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Auswahl der wissenschaftlichen Literatur zum Thema „Buddhism and humanism“
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Zeitschriftenartikel zum Thema "Buddhism and humanism"
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Kolosova, I. V. „Buddhism in Central Asia and Russia: History and Present Stata“. Post-Soviet Issues 7, Nr. 2 (03.06.2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.
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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Verchery, Lina. „Both Like and Unlike: Rebirth, Olfaction, and the Transspecies Imagination in Modern Chinese Buddhism“. Religions 10, Nr. 6 (03.06.2019): 364. http://dx.doi.org/10.3390/rel10060364.
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This essay considers the importance of the transspecies imagination for moral cultivation in contemporary Chinese Buddhism. Drawing on scriptural, theoretical, and fieldwork-based ethnographic data, it argues that olfaction—often considered the most “animalistic” of the human senses—is uniquely efficacious for inspiring imaginative processes whereby Buddhists train themselves to inhabit the perspectives of non-human beings. In light of Buddhist theories of rebirth, this means extending human-like status to animals and recognizing the “animal” within the human as well. Responding to recent trends in the Humanities calling for an expanded notion of ontological continuity between the human and non-human—notably inspired by critical animal studies, post-humanism, the new materialism, and the “ontological turn”—this essay contends that Buddhist cosmological ideas, like those that demand the cultivation of the transspecies imagination, present resources for moral reflection that can challenge and enrich current mainstream thinking about humanity’s relation to the nonhuman world.
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Keir, Jonathan. „Mânevî Hümanizm: Tasavvuf Araştırmaları Alanında Yaratıcılığa Bir Çağrı“. Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, Nr. 1 (Mai 2022): 27–40. http://dx.doi.org/10.32739/ustad.2022.1.15.
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Chinese philosopher Tu Weiming (1940-) has spent a lifetime in dialogue with cultural and spiritual traditions beyond the sanjiao or ‘three religions’ (Confucianism, Daoism, Buddhism) of the Sinic world. This engagement has included sustained intercourse with the Abrahamic monotheisms and Hellenic philosophy, Hinduism and Indian spirituality, and a variety of indigenous heritages. The outcome of such cross-cultural ferment has been the elaboration of a ‘spiritual humanist’ alternative to the secular humanism of post-Enlightenment modernity. We begin by introducing Tu’s concept of Spiritual Humanism in general and his engagement with the Islamic world in particular. Adonis is then identified as a natural ally; his Sufism and Surrealism is presented as a case study in Spiritual Humanism with obvious relevance for Sufi Studies. Contemporary Sufi Studies discourse, this paper ultimately argues, should likewise not restrict itself to hermetic philological analyses of traditional sources; following Adonis’s example in Sufism and Surrealism, it should embrace the creative reelaboration of this tradition in the face of contact with new stimuli. Tu’s Spiritual Humanism is both one such stimulus and an active Confucian embodiment of this spirit of creativity.
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Uttam, Jitendra. „Between Buddhist ‘Self-Enlightenment’ and ‘Artificial Intelligence’: South Korea Emerging as a New Balancer“. Religions 14, Nr. 2 (28.01.2023): 150. http://dx.doi.org/10.3390/rel14020150.
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As artificial intelligence (AI) outpaces the human brain, it is invoking wide-spread fear that men and machines are moving into a conflicting zone. Some even suspect that AI machines may one day consider human beings as slow and sloppy, and thus worthy of subordination or elimination. A growing challenge to mitigate the looming crisis requires science to expand its artificially augmented intelligence by incorporating elements from the ethical–spiritual and human universe. Our endeavor to bridge the prevailing gap between science and spirituality focuses on Buddhism, which stands out in its ability to achieve a rare fusion between natural, spiritual and human worlds. This unique synthesis is specifically mediated by Buddhist ‘causality’, where one aspect explains reality based on a scientifically proven cause and effect paradigm, but the other aspect interprets it by compassionate humanism. It argues that the missing human–spiritual dimension in artificial intelligence can be remedied by the Buddhist concept of ‘causally’ linked to the idea of ‘self-enlightenment’. Being an integral part of Buddhist heritage and a leading player in cutting-edge science, Korea demonstrates abilities to emerge as a new balancer to incorporate the best of science, spiritually and humanism to build next-generation AI machines with distinct human qualities.
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Dyadyk, Natalia. „Practices of self-knowledge in Buddhism and modern philosophical education“. Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Babbitt, Susan E. „Humanism and Embodiment: Remarks on Cause and Effect“. Hypatia 28, Nr. 4 (2013): 733–48. http://dx.doi.org/10.1111/hypa.12027.
