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Journal articles on the topic 'Scientific basis of Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

L. Daniels, Peter. "Practical wisdom for managing sustainable enterprises – synthesizing Buddhism and ecological economics." Journal of Management Development 33, no. 8/9 (September 2, 2014): 797–811. http://dx.doi.org/10.1108/jmd-09-2013-0121.

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Purpose – The purpose of this paper is to highlight how the new transdiscipline of ecological economics (EE) provides a very useful supporting scientific base for Buddhist traditions and their provision of practical wisdom for economics and management. Design/methodology/approach – The key relevant theoretical and methodological features of EE are explained and related to the Buddhist world view. The strong consistencies between the two perspectives are highlighted. The complementary nature of the practical philosophy of Buddhism and the guiding paradigm of EE can contribute to change in contemporary management approaches aligned with sustainable and welfare-enhancing economic systems. Findings – EE provides a very appropriate scientific base to complement and broaden the positive contribution of Buddhist traditions to sustainable economic systems and consistent management practices. Originality/value – Despite some very clear parallels and complementarities, the mutual benefits of integrating and strengthening the cross-over between Buddhism and the influential new “sustainability science” of EE are yet to be realised. This paper is focused on this goal. The potential interplay promises significant benefits for both perspectives – EE needs more development of its sustainability ethical basis, and Buddhist perspectives would be enhanced by support from a highly consistent and influential scientific paradigm in a world where secular market economics continues to prevail.

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Song, Hui Fang, and Jun Li. "The Study on Buddhism Architecture’s Space Form in Wuhan." Applied Mechanics and Materials 638-640 (September 2014): 2274–77. http://dx.doi.org/10.4028/www.scientific.net/amm.638-640.2274.

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Kevin lynch holds in his work “Good City Form” that cities are material bases of religious beliefs for people to free their spirit, which after being carefully planned and designed by urban planners will be awesome and provide a background for religious rites. This thesis combs the development of Buddhism in Wuhan, studies the space form of main Buddhism architectures and analyzes religious doctrine, national policy, social culture and other factors’ influence on Buddhism architecture, provides the scientific basis for the future protection and planning of Buddhism architecture in Wuhan.

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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.

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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.

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Schrimpf, Monika. "Reformist Buddhist Groups in the Late Meiji Era and Their Relationship to Christianity." Intercultural Relations 3, no. 2(6) (February 16, 2020): 35–60. http://dx.doi.org/10.12797/rm.02.2019.06.02.

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This paper explores the attitude towards Christianity among the so-called “New Buddhists” in the late Meiji era, i.e. members and sympathizers of the reformist Buddhist groups Keiikai and Bukkyō seito dōshikai. Whereas an anti-Christian attitude prevailed among Buddhist intellectuals up to the 1880s and 1890s, the New Buddhists advocated religious tolerance and the unbiased study of religions. By analysing the writings of Furukawa Rōsen and prominent members of the Bukkyō seito dōshikai, particularly Sakaino Kōyō and Katō Genchi, this paper reconstructs how these Buddhist groups approached Christianity on the basis of comparative and historical studies, and based on their conviction that religion should serve societal goals and be compatible with the scientific knowledge of their times.

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Haitov, Eshmamat. "BUDDHIST ART MONUMENTS IN UZBEKISTAN." CURRENT RESEARCH JOURNAL OF HISTORY 02, no. 05 (May 20, 2021): 1–5. http://dx.doi.org/10.37547/history-crjh-02-05-01.

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6

Akhverdiev, Erwin, and Alexander Ponomarev. "Religion as Factor in Formation of Law: Current trends." SHS Web of Conferences 50 (2018): 01024. http://dx.doi.org/10.1051/shsconf/20185001024.

