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Dissertations / Theses on the topic 'Women – Religious aspects – Buddhism'
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1
MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
2
Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
3
Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.
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4
Ng, Suk-fun, and 伍淑芬. "Time and causality in Yogācāra Buddhism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206667.
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The research explores the interplay between causality and the notion of time in Yogācāra Buddhism. There has been a long debate over whether time is an objective reality with independent ontological status or, in contrast, a subjective experience that is dependent on mind. Until now, the two sides have failed to provide a clear and complete explanation of our temporal conception of things. A similar situation can be identified in the development of the notion of time in Indian philosophy. The concept of time (kāla) in the Indian tradition has evolved from cosmological speculations and the notion of divine power as developed in the Upanisads, where time is identified with Brahman (God), which is postulated as the ultimate ground of existence. On the other hand, in Buddhist philosophy our temporal conception of things is explained with our psychological experience. The limited investigation into the teachings of Yogācāra Buddhism has created a vacuum in our knowledge of the concept of time as understood by this particular Buddhist tradition. The thesis argues that concepts of time in Yogācāra are closely linked with its spiritual practice and its explanation for temporal experience as it occurs in the internal mind. It is the Vijñānavāda theory of causality that mediates between mind and spiritual practice. Here, time is defined as a nominal designation for an uninterrupted series of causal activities. When causality links with the flowing stream of time in the past, present and future, it creates the impression of a linear relation between the cause and the arising of the effect. In this thesis, primary sources in Sanskrit, Tibetan and Chinese are presented in order to show that there are doctrinal materials to support that it is around this central theme on which Yogācāra discussion on time hinger. The thesis demonstrates that the study of time in Yogācāra is divided into three strata: staring from the soteriological investigation by Maitreya and Asanga then developed into phenomenological inquiry in Vasubandhu’s idealistic position, and completed in the epistemological system of Dignāga and Dharmakīrti. This research is intended to fill a gap in the study of the Buddhist concept of time and to provide a possible resolution to the contemporary debate over the nature of temporal notions by examining it from the religious and philosophical perspectives found in Yogācāra Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
5
Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
6
Ghose, Lynken. "Emotion in Buddhism : a case study of Aśvaghoṣas Saundarananda." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36592.
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The principal subject of this thesis is the place of emotion in Buddhist practice. Asvaghos&dotbelow;a's epic poem, the Saundarananda , has served as a case study. The bulk of the information in the preliminary chapters has been presented in order to provide a background to Asvaghos&dotbelow;a's thinking. In this regard, there are two principal streams of thinking that feed into Asvaghos&dotbelow;a's work: the aesthetic and the Buddhist. A great part of this thesis has been devoted to the process of translating the concept of emotion into a corresponding concept in Asvaghos&dotbelow;a's Saundarananda. However, my primary motivating interests here have been the role of emotion in meditative attitude, and the place of emotion in the mind of the enlightened sage.
7
Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
8
Yuen, Suk-yee Helena. "Buddhist mediation: a transformative approachto conflict resolution." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4501579X.
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9
Freyre, Roach Eduardo Francisco. "Buddhist and Wittgensteinian approaches toward language." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206610.
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This Dissertation explores the Buddhist and the Wittgensteinian approaches towards language and shows their confluences. The Introductory Chapter exposes the State of Art of Buddhist-Wittgenstein comparative studies in the scope of East-West cross-cultural studies. Chapter Two presents the arguments against predicaments of self and the private language of sensations in Buddhism and Wittgenstein. The idea that the language is connected with mind activity and social conventions or agreements is also recurrent in Buddhism. From this premise it deduces that language does not only names things and intervenes in the reproduction of the self-identification and the assumption of ontological self. In Buddhism the assumption of grammar self leads to the assumption of ontological self (or grammar acquisition of self). Rejecting the ontologization of the grammar self, Buddhism and Wittgenstein argue against solipsism, nominalism and private language-sensations arguments. Chapter Three is devoted to the Buddhist and Wittgenstein approaches the inexpressibility of the Mystical. It compares how both philosophies analyse the free will, the suffering and happiness. Finally, Chapter Four compares the Buddha`s parable “leaving the raft behind” and the Wittgenstein aphorism “throw away the ladder”. It can be observed affinities between the Nāgārjuna possitionlessness (the relinquishing of all views), the Zen meditation, and the Wittgenstein’s idea of philosophy as elucidation and therapy. The last two sections explain the use of language in Mindfulness and Vajrayana yoga from the perspective of the Wittgensteinian theory of language-games.published_or_final_version
Buddhist Studies
Master
Master of Buddhist Studies
10
Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
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11
Dao, The Duc. "Buddhist pilgrimage and religious resurgence in contemporary Vietnam /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/6512.
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12
Kasmed, Fa-eeza. "The identity alignment of Christian beliefs and homosexual orientation in adult women." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/17658.
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The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.
13
Sams-Iheme, Mira. "The psychological aspects of battered African-American women." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/AAIEP15793.