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I understand humanism to be the meta‐ethical view that there exist discoverable (nonmoral) truths about the human condition, that is, about what it means to be human. We might think that as long as I believe I am realizing my unique human potential, I cannot be reasonably contradicted. Yet when we consider systemic oppression, this is unlikely. Systemic oppression makes dehumanizing conditions and treatment seem reasonable. In this paper, I consider the nature of understanding—drawing in particular upon recent defenses of realism in the philosophy of science—and argue that humanism makes sense if we recognize more thoroughly the role of cause and effect in practical deliberation. By this I mean the cause‐and‐effect relation between mind and body and between minds, bodies, and the world. Three philosophical sources—Marxism, Buddhism and Christianity—show what this might mean, as I indicate in the second half of the paper.
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Norman, Richard. „Michael McGhee, Spirituality for the Godless: Buddhism, Humanism, and Religion“. Theology 125, Nr. 1 (Januar 2022): 70–71. http://dx.doi.org/10.1177/0040571x211068159z.
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Ghimire, Sushil. „Identity in Spirituality: A Review of the Play Chandalika by Tagore“. Journal of Balkumari College 8 (31.12.2019): 46–50. http://dx.doi.org/10.3126/jbkc.v8i0.29306.
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Rabindranath Tagore, the Nobel Prize winner for literature, is the first excellent Indian author whose creative efforts-poetry, prose, drama-present a superb Triveni of, mysticism, humanism and philosophy. His significant dance play Chandalika reveals the theme of marginal(Dalit) voice and role of Buddhism in the play. The play displays a chandal girl's realization that she's a human being like any other and it's wrong for her to believe under the notice of people from the upper castes. This play is about awakening a feeling of her identity in a Chandal-woman, and its awakened realization that she was born as a chandal-woman does not imply she is a non-entity. Prakriti finds that she is as human as anyone else, and that she has the right to give water to anyone high or low who requests that. Chandal girl in this play realizes that she isn't just someone with a personal identity but also causes her to love a Buddhist monk who is accountable for this new awakening.
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Lee, Chi-Hyung. „The Primordial Mind and Cultivation of Mind: Metaphysics and Metapraxis, the Great Society“. Korean Society for the Study of Moral Education 36, Nr. 1 (31.03.2024): 55–75. http://dx.doi.org/10.17715/jme.2024.3.36.1.55.
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The purpose of this article is to understand in more detail what the nature of metapraxis is, which contrasts with both metaphysics and praxis. On the other hand, it is to clarify how metapraxis discussions can contribute to the advent of the great society by critically approaching the discussion of ‘post-humanism’ in which postmodernism, which excludes the metaphysics of modern society, is expressed in a more extreme form in conjunction with neo-liberalism. By discussing this by setting a sub-topic of the main angle, perspective, and surface and in-depth, it was possible to make it clearer that metapraxis contrasts with both metaphysics and praxis, not that they are excluded, but that they are integrated ‘organically’ (or consistently). It was also clarified that metapraxis is based on ‘metaphysics’. Therefore, the trend that excludes metaphysics in the discussion of modern post-humanism is at the opposite point of humanism, which is a trend that is further away from the great society related to the love of Christianity, the mercy of Buddhism, and the humanity of Confucianism. Thus, the educational discourse form as an alternative to this, that is, ‘metapraxis’, secures its status as a theory of life beyond its status as an educational theory.
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Konior, Jan. „The Phenomenon of Chinese Culture“. Confrontation and Cooperation: 1000 Years of Polish-German-Russian Relations 4, Nr. 1 (01.12.2018): 11–15. http://dx.doi.org/10.2478/conc-2018-0002.
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Abstract The aim of the presentation is to Define the scope of Chinese Culture 正確的說明中國文化 and to introduce Chinese civilization, history, Chinese religions, Taoism, Confucianism, and Buddhism (in general but also specific meaning), the concept of Chinese archeology, Beijing man – 北京人, including discoveries like: china-ware, powder, silk 生絲, (Kung-fu, zhonguogongfu 中國功夫, Tai-chi-chuien, taijichuen 太極拳, and famous Chinese medicine, zhongyiao 中藥. Chinese Anthropological philosophy, Confucian ethic – 孔夫子的倫理. Silk road which linked Rome 羅馬 to Xian – 西安. The idea of harmony 和諧: joy of Buddhism, Taoism, and Confucianism 佛家, 道家, 孔教 is included in Christianity. Taking into account Confucian humanism and traditional Chinese society 傳統的社會… Summing up everything is embraced by the definition of Chinese culture 中國文化.
Dissertationen zum Thema "Buddhism and humanism"
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Ramos, Danielle Mozena. „O não-teísmo budista: o imaginário do divino dos budistas brasileiros do Templo Odsal Ling“. Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/1899.