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This article consists of the following parts: introduction, methodology, research results, analysis, and discussion. The article is devoted to religious law formation research from a historical and modern prospective. The authors consider the most prevalent religions in present-day society such as Hinduism, Christianity, Islam, and Buddhism and the way in which these religions influence legislation of India, Russia, Thailand, the United Kingdom and Muslim states. Furthermore, the author researches relationship between religion, law, and morality to reveal theoretical and practical links between religion and law. The explanation of the criteria for the legal provisions morality of is an obvious fact. In this regard, analysis of religious values and morality mutual influence is a necessary step of scientific research. This point provided a basis for studying the basic tenets of Christianity, Islam, Hinduism, and Buddhism in terms of their ability to determine law. In conclusion, the authors note that the search for the rule we are looking for is not absolute, and many lawyers denied the very possibility of its existence. However, the authors come to the conclusion that complete denial of religious determinism of law restricts the range of possible tools for studying law formation.

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Valeev, Ramil M., Irina V. Kulganek, and Jerzy Tulisow. "Professor O.M. Kowalewski—Mongolian studies scholar, traveller and enlightener: His biographical landmarks." Acta Orientalia Vilnensia 10, no. 1-2 (January 1, 2009): 29–55. http://dx.doi.org/10.15388/aov.2009.3672.

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Kazan (Volga Region) Federal UniversityInstitute of Oriental Manuscripts of Russian Academy of ScienceUniversity of Warsaw In this article, materials devoted to the basic stages of the life and activity of a graduate of Vilna University (1821), Professor Osip Mikhailovich Kowalewski (1801–1878), are presented. He held the first chair of Mongolian literature in Russia and Europe and served as dean and rector of Kazan University. Prof Kowalewski made scientific trips to Siberia, Buryatia, Mongolia and China (1828–1833); collected unique books, manuscripts, and ethnographic materials of the people of Central Asia; and became the author of classical works concerning Buddhism and the history, languages, literature, religions, folklore, and ethnography of the Mongolian people.

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Abuov, Amrekul, Bakhytzhan Orazaliyev, and Aktoty Raimkulova. "THE ISLAMIC WORLD IN THE CONTEXT OF MODERNIZATION IN THE ERA OF GLOBALIZATION: DYNAMICS AND PROSPECTS." BULLETIN 5, no. 387 (October 15, 2020): 275–80. http://dx.doi.org/10.32014/2020.2518-1467.169.

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Geographical migration, intercultural and inter-civilizational interactions are not the only phenomena of the last decade of the XX century. The search for knowledge and the spread of the teachings of Allah (Christianity, Islam or Buddhism) and the search for livelihoods are among the reasons that trade and migration inevitably lead people to interact with one another. Wars and political arrogance, aimed at expanding the borders of the empire, and the constant attempt to rule the world are another factor in the reorganization of power to create global alliances. Given this, we can say that globalization is not a new phenomenon. After the Industrial Revolution and the rise of world capitalism, with the advent of lighter and faster communications, transport and other infrastructure, relations between the peoples of the world, cultural dialogue, interaction have grown and become more and more new every year. began to happen. To get an idea of the main features of modernization, it is necessary to refer to the experience of industrial societies in Europe and North America. Historical, scientific and technological progress has played a key role in the transformation of traditional European feudal society into a modern capitalist society. As a result of this progress, developing on the basis of pragmatism, the relations between new social classes, individuals and groups were reorganized, which underwent significant changes.

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Kuz’menko, G. N., O. F. Lobazova, and O. A. Evreeva. "Modern ethical, legal and institutional framework of biomedical cell technologies development in the People’s Republic of China." Kazan medical journal 97, no. 1 (February 15, 2016): 108–13. http://dx.doi.org/10.17750/kmj2016-108.

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New Chinese medicine democracy almost did not affect the traditional bases of the medical code, a certain pragmatism in relation to the moral component was preserved in it. Interest in the individual’s health was originally inscribed in the worldview code of the Chinese nation, which understands the best way of a living being existence as a harmony of the natural elements, energy states in it. General pantheistic basis, hidden or explicit anthropological naturalism of religious and philosophical views, which are traditional for China, Confucianism, Taoism and Buddhism form had a corresponding impact on medical ethics. Millennium beginning was expressed in the focusing of the government attention on the ethical and legal support of biotechnologies, in particular biomedical cell technologies. Government set targets to accelerate the implementation of the governmental scientific and technological specific projects in innovation areas. As a result of special solutions development by the China’s Communist Party, government emphasized the formation of developed system of «high technology zones», including biotechnoparks. Strict regulatory requirements for production, storage and use of stem cells different types, which have been adopted by the government of the People’s Republic of China in recent years, objectively allow China to sell products and services in the field of cell technology not only domestically but also abroad. If the business component of those services types, which are currently formed in the Chinese industry of biomedical cell technologies, are considered, three models can be distinguished: the first model is related to stem cells collection and storage; the second model includes stem cells production and research; the third business model - enterprises directly engaged with stem cell transplantation.

