To see the other types of publications on this topic, follow the link: Religious life (Zen Buddhism).
Dissertations / Theses on the topic 'Religious life (Zen Buddhism)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 37 dissertations / theses for your research on the topic 'Religious life (Zen Buddhism).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Bubna-Litic, David C. "Opening a dialogical space between Buddhism and economics : the relationship between insight and action." Thesis, View thesis, 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.
2
Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.
Full text
3
Karna, Bishal Karna. "Skillful Ways: Sōtō Zen Buddhism in the American Midwest." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1531270511483504.
Full text
4
Irion, Susan J. "Women in American Zen variations on adaptations of religious authority /." Oxford, Ohio : Miami University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1070483986.
Full text
5
De, Lange Ecclesia. "Thomas Merton : life, work & thoughts on Zen." Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/10406.
Full textAbstract:
Includes bibliographical references.This thesis seeks to illustrate how Thomas Merton's life, spiritual journey, work and understanding of Zen is still relevant to contemporary religious challenges. Thomas Merton, the Trappist monk, had a unique spiritual journey with the ability to be open to new experiences and to embrace the good in other religions. Today in our global village, we live and work among people who practise religion differently to what we might think and do.
6
Bubna-Litic, David C. "Opening a dialogical space between Buddhism and economics the relationship between insight and action /." View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/39749.
Full textAbstract:
Thesis (Ph.D.) -- University of Western Sydney, 2007.A thesis submitted to the University of Western Sydney, College of Arts, School of Education, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographical references.
7
Sekino, Tetsuya. "Peut-on parler de Dieu aujourd'hui ? : De Wittgenstein à simone weil." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3024/document.
Full textAbstract:
On est consciemment ou inconsciemment influencé par le scientisme et le positivisme logique. Nous posons donc une question : Peut-on parler de Dieu aujourd’hui ? Pour répondre à cette question, nous choisissons deux philosophes : Wittgenstein et Simone Weil. Selon Wittgenstein, « sur ce dont on ne peut parler, il faut garder le silence ». Ce qu’il veut dire par là, ce n’est pas que Dieu n’existe pas ou que Dieu n’est pas intelligible comme le disent le scientisme et le positivisme logique. Ce qu’il veut dire par là, c’est que Dieu existe effectivement, mais que l’on ne peut parler de lui en raison de la limite de notre langage. Or, la faute de Wittgenstein consiste à détourner les yeux de l’intelligibilité religieuse ou métaphysique. En ce qui concerne Simone Weil, elle parle de Dieu dans ses écrits et ses lettres. Qu’est-ce qui lui permet de parler de Dieu ? C’est le premier intérêt de ce projet. Et le deuxième intérêt consiste à déterminer l’expérience mystique de Simone Weil, car l’utilisation du mot « mystique » dans les études sur elle est assez arbitraire. Le troisième intérêt est de mettre en relief la relation entre la non-lecture et l’intuition chez elle. Enfin, le cinquième intérêt est de traiter la relation entre le bouddhisme zen et la pensée de Simone Weil. A travers nos études sur le concept d’intuition chez Simone Weil, nous proposerons une autre vision du monde que le scientisme et le positivisme logiqueWe are consciously or unconsciously influenced by scientism and logical positivism. So we asked a question: Can we speak of God today? To answer the question, we focus on two philosophers, Wittgenstein and Simone Weil. According to Wittgenstein, “Whereof one cannot speak, thereof one must be silent.” What he means by that is not that God doesn’t exist or that God is not intelligible as say scientism and logical positivism. What he means by that is that God does exist, but we can’t talk about him because of the limits of our language. But the lack of Wittgenstein is to look away from religious or metaphysical intelligibility. As for Simone Weil, she speaks of God in her writings and letters. What allows her to speak of God? This is our first point of interest. And our second point of interest is to define the mystical experience of Simone Weil, because the use of the word “mystical” in studies of Weil is rather arbitrary. Our third point of interest is to highlight the relationship between “non-reading” and intuition in Simone Weil. Our fourth point of interest is to explore the relationship between Zen Buddhism and the thought of Simone Weil. Through studying them, we will answer this question and, through Weil’s concept of intuition, we propose a worldview that is different from scientism and from logical positivism
8
Arslanian, Varant Nerces. "Leaving home, staying home : a case study of an American Zen monastery." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98535.