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This research's objective is to study how Brazilians from the Tibetan Buddhist Tradition (from the Odsal Ling Temple, Nyingma School) conceive the idea of the Absolut, in other words, understood as the "divine" at the Buddhist universe (which is non-teist) − concentrating mainly in philosophical definitions from the Tibetan Buddhism. To do that, it will be presented some conceipts, which are: compassion, bodhichitta and emptiness. These three elements are didatic steps that Tibetan Buddhism uses to work and wake Buddha's Nature, recognizing the same perfect nature in all beings and all things. After this first part, the research will focus in the analysis of how this non-teistic point of view is conceived and seen by the Brazilians from the Tibetan Buddhism (concerning Odsal Ling Temple), identifying languages and sincretisms with Brazilian religiosity and questioning the difficulty of the Brazilian adept in adopting this religious way
O objetivo da pesquisa é estudar como os budistas brasileiros de tradição tibetana concebem o Absoluto, ou em outras palavras, compreendido como o divino , do universo budista (nãoteísta) se concentrando principalmente em definições filosóficas do Budismo Tibetano. Para isso, serão trabalhados três conceitos-chave, que são: a compaixão, a bodhichitta e a vacuidade. Esses três elementos são os passos didáticos que o Budismo Tibetano utiliza para trabalhar e despertar a natureza de buda, reconhecendo a mesma natureza perfeita em tudo e em todos. Depois desta primeira parte, a pesquisa se concentra em analisar como esta visão não-teísta é concebida e reconfigurada em tradições budistas tibetanas brasileiras, identificando suas linguagens e sincretismos com a própria religiosidade brasileira e questionando a dificuldade do brasileiro em adotar tal mentalidade
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Edelholm, Nike. „Exploring Spaces of Not Knowing : an Artist View“. Thesis, Konstfack, IBIS - Institutionen för bild- och slöjdpedagogik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7000.
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The understanding, I draw from this inquiry has come through a muddy, and complex entangledprocess. I have been re-turning like a "Baradian" earthworm, to experiences of being, in spacesof not-knowing. Digesting the mud, moving it, once more, like worms do, through the body.By doing an agential cut, into two spaces, eventually three strong agents unfold: Risk,Vulnerability, and Trust. Out of this result, an ethical and pedagogical question arise: How totake account of Vulnerability and Trust when encouraging our students to Risk?Entering a space of not knowing is at the foundation of my art practice. When as an arteducator,I went to China to inquire into the educational strategies of Chinese Classical Painting,I found myself thrown into a multitude of spaces of not knowing. This thesis, is an inquiry intohow being in such spaces, perform knowledge. To explore this, I return to the field-notes andvisual material including a report in the form of a visual essay of the study from 2011. I re-turnto this material with new tools and concepts inspired by Karen Barads metaphors of diffractionand earth-worms approach, as well as my artists tools: brush, water colours, ink, and paper;inrtoducing painting as a tool for analysis.As a theoretical approach, I entangle the flat ontology of Deleuze and Guattari, and theonto-epistem-ology of Barad, with the philosophical traditions in China of Buddhism and Dao.From an onto-epistem-ological perspective, I ask the question: "If we know about the worldbecause we are of the world," what knowledge then appear, when we experience our being in theworld as a space of not knowing. In this study, I have found that a space of not knowing performlearning through experiences of Vulnerability, Risk and Trust.The art part of this thesis is connected to Risk as well as to Vulnerability and Trust. Itfeatures a rope hanging from the ceiling to the floor. It is a rope that has been used during severalyears by a Circus artist during performances; hanging high up in the ceiling — demanding focusand presence from him. The installation at Konstfack spring-show 2018 featured the Circus artistrope together with a painting made in the context of Buddhist Vipassana meditation, entanglingmy tactile approach in art, with the text of this thesis.
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Aveline, Ricardo Strauch. „As transformações históricas do budismo e suas implicações ético-sociais“. Universidade do Vale do Rio dos Sinos, 2011. http://www.repositorio.jesuita.org.br/handle/UNISINOS/3745.