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Boiliu, Fredik Melkias, Desetina Harefa, Haposan Simanjuntak, Septianus Waruwu, and Irfan F. Simanjuntak. "Model Pendidikan Agama Kristen Berwawasan Majemuk dalam Membina Sikap Toleransi Beragama di Indonesia." KHARISMATA: Jurnal Teologi Pantekosta 4, no. 1 (July 30, 2021): 84–97. http://dx.doi.org/10.47167/kharis.v4i1.82.

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This article discusses the model of Christian religious education with a compound insight in fostering religious tolerance in Indonesia. In the context of nationhood, society and religion in Indonesia according to the basis of Pancasila, there are six recognized religions, namely Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism. Religious differences are supposed to acknowledge each other, respect each other, and cooperate in virtue. But in fact differences in religious beliefs become a driving factor to bring down, demean each other, or mix between religions with each other. Therefore, there needs to be a diverse religious insight in fostering religious tolerance in Indonesia. Therefore, the model of Christian religious education is inclusive, multicultural, dialogue and peaceful as the right approach to foster religious tolerance in daily life. This research uses a method of literature study that refers to concepts and theories according to literature available such as articles published in various scientific journals, books and other scientific papers.AbstrakArtikel ini membahas tentang model pendidikan agama Kristen berwawasan majemuk dalam membina sikap toleransi beragama di Indonesia. Dalam konteks berbangsa, bermasyarakat dan beragama di Indonesia sesuai dasar Pancasila, ada enam agama yang diakui yaitu Islam, Kristen, Katolik, Hindu, Budha dan Konghucu. Perbedaan agama seharusnya untuk saling mengakui, saling menghormati, dan bekerja sama dalam kebajikan. Namun pada faktanya perbedaan keyakinan agama menjadi faktor pendorong untuk saling menjatuhkan, saling merendahkan, atau mencampuradukkan antar agama yang satu dengan yang lain. Oleh sebab itu, perlu adanya wawasan agama yang mejemuk dalam membina sikap toleransi beragama di Indonesia. Untuk itu, model pendidikan agama Kristen yang inklusif, multikultural, dialog dan damai sebagai pendekatan yang tepat untuk membina sikap toleransi beragama dalam kehidupan sehari-hari. Penelitian ini menggunakan metode kajian pustaka yang merujuk pada konsep dan teori sesuai literature yang tersedia seperti artikel-artikel yang dipublikasikan dalam berbagai jurnal ilmiah, buku-buku dan makalah ilmiah lainya.

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Harrison, Peter. "A SCIENTIFIC BUDDHISM?" Zygon® 45, no. 4 (November 14, 2010): 861–69. http://dx.doi.org/10.1111/j.1467-9744.2010.01137.x.

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Zhang, Xiao, Rongqing Ma, and Ruoyi Gao. "Detection of Changes of Ancient Buildings from Terrestrial Laser Scanning and Hyperspectral Imaging." Scanning 2021 (September 18, 2021): 1–10. http://dx.doi.org/10.1155/2021/3760592.

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Ancient buildings have various geometric and material changes caused by the historical and natural factors, and their comprehensive detection has also been a more important challenge. This way, in this paper, a flexible, scientific approach from terrestrial laser scanning and hyperspectral imaging is provided for this issue. It is possible to flexibly and accurately detect some potential crisis, which cannot be found in some surface phenomena of historical buildings. Furthermore, one of the main characteristic of this method is that the time and place of the two data acquisition need not be limited, but they can be accurately fused. Another one of the main features is that the fusion data can synthetically detect geometric and material changes of historical buildings. This method was applied to the case study of the Beijing Tianningsi Tower, an extremely dazzling pearl of the Chinese Buddhist pagoda, on which the signs of deformation and restoration were found in the tower shape and in the tower-body sculpture. It was possible to assess the typical physical, chemical, and biological changes of historical buildings, to provide scientific basis for comprehensive research. The results demonstrate that this method is feasible and applicable for detecting changes of ancient buildings and is applied to similar research using more analytical methods for multisource data.