Full textAbstract:
The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.
9
Farias, André Alves. "A influência do Zen budismo nas artes marciais japonesas no Brasil." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2118.
Full textAbstract:
Made available in DSpace on 2016-04-25T19:21:00Z (GMT). No. of bitstreams: 1
Andre Alves Farias.pdf: 992276 bytes, checksum: e50bfe07bfb2b2e03c8836d559c33fec (MD5)
Previous issue date: 2009-10-14Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research aimed to contextualize the transformations observed through specific eras of the Japanese history about religious and martial contents of the Japanese martial in Brazil. Japanese martial arts is called Budo (The way of War) and the specific one chosen for this research is called Kendo (the way of Sword). The main difference regarding this kind of martial arts compared to others existing in Brazil is the coexistence of historical, ethnic and religious contents that, apparently, are bringing to the Brazilian culture ethical and moral assumptions from Buda s teachings. Through interviews we focused on the investigation about nonphysical manifestation which exists in Kendo. There were two groups, organized according to their official scale. The information led us to conclude that the philosophical, ethical and religious understanding about Kendo is gaining more and more local characteristics
Nessa dissertação procurou-se contextualizar as transformações ocorridas, ao longo de períodos específicos da história japonesa, dos conteúdos de natureza religiosos e marciais, pertencentes ao universo da arte marcial japonesa praticada no Brasil. O conjunto das artes marciais japonesa é denominado BUDO (Caminho das Artes da Guerra) e a arte marcial específica pesquisada, foi o Kendo (Caminho da Espada). A significativa importância de termos escolhido esta modalidade em relação às demais artes marciais orientais presentes no Brasil se refere à coexistência de aspectos históricos, étnicos e religiosos, que aparentemente, introduzem na cultura brasileira, pressupostos éticos, morais da religião ensinada por Buda Gautama. Por meio da pesquisa empírica ocupamo-nos de investigar algumas das manifestações do universo não-corporal do Kendo a partir de entrevistas com praticantes da modalidade divididos em dois grupos, de acordo com a graduação oficial, regulamentada internacionalmente. As informações obtidas permitiram concluir que, o entendimento filosófico, ético e religioso do Kendo vem adquirindo características cada vez mais locais
10
Simpson, Emily Patricia. "RELIGIOUS TURMOIL: THE CONFLICT BETWEEN BUDDHISM AND CATHOLICISM IN JACK KEROUAC?S LIFE AND WRITING." NCSU, 2002. http://www.lib.ncsu.edu/theses/available/etd-12302002-120607/.
Full textAbstract:
Although Jack Kerouac has begun to be recognized as one of the great 20th century American writers, scholars have not yet fully explored the influence that his conflicting religious beliefs had on his work. Kerouac?s internal struggle to reconcile his Buddhist and Catholic thinking, and his ultimate attempt to embrace Catholicism, had a profound effect on his writing, giving it the religiously tumultuous charge that is essential to Kerouac?s distinctive writing style. This study addresses Kerouac?s religious life and its effect on his work by focusing primarily on three of his works: Visions of Gerard, The Dharma Bums, and Big Sur. Kerouac?s complex relationship between Buddhism and Catholicism and the effect this conflict had on his work has heretofore gone largely uninvestigated. However, it is essential to a complete understanding of his work. Exploring this element of his work sheds new light on Kerouac?s novels that illuminates his depth and solemnity as a writer. Kerouac?s religious quest was a cornerstone of his artistic development, and the three novels I have examined illustrate how Catholicism and Buddhism together informed that quest.
