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Relevant bibliographies by topics / Buddhism and society

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Academic literature on the topic 'Buddhism and society'

Author: Grafiati

Published: 29 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "Buddhism and society"

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Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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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 imaginaire of Dalits as indigenous Buddhists intersected with the political concerns that drove Asian Buddhist revivalist movements in important ways. I also show that the movement created a distinctly Tamil tradition of Buddhism for Dalits and attempted to reorient them towards the broader Buddhist world even as they had a notionally marginal presence within this landscape. In doing so, I propose the category of ‘pararegional’ as a way of thinking about seemingly uneven or unidirectional interactions between different spatial scales such as ‘global’ and ‘regional'.

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Danang Try Purnomo and Ade Sukma. "INTERNALISASI SAMMA AJIVA BAGI UMAT BUDDHA SEBAGAI DASAR PERTIMBANGAN MENCARI PENGHIDUPAN." Jurnal Pendidikan, Sains Sosial, dan Agama 6, no. 2 (December 24, 2020): 57–64. http://dx.doi.org/10.53565/pssa.v6i2.225.

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This study discusses the profession reviewed from the concept of Buddhism. The purpose of this research is to describe the profession (livelihood) in accordance with Buddhism. This type of research is descriptive qualitative. The data was obtained from in-depth interviews and literature studies. Based on field surveys, Buddhists have a common livelihood that conforms to the samma ajiva concept of 'true livelihood' in Buddhism. Buddhist society also plays an important role for the continuity of the livelihood sector in villages and cities because basically Indonesian society consists of various religions that become their own beliefs. Therefore, there is no difference in doing a work related to belief, which is emphasized more is the worth of a livelihood in the View of Buddhism. Keywords: profession, livelihood, Buddhist society

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Wilson, Jeff. "Blasphemy as Bhāvana." Nova Religio 22, no. 3 (February 1, 2019): 8–35. http://dx.doi.org/10.1525/nr.2019.22.3.8.

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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 ritualized “therapeutic blasphemy” to eradicate Christian conditioning in their members and critique mainstream society. Such actions baffled many other Buddhists, but make sense when seen as efforts to heighten in-group solidarity, proclaim distinctive identity, and take the assumption of Buddhism’s superiority over Christianity to its ultimate conclusion. This article attempts to explain why Buddhists might develop intolerant practices, and to assess the costs and benefits of such practices.

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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 (October 1, 2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.

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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 elements of Buddhist culture in folk life applying cultural geographical methodologies and examining the presence of Buddhist rituals and deities in agrarian society in sublime form. A literature review was followed by extensive fieldwork during festivities of the shrines of Hindu deities having a connection with early Buddhism of Bengal. Along with participant observation during ritualistic practices, interviews, and focus group discussion methods have been applied involving stakeholders to obtain qualitative data for analysis. The results reveal the various manifestations of the interplay between the process of universalization and parochialization in the dynamism of the evolving belief system of an apparently Non-Buddhist folk society of the present day, the root of the culture of which was exclusively Buddhist.

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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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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. This allows all thoughts and practices in Mahāyāna Sūtras to lead up to the virtues of bodhisattvas. He insists on building true saṃgha(僧伽) that becomes one through Buddha Dharma, going beyond all sectarian ceremonies. Furthermore, he makes social practice a top priority, as seen from the fact that Rhi Ki-Young founded the Korean Institute for Buddhist Studies regarding Lay Buddhism Movement. He emphasizes that members of society become bodhisattvas and create Buddha Land in every corner of society. Also, his goal is to establish the real Pure Land through Bodhisattvas’ Way. The ultimate goal of Bodhisattva is peace. It is said that it was Wonhyo who wanted to realize peace that would remove the sufferings of the world. In the end, the ultimate aim of Lay Buddhism is to realize the Pure Land in this land where we live. Rhi Ki-Young's Lay Buddhist Movement is in line with East Asian modern and contemporary Lay Buddhist Movement. In order to demonstrate this, this study aims to examine the enlightenment movement of Lay Buddhists and the establishment of lay Buddhist groups or organizations. As for the former, it suggests Chinese Yang Wen-hui, Japanese Inoue Enryō, and Korean Han Yong-Un. As for the latter, representative examples include the Buddhist reform through Taixu's theory of Human Buddhism, Korean Lay Buddhist organizations including Won Buddhism, and Japanese Lay Buddhist organizations including the Newly Young Buddhist Alliance led by Senō Giro(妹尾義郎). Most of all, the Lay Buddhist movement awakens the importance of the role of Lay Bodhisattva in modern society. This is because it is the subject that embodies the virtues of a bodhisattva led by six paramitas. Besides, it needs to go one step further into reality and implement Engaged Buddhism. Mahāyāna Buddhism is the movement of Buddha Dharma, and the key today is Engaged Buddhism. In conclusion, this study has found that Rhi Ki-Young's Lay Buddhist thought can be a way to save us in the face of the crisis of mankind.

