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Статті в журналах з теми "Buddhist"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 25 липня 2025

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1

Han, Chenxing. "Diverse Practices and Flexible Beliefs among Young Adult Asian American Buddhists." Journal of Global Buddhism 18 (January 1, 2017): 1–24. https://doi.org/10.5281/zenodo.1247854.

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The increasingly criticized "two Buddhisms" dichotomy in scholarly and popular literature bifurcates American Buddhism into two separate groups: white converts who are focused on meditation, and Asian immigrants who engage in devotional practices. This paper builds on critiques of the "two Buddhisms" model by demonstrating the importance of attending to generation as a factor of analysis when studying American Buddhists. Specifically, this study analyzes the diverse practices and nuanced beliefs of twenty-six young adult Asian American Buddhists from a diverse range of ethnic and sectarian bac

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2

Wilson, Jeff. "Buddhism Without Merit: Theorizing Buddhist Religio-Economic Activity in the Contemporary World." Journal of Global Buddhism 20 (January 1, 2019): 87–104. https://doi.org/10.5281/zenodo.3238221.

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Merit is the fundamental product of the Buddhist system. Buddhists generate and distribute it through their activities, and merit economics have shaped Buddhist practices, organizations, material culture, and inter-personal relations. But what happens when merit ceases to be recognized as a valuable product? For the first time in Buddhist history, some Buddhists are operating entirely outside of the merit economy, with resulting changes in organization, ritual practice, and economic activities. When merit is devalued, it is replaced by elements from culturally dominant non-merit economies and

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3

Ayusheeva, Dulma V. "The Problem of Dichotomy in the Classification of Buddhist Communities in the West." Study of Religion, no. 4 (2020): 69–75. http://dx.doi.org/10.22250/2072-8662.2020.4.69-75.

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Анотація:

The article reveals the concept of “two Buddhisms”, which distinguishes two key categories among Buddhist communities in the West: “ethnic”, represented by immigrants from Asian Buddhist countries and their descendants, and “converts”, or adherents of Western origin. This division into Asian and non-Asian Buddhists is often described as one of the main features of Buddhism in the West.The author concludes that the existing concept in its current form is outdated and requires revision and updating. However, the recognition of such approach as “outdated” in the research of modern Buddhism in Wes

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4

Wang, Juan, and Joan Qionglin Tan. "Towards a Holistic Buddhist Eco-Ethics." Religions 15, no. 7 (2024): 844. http://dx.doi.org/10.3390/rel15070844.

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The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. The

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5

Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.

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Анотація:

Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship,

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6

Baumann, Martin (Author). "Global Buddhism: Developmental Periods, Regional Histories and a New Analytical Perspective." Journal of Global Buddhism 2 (January 1, 2001): 1–43. https://doi.org/10.5281/zenodo.1323520.

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Анотація:

For the first time in its history, Buddhism has become established on virtually every continent. During the twentieth century, Buddhists have set foot in Australia and New Zealand, in the Southern region of Africa, and in a multitude of European countries, as well as in South and North America. Just as Buddhism in no way forms a homogenous religious tradition in Asia, the appearance of Buddhism outside of Asia is likewise marked by its heterogeneity and diversity. A plurality of Buddhist schools and traditions is observable in many thus-denoted "Western" countries. The whole variety

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7

Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current

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8

Masatsugu, Michael K. "‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965." Journal of Global History 8, no. 1 (2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.

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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national

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9

M K, Aadil, and Dr Satish Kumar. "Buddhism in Indian Himalayan Region." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 4 (2023): 48–57. http://dx.doi.org/10.22161/ijeel.2.4.7.

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This study explains why and how Buddhism is significant to the Indian subcontinent and the Himalayan region. It starts with the origins in the past and continues with an investigation of certain border areas. The importance of fostering Buddhism is emphasized throughout. Buddhism in the Indian Himalayas: a study groups of Buddhists, Buddhist temples, and Buddhist communities’ underneath is a condensed and relevant account of the gatherings, which discuss the current condition of Buddhist culture and its shifting patterns.