11
Greyerbiehl, Michael J. "Dialogue of religious experience my overseas training program in Japan with Maryknoll Missionaries /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
12
Wong, Wing-fat. "The spiritual path for Buddhists." Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31987357.
Full text
13
Falb, Melissa D. "Buddhist Coping as a Predictor of Psychological Outcomes Among End-of-Life Caregivers." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1320767877.
Full text
14
Wong, Wing-fat, and 黃榮發. "The spiritual path for Buddhists." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31987357.
Full text
15
Peshek, Brian. "Zen Masters at Play and on Play: A Take on Koans and Koan Practice." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1245605316.
Full textAbstract:
Thesis (M.A.)--Kent State University, 2009.Title from PDF t.p. (viewed March 3, 2010). Advisor: Jeffrey Wattles. Keywords: Zen; Chan; Ch'an; Play; Koan; gongan; kung-an; kōan; Blue Cliff Record; Biyanlu; Pi yan lu; Hekiganroku; Wumenguan; Wu-men kuan; Mumonkan; Xuedou Qiongxian; Hsüeh-tou Ch'ung-hsien; Setchō Jūken; Yuanwu Keqin; Yuan-wu K'o-ch. Includes bibliographical references (p. 89-95).
16
Bridges, Alex Wallace. "Two Monasteries in Ladakh: Religiosity and the Social Environment in Tibetan Buddhism." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491502573183253.
Full text
17
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.
Full textAbstract:
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.
18
Harmsworth, Thomas. "Gary Snyder's green Dharma." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:e4c2e123-0b71-45c9-8535-eb09ac8cfa15.
Full textAbstract:
Twentieth-century environmentalist discourse often laid the blame for environmental degradation on Western civilization, and presented the religious traditions of the East as offering an ecocentric antidote to Western dualism and anthropocentrism. Gary Snyder has looked to Chinese and Japanese Buddhism to inform his environmentalist poetry and prose. While Snyder often writes in terms of a dualism of East and West, he synthesizes traditional forms of Buddhism with various Western traditions, and his green Buddhism ultimately undermines more simplistic oppositions of East and West. The first chapter reads Snyder's writing of the mid-1950s alongside several of his West Coast contemporaries - Kenneth Rexroth, Allen Ginsberg, Michael McClure, Philip Whalen and Jack Kerouac - showing that these writers evoked the natural world together with Buddhist themes before the advent of the modern environmental movement in order to mount a critique of Cold War American culture. Snyder's early interest in Buddhism was motivated largely by translations of Chinese poetry and Chapter Two examines his own translations of the Tang Dynasty poet Hanshan. In Snyder's translations and contemporaneous original poetry, Buddhist poetics mingle with American conceptions of wilderness. Chapter Three shows how Snyder's Buddhism was influenced by Anglophone writers such as D.T. Suzuki and Alan Watts, and argues that from the late 1960s Snyder aimed to Americanize Buddhism as ideas of localism became more central to his environmentalism. Chapter Four examines Snyder's synthesis of Hua-yen Buddhism and Western scientific ecology in the 1970s and 1980s. Chapter Five examines 'The Hokkaido Book,' an unfinished prose work on environmental attitudes in the Far East in which Snyder considers the relationship between the civilized and the primitive. Chapter Six examines the influence of Chinese landscape painting and Japanese No drama, two forms steeped in Buddhist ideas, on the poems of 'Mountains' and 'Rivers Without End'.
19
Xu, Yan Jun. "La beauté microscopique dans les arts plastiques contemporains." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H310/document.