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There is sparse research on the battering phenomena as it relates to African-American women. Therefore, this study was undertaken in order to determine whether a relationship existed between battering, depression and low levels of self-esteem in African-American women. Another purpose of this study was to obtain a profile of demographic characteristics of these battered African-American women.
The study was conducted in two battered women shelters located in metropolitan Atlanta, Georgia. The actual site locations were in Fulton and DeKalb counties. A quasi-experimental design was used. The non-random sample consisted of 53 African-American women who resided in the battered women shelters during the research period. The Beck Depression Inventory, the Coopersmith Self-Esteem Inventory and the Questionnaire for Battered African- American women were administered. l Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.
Statistical procedures that were used to analyze the data from this study were frequency analysis and the Pearson R. The results indicated that there was a relationship between battering and depression in African- American women. There were also variations in the demographic data of these women.
Limitations of this research and implications for counselors are included. Recommendations for future research conclude this work.
14
黃廣昌 and Kwong-cheong Wong. "On the virtues approach to Buddhist environmental ethics." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4154738X.
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15
Fitzgerald, Katherine Elizabeth. "No Pure Lands: The Contemporary Buddhism of Tibetan Lay Women." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1586599037356041.
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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.
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17
Lenk, Sonja. "By being human : an anthropological inquiry into the dimension and potential of consciousness in the context of spiritual practice." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/960.
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The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.
18
Keown, Damien. "Ethical perfection in Buddhist soteriology." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:ceb58e69-6448-4f67-98d3-9ef4d28d2123.
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The extent of the ethical component in the Buddha's teachings is often commented upon but has received disproportionately little attention from scholars. This thesis is intented to make a contribution in this area by (i): examining the substantive content of Buddhist ethical categories; (ii) locating ethics and the goal of ethical perfection in the context of the overall soteriological framework elaborated by the Buddha; (iii) offering a characterisation of the formal structure of Buddhist ethics according to the typology of philosophical ethical theory. The scope of the enquiry will include ethical data from both the Small and Large Vehicles. Previous research has concentrated almost exclusively on the Theravāda system and this has resulted in a truncated presentation of Buddhist ethics which has failed to reveal the underlying structure and its development through time. The present discussion therefore proceeds in a roughly chronological sequence in the selection of its data, considering first of all material from Theravādin sources (both Canonical and commentarial) and passing on to an investigation of the systematisation of ethical categories in the Abhidharma of the Small Vehicle as found in the scheme of the Sarvāstivāda preserved in the Abhidharmakośa. Subsequently, in Chapter 4, an account of Mahayana ethics is offered drawing mainly on the Śila-paṭala of the Bodhisattvabhūmi. The final two chapters (5 and 6) discuss two influential theories of ethics elaborated in the Western tradition which bear a prima facie resemblance to the theoretical structure of Buddhist ethics. Chapter 5 will deal with Utilitarianism and its resemblance to Buddhism, and Chapter 6 will be devoted to the Aristotelian ethical system. My conclusion will be that the Aristotelian model provides the closest analogue to Buddhism and a preliminary attempt will be made to pursue certain points of contact as an indication of the direction for future research. The overall argument, which is cumulative throughout the thesis, will be that ethical perfection in Buddhism is an integral and inalienable component in the perfection of human nature envisaged and attained by the Buddha. This, together with the intellectual perfection epitomised by the attainment of insightful knowledge (paññā). constitutes the Summum Bonum or complete good for man.
19
Faleni, Mzukisi Welcome. "Hagar: case study of abuse of women." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1551_1254303991.
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According to modern standards, the narratives about Hagar in Genesis 16 and 21 are stories of abuse, as many feminist commentators have pointed out. Some of them, however, argue that the narrator condones what happened to Hagar, seeing it as perfectly normal. This thesis aims to investigate whether and how Hagar was abused according to the narrator of Genesis 16 and 21: 8-21.
20
Morse, Holly. "And God created woman : an exploration of the meaning and the myth of Eve." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:08616a56-67b0-47ba-ba87-01715f1daae5.
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The aim of my thesis is to destabilise the persistently pessimistic framing of Eve as a highly negative symbol of femininity within Western culture by engaging with marginal, and even heretical interpretations that focus on more positive or sympathetic aspects of her character. My objective is to question the myth that orthodox, popular readings represent the 'true' meaning of Genesis 2-4, and to explore the possibility that previously ignored or muted rewritings of Eve, which emphasise her knowledge or her motherhood, are in fact equally 'valid' interpretations of the biblical text. By staging analytical and dialogic encounters between the biblical Eve and re-writings of her story, particularly those that help to challenge the interpretative status quo, my thesis re-frames the first woman using three key themes from her story: sin, knowledge, and life. Employing a method of ideological reception criticism, I consider how and why the image of Eve as a dangerous temptress has gained considerably more cultural currency than the equally viable pictures of her as a subversive wise woman or as a mourning mother. To conclude, I argue that Eve is neither an entirely negative nor entirely positive figure, but rather that her characterisation, both biblically and in reception, is ambiguous and multivalent. My thesis thus offers a re-evaluation of the meanings and the myths of Eve, deconstructing the dominance of her cultural incarnation as a predominantly flawed female, and reconstructing a more nuanced and balanced presentation of the first woman's role in the Bible and in her afterlives.