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10

RAPIADI, RAPIADI, WISTINA SENERU, VIKE APRILIANIN MARWINTARIA SAPUTRI, PANNA PANNA, and ADI KRISTIANTO. "MEMPERKUAT IDENTITAS GENERASI BUDDHIS YANG UNGGUL BERLANDASKAN NILAI-NILAI BUDDHAYANA (BUDDHIS CAMP PEMUDA BUDDHAYANA SEPROVINSI NTB)." COMMUNITY : Jurnal Pengabdian Kepada Masyarakat 3, no. 2 (2024): 46–53. http://dx.doi.org/10.51878/community.v3i2.2726.

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The Buddhist Camp activities for Buddhayana youth throughout NTB Province which will be held on 07–09 April 2023 at Vihara Jaya Wijya, North Lombok, West Nusa Tenggara, carry the theme "Strengthening the Identity of a Superior Buddhist Generation Based on Buddhayana Values". This theme was chosen because the young generation of Buddhists is the hope for the future of Buddhism. Buddhayana Youth Buddhist Camp throughout NTB Province is an activity that aims to strengthen the identity of a superior Buddhist generation based on Buddhayana values. carried out through a series of activities, such as

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11

Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (2021): 932. http://dx.doi.org/10.3390/rel12110932.

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Анотація:

During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monas

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12

Sun, Zhentao. "How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?" Religions 13, no. 12 (2022): 1162. http://dx.doi.org/10.3390/rel13121162.

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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary

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13

Kadoi, Yuka. "Revisiting Buddhism in Ilkhanid Iran: Archaeology, Toponymy and Visual Culture." Acta Mongolica 20, no. 540 (2022): 35–44. http://dx.doi.org/10.22353/am.202201.04.

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Анотація:

It is generally agreed that Buddhism, which already came to be known in West Asia during the Sasanian period through commercial exchanges with India, revived in Iran under the Ilkhanids. A pioneering study of Buddhist-Islamic interactions by Elverskog (Buddhism and Islam on the Silk Road, 2010) amply demonstrates the importance of the Mongol period for the understanding of the religious contacts between Buddhists and Muslims, with particular reference to the role of Tibet in this unique socio-cultural as well as scientific encounter (the latter subject is explored by several studies, notably I

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14

Dayu, Dayu dhira wintako, Suharno, and Danang Try Purnomo. "AKULTURASI BUDAYA AKULTURASI BUDAYA JAWA DAN AGAMA BUDDHA DALAM PUJA BAKTI BUDDHA JAWI WISNU." Sabbhata Yatra: Jurnal Pariwisata dan Budaya 2, no. 2 (2021): 102–20. http://dx.doi.org/10.53565/sabbhatayatra.v2i2.362.

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Abstract  The result of this research was Jawi Vishnu Buddhist in Kutorejo Hamlet first entered and developed in 1955 brought by a character named Father Resi Kusuma Dewa. Jawi Vishnu Buddhist grew rapidly throughout Kutorejo Hamlet. Jawi Wisnu Buddhist experienced a decrease in the number of followers due to the G30/SPKI incident, Jawi Vishnu Buddhists united with Buddhism until now. There was a form of acculturation of Javanese culture and Buddhism in the process of Buddhist worship of Jawi Vishnu. This form of acculturation was found in the monastery building and the clothes of

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15

Menšíková, Tereza. "Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra." Journal of Global Buddhism 24, no. 2 (2023): 64–82. http://dx.doi.org/10.26034/lu.jgb.2023.3840.

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Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from t

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16

Badmaev, V. N. "“An Intellectual Pilgrimage to Buddhism”." Asia & Africa today, no. 12 (December 15, 2024): 73–76. https://doi.org/10.31857/s0321507524120092.

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On 12–14 August, the II International Buddhist Forum “Traditional Buddhism and Challenges of Modernity” was held in Ulan-Ude – a significant and important event for all countries of the Buddhist world. The following goals of the Forum were outlined: to update the understanding of Buddhist culture, philosophy and practice in the conditions of modern society; to strengthen international ties of Buddhists; to give new impetus to scientificeducational and cultural cooperation of Buddhist organizations of different countries. The scientific program of the Forum became a kind of “intellectual pilgri

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17

Zhu, Qingzhi, and Bohan Li. "The language of Chinese Buddhism." International Journal of Chinese Linguistics 5, no. 1 (2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.

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Анотація:

Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What

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18

Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.

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In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administra

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19

Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (2023): 110. http://dx.doi.org/10.3390/rel14010110.