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Tian, Yulu. "How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan." Communications in Humanities Research 6, no. 1 (September 14, 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 responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.

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Park, Kwangsoo. "The Funerary Rites of Won Buddhism in Korea." Religions 11, no. 7 (June 30, 2020): 324. http://dx.doi.org/10.3390/rel11070324.

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Won Buddhism, established in 1916 by Founding Master Sot’aesan (少太山, 1891–1943), is one of the most active new religious movements in South Korea. When Korean society experienced a revolution in terms of values together with a swift transformation at the societal and national levels during the late 19th century, many novel religious movements emerged. Among these movements, Won Buddhism developed as one of Korea’s influential religions with an expanding role in society, both in performing the National funeral rites for deceased presidents and in the military religious affairs alongside Buddhism, Catholicism, and Protestantism. Unique interpretations of death underlie differences in rituals performed to pay homage to the dead. In this paper, I focus on the funerary rites of Won Buddhism. First, I will provide an introduction to Won Buddhism and subsequently give a brief overview of procedures involved in the death rituals of the religion. Finally, I will elaborate on the symbolism of the Won Buddhist funerary customs and discuss the deliverance service (K. ch’ŏndojae 薦度齋) as a practical demonstration of Won Buddhism’s teachings on birth and death.

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Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.

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The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.

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Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.

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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".

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Guo, Jing. "The Buddhist Concept of “Filial Piety” in the Context of Early Chinese Buddhist Scripture Translation." Religions 14, no. 12 (December 6, 2023): 1507. http://dx.doi.org/10.3390/rel14121507.

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Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to “filial piety”. They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of “filial piety and repayment of kindness”, in accordance with Chinese culture. With their efforts, the Chinese gradually realized that Buddhism also preached filial ethics. Buddhists were not against the value of filial piety when embracing monastic life; instead, they could accumulate merits and dedicate them to their parents and relatives, rescuing them from samsara. This introduced a fresh perspective for traditional Confucian filial piety, and highlighted the importance of “filial piety” beyond the framework of “family and state as one.” Confucianism and Buddhism were able to agree on the significance of filial piety, and Buddhism also affected and complemented the ethical cultivation of the Chinese medieval society.

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Dissertations / Theses on the topic "Buddhism and society"

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Dessì, Ugo. "Ethics and society in contemporary Shin Buddhism." Berlin ; Münster Lit, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3012719&prov=M&dokv̲ar=1&doke̲xt=htm.

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Pan, An-yi. "Li Gonglin's Buddhist beliefs and his Lotus Society Picture an iconographic diagram of the bodhisattva path /." online access from Digital dissertation consortium, 1997. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9811328.

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Avila, Sandra. "Buddhism and its relation to women and prostitution in Thai society." FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/1343.

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The purpose of this research was to investigate how Buddhism affects the status of Thai women by (1) not directly addressing concerns regarding the sex trade industry, (2) not allowing for the legitimation of a bhikkuni sangha (community of higher ordained women) and (3) denying mae chis (5-9 precept nuns) access to education and other privileges. The study is significant from the standpoint of public health since there is a high rate of HIV/AIDS infection in Thailand, and also in regard to human rights because of the growing international interest in women's rights issues. This study is based on a review of key literature on the topic, along with observations and on-the-ground accounts of Thai Buddhism from travel opportunities to the country in recent years. The findings suggest that Buddhism contributes to the low status of women by defining how they are viewed based on Buddhist scripture and traditional Thai culture and by systematically failing to provide the same religious outlets for women that men are allowed.

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Constable, Philip. "From Bhakti to Buddhism : early Dalit literature and ideology, 1888-1956." Thesis, SOAS, University of London, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343511.

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Smith, Simon Gareth. "Buddhism and the postmodern : the nature of identity and tradition in contemporary society." Thesis, University of Leeds, 1997. http://etheses.whiterose.ac.uk/556/.