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O budismo, uma das grandes religiões mundiais, conheceu um processo de expansão para o Ocidente desde o século XIX, ao mesmo tempo em que, no Oriente, viu-se ameaçado pela redução do número de adeptos e pela proibição de sua prática por regimes ditatoriais instalados nos países asiáticos nos períodos do colonialismo e do pós-guerra. A partir de 1950, passou a manifestar uma nova característica, de engajamento social e político, expressa em projetos sociais budistas que surgiram em diferentes continentes e países. Essa nova configuração, entretanto, ainda se baliza em conteúdos típicos da tradição milenar asiática, tais como a meditação, a não-violência, a compaixão, a não-identidade e a ênfase na vida humana preciosa e na interdependência. Tais concepções entraram em contato com a cultura racional e individualista da modernidade ocidental. Nesse contexto, as ações de engajamento, sustentadas em uma teoria social budista própria, interpelaram a percepção sociológica clássica a respeito do budismo, no sentido de constituir uma religião introspectiva, de renúncia contemplativa do mundo. Diante dessas questões, esta tese buscou verificar como a evolução histórica do budismo, em particular o budismo engajado, tem acarretado alterações na natureza dessa religião e como, em contrapartida e dentro de novos termos, o budismo engajado tem preservado e promovido a cultura e os valores budistas no mundo moderno. Em paralelo ao estudo do budismo engajado no mundo e no Brasil, uma pesquisa em instituição budista brasileira, por intermédio da pesquisa participante, buscou caracterizar essas práticas, identificar seus efeitos sobre seu público-alvo e avaliar sua contribuição para as iniciativas de promoção social. Concluiu-se que, a partir dos efeitos da colonização, modernidade e globalização, as instituições budistas vêm manifestando maior envolvimento social. O budismo, caracterizado por Weber como uma religião de renúncia contemplativa do mundo, assumiu uma feição de engajamento no mundo. Os projetos sociais budistas conciliam os elementos gnósticos milenares típicos do budismo com a ação social budista, que seguem as orientações do dharma budista aplicado ao campo social. Esse encontro do gnóstico com o racional pode trazer contribuições e inovações ao campo das ciências sociais aplicadas e também promover a preservação e ampliação do budismo.
Buddhism, one of the world?s great religions, met an expansion to the West since the nineteenth century, while in the East was at risk by a reduction on the number of followers and the ban on its practices by dictatorial regimes installed in the Asian countries during the colonialism and postwar periods. From 1950, it began to manifest a new feature of social and political engagement, expressed in Buddhist social projects that have emerged in different continents and countries. This new configuration, however, is still based in typical ancient Asian tradition, such as meditation, nonviolence, compassion, non-identity and focus on precious human life and interdependence. These concepts came into contact with the rational and individualistic culture of Western modernity. In this context, the actions of engagement, sustained in a Buddhist social theory itself, have approached the classical sociological perception about Buddhism of an introspective, contemplative renunciation of the world religion. Given these issues, this thesis sought to determine how the historical development of Buddhism, particularly the engaged Buddhism, has caused changes in the nature of this religion and how, in new terms, the engaged Buddhism has preserved and promoted, by contrast, culture and Buddhist values in the modern world. In parallel with the study of engaged Buddhism in the world and in Brazil, a research in a Brazilian Buddhist institution, through participant research, sought to characterize these practices, identify their impact on your public and evaluate their contribution to the initiatives of social promotion. It was concluded that, from the effects of colonization, modernity and globalization, the Buddhist institutions are showing greater social involvement. Buddhism, characterized by Weber as a religion of contemplative renunciation of the world, assumed a face of engagement in the world. The Buddhist social projects concile the typical ancient gnostic elements of Buddhism with Buddhist social action, which follow the guidelines of the Buddhist dharma applied to the social field. This meeting of the gnostic with rational may bring contributions and innovations to the field of applied social sciences as well as promote the preservation and expansion of Buddhism.
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Silva, Hugo José Mesquita da. „A noção de upāya no budismo Mahāyāna e o Mūlamadhyamakakārikā de Nāgārjuna“. Universidade Federal de Juiz de Fora (UFJF), 2016. https://repositorio.ufjf.br/jspui/handle/ufjf/3698.
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O presente trabalho tem como objetivo investigar como o Mūlamadhyamakakārikā (Versos Fundamentais do Caminho do Meio) – obra central de Nāgārjuna, um dos maiores pensadores do Budismo Mahāyāna e fundador da escola Mādhyamika (“Escola do Caminho do Meio”), que viveu no século II d.C – se estrutura enquanto um estratagema pedagógico-soteriológico, isto é, um upāya, que lança mão de recursos fundamentalmente racionais para uma sistemática eliminação de erros dos aspirantes ao caminho budista, a fim de que eles possam se libertar da condição de sofrimento que caracteriza a existência calcada na ignorância (avidyā). Para tanto, se faz necessária uma genealogia da noção de upāya no contexto civilizacional indiano-budista.
The present work aims to investigate how the Mūlamadhyamakakārikā (Fundamental Verses of The Middle Way) – major work of the philosopher Nāgārjuna, one of the major Mahāyāna Buddhist thinkers and founder of the Mādhyamika school (“School of the Middle Way”), who lived in the II century C.E – is structured as a pedagogical-soteriological expedient, that is, an upāya, which utilizes fundamentally rational devices for a systematic elimination of mistakes of the aspirants of the Buddhist way, in order to liberate them from the condition of suffering which characterizes existence based on ignorance (avidyā). Therefore, it requires a genealogy of the notion of upāya in the IndianBuddhist civilizational context.