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Ma, Tianxiang. "Scientific analysis of Buddhism and a comparative study of Buddhism and science." Frontiers of Philosophy in China 1, no. 4 (December 2006): 594–629. http://dx.doi.org/10.1007/s11466-006-0027-2.

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Vanchikova, Ts P., and M. V. Ayusheeva. "Cooperation between the Buryat-Mongolian scientific committee and mongolian scientific institute in forming research libraries." Bibliosphere, no. 2 (June 30, 2019): 71–76. http://dx.doi.org/10.20913/1815-3186-2019-2-71-76.

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The article discusses international relations between the Buryat-Mongolian Scientific Committee (Buruckom) and Committee of Sciences of Mongolia (Mongolian Scientific Institute (Monuchcom or Sudar bichgiin khyreelen). They were the first research institutions in Mongolia and Buryatia and formed the bases of the modern Academy of Sciences of Mongolia, and the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences (IMBTS SB RAS). It is actual and quite important to study the formation history of these research institutions in general, and research departments, in particular, libraries playing a great role in the history of modern science development, in relation to their upcoming 100th anniversaries. Such researches fill in the gaps in the countries’ historical past, draw attention to national cultural traditions and are connected with the problems of preserving written historical and cultural monuments. The authors used archival documents kept in the Center of Oriental Manuscripts and Xylographs of IMBTS SB RAS to highlight the history of forming and developing the collections of Buruchkom’s Manuscript Department and Monuchkom’s Research Library. They are the correspondence of the Buryat-Mongolian Scientific Committee leaders with Monuchcom scholars, datsan councils, khoshun executive committees and lamas on the issues of xylographing Buddhist treaties and supplementing library funds stored in the archive of the Center for Oriental manuscripts and xylographies of IMBT SB RAS.

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LE, Thi Kim Dung. "CHARACTERISTICS OF TRADITIONAL VIETNAMESE FAMILY AND ITS INFLUENCE ON COMMUNICATION CULTURE IN THE FAMILY." ANTHROPOLOGICAL RESEARCHES AND STUDIES 1, no. 11 (April 27, 2021): 49–64. http://dx.doi.org/10.26758/11.1.4.

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Objectives. Understanding the family's communication culture means understanding the ethnic communication culture, therefore, research on communication culture in the family has an important and practical meaning. The article aims to study generalize the basic characteristics of Vietnamese traditional families, thereby understanding the communication culture in the family, which is the basis for understanding the traditional communication culture of Vietnamese people. Material and methods. This research is done based on the synthesis and analysis of documents related to family and communication in family to make comparisons and make appropriate judgments. 58 scientific value and reliable documents are searched on online databases, websites, indexes and printed documents, typed files in the computer, and then classified by topic groups for analysis. The documents mentioned or cited in the article are fully shown in the list of references. Results. The traditional Vietnamese family has the characteristics of the traditional Asian family; this family model that has dominated all the values and standards of the family, which has a profound effect on the communication culture in the family. It is a type of communication that follows hierarchical order and pattern from top to bottom, emphasis on factors of location, age, gender and communication space. Conclusions. Communication culture in the traditional Vietnamese family bears the imprint of wet rice civilization as well as Confucian and Buddhist ideology creating a polite, flexible communication style and cultural behavior, order and discipline in the family; however, its limitation is hesitation, inhibits personal criticism; there are stricter stereotypes against some family members. Currently, some of the traditional Vietnamese family’s foundations have been changed but the communication culture in the family still needs to be preserved to preserve the communication culture of the nation. Keywords: communication, culture, communication culture, communication in the family, traditional Vietnamese family.

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Muzraeva, Delyash N. "Syntactic features of Late Oyirat translated monuments (based on the manuscript with the translation of Tugmud-Gavji Oülgurun Dalai "The sea of parables")." Ural-Altaic Studies 39, no. 4 (2020): 24–40. http://dx.doi.org/10.37892/2500-2902-2020-39-4-24-40.

