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Journal articles on the topic 'The Dalai lama'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Gross, Rita M. "The Dalai Lama." Journal for Peace and Justice Studies 20, no. 2 (2010): 166–69. http://dx.doi.org/10.5840/peacejustice201020230.

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2

Murphy, Timothy. "The Sixth Dalai Lama." Hudson Review 53, no. 3 (2000): 420. http://dx.doi.org/10.2307/3853024.

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3

Puri, Bharati. "Discourse and Method of the ‘Earlier’ Dalai Lama and the ‘Later’ Dalai Lama." China Report 44, no. 2 (2008): 175–84. http://dx.doi.org/10.1177/000944550804400205.

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4

Sharma, Dinesh C. "Dalai Lama Supports Conservation Campaign." Frontiers in Ecology and the Environment 3, no. 5 (2005): 240. http://dx.doi.org/10.2307/3868481.

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5

De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (2020): 49–60. http://dx.doi.org/10.1558/isit.40150.

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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddh

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6

Friedland, Mary. "Dalai lama awarded nobel prize." Peace Review 1, no. 4 (1989): 38–41. http://dx.doi.org/10.1080/10402658908425520.

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7

Wrogemann, Henning. "Zwischen Osama und Dalai Lama -." Wege zum Menschen 63, no. 2 (2011): 147–60. http://dx.doi.org/10.13109/weme.2011.63.2.147.

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8

Shustova, Alla M. "THE DALAI LAMA AND ACADEMIC RESEARCH TO THE 85TH ANNIVERSARY OF THE 14TH DALAI LAMA." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 149–61. http://dx.doi.org/10.31696/2618-7302-2020-4-149-161.

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The article is dedicated for the 85th anniversary of His Holiness Dalai Lama the 14th Tenzin Gyatso and considers his contribution to establishing the dialogue between academic research and spirituality. It depicts main points of Dalai Lama’s way in science, the results of which he described in his book ‘The Universe in a Single Atom. How Science and Spirituality Can Serve Our World’. In this book His Holiness tried to explain the possibility of reaching a unified vision of the world, based not only on science but also on spirituality. Dalai Lama is sure of the necessity of the dialogue betwee

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9

Krueger. "THE DALAI LAMA AS MORAL PSYCHOLOGIST." American Journal of Psychology 127, no. 2 (2014): 261. http://dx.doi.org/10.5406/amerjpsyc.127.2.0261.

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10

S., R., and Michael Harris Goodman. "The Last Dalai Lama: A Biography." Journal of the American Oriental Society 109, no. 1 (1989): 167. http://dx.doi.org/10.2307/604404.

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11

Rodgers, Peter. "Talking physics with the Dalai Lama." Physics World 11, no. 8 (1998): 13–16. http://dx.doi.org/10.1088/2058-7058/11/8/16.

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12

Cyranoski, David. "Neuroscientists see red over Dalai Lama." Nature 436, no. 7050 (2005): 452. http://dx.doi.org/10.1038/436452b.

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13

Stobdan, P. "The Dalai Lama and Tibet’s Future." Strategic Analysis 40, no. 4 (2016): 231–33. http://dx.doi.org/10.1080/09700161.2016.1184794.

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14

Leach, Barry, and Michael Harris Goodman. "The Last Dalai Lama: A Biography." Pacific Affairs 60, no. 3 (1987): 532. http://dx.doi.org/10.2307/2758921.

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15

Leach, Barry A., and Galen Rowell. "Freedom in Exile. The Autobiography of the Dalai Lama: Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet." Pacific Affairs 64, no. 4 (1991): 561. http://dx.doi.org/10.2307/2759871.

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16

Lyulina, A. G. "“The Bronze Tripod” of Qing Power in Tibet and the position of the 5th Panchen Lama." RUDN Journal of World History 12, no. 4 (2020): 315–23. http://dx.doi.org/10.22363/2312-8127-2020-12-4-315-323.

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Chinese historiography, concerning the period of Qing administrations strengthening in the Tibetan region, shows the concept 三足鼎立 (sānz dĭngl), which literally means to establish a bronze tripod or figuratively tripartite balance of power. The Panchen Lama incarnation lineage become one of the three pillars of Qing power in Tibet by the middle of the XVIII century. The 5th Panchen Lama Lobsang Yeshe got many privileges from Kangxi and Yongzheng emperors, was invited to Beijing and even considered to be the regent for the Dalai Lama VII. Lobsang Yeshe played a mediating role in a number of inte

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17

Lindtner, Chr. "Cultivating a Daily Meditation. Dalai Lama XIV." Buddhist Studies Review 11, no. 2 (1994): 205–8. http://dx.doi.org/10.1558/bsrv.v11i2.15143.