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Gonzaga, Elisabeth. „Buda de casa faz milagre? estudo sobre o conflito entre tradição e bodernidade em grupos da escola Jôdo Shinshu em Suzano (SP)“. Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/1978.
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O presente trabalho de pesquisa buscou investigar, a partir da análise de três grupos religiosos instalados na cidade paulista de Suzano, a situação do chamado Budismo Étnico Japonês no Brasil. Os grupos Higashi Honganji, Honpa Hongwanji e Jodo Shinshu Shinrankai pertencem à Escola Jôdo Shinshu - Verdadeira Terra Pura e se instalaram junto com os imigrantes. O principal diferencial do segmento estudado em relação às outras correntes budistas em nosso país está na forte relação com o elemento étnico, que imprime uma nota visível na idade dos participantes, no idioma utilizado nas cerimônias, no perfil dos clérigos e na permeabilidade a novos seguidores, pertençam eles ou não à colônia nipo-brasileira
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Canadell, Prat María Ángeles. „Noció de temps en Raimon Panikkar, La“. Doctoral thesis, Universitat de Barcelona, 2005. http://hdl.handle.net/10803/2040.
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La interpretació dual del temps impregna tots els àmbits de la civilització occidental. La distinció entre un món fenomènic i una realitat transcendent que el fonamenta ha portat a cercar un sentit més enllà del temps i de la terra. Una manera de percebre i de pensar que, convertint el món en un objecte, ha alienat l'ésser humà de la seva pròpia naturalesa. Panikkar proposa pensar des la no-dualitat i la interdependència, per tal de superar les tendències monistes i dualistes que han configurat la percepció del món. Considera que la filosofia actual ha de respondre al repte d'articular una nova cosmología, una visió sencera de la realitat d'acord amb la consciència contemporània.
La seva proposta porta implícita com a pressuposit metodològic la interpretació de la cosmología com experiencia unitària i inmediata del món, així com la condició mítica de tot saber. Aquest punt de partida li permet construir una filosofia oberta que no exclou cap forma d'aproximació a la veritat.
El no-dualisme és una perspectiva no-dialèctica que emfatitza la relacionalitat. Implica el reconeixement que no és posible reduir la realitat a un sol principi, ni tampoc abarcarla totalment.
Des d'aquesta perspectiva la paradoxa entre temps i eternitat, es presenta com un problema de percepció. Un problema que podem modificar si aprenem a no objectivar la realitat sinó a mirar-la des de la xarxa d'interrelacions que la constitueixen. Si suprimim la distància entre temps i eternitat percebem que el món fenomènic és absolut:
1. Els dos aspectes del temps són reals i inseparables. La paraula tempiternitat designa la seva interrelació. La identitat de ser i temps. I apunta a la necessitat de retornar el temps a les coses i a percebre en el seu passar allò que no cambia. Així ens adonem que l'etern no és incompatible amb el canvi.
2. No estem en el temps, sinó que som temps. Som la transformació mateixa. Aquest és el sentit de la noció ésser-temps de Dôgen i de la paraula tempiternitat de Panikkar. No hi ha temps en ell mateix on succeeixen les coses. No hi ha causalitat lineal d'un esdeveniment a un altre. El temps no és una entitat objectiva on els esdeveniments poden arribar amb retard o acelerar-se. "El temps és la vida de l'ésser". Cada esdeveniment, enlloc de ser el desenvolupament d'una potencialitat latent, o la consequència d'una causa pasada, és complet en ell mateix, té sentit en ell mateix. Aquest ser-temps implica l'alliberament del temps com a condicionant del qual volem fugir. I modifica l'orientació de la conciencia que, deixant d'esperar el futur, dirigeix l'atenció a l'ara.
3. La identitat ser-temps té com a implicacions fonamentals: la no-substancialitat, el dinamisme i la reciprocitat, com a característiques últimes de la realitat. Panikkar recull la dimensió cosmològica que aporta el buddhisme fent extensible aquesta noció a tots els éssers vius i a totes les dimensions de la realitat. Del caràcter dinàmic i obert de la interrelació ser-temps, se'n deriva una cosmovisió sencera i al mateix temps, plural.
4. La interacció entre temps i eternitat es designa en l'obra tardana de Panikkar amb la noció de ritme. El ritme de l'ésser, expressa la dinàmica canvi-permanència, així com el carácter no-lineal, no teleològic, ni circular del temps. El ritme és la metáfora d'una cosmología no basada en la repetició ni en la visió lineal teleològica. Permet pensar la realitat present en cada moment, completa en ella mateixa i autocreadora. Un constant plegar-se i desplegar-se de la realitat, utlizant la metáfora de Bohm, que ens permitira dir que el temps és l'estructura rítmica de l'univers.