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The paper describes the syntactic features of the text of the translation of the well-known Buddhist work “The Sea of Parables”, carried out by Kalmyk cleric Tugmud-gavji (Thog-med bka'-bcu, secular name — O. M. Dordzhiev) (1887—1980) in the late 1960s. This work is an example of the translation of the latest stage of the existence of the Oyirat writing among the Kalmyks of the Volga region. In this work we have involved written sources from the Archive of the Kalmyk Scientific Center of the Russian Academy of Sciences: a manuscript in Oyirat “Clear Script” (‘Todo bičiq’), called “The Sea of Parables” (Oülgurun dalai, notebooks 1—4, 289 folios), translated by Tugmud-gavji, as well as the Tibetan text 'Dzangs blun zhes-bya-ba theg-pa chen-po'i mdo (‘The Mahāyāna Sutra called “The Wise and the Fool”’), which served as the basis for translation. Based on the analysis of the translation text of Tugmud-gavji in comparison with its Tibetan original, the author of the article notes a number of characteristic syntactic features inherent in the translation language of the Kalmyk literator. They relate to the order of words in the sentence, the types of sentences (according to the purpose of the statement, structural types, etc.). In a number of examples, the translator strictly follows the syntax of the Tibetan original, but, as is almost always observed with the facts of interference, this following is not rigid. In sentences differing in the purpose of the statement, there is a great degree of dependence on the Tibetan original. In the transmission of structural types of sentences, the translator in most examples follows the original. The work demonstrates that Tugmudgavji adheres to the translation technique characteristic of literal (word-to-word) translations of Buddhist texts, which developed in the second half of the 17th century, which was used by Zaya Pandita and which consists in the fact that the author strictly adheres to the original Tibetan text, trying not to release fragments or some words of the original from the translation. Observations indicate a good knowledge of the Tibetan language by the translator and a noticeable Tibetan influence on the written Oyirat language in its formation through the practice of translating Buddhist texts

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Bray, S. "Scientific basis." British Dental Journal 198, no. 11 (June 2005): 698. http://dx.doi.org/10.1038/sj.bdj.4812445.

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Flanagan, Owen. "BUDDHISM AND THE SCIENTIFIC IMAGE: REPLY TO CRITICS." Zygon® 49, no. 1 (February 24, 2014): 242–58. http://dx.doi.org/10.1111/zygo.12080.

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McMahan, D. L. "Modernity and the Early Discourse of Scientific Buddhism." Journal of the American Academy of Religion 72, no. 4 (December 1, 2004): 897–933. http://dx.doi.org/10.1093/jaarel/lfh083.

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Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (August 4, 2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.

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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. Research on this theme inevitably leads to considerations of the ethical, moral, environmental, ecological, emotional, and spiritual dimensions involved in Buddhist traditions and in different psychological theories. These traditions and theories converge to benefit persons undergoing situations of psychological and spiritual suffering. This article concludes by sharing new possibilities of comprehending the concept and practice of mindfulness, based on writings from the Buddhist tradition that focus on its phenomenon from a broader and deeper viewpoint.

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Capper, Daniel. "Scientific empathy, American buddhism, and the ethnography of religion." Culture and Religion 4, no. 2 (November 2003): 233–53. http://dx.doi.org/10.1080/01438830032000135692.

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Tatiana V., Bernyukevich. "Science and Religion in the 21st Century: Buddhist Vector." Humanitarian Vector 16, no. 2 (April 2021): 74–79. http://dx.doi.org/10.21209/1996-7853-2021-16-2-74-79.