21
Straka, Silvia M. "Religious power, fundamentalist women and social work practice." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37293.pdf.
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22
Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.
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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
23
Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.
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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
24
Desjarlais-deKlerk, Kristen Ann, and University of Lethbridge Faculty of Arts and Science. "The impact on religious involvement of women in the paid labour force, 1975-2005." Thesis, Lethbridge, Alta. : University of Lethbridge, Deptartment of Sociology, 2009, 2009. http://hdl.handle.net/10133/775.
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Canadians’ religious involvement has declined significantly over the last thirty years (Bibby 2004a), but explanations haven’t successfully determined the reasons for the decline. Women’s employment rate increased significantly during the same time period, which could account for the decline, particularly as Canadians have become increasingly pragmatic about time following the rise of the dual earner family. This thesis postulates that Canadians’ pragmatism dominates religious involvement, particularly as Canadians have less time to engage in those activities and tasks they deem necessary and worthwhile. It examines the costs and benefits of religious involvement—utilizing a rational choice framework—and insists that religious groups need to respond more effectively to affiliates’ needs and desires. The data demonstrates that Canadians’ perception of worth of their religious involvement (as measured through enjoyment) better predicts involvement than association.xiii, 131 leaves ; 29 cm.
25
Knapp, Riamsara Kuyakanon. "Environmental modernity in Bhutan : entangled landscapes, Buddhist narratives and inhabiting the land." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709242.
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Sparrow, Isabel. "An exploratory study of women's experiences and place in the church: a case study of a parish in the Church of the Province of Southern Africa (CPSA), diocese of Cape Town." Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&.
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This mini-thesis is a small-scale exploratory case study into the experiences of eight mature women members of a particular parish in the Church of the Province of Southern Africa (CPSA) situated in the Diocese of Cape Town. Using qualitative feminist research methodologies, this study sets out to explore how this group of non-ordained women perceives their roles in the church structure. The study examines what initially attracted the participants to this parish and what motivates them, despite the challenges, to continue performing their voluntary licensed and unlicensed roles in the church. It then goes on to consider the contradictory ways in which their roles as individuals, gendered as women, serve to simultaneously reinforce and challenge the patriarchy of the church. In this respect the participants often held conflicting views within themselves, thus demonstrating the complexities surrounding such issues. Upon reflection the researcher acknowledges that, similar to the participants, she also holds contradictory views on some of these issues. The research therefore identifies and explores three main themes in this regard, firstly the reasons why women originally joined the parish church, secondly the ways in which these women are active in the church and lastly the ways in which women&rsquos activities simultaneously challenge and reinforce the patriarchy and continued male domination of church.
27
Wani, Catherine. "Perceptions of the veil among a group of Sudanese women: A qualitative study." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
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The Islamic dress code has been forcibly imposed on the women in Sudan, since 1983, and many feminists researchers have criticized the practices of the veil as a tool to oppress women. This study aimed to explore a group of Sudanese women, currently living in South Africa, experiences and perceptions of the veil, whether the veil is a religious dress code or a tool that has been used to exercise inequality.
28
Hembroff, Nicole, and University of Lethbridge Faculty of Arts and Science. "Orthodox Hindu attitudes to menstruation / Nicole Hembroff." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2010, 2010. http://hdl.handle.net/10133/2600.
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Although menstruation is a biological process that occurs for women of a sexually
mature age, many cultures associate it with symbols that shape and affect women's lives
within these societies. This thesis examines orthodox Hindu beliefs about the origin and
meaning of menstruation, which is fundamentally viewed negatively (i.e., adharmically).
Drawing upon sources from the earliest to more recent Dharmasastra literature, the thesis
demonstrates that orthodox Hindu menstrual taboos derive from menstruation's adharmic
associations, which in turn affect attitudes towards women. The Dharmasastras also
attempt to realign women with dharma by prescribing appropriate roles for them and act
in tandem with the Hindu goddess tradition. Orthodox interpretations of Hindu goddesses
configure these deities to serve as dharmic models "for" and " o f women, thereby
transmitting dharma to women in ways that are perhaps more meaningful, accessible, and
effective than the sastric literature alone.
ivviii, 102 leaves , 3 leaves of plates : ill. ; 29 cm
29
Jones, Helen Mary. "Daughters of Eve but mothers in Israel : some aspects of the religious life of women in eighteenth-century England." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409135.
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Prince, Marylee L. "What in God's Name: The Ordination of Women and the Inclusive Language Liturgy Movement." PDXScholar, 1996. https://pdxscholar.library.pdx.edu/open_access_etds/5148.