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18

Chou, Wen-shing. "Reimagining the Buddhist Universe: Pilgrimage and Cosmography in the Court of the Thirteenth Dalai Lama (1876–1933)." Journal of Asian Studies 73, no. 2 (2014): 419–45. http://dx.doi.org/10.1017/s0021911813002441.

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During his exiles from Lhasa in the 1910s, the Thirteenth Dalai Lama visited the holy places of Wutai Shan in China and Bodh Gaya in India. After his return, he commissioned paintings of these two places in cosmological mural programs of his palaces. While conforming to earlier iconographic traditions, these paintings employed empirical modes of representation unprecedented in Tibetan Buddhist paintings, revealing a close connection to the Dalai Lama's prior travels. This essay traces how these “modernized” renditions were incorporated into an existing pictorial template, and examines the deft

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19

Bloom, Paul, and Susan A. Gelman. "Psychological essentialism in selecting the 14th Dalai Lama." Trends in Cognitive Sciences 12, no. 7 (2008): 243. http://dx.doi.org/10.1016/j.tics.2008.04.004.

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20

Cyranoski, David. "Dalai Lama gets go-ahead for meditation lecture." Nature 436, no. 7054 (2005): 1071. http://dx.doi.org/10.1038/4361071b.

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21

Ricard, Matthieu. "The Dalai Lama: Happiness through wisdom and compassion." International Journal of Wellbeing 1, no. 2 (2011): 274–90. http://dx.doi.org/10.5502/ijw.v1i2.9.

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22

Marchetti, Florencia. "Felt: Fluxus, Joseph Beuys, and the Dalai Lama." Visual Studies 27, no. 3 (2012): 314. http://dx.doi.org/10.1080/1472586x.2012.642970.

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23

Verma, Virendra S. "Post-Dalai Lama Situation and the Middle Path." China Report 45, no. 1 (2009): 75–87. http://dx.doi.org/10.1177/000944550904500107.

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24

Cyranoski, David. "Neuroscience meeting draws fire over Dalai Lama lecture." Nature Medicine 11, no. 11 (2005): 1130. http://dx.doi.org/10.1038/nm1105-1130a.

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25

Garri, Irina R., and Oyunbilig Borjigidai. "Historical Events of 1705 in Tibet. Part 1." Письменные памятники Востока 18, no. 4 (2021): 91–102. http://dx.doi.org/10.17816/wmo65092.

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Based on a large corpus of sources in Mongolian, Manchu and Chinese languages from the Chinese archives, the article reconstructs the history of one of the most significant events in the history of Tibet the assassination in 1705 of the Fifth Dalai Lamas regent, Sangye Gyatso, by Lhavsan Khan of the Khoshot court. The author thoroughly reproduces a cruel confrontation between the khan and the regent which ended by the latters execution and shows why the events of 1705 were of great importance for the history of the Mongols and the Tibetans. A series of events that followed, such as the death o

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26

Winkel, Eric. "Islam, Buddhism, and the New Sciences." ICR Journal 2, no. 4 (2011): 731–34. http://dx.doi.org/10.52282/icr.v2i4.612.

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While exploring convergences between Islam and contemporary science, I came across a recent book by the Dalai Lama1 which describes his interactions with Buddhism and science. In fact, the Dalai Lama is ideally suited to be a bridge between spirituality and science. His stature means that he does not merely read Thomas Merton, Carl Friedrich von Weizsacker, Karl Popper, and David Bohm - he meets them. His seven decades means that he spans the most significant changes that technology and science have made on human society.

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27

Kilty, Gavin. "The Last Dalai Lama. A Biography. Michael Harris Goodman." Buddhist Studies Review 5, no. 2 (1988): 169–74. http://dx.doi.org/10.1558/bsrv.v5i2.15921.

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28

Brownstein, Arthur. "Reflections on life-a personal account of interaction with HH Dalai Lama." Integrative Medicine Case Reports 1, no. 2 (2020): 6. http://dx.doi.org/10.38205/imcr.010206.