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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious e

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20

Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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Анотація:

At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imagina

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21

Tonsakulrungruang, Khemthong. "The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom." Asian Journal of Law and Society 8, no. 1 (2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.

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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings

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22

Yulianti, Yulianti. "The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959." Religions 13, no. 3 (2022): 217. http://dx.doi.org/10.3390/rel13030217.

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In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddh

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23

Han, Chenxing. "Contesting “Conversion” and “Reversion” among Young Adult Asian American Buddhists." Religions 10, no. 4 (2019): 261. http://dx.doi.org/10.3390/rel10040261.

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This paper engages the perspectives of thirty young adult Asian American Buddhists (YAAABs) raised in non-Buddhist households. Grounded in semi-structured, one-on-one in-person and email interviews, my research reveals the family tensions and challenges of belonging faced by a group straddling multiple religious and cultural worlds. These young adults articulate their alienation from both predominantly white and predominantly Asian Buddhist communities in America. On the one hand, they express ambivalence over adopting the label of “convert” because of its Christian connotations as well as its

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24

Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.

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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally

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25

Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.

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AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to

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26

Tian, Yulu. "How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan." Communications in Humanities Research 6, no. 1 (2023): 156–61. http://dx.doi.org/10.54254/2753-7064/6/20230171.

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Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists

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27

Manik, R. S. "KHASHA BUDDHIST HERITAGE: SCOPE AND CHALLENGES." BUDDHIST STUDIES 2, no. 9 (2024): 58–65. https://doi.org/10.30792/2949-5768-2024-9-58-65.

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Khasha Kingdom was famous for ancient Buddhist history and architecture. King Nagaraja, who came from Khari Province, located in China at present, established the Khasha kingdom around the 12th century. Based on the historical and archeological records existing at the place, this country was renowned for Buddhism and Buddhist heritage; however, at present, there are just a few remaining Buddhist heritages that are in critical condition; Buddhism is almost collapsed from those places. Some of the remarkable and significant Buddhist heritage of that place is Kānkre Bihar (Buddhist Monastery). Pā

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28

MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (2004): 749–84. http://dx.doi.org/10.1017/s0026749x04001295.

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From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also

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29

Ulanov, M. S. "BUDDHISM IN THE AGE OF GLOBALIZATION." BUDDHIST STUDIES 1, no. 8 (2024): 136–45. https://doi.org/10.30792/2949-5768-2024-8-136-145.

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Анотація:

The article examines the problem of adapting Buddhism to the modern global world. The author suggests considering Buddhism in the context of the concept of glocalization. In relation to Buddhism, glocalization can mean the adaptation of the Buddhist principle of the «Middle Way» in relation to the processes of globalization, avoiding the extremes of globalization and localization. The «flexibility», pragmatism and tolerance of Buddhism allow it to fit into modern global socio-cultural processes quite organically and painlessly, without losing its traditions and the originality of local forms.

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30

Zielke, Zoe. "Contesting Religious Boundaries with Care: Engaged Buddhism and Eco-Activism in the UK." Religions 14, no. 8 (2023): 986. http://dx.doi.org/10.3390/rel14080986.

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Анотація:

The word “Buddhism” conjures up a variety of images and connotations: monks meditating on hilltops, mindfulness, cheerful Buddha caricatures. It is unlikely that these depictions suggest engagement with societal issues. And yet, this is precisely what many Buddhist communities and traditions are involving themselves in around the world. Often referred to as “engaged Buddhism”, this development in the Buddhist tradition refers to the application of Buddhist principles and practices to situations of social and environmental suffering. Nevertheless, there are critics of this emerging trend who co

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31

Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm." Institute of Middle Eastern Affairs 21, no. 2 (2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.

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Анотація:

This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism. Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic pe

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32

Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly." Journal of Asian Studies 68, no. 4 (2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.

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This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography be

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33

Thapa, Shanker, and Rupa Luitel. "Scholastic Tradition and Perpetuation of Knowledge in Buddhism of Medieval Kathmandu Valley." Journal of Buddhist Studies (T.U.) 1, no. 1 (2024): 65–90. https://doi.org/10.3126/jbuddhists.v1i1.75073.