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The article analyzes the relationship between Buddhism and science, presented in the works and activities of Buddhist leaders and scholars. The aim of the study is to determine the specifics of the relationship between Buddhism and science, associated with both the peculiarities of the development of modern science and the peculiarities of the religion itself. The study is based on an integrated approach that allows to identify the problem of relations between Buddhism and science at different levels: the doctrinal provisions of Buddhism, the texts of Buddhist leaders and their activities, the analysis of these relations made by representatives of science. One of the phenomena of the dialogue between Buddhism and science is the Mind and Life Institute, created in 1987, initiated by the 14th Dalai Lama, scientist and philosopher Francisco Varela, lawyer and entrepreneur Adam Engle. The creation of this Institute was based on the idea that science is not only a modern source of knowledge but also a critical means of improving the quality of life; this means can be developed by combining it with the wisdom of Buddhist teachings. Interest in the problem of interaction between Buddhism and science has noticeably intensified in the last decade in Russia. It was expressed in the publication of books of Buddhist leaders and scholars on this topic, holding meetings of researchers and Buddhist clergy for discussions on complex topics of knowledge, organizing scientific conferences on the dialogue between Buddhism and science. The intensification of the dialogue between Buddhism and science and its reflection in the research of scientists and the activities of Buddhist organizations are associated with a number of reasons: the search for new effective ways to solve global problems; the actualization of a systematic approach to solving a number of complex research problems (for example, the problem of consciousness); interest in the possibility of synthesizing Buddhist techniques and ideas and scientific approaches as a resource for the development of both Buddhism and science. Keywords: science and religion, Buddhism, Dalai Lama, Tibetan Buddhism, Buddhist studies, Buddhology

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Bappa, LawalA, and IA Yakasai. "Colposcopy: The scientific basis." Annals of African Medicine 12, no. 2 (2013): 86. http://dx.doi.org/10.4103/1596-3519.112396.

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Faber-Langendoen, Don, Todd Keeler-Wolf, Del Meidinger, Dave Tart, Bruce Hoagland, Carmen Josse, Gonzalo Navarro, et al. "Scientific Basis for EcoVeg." Bulletin of the Ecological Society of America 95, no. 4 (October 2014): 444–45. http://dx.doi.org/10.1890/0012-9623-95.4.444.

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Kumar, Raj, Arushi Kumar, Anamika Singh, and Amit Kant Singh. "Scientific basis of yoga." Progressive Agriculture 20, no. 1and2 (2020): 191. http://dx.doi.org/10.5958/0976-4615.2020.00023.x.

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Singh, Vijay. "Scientific basis for nucleoplasty." Techniques in Regional Anesthesia and Pain Management 9, no. 1 (January 2005): 13–24. http://dx.doi.org/10.1053/j.trap.2005.01.007.

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Menon, Mani. "Scientific Basis of Urology." Journal of Urology 163, no. 6 (June 2000): 2055. http://dx.doi.org/10.1016/s0022-5347(05)67628-8.

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Limansky, Yury P., Serge A. Gulyar, and Ivan Z. Samosyuk. "Scientific basis of acupuncture." Kontakt 9, no. 2 (December 21, 2007): 391–402. http://dx.doi.org/10.32725/kont.2007.060.

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Bernasek, Thomas L. "Scientific Basis of Orthopaedics." Journal of Orthopaedic Trauma 1, no. 4 (1987): 341. http://dx.doi.org/10.1097/00005131-198701040-00011.

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Hill, M. "Probiotics: the scientific basis." Gut 34, no. 6 (June 1, 1993): 863–64. http://dx.doi.org/10.1136/gut.34.6.863-c.

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Rook, G. A. W., R. Hernandez-Pando, and J. L. Stanford. "Scientific basis for immunotherapy." Tubercle and Lung Disease 76 (October 1995): 9. http://dx.doi.org/10.1016/0962-8479(95)90052-7.

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Djurdjevic, Gordan. "‘Wishing You a Speedy Termination of Existence’." Aries 19, no. 2 (September 16, 2019): 212–30. http://dx.doi.org/10.1163/15700593-01902001.

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Abstract Aleister Crowley was considerably influenced by the doctrines of Theravāda Buddhism, which he studied in his youth, both theoretically and practically. He correlated its principles to the principles of scientific agnosticism and considered that its objectives could also be achieved through the practice of ceremonial magic. His eventual acceptance of Thelema’s religious philosophy led to his ultimate renunciation of Buddhism as a worldview. This essay examines Crowley’s early writings on the subject of Buddhism and suggests that the presence of Buddhist theories remains quite significant in his formulation of the doctrine of Thelema.