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In the years since World War II, increasing numbers of women have been ordained as clergy in mainstream Protestant denominations. During this period there has also been a movement to use inclusive language for God. This study examines the possibility that use of inclusive language for God in communal prayer by congregations in specific denominations (United Methodist Church, United Presbyterian Church USA, Evangelical Lutheran Church in America, United Church of Christ, and the Episcopal Church USA) is related to experience with women clergy. Interviews, based on a questionnaire developed for this study, were held with the pastors of six Portland area congregations in each of these denominations. The questions were designed to elicit information about each congregation, the clergy associated with each congregation, and the use of inclusive language for God within each congregation. The results of the study are inconclusive. The United Methodist Church and the United Church of Christ began ordaining women many years before the other three denominations did. The two denominations also have produced liturgical materials which use inclusive language for God. However, there did not appear to be a relationship between an individual congregation's experience with women clergy and its use of inclusive language for God in communal prayer.
31
Bancroft, Nancy Parent. "The Content And Process Of Women’s Decision-Making Viewed Through The Lenses of Feminine/Feminist Ethics And Roman Catholicism." Fogler Library, University of Maine, 1999. http://www.library.umaine.edu/theses/pdf/Bancroft_D.pdf.
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Sutton, Erica J. "Prenatal testing and informed choice : the need for improved communication and understanding between health care professionals and pregnant women." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19653.
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This research examines the many different ethical issues that emerge in the health care setting with regards to prenatal diagnostic testing. Identifying the areas of clinical practice and religious counselling in need of improvements, particularly physician-client communication, is important to ensure that competent pregnant women make informed, considered choices about prenatal testing. This paper investigates the many factors that contribute to pregnant women's decision-making processes surrounding the acceptance or refusal of the maternal serum alpha-fetoprotein screen, ultrasonography, amniocentesis, chorionic villus sampling, and preimplantation diagnosis. Integrating scholarship in bioethics, religious studies, and the anthropological and sociological study of medicine, this dissertation offers a comparative analysis of religious attitudes toward prenatal diagnostic testing, describes the complexities of practical decision-making by pregnant women faced with genuine ethical dilemmas, and provides an analysis of ethical issues related to prenatal testing. This research will be of interest to scholars in religious studies and bioethics, prenatal genetic counsellors and obstetricians involved in the provision of prenatal diagnostic testing services, and specialists in women's health and reproductive decisionmaking.
33
Montier, Curtis E. "Let Her Be Shorn: 1 Corinthians 11 and Female Head Shaving in Antiquity." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc822830/.
Full textAbstract:
In 1 Corinthians 11:3-15, Paul writes that if a woman is to be so immodest as to wear her hair uncovered while praying or prophesying in a Christian assembly she might as well shave her head. Paul instructs the Corinthians that it is “one and the same” for a woman to have her head shaved and for her to unveil her hair. There is a large body of works cataloging the modesty standards in Hellenistic Greece but Paul’s reference to head-shaving remains obscure. This thesis looks to find the best explanation of Paul’s instructions. Research in this topic began as an investigation of a popular modern view. It can be found in conversation or a simple Google search, that women in Ancient Greece with their head shaved were prostitutes. Beyond being prostitutes, they were probably temple prostitutes. The evidence does not bear this out as there is no artwork depicting prostitutes, or indeed any women, with their heads shaved. Instead prostitutes are shown in Greek erotic art with both long and short hair, some with and some without head coverings. Literary sources do offer several different examples of women who had their hair cut off. There are examples of women shaving their hair off in Lucian’s The Syrian Goddess, Tacitus’ Germania, Plutarch’s Lycurgus and Roman Questions, several Talmudic sources, and On Fortune II, formerly attributed to Dio Chrysostom. By examining these sources in tandem with 1 Corinthians 11, the most probable impetus behind Paul’s writing relates to punishments for adultery.
34
Clark, Lauren. "Mormon women and the role of religion in obtaining relevant health care." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/276791.
Full textAbstract:
Using the qualitative methodology of grounded theory, decision-making about health and illness situations was studied in a sample of six women members of the Church of Jesus Christ of Latter-Day Saints (Mormons). The purpose of the study was to identify the process used by Mormon women in deciding when to use available healing alternatives, namely self care, the laying on of hands, biomedical practitioners expertise, and social support networks. The identified process, called the "Mormon Woman's Decision-Making Road-Map to Health," is composed of the categories of Protecting Health, Diagnosing a Problem, Considering Possible Treatment Actions, and Evaluating Treatment Effectiveness. The process described in the Road Map to Health model is helpful to health care professionals who seek to understand and influence the health care decision-making of their clients.
35
Ubisi, L. L. "Nkucetelo wa vukriste eku vumbeni ka swimunhuhatwa swa vavasati eka matsalwa ya Sasavona hi D.C. Marivate na Ri Xile hi S.B. Nxumalo." Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/2362.