Proposar una cosmología basada en la interdependència no significa voler imposar una ordenació determinada del temps i de l'espai a les demés cultures; sinó designar la necesaria pluralitat de visións del món, vinculades pel fet de compartir el temps de la terra i la conciencia comunes. Una manera de respondre filosòficament al pluralisme cultural sense que això signifiqui una pèrdua de sentit ni de valor.
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Teixeira, Rodrigo Yuri Gomes. „O ideal do bodhisattva no Sūtra dos Ensinamentos de Vimalakīrti“. Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/7786.
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Essa pesquisa empreende uma leitura do Vimalakīrtinirdeśasūtra, um importante texto da tradição do budismo Mahāyāna, buscando compreender os fundamentos do ideal do bodhisattva de acordo com esse sūtra. O ideal do bodhisattva é uma forma de conceber a prática espiritual budista que envolve a proposição de objetivos, métodos e motivações para a prática. No "Sūtra dos Ensinamentos de Vimalakīrti" o ideal do bodhisattva é fundamentado a partir de dois elementos: prajñā (sabedoria) e upāya (habilidade em métodos). Ao fundamentar o ideal do bodhisattva na interação dinâmica entre esses dois fatores da vida espiritual, o Vimalakīrtinirdeśasūtra mobiliza aspectos muito importantes da filosofia nãodualista Mahāyāna. Além disso, o ideal do bodhisattva oferece suporte para uma compreensão Mahāyāna acerca da dinâmica e diversidade da tradição budista.
This research undertakes a reading of the Vimalakīrtinirdeśasūtra, an important text in the Buddhist Mahāyāna tradition, seeking to understand the fundamentals of the bodhisattva ideal according to that sūtra. The bodhisattva ideal is a way of conceiving the buddhist spiritual practice which proposes objectives, methods and motivation for the practice. In the "Teachings of Vimalakīrti Sūtra" the bodhisattva ideal is founded upon two elements: prajñā (wisdom) and upāya (skillful means). In founding the bodhisattva ideal on the dynamic interaction between these two factors of the spiritual life, the Vimalakīrtinirdeśasūtra brings together very import aspects of the Mahāyāna non-dualist philosophy. Furthermore, the bodhisattva ideal supports a Mahāyāna understanding of the dynamics and diversity of the Buddhist tradition.
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Murayama, Mitiyo Santiago. „O mito da conversão: o discurso proselitista dos líderes da Soka Gakkai no Brasil“. Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1915.
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The scope of this research is to make an attentive reading of the official proselytize speech from the lay Buddhist organization Brasil Soka Gakkai Internacional (BSGI), which is published in several journals, contextualizing it according the two sociological conversion paradigms: classic and contemporary. These paradigms are built upon three main axis concerning time, intensity and social networking of the convert. According the classic paradigm, the conversion occurs suddenly and unexpectedly; it is very intense, since the individual is supposed to go through a deep and totalizing transformation in this decision-making moment. Also, it is a completely solitary and autonomic way, without any influence of others. The new paradigm, the contemporary one, shows conversion as a long-term process, where the convert interacts with their social context, presenting itself as an alternative for the classic paradigm of the religious conversion
Esta pesquisa tem como objetivo fazer uma leitura do discurso proselitista oficial da organização leiga budista Associação Brasil Soka Gakkai Internacional publicado em seus diversos periódicos e contextualizá-lo segundo os dois paradigmas sociológicos da conversão religiosa, o clássico e o novo. Esses paradigmas estão relacionados em torno de três eixos principais relativos ao tempo, à intensidade e à rede social do convertido. Segundo o paradigma clássico, a conversão acontece de forma súbita, num momento repentino; caracteriza-se por ser muito intensa, já que o indivíduo passa por uma profunda e totalizante transformação nesse momento decisório; e ocorre de maneira solitária, sem a influência nem a participação de outros. O paradigma novo mostra a conversão como um processo que pode durar anos e é permeado por um diálogo do convertido com seu contexto social, apresentando-se dessa forma como uma alternativa para o paradigma clássico da conversão religiosa
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Medeiros, Fábio Roberto Gonçalves de Oliveira. „A senda da individuação em Carl G. Jung e suas correlações com o budismo Mahāyāna“. Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6107.
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Essa dissertação busca elucidar a investigação da relação entre a psicologia analítica, do fundador Carl Gustav Jung, e o budismo, em sua vertente conhecida como budismo Mahāyāna. Para isso, serão analisados detalhadamente três aspetos fundamentais. O primeiro aspecto refere-se à motivação de Jung para o diálogo com as religiões do oriente em geral, fundada num diagnóstico criterioso sobre a crise espiritual do ocidente e sua tradição cristã. O segundo aspecto refere-se ao diálogo direto estabelecido com o pensamento budista em suas diversas vertentes, em especial o budismo Mahāyāna, no contexto do orientalismo prevalente na Europa de sua época. E o terceiro e último aspecto, refere-se às semelhanças e diferenças entre os processos de transformação propostos, de um lado, pela psicologia analítica através da noção de individuação e, de outro, pelo budismo Mahāyāna através do chamado o caminho do Bodhisattva - bodhisattvamārga. Dessa forma, com base nos estudos sobre a psicologia analítica e sobre o budismo Mahāyāna, identifica-se que, de um lado, este último serviu de algum forma de apoio para o primeiro e, de outro lado, ambos os sistemas apresentam propostas afins no que tange aos objetivos de uma transformação espiritual. Com este estudo proposto apontaremos que elas são de alguma forma convergentes e que se enriquecem com o diálogo mútuo.