Full textAbstract:
Cette thèse présente l'exploration humaine du monde microscopique de règle de la beauté formelle, afin de révéler la loi inhérente de l’univers dans lequel tous les êtres sont connectés et communiqués. La thèse encourage les hommes à découvrir le charme unique de l’univers via les médias d’art, et à découvrir la signification essentielle de l'humanité qui apportera plus de l’esprit d’innovation. Tirer et appliquer de nombreuses formes de beauté des cellules biologiques sous le microscope dans la création de l’art contemporain est un travail totalement innovant et magique, comme les petites cellules contiennent l’essence de l’univers. La loi de l’univers joue un rôle primordial dans la formation de la beauté du monde microscopique. Cette thèse a également étudié comment l’esprit humain participe au processus de l’esthétique microscopique qui améliore la théorie de l’esthétique dans son ensemble. Tout cela enrichit la pensée et la forme de la création des artistes contemporains. Cette thèse vise à promouvoir la construction et la communication de l’esprit du monde microscopique, et à retrouver les inspirations et les natures. C’est un sujet spirituel qui mérite l’attention des artistes contemporainsThis thesis presents the human exploration of the rule of beauty, of forms in the microscopic world, to reveal the inherent law of the universe in which all beings are connected and communicated. The thesis encouraged men to experience the unique charm of the universe via the media of the arts, and to discover the essential meaning of humanity that will bring more spirits of innovation. Learning and applying the beauty of many forms of biological cells under the microscope in the creation of contemporary art is a completely innovative and magical work, since the small cells contain the essence of the universe. The law of the universe plays a crucial role in the formation of the beauty of the microscopic world. This thesis also studied how the human mind involved in the process of microscopic aesthetic that enhances the theory of aesthetics as a whole. All this enriched the thought and the form of the creation of contemporary artists.This thesis aims to promote the construction and communication of the spirit of the microscopic world, and to find the inspirations and natures. It is a spiritual subject that deserves the attention of contemporary artists
20
Gentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.
Full textAbstract:
This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.
My investigation of Sog bzlog pa's discourse on power objects shows how the genres of narrative, philosophy, and liturgy are related around such objects, each presenting them from a slightly different perspective. I illustrate how narratives depict power objects as central to the identity of Sog bzlog pa and his circle, mediating relations that are in turn social, political, religious, aesthetic, and economic in tone, and contributing to the authority of the persons involved. This flow of power between persons and objects, I demonstrate further, is connected to tensions over the sources of transformational power as rooted in either objects, or in the people instrumental in their ritual treatment or use. I show how this tension between objective and subjective power plays out in Sog bzlog pa's philosophical speculations about power objects and in his rituals featuring them. I also trace the persistence of this discourse after Sog bzlog pa's death in the seventeenth-century state-building activities of Tibet and Sikkim, and in the present day identity of Sikkim's Buddhist population. Power objects emerge as hybrid subject-object mediators, which variously embody, channel, and direct the flow of power and authority between persons, objects, communities, institutions, and the state, as they flow across boundaries and bind these in their tracks. Finally, I illustrate how this discourse of power objects both complicates and extends contemporary theoretical reflections on the relationships between objects, actions, persons, and meanings.
21
Andrei, Laurentiu. "Quel soi ? : une réflexion comparative sur l'idée de soi dans le stoïcisme et dans le bouddhisme zen." Thesis, Clermont-Ferrand 2, 2016. http://www.theses.fr/2016CLF20005.
