolic representation of the dead through souvenirs makes the theme of pilgrimage more complex. Interestingly, she then notes how “virtual pilgrimage” or “cyber-pilgrimage” forms a part of Islamic pilgrimage in our times, amplifying how pilgrimage itself is a wide range of “active, ongoing, dynamic rituals, traditions and performances that involve material religions and imaginative formations and spaces.” Analyzing religious texts alone will not yield an adequate picture of pilgrimage in Islam, Arjana concludes. Rather one must consider texts alongside beliefs, rituals, bodies, objects, relationships, maps, personalities, and emotions. The book takes no normative position on whether the ziyāratvisitation is in fact a bid‘ah (heretical innovation), as certain Muslim orthodoxies have argued. The author invokes Shahab Ahmad’s account of how aspects of Muslim culture and history are seen as lying outside Islam, even though “not everything Muslims do is Islam, but every Muslim expression of meaning must be constituting in Islam in some way”. The book is a solid contribution to the field of pilgrimage and Islamic studies, and the author’s own travels and visits to the pilgrimage sites make it a practicalcontribution to religious studies.
Nazar Ul Islam Wani, PhDAssistant Professor, Department of Higher EducationJammu and Kashmir, India
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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Hongsuwan, Pathom. "The Myths of the Buddha’s Relics of the Tai People: Reflections on the Relationship Between Buddhism and Indigenous Beliefs." MANUSYA 8, no. 3 (2005): 1–14. http://dx.doi.org/10.1163/26659077-00803001.
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This article intends to analyze the relationship between Buddhism and the indigenous beliefs that are evident in the Tai myths of the Buddha’s relics. From the analysis of the characters and their symbolic behaviour, we can see that the religious beliefs of the Tai people were very complex. The relationship between religious beliefs shown in the myths of the Tai people shows various characteristics and can be categorized into three groups: first, the conflict between Buddhism and indigenous beliefs; second, the integration of indigenous beliefs into Buddhism; and third, the integration of Buddhism into indigenous beliefs. The kind of relationship that occurs in each group is due to the variety of aspects of these beliefs that co- exist. The conflict between Buddhism and indigenous beliefs is reflected in the myth’s plot, motif and character behaviour, which is due to the conflicting behaviour of the two completely opposite belief systems in the myths. The acceptance of each offer between the two belief systems is reflected in certain sets of motifs and character behaviour. The study of the integration of the two belief systems shows the development of the mythical characters and their behaviour, thus reflecting the religious thoughts and beliefs of the Tai people.
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Salguero, C. Pierce. "Toward a Global History of Buddhism and Medicine." Buddhist Studies Review 32, no. 1 (November 26, 2015): 35–61. http://dx.doi.org/10.1558/bsrv.v32i1.26984.
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The close relationship between Buddhism and medicine that has become so visible thanks to the contemporary ‘mindfulness revolution’ is not necessarily unique to the twenty-first century. The ubiquitous contemporary emphasis on the health benefits of Buddhist and Buddhist-inspired practice is in many ways the latest chapter in a symbiotic relationship between Buddhism and medicine that is both centuries-long and of global scope. This article represents the first steps toward writing a book that explores the global history of Buddhism and medicine ‘from Sarnath to Silicone Valley’. It identifies patterns in the transmission and reception of texts and ideas, networks of circulation, and intersections with local and regional histories that shaped the history of Buddhist ideas and practices concerning physical health and healing.
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Rambelli, Fabio. "Materiality, Labor, and Signification of Sacred Objects in Japanese Buddhism." Journal of Religion in Japan 6, no. 1 (2017): 1–26. http://dx.doi.org/10.1163/22118349-00601001.
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Recent studies on Buddhist materiality tend to focus on specific objects and their ritual uses, without dedicating much attention to processes of production of those objects and their actual makers. This article begins to redress this situation by outlining a general theoretical framework for the study of Buddhist objects and material culture in general through their continuous transformations—a framework that takes into account not only the ontological status and phenomenological features of individual objects, but also their signification and the various types of labor involved in their production and fruition. After proposing a general typology of objects, in order to gain a better sense of the ontological extension of Buddhism, the article also discusses the types of labor and practical activities involved in the production and use of Buddhist objects. Next, it deals with different aspects that determine the value of Buddhist sacred objects, and addresses modes of transformation affecting Buddhist objects through time and space, envisioned here as instances of broader processes of semiotic transformation (semiomorphosis). While this paper mostly examines objects within the Japanese Buddhist tradition, it hopes to offer a contribution to the study of practical materiality and labor in other Buddhist traditions as well.