Full textAbstract:
Thesis (M.A.(African Languages)) -- University of Limpopo, 2013The main aim of this study is to examine the way in which women are explored and explained by authors with special reference to Xitsonga novels, Ri xile by S.B. Nxumalo and Sasavona by D.C. Marivate. The first chapter reveals the general outline of the study, the problem statement, the aim, the importance and its methodology. The most important terms of the study has been explained in this chapter so as to reveal what is expected to be analyzed. Chapter two gives short summary of the novels Sasavona by D.C. Marivate and Ri xile by S.B. Nxumalo which have been examined together with the history of their authors. The definitions of the word characters and characterization have been included and defined in this chapter. In this chapter, the novels which have been selected to be analysed have been analysed. Chaper three explains, defines and analysed the themes of selected two novels. The definitions of theme has been given in this chapter. This definitions will make readers to understand what theme is. Chapter four deals with the setting or milieu of the above mentioned novels. Chapter five deals with the general summary of this mini-dissertation. The recommendations and recommendations for further research have been indicated in this chapter.
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Manske, Yvonne Janine. "Toward a feminist ecclesiology of memory and hope in the context of the HIV/AIDS pandemic." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17453.
Full textAbstract:
Assignment (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: HIV/AIDS has a great impact on lives of all South Africans – but especially on women. HIV/AIDS also presents the greatest threat and danger to the ones living in poverty and without sufficient education and independence in relationships –that mostly includes South African women. In a first chapter I will discuss the connection between poverty and HIV/AIDS as well as between HIV/AIDS and the status of women in South Africa. In a second chapter I want to discuss a feminist ecclesiology of memory and hope and how it is presented by the catholic feminist theologian Elizabeth A. Johnson. In a third chapter I want to use the feminist ecclesiology of memory and hope to link it with the context of South Africa. In that last part I want to give a framework of the effect that a feminist ecclesiology of memory and hope could have on the South African society.
AFRIKAANSE OPSOMMING: HIV/VIGS het 'n groot impak op die lewe van alle Suid-Afrikaners - veral op die lewens van vroue. HIV/VIGS is ook een van die grootste bedreigings en gevare vir mense wat in armoede leef en geen toegang het tot voldoende onderrig en onafhanklikheid in verhoudings nie. Vroue word weereens die meeste geimpakteer. In die eerste hoofstuk sal ek hierdie verhouding tussen armoede en HIV/VIGS bespreek sowel as tussen HIV/AIDS en die status van vroue in Suid-Afrika. In die tweede hoofstuk wil ek die boek aangaande ’n feministiese ekklesiologie deur die katolieke feministiese teoloog Elizabeth A. Johnson bespreek. In die derde hoofstuk wil ek hierdie feministiese ekklesiologie van herinnering en hoop gebruik en dit toepas op die konteks van Suid-Afrika. In die laaste hoofstuk wil ek 'n raamwerk oor die effek wat hierdie feministiese ekklesiologie van herinnering en hoop op die Suid-Afrikaanse gemeenskap kan hê, weergee.
37
Onwunta, Ijeoma Esther. "Gender stereotyping in church and community : a Nigerian feminine perspective." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1254.
Full textAbstract:
Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.In the Nigerian church and society negative gender stereotyping is pronounced in every aspect of human activities. The basic premise of this study therefore is that the Nigerian church and society need to deal with these negative gender stereotypes which breed gender insensitivity and injustice. Those cultural, political and economic structures, those proverbs and myths that have hitherto hindered women from attaining their full potential have to give way to a new mind-set and a change in attitude in both men and women in order to bring the much needed transformation and gender partnership in Nigeria. The study in surveying the landscape highlights some important issues that women have to struggle with. Among other things, the low female literacy rate is one of the greatest hindrances women have today. This is due to the institutionalised structures and culturally created lenses that make some people still perceive men as more superior than women and therefore regard the education of women as a waste of resources. Although men are always perceived to be the better and more superior specie, this study does not advocate for gender bending. What is important is people being who God has made them to be and working with others as partners for a better human society. Women’s involvement in development is based on the theological premise that true development must have a holistic approach which more than building infrastructures, deals with the development of humans. A holistic approach to development implies a transformational development that is different from the status quo which is overshadowed by men’s voices and experiences. Women’s voices, experiences and potentials have to play a major role in this approach. The need to listen to women was further stressed by Powers (2003: viii) when he said: Unless we listen, any action we may take in this area, no matter how well intentioned, is likely to bypass the real concerns of women and to confirm female condescension and reinforce male dominance. Listening, in a spirit of partnership and equality, is the most practical response we can make and is the foundation for our mutual partnership to reform unjust structures.
38
Aceves, Sara. "Ain't I a Muslim woman?: African American Muslim Women Practicing 'Multiple Critique'." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/pomona_theses/38.
Full textAbstract:
This thesis explores both limits and possibilities. It reflects on processes of appropriation, re-signification and critique as practiced variably by African American Muslim women. I situate these processes within the concept of multiple critique, for specifically three moments-Sherman Jackson's Third Resurrection, the black feminist tradition, and Islamic feminisms.
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Seton, Gregory Max. "Defining wisdom : Ratnākaraśānti's Sāratamā." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:9c168639-e2f8-4550-b515-e93a41c95045.
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.
40
"女身成佛: 探討佛教女性的終極證悟與世間修行." 2002. http://library.cuhk.edu.hk/record=b5896064.