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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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Jeon, Mi-Og. "A Cognitive Scientific Study of Selflessness(anattā) Thought in Early Buddhism." BUL GYO HAK BO 83 (June 30, 2018): 193–214. http://dx.doi.org/10.18587/bh.2018.06.83.193.

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Nizhnikov, Sergei, and Le Phuong. "Peculiarity of the Concept of Liberation in Vietnamese Buddhism." Logos et Praxis, no. 1 (June 2019): 15–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.1.2.

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One of the most important concepts of Buddhism is the idea of liberation, on the basis of which Buddhist ethical thought was built. Vietnamese monks defined the concept of liberation in their works and strove to put it into practice during a long historical time. Along with taking the "Noble Eightfold Path" of Mahayana Buddhism as the basis, the unique feature of the idea of liberation of Vietnamese Buddhism is that it is simultaneously influenced by both Chinese Buddhism and the ideas of Confucianism and Taoism. The authors analyze the concept of liberation in Vietnamese Buddhism by three main ideas: liberation as a revelation of the Buddha in self-awareness; liberation as self-reflection; release, requiring a positive incarnation in life. Peculiarity of the liberation concept in Vietnamese Buddhism is the spirit of "unconcern" (absence of the fear before samsara), unconditional (independence from writings, dogmas, words), embodiments (harmony with life, making people free from sufferings caused by war and acts of nature), "turn inside" (looking into the heart in searches of liberation) and "a direction outside" (liberation of the people, the country). The Vietnamese Zen-Buddhism asserts, that the way of liberation is an experience of acceptance by each person of absolute truth in the consciousness. The purpose of liberation is the nirvana surpassing all dualistic contradictions. Liberation is the returning to Buddha in the heart. Paying attention to a social origin of suffering, heart of the monk really released only then when people and the country do not suffer any more, do not live in misery. The unique features of the Vietnamese Buddhism in many respects define by synthesizing of three religions values: an idea on renunciation - from Taoism, spiritual practice - from Mahayana Buddhism and spirit of an embodiment through sociopolitical activity - from Confucianism. Whereupon Mahayana Zen-Buddhism keeps the forming role.

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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.

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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.

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Tsutsumi, Genryu. "The Basis of Salvation in the Teaching of Shin Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 33, no. 2 (1985): 428–33. http://dx.doi.org/10.4259/ibk.33.428.

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Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism." Journal of Southeast Asian Studies 18, no. 1 (March 1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.

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The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its formulation was clearly a compromise, aimed at stressing the importance of religion in the state, but avoiding declaring Islam as the state religion. As it stood, the principle was generally acceptable to followers of Islam, Christianity and Hinduism, and all religions which did acknowledge the existence of God, in one form or another.

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Bernet, William, and Jozef Tinka. "Scientific Basis of Parental Alienation." Psychology and Pathopsychology of Child 52, no. 2 (June 1, 2018): 173–82. http://dx.doi.org/10.2478/papd-2018-0016.

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Abstract The authors of the study analyze the international scientific discourse of parental dismissal as a specific phenomenon, which is the attribute to abnormal and pathogenic behavior of children who are in a highly conflicting divorce or gait of their parents. They point to the difference between phenomena such as estrangement and alienation, which the critics of parental disclaimer share. In the case of theft, the psychological anomaly is the basis for the child’s reaction to ill-treatment by a strange parent. When the dismissal is the result of manipulation of the parent who has the child in power and the brainwashing method seeks to displace the attachment from the child’s psyche to the other parent. An analysis of the psychopathological phenomenon, referred to as parental alienation, is based on research data gathered by a community of about 400 experts from 45 countries of the world. The concept of parental dismissal has become part of three new diagnoses in the DSM-V (Diagnostic and Statistical Manual of Mental Disorders in the US), which form the medical basis for understanding the unwarranted aggressive rejection of a non-parent. The study provides an overview of the state of the latest scientific knowledge and offers opportunities to assess parental dismissal in the context of ICD 10 (International Classification of Diseases). The results of this study are basic findings that clearly confirm that parental abortion is an abnormal state of the child’s psyche, which becomes a public health problem and instead of a controversial discourse among professionals, they should seek synergy that would bring amore significant shift in prevention and therapies of parental dismissal.