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Voyce, Malcolm. "Buddhism and the formation of the religious body: a Foucauldian approach." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 433–61. http://dx.doi.org/10.30674/scripta.67398.
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Poststructuralist debates around the body have demonstrated how our knowledge of the body is constituted in specific cultural and historical circumstances and in the context of particular relations of power. This article develops this approach to the body in Buddhism and thus attempts to show how the body has been represented within different discourses in Buddhist texts. Implicit in this account is the remedying of the failure in some Buddhist scholarship to recognise different types of bodies (negative and positive) and to show how these aspects of the body, as enumerated by texts, operate together to constitute forms of identities capable of being constituted within different historical moments out of the pressure of new social and material changes. At the same time the body is seen as being capable of self modification in terms of that discourse. The term ‘body’ is used here in the sense that it implies not only a physical aspect (flesh, bones, liquids etc.), but that it is connected to various cognitive and emotional capacities as outlined in the khandhas (see below) explanation of the human constitution. The author's concern in his treatment of the body is to avoid the problems of psychological analysis, as this form of analysis often implies the existence of a psyche or soul along with the ideas of complete individual self-determination.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.
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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
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Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.
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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.
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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.
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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Shulman, Eviatar. "The Protective Buddha: On the Cosmological Logic of Paritta." Numen 66, no. 2-3 (April 11, 2019): 207–42. http://dx.doi.org/10.1163/15685276-12341533.
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AbstractParitta — ritual chanting — is a central institution in Theravāda Buddhism, with deep roots in all historical forms of Buddhism in Asia. Nevertheless, no study provides a convincing framework for how the protective potency of the Buddha and his words is understood. Earlier strands of scholarship highlighted the psychological aspects of ritual chanting that were thought to have a positive effect on participants. Later scholars emphasized the role of paritta in the training of monks. These studies do not explain “how paritta works,” that is, for example, why, according to the views encapsulated in the texts themselves, bringing the Buddha to mind can act against demons or change reality. This article offers a close reading of the central texts of the genre in order to conceptualize the metaphysical understanding they employ. It thus provides insights regarding the unique ontological position and cosmological function of the Buddha according to the texts.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Yangutov, Leonid, and Marina Orbodoeva. "Buddhism in the history of China in Southern and Northern kingdoms." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10-4 (October 1, 2020): 216–25. http://dx.doi.org/10.31166/voprosyistorii202010statyi83.
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The article is devoted to the history of Buddhism in China during the period of the Southern and Northern Kingdoms (Nanbeichao, 386-589). The features of the development of Buddhism in the North and South are shown. Three aspects were identified: 1) the attitude of emperors of kingdoms to Buddhism; 2) the relationship of the state apparatus and the Buddhist sangha; 3) the process of further development of Buddhism in China in the context of its adaptation to the Chinese mentality, formed on the basis of the traditional worldview. It was revealed that Buddhism in the context of its adaptation to the Chinese mentality, both in the North and in the South, developed with the traditions of Buddhism of the Eastern Jin period to the same extent.
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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.
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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?
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MAGOMEDKHANOV, MAGOMEDKHAN M., ROBERT CHENCINER, and SAIDA M. GARUNOVA. "ETHNO-RELIGIOUS AND LEGAL ASPECTS OF THE PRE-SOVIET GOVERNMENT OF THE DAGESTAN REGION." Study of Religion, no. 1 (2019): 29–37. http://dx.doi.org/10.22250/2072-8662.2019.1.29-37.
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The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former administrative division into “naibstva” (administrative units, from Arabic نَائِب (nāʾib) assistant, deputy head) was retained...
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Szczurek, Przemysław. "Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 33–69. http://dx.doi.org/10.24917/20841043.7.1.3.