Full textAbstract:
Cette étude de philosophie comparée propose une herméneutique de l’idée de soi à partir d’une analyse de la dimension ascétique de la question « quel soi ? », qui se manifeste à travers les disciplines de libération mises en place par les traditions du Portique et du Zen. Déclinée sous différentes formes, cette question constitue la pierre angulaire des pratiques de soi propres aux deux traditions. Il apparaît que sa principale fonction est celle d’orienter l’idée de soi, eu égard à une polarité soi ↔ non-soi, afin de parvenir à la condition du sage, celle d’un accord libérateur avec une nature originelle commune à tous. Ainsi, au lieu de désigner simplement un fondement ontologique – réel ou supposé – l’idée de soi joue alors bien plutôt un rôle de vecteur, qui, selon son orientation,permet ou non d’actualiser cet accord. Par la prise en compte comparative du rôle de la négation (détachement) de soi, cette étude cherche donc à élargir le spectre des processus de subjectivation ou des pratiques de soi et, ainsi, de mettre au jour un aspect assez négligé par l’histoire occidentale de la subjectivité. Par là même, cette thèse permet de mieux comprendre comment une (méta)physique stoïcienne du plein peut être à même de penser la négation (détachement) de soi et, inversement, comment une métaphysique bouddhiste de la vacuité peut développer une pensée de la subjectivité morale et de la responsabilitéThis study in comparative philosophy offers a hermeneutics of the idea of self. It explores the ascetic dimension of the question “what self?” apparent across the various disciplines of liberation developed by the Stoic and Zen traditions. In its diverse guises, this question is the cornerstone of specific practices of the self within these traditions. As such, its main function is to guide the idea of self, with regard to the polarity self ↔ non-self, in order to achieve the status of the sage, which represents a kind of harmony with an original nature that is common to all individuals. Therefore, rather than simply designating an ontological foundation – real or alleged – the idea of self has the role of a vector, which, depending on its orientation, allows one to actualise (or not) this harmony. Through comparative analysis of the role of negation (detachment) of the self, this study seeks to broaden the spectrum of the processes of subjectification or practices of the self and, thus, to bring to light an aspect that has been somewhat neglected by the Western history of subjectivity. In doing so, this thesis enables better understanding of how the full-bodied (meta)physics of the Stoics is able to think the negation (detachment) of the self and, conversely, of how the Buddhist metaphysics of emptiness can develop an idea of moral subjectivity and responsibility
22
Jane, Sarah. "Fluid Experience." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1353468701.
Full text
23
Turek, Magdalena Maria. ""In this body and life"." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2013. http://dx.doi.org/10.18452/16694.
Full textAbstract:
Tantrische Praktiken von Meditation in Zurückgezogenheit sind auf der tibetischen Hochebene seit mindestens einem Jahrtausend verbreitet, doch ihre äußerst elitäre und geheime Natur hat ihre Erforschung bisher verhindert. Diese Dissertation definiert die vormoderne Struktur der eremitischen Tradition in Khams, die von der Ris med-Bewegung festgelegt wurde, und widmet sich der Wiederbelebung dieser Tradition im modernen Khams unter der chinesisch-kommunistischen Herrschaft. Die Fallstudie bildet die ’Ba’ rom bKa’ brgyud- "Meditationsschule von La phyi" (La phyi sgom grwa) mit Fokus auf den gTum mo-Verwirklicher Tshul khrims mthar phyin (geb. 1947), der als zeitgenössische Verkörperung des Mi la ras pa gilt. Gemäß der Dissertation liegt die rituelle und soziale Macht des tibetischen Eremiten in der Ausführung, Verkörperung und Aussöhnung von Paradoxa: das Erreichen von soteriologischen Zielen im weltlichen Leben sowie die Lösung der Dilemmas der Tibeter in Krisenzeiten. So wird Entsagung zu einer affirmativen Strategie, die Netzwerke aktiviert, die wiederum Eremiten, ihre Linien, Praktiken und Trainingsstätten seit Jahrhunderten unterstützten. Der Antrieb für soziale Ermächtigung der Einsiedler liegt in der Radikalität ihrer Entsagung, bei der nicht nur erwartet wird, Befreiung und Erleuchtung unvermeidlich zu generieren, sondern diese wie Mi la ras pa "in diesem Leib und Leben" zu verwirklichen. Eine solche wahrgenommene Transformation des Körpers durch Meditation ist entscheidend für die Befähigung der Eremiten, Widersprüche zu versöhnen und Einsiedeleien zu gründen, die als Orte für eine effektive Identitätskonstruktion und Sphären der Autonomie und Macht, die aus der lokale Geschichte und heilige Stätten gewonnen werden, dienen. Gerade in Krisenzeiten neigen Einsiedeleien dazu, Netzwerke zu bilden und zu einer alternativen Bewegung zu werden, die die etablierten Machtstrukturen umgeht oder gegen sie spricht, zugleich aber ihren religiösen Charakter behält.Tantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.
24
Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.
Full textAbstract:
From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.
25
Pacheco, Katie. "The Buddhist Coleridge: Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/937.