This dissertation seeks to elucidate the investigation of the relationship between analytical psychology, founder Carl Gustav Jung, and Buddhism, in its slope known as Mahāyāna Buddhism. For this, three key aspects will be analyzed in detail. The first aspect concerns Jung's motivation for dialogue with Eastern religions in general, based on a careful diagnosis of the spiritual crisis of the West and its Christian tradition. The second aspect refers to the direct dialogue established with Buddhist thought in its various aspects, especially Mahāyāna Buddhism, in the context of orientalism prevalent in Europe of its time. And the third and final aspect refers to the similarities and differences between the processes of transformation proposed on the one hand by analytic psychology through the notion of individuation and, on the other hand, Mahāyāna Buddhism through the so-called Bodhisattva-bodhisattvamārga path . Thus, on the basis of the studies on analytical psychology and Māhāyana Buddhism, one identifies that, on the one hand, the latter served some form of support for the former, and on the other, both systems present similar proposals in the Which relates to the goals of a spiritual transformation. With this proposed study we will point out that they are somehow convergent and that they are enriched by mutual dialogue.
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Farias, André Alves. „A influência do Zen budismo nas artes marciais japonesas no Brasil“. Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2118.
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Previous issue date: 2009-10-14Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research aimed to contextualize the transformations observed through specific eras of the Japanese history about religious and martial contents of the Japanese martial in Brazil. Japanese martial arts is called Budo (The way of War) and the specific one chosen for this research is called Kendo (the way of Sword). The main difference regarding this kind of martial arts compared to others existing in Brazil is the coexistence of historical, ethnic and religious contents that, apparently, are bringing to the Brazilian culture ethical and moral assumptions from Buda s teachings. Through interviews we focused on the investigation about nonphysical manifestation which exists in Kendo. There were two groups, organized according to their official scale. The information led us to conclude that the philosophical, ethical and religious understanding about Kendo is gaining more and more local characteristics
Nessa dissertação procurou-se contextualizar as transformações ocorridas, ao longo de períodos específicos da história japonesa, dos conteúdos de natureza religiosos e marciais, pertencentes ao universo da arte marcial japonesa praticada no Brasil. O conjunto das artes marciais japonesa é denominado BUDO (Caminho das Artes da Guerra) e a arte marcial específica pesquisada, foi o Kendo (Caminho da Espada). A significativa importância de termos escolhido esta modalidade em relação às demais artes marciais orientais presentes no Brasil se refere à coexistência de aspectos históricos, étnicos e religiosos, que aparentemente, introduzem na cultura brasileira, pressupostos éticos, morais da religião ensinada por Buda Gautama. Por meio da pesquisa empírica ocupamo-nos de investigar algumas das manifestações do universo não-corporal do Kendo a partir de entrevistas com praticantes da modalidade divididos em dois grupos, de acordo com a graduação oficial, regulamentada internacionalmente. As informações obtidas permitiram concluir que, o entendimento filosófico, ético e religioso do Kendo vem adquirindo características cada vez mais locais
Bücher zum Thema "Buddhism and humanism"
1
International, Buddhist Conference (20th 1995 Budh Gaya India). Buddhism and humanism, 1995. [Bodh Gaya]: Editorial Board, The Conference, 1996.
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2
Humanism in the Nikaya literature. Delhi, India: Eastern Book Linkers, 2005.
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3
International Buddhist Conference (21st 1996 Nalanda, India). Buddhism and humanism: Proceedings of the XXI International Buddhist Conference, Nalanda, December 9th & 10th, 1996. Herausgegeben von Abiko Ken-etsu, Barua, Dipak Kumar, director, Nava Nalanda Mahavihara., Nava Nālandā Māhavihāra und International Buddhist Brotherhood Association. Nalanda: Nava Nalanda Mahavihara, 1997.
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4
Elders, Fons. Humanisme en boeddhisme: Een paradoxale vergelijking. Nieuwerkerk a/d IJssel: Asoka, 2000.
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Ikeda, Daisaku. A new humanism: The university addresses of Daisaku Ikeda. New York: Weatherhill, 1996.
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Pulgyo wa inkwŏn: Buddhism and human rights. Sŏul: Pulgyo Sidaesa, 2008.