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Krishna’s skirmishes with the Buddha. Remarks on the polemical meaning of the Bhagavadgītā towards early Buddhism: The paper discusses the issue of the confrontation of the Bhagavadgītā with some aspects of the early Buddhist doctrine as presented in the Pāli canon. The confrontation points to the Bhagavadgītā as being a poem of the (broadly understood) orthodox current of Indian religious thought, which also contains some polemical elements, these mostly addressed to the most powerful heterodox religious current in the first centuries B.C. (which is most probable the date of the Bhagavadgītā’s composition). Several parts of the famous Sanskrit poem are compared and confronted with the respective parts of the Pāli canon in order to demonstrate, firstly, the different approaches of both currents, mostly in ethics and metaphysics, and secondly, the Bhagavadgītā’s reaction to particular elements of early Buddhism. The first six chapters of the Sanskrit poem have been subjected to analysis in this respect.
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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (April 25, 2021): 301. http://dx.doi.org/10.3390/rel12050301.
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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.
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Shin, Junhyoung Michael. "The Iconostasis and Darśan in Orthodox Christianity and Mahāyāna Buddhism." Religion and the Arts 24, no. 1-2 (April 22, 2020): 38–64. http://dx.doi.org/10.1163/15685292-02401001.
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Abstract This essay discusses how Orthodox Christianity and Mahāyāna Buddhism understood the acts of both seeing and being seen by the divine, and how such ideas affected the making and use of icons in these two religious traditions. I focus on the visual culture of the Byzantine and Russian Orthodox churches between the eleventh and fifteenth centuries, and that of the East Asian Pure Land and Esoteric schools between the ninth and fourteenth centuries, respectively. I interpret the function of the iconostasis as an enduring remnant of the Jewish veil used to obstruct God’s vision. Here, Jacques Lacan’s concepts of the gaze and the screen provide a thought-provoking rationale. In turn, I investigate the mandala and icon in Japanese Esoteric Buddhism, in which both seeing and being seen by the divine were deemed spiritual blessings granted by the divine being. This thematic comparison brings to light the less discussed aspects of Christian and Buddhist visual experiences.
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SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (March 14, 2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.
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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean Tongbuntoem (1895–1964). Khun Mae Bunruean has obtained her increasing reputation through the advanced meditative achievements which her followers believe she possessed. I use hagiographical accounts of her as a focal point to unravel and examine Thai beliefs in relation to female sainthood in present-day Thai Buddhism. This is done by discussing gendered hagiographical writing against the background of relevant canonical and post-canonical Pali texts that have exerted authority in religious discourses on gender by informing and nurturing Thai religious value systems. This textual research is complemented by the ethnographic examination of Thai Buddhist beliefs and venerational practices which cannot be found in authoritative Pali texts but which still play a significant role in the understanding of the particularities of female saints in modern Thai Buddhism. I do not confine myself to hagiographical accounts and venerational practices directly linked to gender, but also devote some attention to other conspicuous aspects, elements, and expressions of Mae Bunruean's sainthood and her veneration.
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Kotyk, Jeffrey. "Milk, Yogurt and Butter in Medieval East Asia: Dairy Products from China to Japan in Medicine and Buddhism." Religions 12, no. 5 (April 25, 2021): 302. http://dx.doi.org/10.3390/rel12050302.
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Dairy products have existed in China from at least the Han Dynasty onward. Later, under the influence of Buddhism, dairy items such as yogurt, butter and ghee were required for ritual purposes. The domestic dairy industry in medieval China is an understudied topic, but even more so is the use of dairy in contemporary Japan, where Chinese traditions of Buddhism were transplanted in full. The kanji describing various dairy products were also known in Japan, but we must ask whether these substances were available in Japan, and to what extent. Unlike luxury consumables such as aromatics and medicines, perishable foodstuffs were unlikely to have been transported from the mainland. This study will document and discuss the transmission of a dairy industry from China to Japan, with a focus on the role of these products in religious and medical contexts.
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Martínez Guirao, Javier Eloy. "La religión institucionalizada en las federaciones deportivas. Análisis antropológico de los vínculos entre el taekwondo y las religiones orientales." Revista de Artes Marciales Asiáticas 13, no. 2 (December 31, 2018): 139. http://dx.doi.org/10.18002/rama.v13i2.5465.
