Academic literature on the topic 'Old age – Religious aspects – Buddhism'
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Journal articles on the topic "Old age – Religious aspects – Buddhism"
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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 8, 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.
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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.
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Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
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Rodicheva, Irina, and Olga Novikova. "Genesis of Buddhism in Japan: The Age of Nara – The Tokugawa Period." Ideas and Ideals 13, no. 4-1 (December 27, 2021): 42–56. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-42-56.
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This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.
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Arpana Raj. "Resurgence of Buddhism in Indian and Chinese Diplomacy." Creative Launcher 7, no. 2 (April 30, 2022): 20–30. http://dx.doi.org/10.53032/tcl.2022.7.2.03.
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In this globalized and information age, it requires to move ahead with the time and bring required changes in the methods of diplomacy. Both India and China are trying to make use of their status as ancient and rich civilizations for the revival of age-old linkages based on cultural and religious exchanges. Both the countries are preaching the lessons of Peace and Harmony in their foreign policy and trying to make use of the Buddhist wave as cultural diplomacy. The resurgence of Buddhism led to the use of Buddhism as a cultural bridge between countries and has become the need of the hour. Moreover, as Asia is a highly religious region both India and China are making their Buddhist links a tool of cultural diplomacy. This paper would analyze how India and China are making use of Buddhism as an instrument of cultural diplomacy in a competitive manner. As both the countries are planning to gain an upper hand in the region, keeping their advantages and constraints in mind, the paper would highlight their prospects and constraints in using Buddhism and Spiritual diplomacy as a soft power for their political end.
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Tapanya, Sombat, Richard Nicki, and Ousa Jarusawad. "Worry and Intrinsic/Extrinsic Religious Orientation among Buddhist (Thai) and Christian (Canadian) Elderly Persons." International Journal of Aging and Human Development 44, no. 1 (January 1997): 73–83. http://dx.doi.org/10.2190/enqg-hnv4-5g0d-cq88.
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An investigation of the relationship between Allport's concept of religious orientation and worry was conducted with samples ( N = 104) of elderly Buddhist Thais and Christian Canadians. Participants ranged in age between sixty-five and ninety years old (mean = 71). A multiple regression analysis revealed that overall for both Buddhists and Christians an intrinsic orientation toward religion was associated with lesser worry. Furthermore, an extrinsic orientation among Buddhists, in contrast to Christians, was found to be linked to greater worry. These results were discussed in the context of the practice and beliefs of Buddhism and Christianity.
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Krisztina, Teleki. "BUDDHIST MONASTERIES AND STATE SUPPORT IN MONGOLIA A BRIEF OVERVIEW." Philosophy and Religious Studies 22, no. 541 (February 9, 2020): 95–99. http://dx.doi.org/10.22353/prs20201.9.
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During the history of Mongolian Buddhism the State has always significant role in supporting religion and monasteries. Möngke Khan held the first religious dispute of Buddhist, Muslim and Christian monks in the 13th century and gently allowed all foreign devotees to practice their own religion and pray for the Mongolian State. This Mongolian court`s relationship deepened with Buddhism during the period of Khubilai Khan (13th century), Altan Khan and Ligdan Khan (16th century, 17th century), Avtai Sain Khan (16th century), and also with the Khalkha Khans during the Manchu period. The Eighth Bogd Jebtsundamba Khutugtu became the Bogd Khaan, the theocratic king of the sovereign Mongolia (1911-1921): his realm brought the Golden Age of Mongolian Buddhism and monasteries. The only political formation that ceased Buddhism and the operation of monasteries was socialism, when only one monastery, Gandantegchenlin Monastery could run operation from 1944 until the democratic changes in 1990 when religious practices became free again. The presentation will cite some examples from the supportive relation and fruitful cooperation of emperors, khans, nobles, statesmen with Buddhist monasteries, monk communities and monks, and also mention some present-day problems including similarities and differences. For instance, during the Manchu period monks were released from ‘state oblige’ including military services and taxation. In the 1930s when socialism started monks were enrolled to the army. Those monks, who did not want to perform military service had to pay military tax. Monks were registered based on their ranks, age, and incomes in the 1920s-1920 as the State and Religion become totally separated, and finally religion was ceased, and monasteries were destroyed. Religious practices became are free again in the 1990s, many monasteries were rebuilt, new monasteries were founded, and the number of monks is increased. However, as monasteries are handled equal to other organizations and enterprises they pay tax. Monks themselves have military obligation and pay different types of taxes. The presentation will raise some ideas about the old, current and future relations of the State and Monast
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Bicheev, Baazr A. "Два «Царя дхармы» одного текста наставлений." Oriental Studies 13, no. 3 (December 24, 2020): 629–39. http://dx.doi.org/10.22162/2619-0990-2020-49-3-629-639.