Full textAbstract:
金佩瑋."2003年9月".
論文(哲學碩士)--香港中文大學, 2003.
參考文獻 (leaves 126-133).
附中英文摘要.
"2003 nian 9 yue".
Jin Peiwei.
Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003.
Can kao wen xian (leaves 126-133).
Fu Zhong Ying wen zhai yao.
論文摘要 --- p.i
Abstract --- p.ii
致謝 --- p.iii
Chapter 1. --- 序章 --- p.1
Chapter 1.1 --- 緣起與目的 --- p.1
Chapter 1.2 --- 硏究方法 --- p.3
Chapter 1.2.1 --- 論述分析. --- p.4
Chapter 1.2.2 --- 質性調查 --- p.7
Chapter 1.3 --- 理論及分析架構 --- p.10
Chapter 1.3.1 --- 佛教學向度 --- p.11
Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11
Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12
Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13
Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13
Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14
Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15
Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15
Chapter 1.3.2.1 --- 婦女硏究 --- p.15
Chapter 1.3.2.2 --- 女性主義 --- p.16
Chapter 1.3.3 --- 佛法義理原則 --- p.18
Chapter 1.4 --- 典籍與名相 --- p.19
Chapter 1.4.1 --- 典籍使用 --- p.19
Chapter 1.4.2 --- 名相釋義 --- p.20
Chapter 1.4.2.1 --- 女身 --- p.20
Chapter 1.4.2.2 --- 成佛 --- p.20
Chapter 2. --- 重構女身成佛的論述場景 --- p.22
Chapter 2.1 --- 佛經時代的女性境況 --- p.23
Chapter 2.2 --- 建立女身成佛的系譜 --- p.28
Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29
Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34
Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39
Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50
Chapter 2.3 --- 小結 --- p.58
Chapter 3. --- 論述背後的女人 --- p.61
Chapter 3.1 --- 尋找女性的蹤影 --- p.61
Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62
Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65
Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67
Chapter 3.2 --- 沒女身的協商與互動 --- p.69
Chapter 3.3 --- 義理上分析和解構 --- p.71
Chapter 3.4 --- 小結 --- p.73
Chapter 4. --- 女修行人的協商與互動 --- p.75
Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75
Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75
Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78
Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81
Chapter 4.2 --- 抵抗與協商的話語 --- p.84
Chapter 4.2.1 --- 女身之苦與障重 --- p.84
Chapter 4.2.2 --- 抵抗與磋商 --- p.87
Chapter 4.2.2.1 --- 人望高處成男身 --- p.87
Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88
Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90
Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91
Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92
Chapter 4.3 --- 佛教女人的得力與消力 --- p.94
Chapter 4.3.1 --- 傳統與信仰想像 --- p.94
Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96
Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101
Chapter 4.4 --- 小結 --- p.101
Chapter 5. --- 去性別化與權力主體 --- p.104
Chapter 5.1 --- 從轉身到去性別 --- p.105
Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106
Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107
Chapter 5.2 --- 女性的權力與主體性 --- p.109
Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110
Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113
Chapter 5.3 --- 小結 --- p.115
Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118
Chapter 6.1 --- 新世代的衝擊與重建 --- p.119
Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121
Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121
Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123
Chapter 6.3 --- 正視偏見與盲點 --- p.124
Chapter 6.4 --- 結語 --- p.125
Chapter 7. --- 參考書目 --- p.126
41
"Women's ritual in China: Jiezhu (receiving Buddhist prayer beads) peformed by menopausal women in Ninghua, Western Fhjian." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074473.
Full textAbstract:
Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony.Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China.
However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage.
It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite.
Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth.
Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women.
The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women.
To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other.
Cheung, Tak Ching Neky.
"September 2007."
Adviser: Chi Tim Lai.
Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2007.
Includes bibliographical references (p. 390-406).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in English and Chinese.
School code: 1307.
42
"閩南菜姑的研究." Thesis, 2007. http://library.cuhk.edu.hk/record=b6074166.
Full textAbstract:
After China adopted the reform and open door policy in early 1980s, thanks to their knowledge on Buddhism, their familiarity of religious rituals, and their experience in temple management, vegetarian women have doubled their efforts not only to transmit their traditions their next generation but also to establish the authentic Buddhist image of temples in Southern Fujian. (Abstract shortened by UMI.)The research is carried out according to the discussions on (1) the gender and power relations within the religious institutions that were re-presented and re-produced by renaming vegetarian women as Brahma-carya upasika, and (2) the influences of being identified as Brahma-carya upasika on the life and religious practice of these vegetarian women. From a bifocal perspective, the study demonstrates that women are victim as well as agent within a religious organization in a patriarchal society. It has been discovered that vegetarian women in Southern Fujian have been suppressed yet they have also made use of the opportunities of changing their identity since the late Qing Dynasty. Study results also show that [vegetarian] women in Southern Fujian have adopted obedient attitudes instead of revolutionary means to establish their space and women culture. This could be considered as their expedient means and power yet indicates their powerlessness under the patriarchal society and religion. In other words, they have employed the least powerful approach to conducting their religious life and maximizing their power for self-development.