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By and large, modem societies have understood themselves to be increasingly without religion. This is reflected in religion's marginalised position within academic disciplines such as sociology and philosophy and, in turn, their isolation from developments in religious studies. The discipline of religious studies itself has sometimes colluded in this process of marginalisation and isolation by a reluctance to engage with the intellectual dynamism of similarly eclectic disciplines such as cultural studies, as well as with current developments in sociology and philosophy. This is now beginning to change, and the purpose of this thesis is to contribute to this transformation by drawing upon debates surrounding the notion of 'postmodemity', and to suggest that forms of religious tradition not only persist in contemporary Western societies, but can exhibit a dynamic and challenging engagement with the cultural conditions which shape them. Concentrating on notions of self-hood and identity, I argue that the encounter between Buddhism and Western society provides an opportunity to examine a role for the religious in the context of a modernity which appears to exhibit increasingly ephemeral aspects, culminating with the postmodern. By initially drawing on examples in colonial and post-colonial South East Asia, I argue that Western and Buddhist cultural forms interacted in a manner which presaged the formation of the complex cultural hybridities that occur in contemporary Western society. Here, through the use of what I shall call 'quasi-knowledge' and 'quasi-memory', individuals are exposed to a multiplicity of cultural phenomena in attempting to establish coherent biographies for themselves, such exposure being reflected in the ephemeral nature of self-perception which is instrumental in the formation of the postmodern self. I suggest that both Buddhism and the postmodern operate in milieux which function on several levels of reality. These, to some extent, equate to certain dichotomies which may be found in modernity, and provide a context in which to establish a continued and significant role for religion at all of these levels. This can be reflected in my notion of a 'de-universalised' society which can encompass both secular and religious narratives - being a product of the tensions found between the two. As a consequence of this, I argue that it is possible to regard religion as a significant factor in understanding contemporary self-hood; as something which is both at the root of its development, and central to its continued evolution.

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Lin, Tzu-Chun. "Communicative patterns in the discussion meetings of a Buddhist society." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186212.

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The study develops an interpretative theory to explain the communicative processes underlying the Discussion Meetings of a Buddhist group, SGI-UK, in Aberdeen, using the inductive strategies of grounded theory. The primary data comprised recorded interactions among group members in the meetings. In the process of the analysis, conceptual codes and categories emerged from the data, and the relationships between them were established, thereby creating the theory. After further elaboration, the theory identified the underlying dynamic process: the continuous interaction between ritualised discourse and religious schemata. Ritualised discourse signifies convergent communicative tools and behaviours that centre on narratives. Religious schemata are individual members' mental representations which construct event in a range of social, ideological and cultural ways. Ritualised discourse both maintains and, in turn, is shaped by, these schemata, and thus manifest the ecological nature of the linguistic interactions

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Hayes, Matthew, and Matthew Hayes. "Varieties of Control and Release in Tokugawa Religion." Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12399.

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The Tokugawa period (1600-1868) brought significant social, legislative, and institutional change to Japan, including peace and stability that pervaded much of early modern society. Life in these new social conditions was experienced under the authoritative and ideological influence of the shogunal regime, which sought to order society in a way reflective of administrative ideals. However, while control over Tokugawa inhabitants existed to a certain degree, there were also instances of geographical and social release from such control through engagement in religious pilgrimage and ritual. Practices such as these allowed some citizens to move around, through, and perhaps beyond the modes of confinement established by authorities. This release, which is illuminated by considerations of social and ritual theory, leaves us with a nuanced picture of Tokugawa life and indicates that relatively fluid portions of society may have maneuvered within the boundaries of the hegemonic structure.

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Einarsson, Ewa. "What about the Rohingya? : A study searching for power relations in different levels of society." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-396496.

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This study aims to search for patterns that demonstrate power relations. It specifically seeks to identify patterns in the power relations in the Rohingya conflict and understand the established power relations at different levels in society, which could provide a picture of the social world within the context of historical, ethnic, cultural, religious and political circumstances. Moreover, this study illustrates the Rohingya population’s experience with relations of power. The ongoing conflict in Myanmar, which is based on religion, ethnicity and politics, is seemingly without any solution. Myanmar is depicted as a country that has lost both hope and legitimacy for the political system and has reduced chances to establish a society in which all the minorities are included across the spheres of society. Finding a bright future for the Rohingya population might be difficult; nevertheless, this study seeks to enhance the understanding of the ongoing conflict and the underlying power relations.

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Albery, Henry [Verfasser], and Jens-Uwe [Akademischer Betreuer] Hartmann. "Buddhism and society in the Indic North and Northwest : 2nd century BCE–3rd century CE / Henry Albery ; Betreuer: Jens-Uwe Hartmann." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2017. http://d-nb.info/1216418012/34.