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Анотація:

Buddhist manuscripts are the literary heritage and source of Buddhist spirituality extant in Pālī, Sanskrit, Chinese, and Tibetan languages. Nepal has marked extraordinary development of Buddhist scholarship during the medieval times. Nepali Pandits became famous far and wide. Development of Buddhist scholarship largely contributed in Buddhist intellectuality and manuscript culture. Newār Buddhists enormously contributed in Sanskrit manuscript writing that turned Kathmandu valley into an abode of Sanskrit Mss. They are the only extant original textual sources of Sanskrit Buddhism. In modern ce

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Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.

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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally,

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Chakrabarty, Premangshu, and Rishita Biswas. "Buddhism in Agrarian Society of Rural Bengal: Perspectives of Belief Systems with a Focus on Ritual and Deities." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, no. 2 (2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.

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Анотація:

Buddhism was the State Religion of Bengal at least for more than four hundred years between mid of 8th century and 12th century during the Pala reign in Bengal. In the 2011 Indian census, the percentage of Buddhists in West Bengal was 0.31% while in Bangladesh less than 1% of the total population is now a follower of Buddhism. Most of the Buddhists were converted to Islam during the Sultanate rule in Bengal while Hinduism silently took over many of their shrines and deities. This paper is an attempt to revisit the cultural landscape of early Buddhism in Bengal along with a focus on the element

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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.

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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings

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

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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where

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Pang, Rachel. "Contemporary Tibetan Buddhist Rimé Response to Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (2020): 21–34. http://dx.doi.org/10.1558/isit.40148.

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In a world where communities across the globe are becoming increasingly interconnected, encounters with diverse cultures and faiths are inevitable. How can diverse communities approach these encounters in a way that fosters dialogue rather than conflict, peace rather than war? Specifically, in the context of Buddhism, how should Buddhists relate to religious diversity in a way that simultaneously remains faithful to their own spiritual traditions while being openminded and respectful towards the beliefs and practices of others? One of the most well-known Buddhist responses to religious diversi

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Blackburn, Anne M. "Buddhist Connections in the Indian Ocean: Changes in Monastic Mobility, 1000-1500." Journal of the Economic and Social History of the Orient 58, no. 3 (2015): 237–66. http://dx.doi.org/10.1163/15685209-12341374.

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Since the nineteenth century, Buddhists residing in the present-day nations of Myanmar, Thailand, and Sri Lanka have thought of themselves as participants in a shared southern Asian Buddhist world characterized by a long and continuous history of integration across the Bay of Bengal region, dating at least to the third centurybcereign of the Indic King Asoka. Recently, scholars of Buddhism and historians of the region have begun to develop a more historically variegated account of Buddhism in South and Southeast Asia, using epigraphic, art historical, and archaeological evidence, as well as ne

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Strain, Charles. "Engaged Buddhist Practice and Ecological Ethics." Worldviews 20, no. 2 (2016): 189–210. http://dx.doi.org/10.1163/15685357-02002004.

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Engaged Buddhist approaches to an ecological ethics can be read as a case study of the reinvention of Buddhism within the matrix of Western cultures. Three challenges have been raised to these efforts: first, engaged Buddhists have projected back onto the early Buddhist tradition modern formulations of ancient teachings in particular that of dependent co-arising (pratitya samutpada); second, Buddhists associated with the deep ecology movement have offered a form of holism that is “ethically vacuous;” third, while Buddhist virtue ethics are immune to some of these criticisms, they fail in face

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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (2022): 350. http://dx.doi.org/10.3390/rel13040350.

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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddh

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Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (2023): 1291. http://dx.doi.org/10.3390/rel14101291.

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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus

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Sharmiladevi, B., та Gowry Luxmykanthan. "பௌத்த வழிபாட்டில் சமன் தெய்வம் - இரத்தினபுரி சமன் தேவாலயத்தை அடிப்படையாகக் கொண்ட ஆய்வு (Saman Deity in Buddhist Cult – A study based on Ratnapura Saman Devalaya)". Journal of Tamil Peraivu 13, № 1 (2024): 22–31. https://doi.org/10.22452/jtp.vol13no1.2.