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<p>Taekwondo has been popular for decades and its practice has become part of Western countries. One of its lines of expansion and introduction in the West, like other martial arts, was the philosophical-religious sphere, which has been promoted by the sports federations, and has emphasized aspects related to Taoism, Buddhism, Confucianism and Korean national religions. I rely on a study of documentary sources, contextualized within an ethnographic investigation, to analyze the religious elements that appear in the material culture, values, techniques and practices that have been developed in the gymnasiums, as well as the symbolic exegeses that are made from official institutions.</p>
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Ezzy, Douglas, Gary Bouma, Greg Barton, Anna Halafoff, Rebecca Banham, Robert Jackson, and Lori Beaman. "Religious Diversity in Australia: Rethinking Social Cohesion." Religions 11, no. 2 (February 18, 2020): 92. http://dx.doi.org/10.3390/rel11020092.
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This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.
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Janca-Aji, Joyce. "Whose Dharma Is It Anyway? Identity and Belonging in American Buddhist (Post)Modernities." Genealogy 4, no. 1 (December 30, 2019): 4. http://dx.doi.org/10.3390/genealogy4010004.
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This study engages some aspects of the conversations, implicit and explicit, between American(ized) Buddhism in non-heritage/convert communities and religious nationalism in the U.S. Specifically, how does a Buddhist understanding of emptiness and interdependence call into question some of the fundamental assumptions behind conflations of divine and political order, as expressed through ideologies of “God and Country”, or ideas about American providence or exceptionalism? What does belonging to a nation or transnational community mean when all individual and collective formations of identity are understood to be nonessential, contingent and impermanent? Finally, how can some of the discourses within American Buddhism contribute to a more inclusive national identity and a reconfigured understanding of the intersection of spiritual and national belonging? The focus here will be on exploring how an understanding of identity and lineage in Buddhist contexts offers a counter-narrative to the way national and spiritual belonging is expressed through tribalist formations of family genealogy, nationalism and transnational religious affiliation in the dominant Judeo-Christian context, and how this understanding has been, and is being, expressed in non-heritage American(ized) Buddhist communities.
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Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (May 7, 2019): 306. http://dx.doi.org/10.3390/rel10050306.
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This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or please the Buryats’ spirits and gods in order to get from them what is needed for survival. The major historical changes in the Buryats’ constructions of their relationship to their imagined spiritual entities and the corresponding changes in their sports competitions are described. The effects of both economic changes—from predominantly hunting to primarily livestock breeding—and of changes in religious beliefs and world views—from shamanism to Buddhism and from Soviet Communist ersatz religion to the post-Soviet revival of shamanism and Buddhism—are described. Special attention is given to the recent revival of these sports’ prominent role for Buddhist and shamanist rituals.
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Trochonowicz, Robert. "Dōgena Fukan zazengi jako tekst ujawniający istotne rysy buddyjskiej praktyki." Filozofia Chrześcijańska 17 (July 30, 2021): 53–69. http://dx.doi.org/10.14746/fc.2020.17.3.
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The aim of this article is the presentation and relatively detailed analysis of the text written by the medieval monk Dogen entitled Fukan zazengi. This is one of the most important religious scriptures in the history of Japanese Buddhism and Buddhism in general, constituting the basic instructional manual within the wide Mahayana current. In the article I present the author’s view, which boils down to emphasizing the importance of independent meditation practice based on examples of former masters. At the same time, I emphasize the fi nal mystery of the actual practice itself and Dogen’s advice to reject the understanding of religious practice in terms of profi t and loss. The paper also touches the problem occurring within two versions of the discussed meditation instruction. The diff erences in the two texts are twofold, on the one hand, more or less signifi cant corrections throughout the whole text and on the other hand one fundamental change that determines the core of religious practice, which is, after all, a sine qua non of Buddhism. As I will try to prove, this change, contrary to appearances, is not as revolutionary as it might seem and both versions reveal the same secret of sitting meditation.
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Opoku, John Kwaku. "ORGAN TRANSPLANTATION MEDICINE: RELIGIOUS AND ETHICAL CONSIDERATIONS." Volume-1: Issue-9 (November, 2019) 1, no. 9 (December 7, 2019): 13–21. http://dx.doi.org/10.36099/ajahss.1.9.2.