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Leeder, S. "Scientific Basis of Health Services." BMJ 313, no. 7065 (November 2, 1996): 1154. http://dx.doi.org/10.1136/bmj.313.7065.1154.

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Suchner, U., K. S. Kuhn, and P. Fürst. "The scientific basis of immunonutrition." Proceedings of the Nutrition Society 59, no. 4 (November 2000): 553–63. http://dx.doi.org/10.1017/s0029665100000793.

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Substrates with immune-modulating actions have been identified among both macro- and micronutrients. Currently, the modes of action of individual immune-modulating substrates, and their effects on clinical outcomes, are being examined. At present, some enteral formulas are available for the clinical setting which are enriched with selected immune-modulating nutrients. The purpose of the present paper is to review the scientific rationale of enteral immunonutrition. The major aspects considered are mucosal barrier structure and function, cellular defence function and local or systemic inflammatory response. It is notable that in critical illness the mucosal barrier and cellular defence are impaired and a reinforcement with enteral immunonutrition is desirable, while local or systemic inflammatory response should be down regulated by nutritional interventions. The results available from clinical trials are conflicting. Meta-analyses of recent trials show improvements such as reduced risk of infection, fewer days on a ventilator, and reduced length of intensive care unit and hospital stay. Thus, a grade A recommendation was proclaimed for the clinical use of enteral immune-modulating diets. Improvement in outcome was only seen when critical amounts of the immune-modulating formula were tolerated in patients classified as being malnourished. However, in other patients with severe sepsis, shock and organ failure, no benefit or even disadvantages from immunonutrition were reported. In such severe conditions we hypothesize that systemic inflammation might be undesirably intensified by arginine and unsaturated fatty acids, directly affecting cellular defence and inflammatory response. We therefore recommend that in patients suffering from systemic inflammatory response syndrome great caution should be exercised when immune-enhancing substrates are involved which may aggravate systemic inflammation.

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Singh, Surendra, and J. Lawrence Katz. "Scientific Basis of Electro-Stimulation." Electromagnetic Biology and Medicine 5, no. 2 (1986): 285–327. http://dx.doi.org/10.3109/15368378609006062.

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Lavrischeva, E. M. "Scientific Basis of System Programming." Journal of Software Engineering and Applications 11, no. 08 (2018): 408–34. http://dx.doi.org/10.4236/jsea.2018.118025.

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DAWBER, R. "WS047 Scientific basis of cryosurgery." Journal of the European Academy of Dermatology and Venereology 9 (September 1997): S88. http://dx.doi.org/10.1016/s0926-9959(97)89206-9.

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Shaffer, Benjamin. "Scientific basis of laser energy." Clinics in Sports Medicine 21, no. 4 (October 2002): 585–98. http://dx.doi.org/10.1016/s0278-5919(02)00007-8.

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Butler, Kurt. "The Scientific Basis of Vegetarianism." American Journal of Clinical Nutrition 65, no. 2 (February 1, 1997): 579–80. http://dx.doi.org/10.1093/ajcn/65.2.579-a.

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Hendricks, Kristy M., and Salma H. Badruddin. "Weaning Recommendations: The Scientific Basis." Nutrition Reviews 50, no. 5 (April 27, 2009): 125–33. http://dx.doi.org/10.1111/j.1753-4887.1992.tb01303.x.

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Draper, I. "Scientific Basis of Clinical Neurology." Journal of Neurology, Neurosurgery & Psychiatry 49, no. 1 (January 1, 1986): 109–10. http://dx.doi.org/10.1136/jnnp.49.1.109-c.

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Hesselink, Ann-Mari Elizabeth, and Friedo Johann Willem Herbig. "The Scientific Basis of Criminology." Journal of Psychology in Africa 19, no. 2 (January 2009): 275–79. http://dx.doi.org/10.1080/14330237.2009.10820291.

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Perry, David A. "THE SCIENTIFIC BASIS OF FORESTRY." Annual Review of Ecology and Systematics 29, no. 1 (November 1998): 435–66. http://dx.doi.org/10.1146/annurev.ecolsys.29.1.435.

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