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Abstract Before the introduction of Buddhism to ancient Sri Lanka, the indigenous population practiced Yaksha and Naga worship alongside Hinduism and Jainism. Despite the widespread adoption of Buddhism, some pre-existing cults persisted, often blending with Buddhist and Hindu practices. This study investigates the influence of Saman worship among Buddhists, with a focus on the Sabaragamuwa Saman Devalaya. Utilizing archaeological evidence and historical analysis, this research aims to uncover the integration of ancient folk traditions with Buddhist practices. The Sabaragamuwa Maha Saman templ

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Suranto, Suranto, and Widiyono Widiyono. "THE COMPLEXITIES OF THE MEANING OF BHĀVANĀ AMONG THE BUDDHIST COMMUNITY." Jurnal Pencerahan 15, no. 02 (2022): 33–43. http://dx.doi.org/10.58762/jupen.v15i02.112.

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Анотація:

Interpretation of the teaching of Buddhism occurs among Buddhists, especially Buddhists Monastery of Dharma Surya Janggleng. This phenomenon shows the complexity that exists among Buddhists. The study of complexity among Buddhist is important because it can see how far the development of Buddhists in understanding the teaching of Buddhism. Research on the complexity of the meaning of bhāvanā as an attempt to see the understanding of Buddhist in interpreting the teaching of Buddhism. Through the theory of complexity, phenomena and conditions of the community in Janggleng hamlet, Tlogowungu vill

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Wilson, Jeff. "Blasphemy as Bhāvana." Nova Religio 22, no. 3 (2019): 8–35. http://dx.doi.org/10.1525/nr.2019.22.3.8.

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Анотація:

Over the course of the twentieth century, Buddhism came to be associated widely with peace, tolerance, and calm detachment in the Western popular imagination. This association was created in opposition to depictions of Christianity as violent, intolerant, and irrational. Buddhism, as the imagined perfect Other, held considerable appeal for counterculture seekers disenchanted with mainstream cultures. While many Buddhist groups played upon these stereotypes to enhance their image and support recruitment, one new Buddhist movement—the Friends of the Western Buddhist Order—went further, employing

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Amathabhani, Buthkande, and Nilantha Dissanayake. "Existential Buddhism: embracing life's uncertainties and finding meaning within." South Florida Journal of Development 5, no. 10 (2024): e4540. http://dx.doi.org/10.46932/sfjdv5n10-042.

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Анотація:

This study explores the profound questions surrounding the pursuit of Nirvana in Buddhism, examining whether it arises from the cycle of rebirth, present suffering, or future pain as depicted in early Buddhist scriptures. It also investigates the potential convergence of Buddhism with existentialism, a philosophy emphasizing individual experience, freedom, responsibility, and life’s inherent uncertainties. The primary inquiry examines whether Buddhism can harmonize with existentialist perspectives, which emphasize individuality amidst life’s enigmas. This research comprehensively investigates

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Deng, Beiyin. "Reimagining a Buddhist Cosmopolis: Conveying Marble Buddhas from Burma to China, 1890s-1930s." Journal of Global Buddhism 24, no. 1 (2023): 25–46. http://dx.doi.org/10.26034/lu.jgb.2023.3382.

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Анотація:

Discussions about Buddhist connections between China and Southeast Asia in the late Qing and Republican periods often conform to a meta-narrative of Buddhist modernism that emphasizes the trajectories of eminent monks and reformative initiatives in and beyond China. Drawing on research on archives in China and Myanmar (Burma) and field visits to temples and museums in China, this article investigates the efforts to convey marble Buddhas from Burma to China by a broad spectrum of Chinese Buddhists from the 1890s to 1930s as a strain of Buddhist mobility that has receive scant attention in the s

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Won, Yong Sang. "East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought." Korean Institute for Buddhist Studies 58 (February 28, 2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.

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Анотація:

Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. T

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Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology." Chelovek 34, no. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.

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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the co

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Gillberg, Christina. "Warriors of Buddhism: Buddhism and violence as seen from a Vajrayana Tibetan Buddhist perspective." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 77–92. http://dx.doi.org/10.30674/scripta.67302.

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Анотація:

Buddhism is considered by many today as the non-violent religion par excellence. The concept of ahimsa (non-violence) coupled with the notion of pratityasamutpada (i.e. that everything is casually interconnected, with the implication that pain inflicted upon others is therefore really done to oneself and thus to be avoided) seems to be one of the main arguments for promoting Buddhism as an excellent method for promoting world peace. However this non-violent, serene picture of Buddhism is not the only picture. Buddhists on occasion speak of a need to use violence, and employ it. Buddhists kill.

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