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There are not enough solid organs available to meet the needs of patients with organ failure. Thousands of patients every year die on the waiting lists for transplantation. Yet there is currently available, underutilized, potential source of organs. Many patients die in intensive care following withdrawal of life-sustaining treatment whose organs could be used to save the lives of others. At present the majority of these organs go to waste. In this paper, I consider and evaluate a range of religious and ethical responses to improve the quality of organ transplantations available today. The responses of four world religions (Christianity, Islam, Buddhism and Hinduism) towards organ transplantation are considered. We argue that religious involvement in medical technologies like transplantation medicine gives to individuals the greatest chance of being able to help others with their organs after death under well-guided means. It is believed that attempts to increase patient autonomy will be realised in the light of religion and ethics.
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Stróżyński, Mateusz. "Samopoznanie umysłu w chrześcijaństwie i buddyzmie." Filozofia Chrześcijańska 17 (July 30, 2021): 19–51. http://dx.doi.org/10.14746/fc.2020.17.2.
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The article compares the understanding of self-knowledge of the mind in Tibetan Buddhism (in the schools of Mahamudra and Dzogchen) with the ancient, PlatonicChristian philosophy. It argues that in both traditions there are two aspects of the experience of self-knowledge: the impossibility of grasping the mind as an object and theceaseless, unavoidable awareness of the mind’s cognitive activity. The fi rst of those aspects is called by the Tibetan tradition “emptiness”, while the second – lucidity ofthe mind’s nature. In Gregory of Nyssa and Augustine of Hippo we can see a diff erence of accent in terms of the signifi cance of those two motifs, but it seems that bothphilosophers understand self-knowledge in a very similar way. Recognizing those two aspects is what brings the Buddhist and the Western traditions close to each other,while a fundamental diff erence between them lies in the fact that in the latter, selfknowledge of the mind opens a path to the experience of the infi nite mind of God, ofwhich the fi rst is an image, while in Buddhism the concept of God does not appear at all. Individual self-knowledge is treated as the experience of the nature of one, universaland absolute mind.
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Garrett, Frances. "Buddhism and the Historicising of Medicine in Thirteenth-Century Tibet." Asian Medicine 2, no. 2 (July 16, 2006): 204–24. http://dx.doi.org/10.1163/157342106780684756.
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This article considers a Tibetan anthology, the Eighteen Additional Practices (Cha lag bco brgyad), that includes some of the earliest indigenous Tibetan medical works still extant, and examines more closely its first text, a history of the Four Tantras. Several of these works display an explicit concern to show medicine to be part of Buddhist history. Other texts in the collection exhibit the heavy influence of what we might call religious practice on the work of medical healing. The anthology's first text articulates an explicit connection between Tibetan medical literature and Indian Buddhism. This article compares this work's structure and content to other Tibetan medical histories and addresses its role in early medical history.
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Pyysiainen, Ilkka. "Somewhere Over the Rainbow? Cosmogony and Mystical Decreation." Method & Theory in the Study of Religion 10, no. 2 (1998): 157–86. http://dx.doi.org/10.1163/157006898x00033.
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AbstractReligious answers to the question of how the world has come into being fall roughly into two categories: mythical narratives and doctrinal formulations based on cosmogonical mythology. In explaining how the world has come into being, such myths and doctrines also tell us something about the conditions before the world was created. David Herbst's "co-genetic" logic is used to explain why we are prone to think that if the world is a spatio-temporal entity, there has to be a "not-world" before and beyond it. Within Christianity and Buddhism, for example, the so-called introvertive mystical experience is believed to liberate mystics from what is created or what has come into being and thus to lead them to some kind of "not-world". Various representations of "not-world", like 'God' and 'nirv' na', are here interpreted as conceptual postulates necessitated by "co-genetic logic". It is argued that certain aspects of cosmogony and mysticism can be best explained as following directly from the nature of human cognition.