This thesis, based on historical, textual and field studies, explores a special religious group of vegetarian women (Caigu in Chinese) in Southern Fujian. The research is focused on examining their identify transformation as a religious group to a Buddhist organization along the process of societal change from the end of the Qing up to present time. The key issues discussed in this thesis are as following: (1) the process of institutionalization of the vegetarian women into mainstream Buddhist, (2) the elements that have exercised influences on the religious identity of vegetarian women, (3) temple managements, daily activities and religious rituals, and (4) the relationship between vegetarian women and the mainstream Buddhism in contemporary China.
劉一蓉.
呈交日期: 2005年8月.
論文(哲學博士)--香港中文大學, 2005.
參考文獻(p. i-xvi (4th group)).
Cheng jiao ri qi: 2005 nian 8 yue.
Adviser: Wai Lun Tam.
Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2616.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
School code: 1307.
Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2005.
Can kao wen xian (p. i-xvi (4th group)).
Liu Yirong.
43
Rittgasser, Ines. "Inventing the Buddha : the glorification of ascetic masculinity in Taiwanese Buddhism." Phd thesis, 2004. http://hdl.handle.net/1885/146230.
Full text
44
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.
45
"佛教与生态: 对參与佛教和人间佛教之个案研究." 2012. http://library.cuhk.edu.hk/record=b5549348.
Full textAbstract:
当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。
通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。
Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.
Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
梁容.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 183-196)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Liang Rong.
致谢 --- p.i
目录 --- p.iii
摘要 --- p.iv
Abstract --- p.v
引 言 --- p.1
Chapter 第一章 --- 佛教与生态之研究概览 --- p.3
Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3
Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6
Chapter 第三节 --- 类型学之研究方法 --- p.20
Chapter 第四节 --- 论文之篇章结构 --- p.28
Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31
Chapter 第一节 --- 前言 --- p.31
Chapter 第二节 --- 参与佛教的环保实践 --- p.33
Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53
Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64
Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76
Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82
Chapter 第一节 --- 前言 --- p.82
Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84
Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100
Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113
Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150
Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153
Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154
Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157
Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176
结 语 --- p.180
参考资料与书目 --- p.183
46
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)
47
"Gross National Happiness: a path towards the true welfare of human society." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46701576.
Full text
48
"宗敎對話態度上的探討: 以基督敎與佛敎的死亡觀為例." 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5888360.
Full textAbstract:
林津.論文(神學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1995.
參考文獻: leaves 61-64.
Lin Jin.
Chapter 第一章： --- 導論 --- p.一
基督敎對其他宗敎的立場
絶對主義 --- p.四
包容主義 --- p.七
相對主義 --- p.九
以上三個立場的共同困難 --- p.十二
宗敎對話
宗敎對話的立場 --- p.十五
宗敎對話的條件 --- p.十七
宗敎對話的落實 --- p.十九
本文所選取的對話範圍
死亡作爲宗敎對話的起點 --- p.二十一
佛敎作爲中國傳統思想的代表 --- p.二十二
兩點補充 --- p.二十五
Chapter 第二章： --- 佛敎與基督敎的死亡觀
佛敎中的死亡觀
宇宙和人類的根源 --- p.二十六
人的組成部份 --- p.二十七
人生的目的 --- p.二十八
人生的景況 --- p.二十九
死亡的定義 --- p.三十
死亡出現的原因 --- p.三十一
每人死亡的次數 --- p.三十二
人死後即時的景況 --- p.三十三
人死後最終的歸宿 --- p.三十五
基督敎中的死亡觀
宇宙和人類的根源 --- p.三十六
人的組成部份 --- p.三十七
人生的目的 --- p.三十八
人生的景況 --- p.三十九
死亡的定義 --- p.四十二
死亡出現的原因 --- p.四十二
每人死亡的次數 --- p.四十三
人死後即時的景況 --- p.四十五
人死後最終的歸宿 --- p.四十六
佛敎與基督敎死亡觀之比較 --- p.四十九
Chapter 第三章： --- 不同立場在宗敎對話中可能出現的情況
絶對主義與宗敎對話 --- p.五十一
包容主義與宗敎對話 --- p.五十二
相對主義與宗敎對話 --- p.五十三
宗敎對話立場中可考慮的幾點 --- p.五十五
結語 --- p.五十九
附件： 書目
英文書藉 --- p.六十一
中文書藉 --- p.六十二
期刊文章 --- p.六十三
工具書藉 --- p.六十四
49
Trotter, Colleen Shirley. "Buddhism as therapy: the instrumentalisation of mindfulness in Western Psychotherapy." Diss., 2018. http://hdl.handle.net/10500/25697.
Full textAbstract:
This dissertation explores the integration of Buddhism and the practice of mindfulness into Western psychotherapy, starting with a sketch of the cultural and historical factors that shaped the beginnings of these institutions, and gives consideration to some of the major themes that have influenced the development of both psychotherapy and Buddhism which have given rise to the current proliferation of interest in Buddhism and mindfulness in the West.