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Hansson, Johanna. "Strävan efter den medvetna närvaron : En kvalitativ studie kring bruket av buddhistisk insiktsmeditation i ett sekulariserat samhälle." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-54352.

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In this bachelor’s thesis I have focused on the question why people who live in secular societies use insight or vipassana meditation. The study is based on the rational choice theory developed by Rodney Stark. I have used an inductive qualitative method including e-mail interviews with practitioners of vipassana meditation. The study has shown why some people start the practice and how people’s expectations of vipassana meditation can differ in what they wanted from their practice. The study showed that practitioners and the society that surrounds them influenced each other. The study highlighted the way vipassana meditation was practiced on a secular basis.

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Books on the topic "Buddhism and society"

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Wimalaratana, Bellanwila. Buddhism, society, and environment. [Boralesgamuwa, Sri Lanka]: B. Wimalaratana, 1989.

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Kapur-Fic, Alexandra R. Thailand: Buddhism, society, and women. New Delhi: Abhinav Publications, 1998.

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1932-, Bechert Heinz, and Gombrich Richard F. 1937-, eds. The World of Buddhism: Buddhist monks and nuns in society and culture. New York: Thames and Hudson, 1995.

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Thailand) ASEAN Buddhist Conference (1st 2016 Nakhon Pathom. Bhikkhunis and Buddhist world: Issues in contemporary society. Edited by Lochan Amarjiva editor and Sūn Thai Thibēt. Bangkok, Thailand: Thai Tibet Center, 2017.

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1937-, Gombrich Richard F., and Bechert Heinz 1932-, eds. The world of Buddhism: Buddhist monks and nuns in society and culture. London: Thames and Hudson, 1991.

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Sugunasiri, Suwanda H. J. Embryo as person: Buddhism, bioethics and society. Toronto: Nalanda College of Buddhist Studies, 2005.

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Tom, Ginsburg, ed. Seeds of peace: A Buddhist vision for renewing society. Berkeley, Calif: Parallax Press, 1992.

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Tamney, Joseph B. American society in the Buddhist mirror. New York: Garland, 1992.

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Kawanami, Hiroko, and Geoffrey Samuel, eds. Buddhism, International Relief Work, and Civil Society. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137380234.

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Samuel, Geoffrey, and Hiroko Kawanami. Buddhism, international relief work, and civil society. New York, NY: Palgrave Macmillan, 2013.

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Book chapters on the topic "Buddhism and society"

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Innes, Jr, William C. "Buddhism." In Popular Culture, Religion and Society. A Social-Scientific Approach, 171–202. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_8.

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Zhao, Baoxu. "On “Buddhism of Human Society”." In To Build a Harmonious World, 81–83. Berlin, Heidelberg: Springer Berlin Heidelberg, 2014. http://dx.doi.org/10.1007/978-3-662-43853-4_11.

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Smart, Ninian. "Western Society and Buddhism (1989)." In Reflections in the Mirror of Religion, 73–81. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25625-9_7.

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Howard, David B., Eva Didion, David B. Howard, Ranjita Mohanty, Rajesh Tandon, Richard D. Waters, Jennifer M. Brinkerhoff, et al. "Philanthropy and Religion, Buddhism." In International Encyclopedia of Civil Society, 1159–62. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_571.

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Vichit-Vadakan, Juree, and Asmita Khadka. "Philanthropy and Religion, Buddhism." In International Encyclopedia of Civil Society, 1–6. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-99675-2_571-1.

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Xue, Yu. "Buddhism and Politics in Hong Kong." In Political Theology in Chinese Society, 77–98. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380177-7.

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Laliberté, André. "Buddhism and the CCP Since 1949." In Religion and Society in Asia Pacific, 123–48. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-7270-5_6.

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Laliberté, André. "The Institutionalization of Buddhism Since 1949." In Religion and Society in Asia Pacific, 101–22. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-7270-5_5.

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Mayilvaganan, M. "Life and Society on the Edge of Tibet." In Tawang, Monpas and Tibetan Buddhism in Transition, 1–12. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-4346-3_1.

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Mukhopadhyaya, Ranjana. "Transnational Networks of Dharma and Development: International Aid by Japanese Buddhists and the Revival of Buddhism in Post-Khmer Rouge Cambodia." In Buddhism, International Relief Work, and Civil Society, 75–99. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137380234_4.

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Conference papers on the topic "Buddhism and society"

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Nguyen Thi, Toan. "BUDDHISM ETHICS AND THE PROBLEM OF BUILDING HUMAN PERSONALITY IN VIETNAM TODAY." In International Conference on Political Theory: The International Conference on Human Resources for Sustainable Development. Bach Khoa Publishing House, 2023. http://dx.doi.org/10.51316/icpt.hust.2023.37.