Full textAbstract:
The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance.
26
Mikles, Natasha L. "I'm not a monk, but I'm a Bodhisattva : Green Gulch Farm and the expression of Zen Buddhism in America /." 2008. http://hdl.handle.net/10288/488.
Full text
27
Pinder, Christopher Robert. "Zen Buddhism and American Religious Culture: A Case Study of Daistez Teitaro Suzuki (1870-1966)." 2008. http://etd.utk.edu/2008/PinderChristopher.pdf.
Full text
28
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)
29
Chen, Pi-Yen. "Morning and evening service : the practice of ritual, music, and doctrine in the Chinese Buddhist monastic community /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934032.
Full text
30
Simpson, Emily Patricia. "Religious turmoil the conflict between Buddhism and Catholicism in Jack Kerouac's life and writing /." 2003. http://www.lib.ncsu.edu/theses/available/etd-12302002-120607/unrestricted/etd.pdf.
Full text
31
SHIH, CHUNG-CHUAM, and 施忠全. "Religious Thoughts – Exploration on the Views of Life and Death inConfucianism , Buddhism and Taoism." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/r57w94.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士在職專班
106
Abstract Confucianism, Buddhism and Taoism are three representatives of ancient Chinese culture. They have fundamentally different perceptions of the definition of life and death. Confucianism focuses on the awe of providence and on self-cultivation; Buddhism views death as a transformation of the organs and senses and inescapable karma; Taoism disregards preordination and focuses on bravery and advancement. Meanwhile, modern life and death studies focus on the philosophy of life and death. These studies aim to deepen our understanding of life and death through the insights of experts in this area and the relevant studies of past scholars. This thesis is divided into five chapters. The first chapter is the introduction, which explains the motivation, the scope and the purpose of the study. The second chapter is about the outlook of the views of life and death in Confucianism, Buddhism, and Buddhism. It discusses the significance of the analysis of Confucianism, Buddhism and Taoism views on life and death and discusses the differences between the arguments of each school of thought. The third chapter is about modern life and death studies. It aims to discuss the current development and perspectives of these studies and to further understand the meaning of the ideas explored by modern life and death studies. The fourth chapter compares the views of life and death in Confucianism, Buddhism and Taoism and describes the differences between them. In addition, the relationship between these views with folk beliefs and their connection with modern society is also explained. The fifth chapter is the conclusion, with a description of research results and the direction of future research. Confucianism, Buddhism, and Taoism define life and death from different angles and these interpretations, as well as the theories of modern life and death studies, all help explain the exploration of life and death and the concept of life in this article. It also uses the three schools of thoughts to study the spirit of vi these ideologies, which serves as the starting point for the study of the concept of life and death in this thesis.
32
"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
33
LIN, CHIN FENG, and 林錦楓. "Life and Death Concerns of Religious Beliefs: A Case Study of Buddhism and Taoism in Taiwan." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/w6c5hy.
Full textAbstract:
碩士玄奘大學
宗教與文化學系碩士在職專班
107
From ancient times to today, death is an unavoidable subject for human beings, and religious beliefs continue to exert a subtle influence. Taiwan’s population has been dominated by folk beliefs over the years. In recent years, the social structure has changed. People’s lives and religious beliefs are still closely linked. The concept and practice of religious care for life is accompanied by changes in social patterns, and hospice care is accompanied by the road to rebirth. The instrument of salvation lies in the comfort of the spirit and the traditional funeral custom evolves with the tide. The study adopts qualitative research method. In addition to analyzing related classics, literatures and various materials, Researcher also participates in the ceremony of praying and salvation for the dying, consults relevant experts and scholars to conduct in-depth interviews as the analysis and argumentation of field investigation data. Researcher wants to explore Buddhism and Taoism in Taiwanese society with many believers and how do they carry out life and death care? What is the change in the type of funeral behavior in society today? The findings are listed below: 1. The Buddhist and Taoist believers in Taiwanese society have adopted Buddhist praying at the end of life. The Taoist Taiyi rescues Tianzun is the promotion stage for the dying. 2. Buddhist funerals cater to traditional funeral rites, and Taiwan society funeral religious pattern continue to transfer to Buddhist funeral. 3. The funeral custom has only a few pure Buddhist rituals and the folk or funeral practice thinks it belongs to Taoism or folk beliefs, combined with most Buddhist rituals, is called Buddhist funerals. 4. The salvation ceremony of religious beliefs has become increasingly simple and simple. At present, most of the merits of midnight are still irreplaceable. Exploring the life care of religious believers, and discovering the function of setting up the dead and soothing the bereaved in the funeral activities is the value of caring for life and the inheritance of life education. Pre-establishing wills and repairing the ultimate face are the elements of modern life and death. However, the rise of the religious pattern in the funeral and consumer behavior is worthy of follow-up observation and discussion. Keywords: hospice care, pray for the dying, salvation, funeral custom
34
"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.