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Sholeh, Kabib. "KEBERAGAMAN MASYARAKAT DAN TOLERANSI BERAGAMA DALAM SEJARAH KERAJAAN SRIWIJAYA (SUATU ANALISIS HISTORIS DALAM BIDANG SOSIAL, BUDAYA, EKONOMI DAN AGAMA)." Siddhayatra: Jurnal Arkeologi 23, no. 1 (January 22, 2019): 1. http://dx.doi.org/10.24832/siddhayatra.v23i1.123.
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The kingdom of Sriwijaya was known as the greatest protector and follower of Buddhism in the archipelago of his time. The diversity of society, race and religion make Sriwijaya truly able to maintain peace, diversity and tolerance among religious people.. The purpose of this study is to analyze the diversity of society in the kingdom of Sriwijaya in various aspects of life, tolerance among religious communities between Buddhism, Islam and Hinduism, and the factors emergence of life tolerance in the kingdom of Srivijaya. The method used is historical method. The steps in historical methods include heuristics (data collection / source), verification (selection or source criticism), interpretation (historical interpretation) and the last is historiography (historical writing). This research explains the diversity of society in the Sriwijaya kingdom from indigenous peoples, Arabs, Indians and Chinese, and the foreign community is in the kingdom of Sriwijaya due to economic factors and they enter by trade. The diversity of the people in the kingdom of Sriwijaya is highly protected by the king of Sriwijaya kingdom so there is no emphasis, murder, threats from the king of Sriwijaya kingdom unless they do the rebellion will be burned. The king of the kingdom of Sriwijaya felt happy and respected the diversity of his people. The king of the kingdom of Sriwijaya is open to strangers, loving peace based on the unreliability of leadership in accordance with his Buddhist teachings. Such conditions have an impact on the policy of the king of Sriwijaya kingdom in addressing a difference in running beliefs and religions such as Buddhism, Islam, Hinduism and local beliefs. Sriwijaya highly upholds religious tolerance as depicted on the Hindu temple site Bumiayu temple, the arrival andsettlement of Muslim traders in the kingdom of Sriwijaya, so that the kingdom of Sriwijaya sent a letter to the Umayyads to request the sending of a mubaleq as king's adviser. All these evidences depict the king of the kingdom of Sriwijaya very tolerant of other religions.
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Bicheev, Baazr A. "Два «Царя дхармы» одного текста наставлений." Oriental Studies 13, no. 3 (December 24, 2020): 629–39. http://dx.doi.org/10.22162/2619-0990-2020-49-3-629-639.
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Introduction. The Story of Usun Debeskertu Khan is a notable monument of old Oirat literature. Its popularity and wide distribution are evidenced by numerous manuscript copies stored by scientific institutions of Russia, Mongolia and China. It consists of instructions attributed to the Tibetan King Tri Ralpacan referred to as the last ‘Dharma King’ of the ancient royal dynasty of Tibet. During his reign, he was able to strengthen the country’s nationhood, dismiss China’s protectorate, and get Buddhism established as the state religion. Indirectly, these events are reflected in the text of his homilies. However, this work was created not during his lifetime but much later — in the 15th century. Ralpacan’s death marked the end of the era of ‘religious kings’, and the country started disintegrating into a vast number of small principalities. The process of active revival and reformation of Buddhism would begin only in the 15th century directed by Je Tsongkhapa and further sustained by the emerged institution of the Dalai Lamas. And it is during this period that the book of Ralpacan’s homilies was compiled. In the mid-17th century, those were translated into Oirat by the famous Khoshut ruler Güshi Nomin Khan recognized in Tibet as a ‘Dharma King’. This circumstance makes it possible to consider the creation of the Oirat translation from the viewpoint of historical events that were taking place in the mid-17th century in Tibet and Dzungaria, as well as to reveal its actual contents. So, a textual space of one didactic text known in Mongolic literatures as The Story of Usun Debeskertu Khan connects names of two great ‘Dharma Kings’ — and two epochs of ‘religious kings’ of Tibetan Buddhism. Goals. The article seeks to introduce the Oirat text of The Story into scientific circulation, and analyzes its historical contents identifying the historical component of the work. Methods. Comparative historical analysis proves a key research method. Despite repeated publications of the text, the latter was never essentially analyzed for historical aspects. Results. And the analysis conducted shows that 1) Tibetan King Ralpacan’s homilies are based on the ‘two principles (guidelines)’ finally adopted in his era, 2) religious and secular norms proclaimed by the text attest to that Buddhism had been thus established as the state religion of Tibet, 3) the fact the text of Tibetan King Ralpacan’s homilies was translated into Oirat by Güshi Nomin Khan implies the latter should be equally revered as a ‘Dharma King’.