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translator, Cho Ŭn-ja, Hrsg. In'gan Pulgyo, Puch'ŏnim i pollae p'umŭn ttŭt. Sŏul-si: Unjusa, 2017.
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translator, Cho Ŭn-ja, Hrsg. In'gan Pulgyo: Puch'ŏnim ŭi ch'amdoen karŭch'im = Ren jian fo jiao he chu xun. Sŏul: Unjusa, 2013.
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Gandhi Centre of Science and Human Values (Bangalore, India), Hrsg. Human values in Tibetan tradition. Bangalore: Gandhi Centre of Science and Human Values of Bharatiya Vidya Bhavan, 1998.
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Vaḷḷināyakam, Ēpi. Mān̲uṭattil kōlōcciyavarkaḷ Pavuttarkaḷ. Maturai: Jīvakāptan̲ Patippakam, 2003.
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1
Tso, Bendi, Marnyi Gyatso, Naljor Tsering, Mark Turin und Members of the Choné Tibetan Community. „Jikten Chakluk / འཇིག་རྟེན་ཆགས་གླུ། / 成世说“. In World Oral Literature Series, 341–514. Cambridge, UK: Open Book Publishers, 2023. http://dx.doi.org/10.11647/obp.0312.04.
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This chapter adapts content from Tibetan Buddhist classics to depict the destruction and formation of both the world and sentient beings, with a particular focus on gods and humans. The narration elucidates the structure of Buddhist cosmology, the elements of all matter, the physical world produced by the collective karma of sentient beings, the movement of the planets, and the characteristics of all the beings in the Three Realms. This chapter also describes the origin of the Tibetan people and the development of Buddhism in the Tibetan Plateau.
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Falà, Maria Angela. „Buddhist reflections on the development of biotechnology“. In Enhancement Fit for Humanity, 211–14. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003220589-19.
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Dandarova-Robert, Zhargalma, Christelle Cocco, Grégory Dessart und Pierre-Yves Brandt. „Where Gods Dwell? Part I: Spatial Imagery in Children’s Drawings of Gods“. In When Children Draw Gods, 153–70. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-94429-2_6.
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AbstractSupernatural agents, although imagined by humans as omnipresent, cannot escape being placed (at least mentally) by believers somewhere in physical space. For example, kami in Shintoism are believed to reside in natural elements of the landscape. In Christianity, God is typically associated with Heaven. Similarly, Jesus is said to have ascended into Heaven after his resurrection. According to Buddhist mythology, gods live in the heavens, and the next Buddha, Maitreya, will descend to earth from heaven.This study (Part I of a two-part project) investigates the role of spatiality in children’s conceptions of the divine as shown through their drawings of god. We collected drawings by participants from four different cultural and religious environments (n = 1156): Japanese (Buddhism and Shinto), Russian-Buryat (Buddhism, Shamanism), Russian Slavic (Christian Orthodoxy) and French-speaking Swiss (Catholic and reformed Christianity). Our study indicates that the tendency to place god in the sky was not strongly related to a particular cultural or religious context. Children from all groups most often drew god either in the sky or with no background at all. We note two implications for folk psychology: (1) Children tend to conceptualize god in single location, (2) They often associate the divine with a celestial background.
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Fong, Lim Kooi. „Human Dignity and Responsibility to Humanity: A Buddhist Viewpoint“. In Mindful Communication for Sustainable Development: Perspectives from Asia, 52–59. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications, Inc., 2018. http://dx.doi.org/10.4135/9789353280697.n6.
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Lee, Hyein. „Between Common Humanity and Partiality: The Chogye Buddhist Chaplaincy Manual of the South Korean Military and its Relevance to International Humanitarian Law“. In Buddhism and International Humanitarian Law, 390–407. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003439820-22.
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Gong, Jun. „Co-dependent Origination and the Doctrine of Gongsheng: A Buddhist Perspective on the Harmony of Humanity, Nature, and Civilizations“. In Gongsheng Across Contexts, 109–21. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-7325-5_6.
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„Buddhism, Humanism, and Titanism“. In Spiritual Titanism, 156–75. SUNY Press, 2012. http://dx.doi.org/10.1515/9780791492826-012.
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„Mahayana Buddhism and Twenty-First-Century Civilisation“. In A New Humanism. I.B.Tauris, 2010. http://dx.doi.org/10.5040/9780755625550.ch-020.
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„Buddhism and Confucianism for a Better World“. In New Horizons in Eastern Humanism. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755625635.ch-008.
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„Is Mahāyāna Buddhism a Humanism? Some Remarks on Buddhismin China“. In Buddhist Approaches to Human Rights, 113–24. transcript-Verlag, 2010. http://dx.doi.org/10.14361/9783839412633-006.
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