35
McIvor, Paul. "Outsider Buddhism : a study of Buddhism and Buddhist education in the U.S. prison system." Diss., 2011. http://hdl.handle.net/10500/5105.
Full textAbstract:
Buddhist prison outreach is a relatively recent development, in the United States of
America and elsewhere, and has yet to be chronicled satisfactorily. This thesis traces the
physical, legal and social environment in which such activities take place and describes the
history of Buddhist prison outreach in the USA from its earliest indications in the 1960s
to the present day. The mechanics of Buddhist prison outreach are also examined.
Motivations for participating in Buddhist prison outreach are discussed, including
Buddhist textual supports, role models and personal benefits. This paper then proposes
that volunteers active in this area are members of a liminal communitas as per Victor Turner
and benefit from ‘non-player’ status, as defined by Ashis Nandy. The experiences of the
inmates themselves is beyond the scope of this thesis.Religious Studies and Arabic
M.A. (Religious Studies)
36
Soucy, Alexander Duncan. "The Buddha's blessing : gender and Buddhist practice in Hanoi." Phd thesis, 1999. http://hdl.handle.net/1885/110255.
Full textAbstract:
On the fourteenth day of the lunar month, a few minutes before eight
o'clock, Quán Sử Pagoda - the most important pagoda in Hanoi - is
crowded. Middle-aged and old women are everywhere, wearing the
brown robes and the Buddhist rosaries that mark them as dệ tử- laydevotees
of the Buddha. In the large, main hall there are nearly two
hundred devotees, sitting on grass mats that flow out the doors and
onto the balcony that surrounds the pagoda. They are waiting for the
sutra recital to begin, and some of them have been waiting for as long
as an hour in order to get a good place, close to the altar. Gently
waving their purple fans, they chat to their neighbours, or quietly
count on their prayer beads: Nam-mô A-Di-Dà Phật... Nam-mô A-DiDà
Phật... Nam-mo A-Di-Dà Phật. Women make up the vast
majority of people who consider themselves devout Buddhists in
Hanoi.
37
Wekemann, Ursula. "Women in Cambodia - analysing the role and influence of women in rural Cambodian society with a special focus on forming religious identity." Diss., 2016. http://hdl.handle.net/10500/23731.
Full textAbstract:
This study analyses the role and influence of rural Khmer women on their families and
society, focusing on their formation of religious identity.
Based on literature research, the role and influence of Khmer women is examined
from the perspectives of history, the belief systems that shape Cambodian culture and
thinking, and Cambodian social structure.
The findings show that although very few Cambodian women are in high leadership
positions, they do have considerable influence, particularly within the household and
extended family. Along the lines of their natural relationships they have many
opportunities to influence the formation of religious identity, through sharing their lives
and faith in words and deeds with the people around them.
A model based on Bible storying is proposed as a suitable strategy to strengthen the
natural influence of rural Khmer women on forming religious identity and use it
intentionally for the spreading of the gospel in Cambodia.Research Institute for Theology and Religion
M. Th. (Missiology)