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His Holiness Dalai Lama has given me more than I could ever ask for in this life. I met Dalai Lama in Bangalore, in 1989, at the 1st International Holistic Health and Medicine Conference. There were about a thousand international delegates in attendance for the two-day event.At the conference, before he began his talk, he walked down the aisles of all the rows of delegates where we were seated. We all stood in respect of his presence as he walked by.

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29

Kobayashi, Ryosuke. "The Lungshar Delegation and Britain in 1913." Inner Asia 18, no. 2 (2016): 288–308. http://dx.doi.org/10.1163/22105018-12340069.

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In modern Tibetan history, it is fairly well known that in 1913 the 13th Dalai Lama appointed Lungshar Dorje Tsegyal as chaperon for four Tibetan boys to travel to Britain for a modern education. Less well studied are the letters the 13th Dalai Lama wrote for the King, Queen and ministers in Britain, which he had Lungshar take with him to London and which asserted the ‘rang btsan’ of Tibet, which today translates to ‘independence’. Through a comparative analysis of the original letters written in Tibetan and the letters that the 13th Dalai Lama sent to other countries, I will show how the Lung

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30

Aguilar, Mario. "Editorial: Political Theology, Asylum Seekers and the Dalai Lama." Political Theology 10, no. 1 (2009): 5–9. http://dx.doi.org/10.1558/poth.v10i1.5.

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31

Dorff, Patricia, and Dalai Lama. "Freedom in Exile. The Autobiography of the Dalai Lama." Foreign Affairs 70, no. 2 (1991): 200. http://dx.doi.org/10.2307/20044804.

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32

Bhattacharjee, Y. "NEUROSCIENCE: Neuroscientists Welcome Dalai Lama With Mostly Open Arms." Science 310, no. 5751 (2005): 1104. http://dx.doi.org/10.1126/science.310.5751.1104.

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33

Isaacs, A. "The Story of Tibet: Conversations with the Dalai Lama." Common Knowledge 14, no. 3 (2008): 484. http://dx.doi.org/10.1215/0961754x-2008-033.

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34

Denecke, Axel. "Der Dalai Lama: „Ethik ist wichtiger als Religion“ – Wirklich ?" Homiletische Monatshefte 92, no. 4 (2016): 213–17. http://dx.doi.org/10.13109/homh.2016.92.4.213.

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35

Check, Erika. "DNA lab welcomes Dalai Lama to Tibetan science community." Nature 425, no. 6956 (2003): 335. http://dx.doi.org/10.1038/425335b.

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36

Palace, Wendy. "The thirteenth Dalai Lama in Peking September – December 1908." Asian Affairs 29, no. 2 (1998): 171–80. http://dx.doi.org/10.1080/714857154.

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37

Sautman, B. ""Vegetarian between Meals": The Dalai Lama, War, and Violence." positions: east asia cultures critique 18, no. 1 (2010): 89–143. http://dx.doi.org/10.1215/10679847-2009-025.

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38

Tsering, Dolma. "Dalai Lama Central to Resolution of the Tibet Issue." Strategic Analysis 38, no. 1 (2014): 19–24. http://dx.doi.org/10.1080/09700161.2014.863459.

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39

Lyulina, Anastasiya G. "Ганден Пходранг: правительство Далай-ламы в XVIII в." Oriental Studies 13, № 3 (2020): 478–92. http://dx.doi.org/10.22162/2619-0990-2020-49-3-478-492.

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Introduction. The article examines the structure and features of Ganden Phodrang (Tib. dGa’-ldan pho-brang) — Tibetan traditional Government founded by the 5th Dalai Lama Lobsang Gyatso (1617–1682) in 1642 — in the context of interaction with institutions of the Qing administration in the 18th century. Diarchy based on the principles of unity of monastic and secular government (Tib. Сhos-srid) became the basis of the political and legal system of the Tibetan state and was reflected in some specifics of relations with Buddhist countries and peoples. The influence of the Qing Empire in the regio

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40

Kilty, Gavin. "Portrait of a Dalai Lama. The Life and Times of the Great Thirteenth. Sir Charles Bell." Buddhist Studies Review 7, no. 1-2 (1990): 154–57. http://dx.doi.org/10.1558/bsrv.v7i1-2.15837.