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Li, Shenghai. "Between Love, Renunciation, and Compassionate Heroism: Reading Sanskrit Buddhist Literature through the Prism of Disgust." Religions 11, no. 9 (September 15, 2020): 471. http://dx.doi.org/10.3390/rel11090471.
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Disgust occupies a particular space in Buddhism where repulsive aspects of the human body are visualized and reflected upon in contemplative practices. The Indian tradition of aesthetics also recognizes disgust as one of the basic human emotions that can be transformed into an aestheticized form, which is experienced when one enjoys drama and poetry. Buddhist literature offers a particularly fertile ground for both religious and literary ideas to manifest, unravel, and entangle in a narrative setting. It is in this context that we find elements of disgust being incorporated into two types of Buddhist narrative: (1) discouragement with worldly objects and renunciation, and (2) courageous act of self-sacrifice. Vidyākara’s anthology of Sanskrit poetry (Subhāṣitaratnakoṣa) and the poetics section of Sa skya Paṇḍita’s introduction to the Indian systems of cultural knowledge (Mkhas pa rnams ’jug pa’i sgo) offer two rare examples of Buddhist engagement with aesthetics of emotions. In addition to some developed views of literary critics, these two Buddhist writers are relied on in this study to provide perspectives on how Buddhists themselves in the final phase of Indian Buddhism might have read Buddhist literature in light of what they learned from the theory of aesthetics.
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Laurent, Li, David Sheffield, and Fiona Holland. "Exploring Buddhism as a ‘Tool’ to Support Well-Being: An Interpretative Phenomenological Analysis of Western Adopters’ Experiences." Pastoral Psychology 70, no. 5 (July 14, 2021): 471–85. http://dx.doi.org/10.1007/s11089-021-00962-5.
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AbstractBuddhism is an ancient religion and philosophy of living that is practised worldwide. More recent interest in mindfulness as a practice and intervention in the West has highlighted Buddhist-derived concepts as useful in supporting health and well-being. As a result, the desire to understand Buddhism in its more complete form has strengthened. Although research into mindfulness and compassion is growing, there is a new interest in second-generation mindfulness, i.e. interventions that draw upon a more holistic use of Buddhist practices. To date, little research has explored this in Western contexts. For the current study, Nichiren Buddhists from the United Kingdom who had been practising for at least three years were recruited. Semi-structured interviews were conducted to explore their experience of this practice and how it informed their approach to daily life and, in particular, their health and well-being. Interpretive phenomenological analysis was employed as a method to understand the participants’ experiences. Three themes were generated using an inductive approach: (1) finding meaning—“All experiences have got so much value now”— which reflected the participants’ determination to seek purpose and value in all aspects of their life; (2) Buddhism as a needed ‘tool’—“I use it all the time”—which revealed their practice as an important method to help them manage their lives; and (3) agency—“I’m in control of my destiny”—which highlighted the participants’ engagement (supported by their Buddhist practice) in taking responsibility for their actions and responses. Findings indicate the need for future studies to further explore Buddhism as a mechanism for enhancing and sustaining well-being.
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Gothóni, René. "Misreading and re-reading: interpretation in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 87–98. http://dx.doi.org/10.30674/scripta.67245.
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Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.
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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 8, 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.
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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.
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Yusuf, Mohamad. "POTRET HARMONI KEHIDUPAN BERAGAMA: Studi Komperatif Relasi Islam-Buddha di Desa Tlogowungu, Kaloran, Temanggung dan Desa Blingoh, Donorojo, Jepara." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 193. http://dx.doi.org/10.14421/esensia.v17i2.1287.