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Buddhism is a great religion and throughout its history of formation and development has increasingly affirmed its important role in building human personality. With its noble and close humanistic philosophies, Buddhism has penetrated the hearts of the Vietnamese people over the past 2,000 years and become a major religion of the nation. Buddhist teachings have the effect of regulating the consciousness and moral behavior of Vietnamese people. It supports and arouses love, altruism, doing good, avoiding evil... contributing to enhancing the responsibility of each existing in society. Not only applicable among Buddhists, but the ethical content of Buddhism also has a strong influence on society. This contributes to improving the morality of each individual as well as being beneficial to building good morality in Vietnamese society. Living according to Buddhist teachings helps improve individual morality, while also building a good lifestyle for the entire society. Therefore, applying the humanistic values of Buddhist ethics to build Vietnamese human personality is extremely practical and meets the urgent needs of social history.

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DISSANAYAKE, Ishini Samadhi. "HAPPINESS AND HEALTHCARE THROUGH BUDDHISM." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.17.

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Health is one of the most significant incomes of happiness and well-being. Since ancient times, Buddhism has been intimately intertwined with the avoidance of human suffering. Two thousand five hundred years ago, the supreme Buddha preached about the importance of keeping the mind happy and health care. The Buddha, preached as a doctor, talked about how stress affects our mental health and wellbeing, and that the cure for ailments related to mental health is to understand the Dhamma, and that valuable Dhamma is illustrated in the Suttas. The main objective of this research is to study about the content of Buddhism and its importance on how to get health care through happiness. The secondary objective is to study whether it is possible to achieve a healthy life through happiness with the help and the incorporation of Buddhist sermons. The research uses primary and secondary data. Primary data are collected through participant observation and interviews. Secondary data are obtained from both published and unpublished sources. As further data gathered, embracing the teachings of the Buddha into our lives brings peace of mind and it will lead us to the progressive path of being healthy. The best example of this is the supreme Buddha. Since, he has been the first to heal all the sufferings and to demonstrate to the world the worth and importance of it and how to achieve a healthy and balanced life through it. Key Words: Happiness, Healthcare, Buddhism, Mind, Peace.

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Meji, Hua'er, and Daoji Renqing. "The Buddha Nature Thoughts in Tibetan Buddhism." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.155.

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Chaiyadet, Mongkonrat, Pallop piriyasurawong, and Panita Wannapiroon. "Developing a Conceptual Framework for Ubiquitous Buddhism Learning Ecosystem." In ICSET 2021: 2021 5th International Conference on E-Society, E-Education and E-Technology. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3485768.3485781.

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Daribazaron, Enhe. "CHINESE MEDICINE AS A FACTOR OF COMPLEMENTARITY IN THE FORMATION OF THE HOLISTIC WORLDVIEW OF MODERN SOCIETY." In Buddhism and Other Traditional Religions of the Peoples of Russia, Inner and East Asia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0505-6-2018-185-192.

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Bobyreva, E., and O. Dmitrieva. "Place of Family and Family Values in Worldbasic Religions (Christianity, Islam, Buddhism)." In International Conference on the Theory and Practice of Personality Formation in Modern Society (ICTPPFMS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/ictppfms-18.2018.5.

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Song, Hongqiao. "Study on the Complementation and Harmony of Zhongnan Culture with Confucianism, Buddhism and Taoism." In 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccese-17.2017.90.

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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.

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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.

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Deng, Feng, and Fei Yan. "A Study on the Ceramics of Tibetan Buddhism----A Case Study of Official Ware during Qianlong Period." In 2017 International Conference on Society Science (ICoSS 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icoss-17.2017.68.

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Needham, Susan, and Karen Quintiliani. "Prolung Khmer (ព្រល ឹងខ្មែរ) in Sociohistorical Perspective." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-1.

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In this article we selectively review Cambodia’s history through the lens of Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Spirit” or “Khmer Soul”), a complex, multivalent ideological discourse that links symbols and social practices, such as Angkor, Buddhism, Khmer language (written and spoken), and classical dance, in an essentialized Khmer identity. When Cambodians began arriving in the United States in 1975, they immediately and self-consciously deployed Prolung Khmer as a means for asserting a unique cultural identity within the larger society. Through diachronic and ethnographic analyses of Prolung Khmer, we gain a holistic understanding of how it serves as an ideological metaphor for Khmer culture.

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