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41

Compson, Jane. "The Dalai Lama and the World Religions: a False Friend?" Religious Studies 32, no. 2 (1996): 271–79. http://dx.doi.org/10.1017/s0034412500024276.

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The Dalai Lama is well known for his tolerance of other religious traditions, actively encouraging people to celebrate their own faiths rather than convert to Buddhism. However, far from being a pluralist as this attitude suggests, he believes that ultimate liberation is obtained only through the practice of Buddhist teachings. This apparent contradiction is resolved when one examines some of the teachings that he follows, such as the notions of emptiness (sūnyatā), skilful means (upāya), karma and rebirth. On such examination it becomes apparent that it is precisely through the prioritising o

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42

Bentz, Anne-Sophie. "Symbol and power: the Dalai Lama as a charismatic leader." Nations and Nationalism 18, no. 2 (2012): 287–305. http://dx.doi.org/10.1111/j.1469-8129.2011.00515.x.

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43

Fuchs, Andreas, and Nils-Hendrik Klann. "Paying a visit: The Dalai Lama effect on international trade." Journal of International Economics 91, no. 1 (2013): 164–77. http://dx.doi.org/10.1016/j.jinteco.2013.04.007.

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44

Sharling, Tenzin‐Dhardon. "Theorizing a Female Dalai Lama: An Intersectional Tool for Feminisms." Anthropology of Consciousness 33, no. 1 (2022): 96–111. http://dx.doi.org/10.1111/anoc.12146.

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45

Ihsan, Mas Darul. "Politeness Concepts in “Face to Face with Desi Anwar” on Metro TV: Pragmatic Perspective." JEES (Journal of English Educators Society) 4, no. 2 (2019): 69. http://dx.doi.org/10.21070/jees.v4i2.2206.

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This research is to reveal the politeness strategies and intonation used by Desi and Dalai Lama. It is a qualitative research from the recorded interview of the TV program then transcribed into a text. The data triangulation and peer review are used. First, wants to invite Dalai Lama to search for an interpretation of the possible relevance through her hints. She delivers the information in a focus and it is based on context in the issues of a religious harmony. The utterances are supported by not only a manner expression such as raised eyebrow, puckered brow and shoulder bent forward, but als

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46

Elikhina, Yu I. "Some gifts of the 13th Dalai Lama to Nicholas II in the collection of the State Hermitage." Orientalistica 4, no. 2 (2021): 406–18. http://dx.doi.org/10.31696/2618-7043-2021-4-2-406-418.

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The Tibetan collection of the State Hermitage contains some of the gifts of the 13th Dalai Lama to the Russian Emperor Nicholas II. The State Archives of the Russian Federation has a document titled “A copy of the list of Tibetan gifts sent to the Winter Palace”. It consists of two lists, the first list describes 14 items, the second - 9. Almost all of these gifts were in the private rooms of Nicholas II in the Winter Palace. Of course, not all things have survived to this day. Number 1 in the first list is the chakra (wheel of teaching), the sign of the king offered to the Tibetan rulers upon

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47

Jørgensen, Jesper Düring. "Kronik." Magasin fra Det Kongelige Bibliotek 4, no. 1 (2009): 69–85. http://dx.doi.org/10.7146/mag.v4i1.66207.

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Indhold: Bogens vej til Finland; Dalai Lama på Det kongelige Bibliotek; Dansk-sovjetisk biblioteksseminar; UDIM 1992; Kalevi Sorsa; Kulturministeriets tidsskriftstøtte; REX-nyt; Erhvervelser; Samarbejde med Købehavns Universitet; Personalia

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48

Góralski, Maciej Magura. "“We Need Universal Responsibility”. The Dalai Lama in Poland, December 2008." Dialogue and Universalism 19, no. 3 (2009): 77–86. http://dx.doi.org/10.5840/du2009193/550.

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49

White, Claire, Paulo Sousa, and Renatas Berniunas. "Psychological Essentialism in Selecting the 14th Dalai Lama: An Alternative Account." Journal of Cognition and Culture 14, no. 1-2 (2014): 157–58. http://dx.doi.org/10.1163/15685373-12342117.

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50

Sorensen, Per K. "Tibetan love lyrics The love songs of the Sixth Dalai Lama." Indo-Iranian Journal 31, no. 4 (1988): 253–98. http://dx.doi.org/10.1163/000000088791615258.

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