A secondary objective is to give voice to the obstacles, criticisms and
concerns that have challenged the integration of Buddhism in the West,
particularly in the amplification of mindfulness practices, which in having been appropriated into Western culture, have met with consumerism, competition and a culture of narcissism, all of which have subjected the practice of mindfulness to commodification and commercialisation.
A revisiting of the original practices of Theravāda Vipassanā meditation to gain a deeper understanding of its original practices opens discussion around how Buddhism could then be selectively adapted, modified and reinterpreted to fit in with mainstream Western psychology, not as a religion, or as a philosophy, but rather as psychotherapy with a defined model and categorisation within a
constructivist postmodernist epistemology.
A third objective is to critically explore a detailed application of mindfulness as it is currently being applied alongside existing Western psychotherapy to ascertain its true efficacy in a clinical therapeutic context.
Finally this dissertation highlights the need to move beyond the Eurocentrism in psychoanalysis by the automatic, unquestioning pathologising and marginalisation of religion and spirituality on the one hand; to the other of Orientocentrism as deification and idealisation of religion and the spiritual quest, on the other hand.Religious Studies and Arabic
M.A. (Religious Studies)
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"业與基因: 论佛学与科学的关系." 2012. http://library.cuhk.edu.hk/record=b5549371.
Full textAbstract:
宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。
业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。
本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。
Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism?
The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics.
Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science.
This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
傅晓.
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 196-205)
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Fu Xiao.
摘要 --- p.I
ABSTRACT --- p.III
致谢 --- p.IV
目录 --- p.VI
导言 --- p.1
Chapter 第一章 --- 研究背景与研究问题 --- p.4
Chapter 1.1 --- 研究问题的提出 --- p.4
Chapter 1.2 --- 文献回顾 --- p.8
Chapter 1.2.1 --- 宗教与科学的关系 --- p.8
Chapter 1.2.2 --- 佛学与科学的关系 --- p.11
Chapter 1.2.3 --- 佛学与遗传学 --- p.15
Chapter 1.2.3.1 --- 理论比较 --- p.15
Chapter 1.2.3.2 --- 伦理角度 --- p.16
Chapter 1.2.3.3 --- 其他. --- p.19
Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20
Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20
Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21
Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23
Chapter 1.2.6 --- 小结 --- p.24
Chapter 1.3 --- 研究方法与材料 --- p.26
Chapter 1.4 --- 研究优势及局限性 --- p.28
Chapter 1.5 --- 研究意义和价值 --- p.29
Chapter 1.6 --- 论文架构 --- p.30
Chapter 1.7 --- 本章小结 --- p.31
Chapter 第二章 --- 佛学与科学的关系模式 --- p.33
Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33
Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42
Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44
Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45
Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48
Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50
Chapter 2.3.4 --- 结语 --- p.53
Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55
Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57
Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57
Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59
Chapter 2.4.2.2 --- 特征二：深度 --- p.59
Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60
Chapter 2.5 --- 本章小结 --- p.61
Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64
Chapter 3.1 --- 遗传学相关背景 --- p.64
Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69
Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69
Chapter 3.2.1.1 --- 疾病 --- p.71
Chapter 3.2.1.2 --- 衰老 --- p.72
Chapter 3.2.1.3 --- 生死 --- p.73
Chapter 3.2.1.4 --- 宗教性 --- p.77
Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79
Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81
Chapter 3.2.2.1 --- 人性 --- p.82
Chapter 3.2.2.2 --- 自由意志 --- p.88
Chapter 3.3 --- 本章小结 --- p.91
Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93
Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93
Chapter 4.1.1 --- 业论 --- p.93
Chapter 4.1.1.1 --- 业 --- p.96
Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100
Chapter 4.1.1.3 --- 业力的传递 --- p.103
Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105
Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105
Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106
Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108
Chapter 4.2.1 --- 基因与遗传信息 --- p.113
Chapter 4.2.2 --- 环境 --- p.122
Chapter 4.2.3 --- “定业不可灭？ --- p.126
Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134
Chapter 4.3 --- 本章小结 --- p.142
Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146
Chapter 5.1 --- 自然科学层面 --- p.146
Chapter 5.1.1 --- 疾病 --- p.146
Chapter 5.1.2 --- 衰老 --- p.152
Chapter 5.1.3 --- 生死 --- p.154
Chapter 5.1.3.1 --- 生 --- p.154
Chapter 5.1.3.2 --- 死 --- p.160
Chapter 5.1.4 --- 宗教性 --- p.162
Chapter 5.2 --- 哲学层面 --- p.170
Chapter 5.2.1 --- 人性 --- p.170
Chapter 5.2.2 --- 自由意志 --- p.175
Chapter 5.3 --- 本章小结 --- p.179
Chapter 第六章 --- 结论 --- p.182
Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183
Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192
参考文献 --- p.196
Chapter （1） --- 佛学相关 --- p.196
Chapter （2） --- 遗传学相关研究 --- p.197
Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200
Chapter （4） --- 宗教与科学以及其他 --- p.202