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The inter-religious harmony is not a rare thing in Indonesian society, there are a lot of practice at the grassroots level, which show that the Indonesian people are able to build religious harmony. However, due to the rise of religiously motivated violent incidents, both the case of intra-religion and inter-religious, and global-scale violence, the peaceful images of Islam are slowly replaced by the religious issues that are less encouraging. Based on that irony, this study tries to show a portrait of interfaith harmony between Islam and Buddhism in two different places; Tlogowungu, Temanggung and Blingoh, Jepara. Although both remain predominantly Muslim region, but the region becomes the centre of Buddhist people which is growing rapidly. This study shows that religious harmony between Muslims and Buddhists has a long historical roots. In addition to each doctrinal aspects of religion, the driving force of harmony also came from the role of local wisdom that exist in each region. Muslims and Buddhists are also equally establish relations of coexistence between religions patterned or mutually support the existence of each religion and cooperative patterns or work together in real.
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Szymański, Marek. "Soteriologiczny paradygmat wadżrajany." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 111–28. http://dx.doi.org/10.24917/20841043.7.1.6.
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The soteriological paradigm of Vajrayāna: The purpose of the paper is to determine the distinctive soteriological paradigm of Tantric Buddhism. The view of Shinichi Tsuda is critically analyzed. The belief that symbols of Buddhahood are essential to achieve Buddhahood appears specific for Vajrayāna. Relevant manipulation of the symbols can be ritual or/and imaginary. Followers are convinced that the manipulation enables them to achieve the final religious goal, not only the intermediate steps. They also believe they can activate and control the processes that are not dependent on enlightened beings’ good will. However, such a position need not exclude the appreciation of moral and cognitive virtues. Some aspects and variants of the Vajrayāna soteriological paradigm are discussed to avoid any misinterpretation.
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Huda, Miftahul. "Sociological Aspects of Multicultural Islamic Religious Education." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 2 (September 19, 2021): 122–43. http://dx.doi.org/10.35309/alinsyiroh.v7i2.4990.
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This writing aims to analyze the sociological aspects of multicultural Islamic religious education. Multicultural Islamic religious education is a solution to the plurality of Indonesian society in accordance with the democratic principles adopted by the Indonesian nation. Multicultural Islamic religious education is an important aspect in building the nation's next generation. Sociological aspects in multicultural Islamic religious education are fundamentally reflected by the existence of conducive cooperation between Islamic religious education in the family, school and community environment, good educational control will be realized. In a sociological context, the family is the first and foremost institution known to children. In this case, his parents are the first to be known and provide educational values. Then the school environment, the school at this time is a need for everyone to get an education from school. Schools in this case have two important aspects, namely individual aspects and social aspects. On the one hand, schools are tasked with influencing and creating conditions that allow optimal development. Furthermore, the community environment, a diverse society such as in Indonesia often creates the potential for friction or even conflict. Therefore, differences are a necessity in a pluralistic society. Differences must be accepted as a necessity. Such acceptance will lead to people's attitudes that can accept existing differences. This is what will produce students who have good morals, who will not only make their parents and teachers proud, but also the community as users of educational outcomes.
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Ramm, Brentyn J. "The Technology of Awakening: Experiments in Zen Phenomenology." Religions 12, no. 3 (March 13, 2021): 192. http://dx.doi.org/10.3390/rel12030192.
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In this paper, I investigate the phenomenology of awakening in Chinese Zen Buddhism. In this tradition, to awaken is to ‘see your true nature’. In particular, the two aspects of awakening are: (1) seeing that the nature of one’s self or mind is empty or void and (2) an erasing of the usual (though merely apparent) boundary between subject and object. In the early Zen tradition, there are many references to awakening as chopping off your head, not having eyes, nose and tongue, and seeing your ‘Original Face’. These references bear a remarkable resemblance to an approach to awakening developed by Douglas Harding. I will guide the reader through a series of Harding’s first-person experiments which investigate the gap where you cannot see your own head. I will endeavour to show that these methods, although radically different from traditional meditation techniques, result in an experience with striking similarities to Zen accounts of awakening, in particular, as experiencing oneself as empty or void and yet totally united with the given world. The repeatability and apparent reliability of these first-person methods opens up a class of awakening experience to empirical investigation and has the potential to provide new insights into nondual traditions.
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Hymer, Sharon. "Therapeutic and redemptive aspects of religious confession." Journal of Religion and Health 34, no. 1 (March 1995): 41–54. http://dx.doi.org/10.1007/bf02248637.
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