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Introduction. The Story of Usun Debeskertu Khan is a notable monument of old Oirat literature. Its popularity and wide distribution are evidenced by numerous manuscript copies stored by scientific institutions of Russia, Mongolia and China. It consists of instructions attributed to the Tibetan King Tri Ralpacan referred to as the last ‘Dharma King’ of the ancient royal dynasty of Tibet. During his reign, he was able to strengthen the country’s nationhood, dismiss China’s protectorate, and get Buddhism established as the state religion. Indirectly, these events are reflected in the text of his homilies. However, this work was created not during his lifetime but much later — in the 15th century. Ralpacan’s death marked the end of the era of ‘religious kings’, and the country started disintegrating into a vast number of small principalities. The process of active revival and reformation of Buddhism would begin only in the 15th century directed by Je Tsongkhapa and further sustained by the emerged institution of the Dalai Lamas. And it is during this period that the book of Ralpacan’s homilies was compiled. In the mid-17th century, those were translated into Oirat by the famous Khoshut ruler Güshi Nomin Khan recognized in Tibet as a ‘Dharma King’. This circumstance makes it possible to consider the creation of the Oirat translation from the viewpoint of historical events that were taking place in the mid-17th century in Tibet and Dzungaria, as well as to reveal its actual contents. So, a textual space of one didactic text known in Mongolic literatures as The Story of Usun Debeskertu Khan connects names of two great ‘Dharma Kings’ — and two epochs of ‘religious kings’ of Tibetan Buddhism. Goals. The article seeks to introduce the Oirat text of The Story into scientific circulation, and analyzes its historical contents identifying the historical component of the work. Methods. Comparative historical analysis proves a key research method. Despite repeated publications of the text, the latter was never essentially analyzed for historical aspects. Results. And the analysis conducted shows that 1) Tibetan King Ralpacan’s homilies are based on the ‘two principles (guidelines)’ finally adopted in his era, 2) religious and secular norms proclaimed by the text attest to that Buddhism had been thus established as the state religion of Tibet, 3) the fact the text of Tibetan King Ralpacan’s homilies was translated into Oirat by Güshi Nomin Khan implies the latter should be equally revered as a ‘Dharma King’.
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Barua, Ankur. "Revisiting the Gandhi–Ambedkar Debates over ‘Caste’: The Multiple Resonances of Varņa." Journal of Human Values 25, no. 1 (December 6, 2018): 25–40. http://dx.doi.org/10.1177/0971685818805328.
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While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.
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Faller, Jossiana Wilke, Elen Ferraz Teston, and Sonia Silva Marcon. "Old age from the perspective of elderly individuals of different nationalities." Texto & Contexto - Enfermagem 24, no. 1 (March 2015): 128–37. http://dx.doi.org/10.1590/0104-07072015002170013.
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The study aimed to understand how elderly from several nationalities who reside in Brazil conceive the old age and experience the aging process. It was used the Symbolic Interactionism and the Grounded Theory as a theoretical and methodological strategy. The informants were 33 elderly people who reside in Foz do Iguaçu-PR. The results show an old age conception marked by chronological, physical, psychological, behavioral aspects and also by the presence of disease, dependence, inability to work and by situations experienced over the years in the Brazilian context. The way to experience the old age is influenced by the homeland culture, but is related to the quality and to the conditions of life (autonomy, physical and financial dependence), the work valorization, the religious precepts and the family ties/relationships. It was concluded that to conceive and experience the old age, besides the cultural aspects, it's focused on the experiences and singular interactions occurred over the years and that gain significant contours according to the context and the time of life.
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Brzeziński, Mirosław. "The Value of Old Age in the Teaching of Pope Francis." Religions 14, no. 12 (November 27, 2023): 1463. http://dx.doi.org/10.3390/rel14121463.
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The demographic changes taking place before our eyes regarding the structure of our society show that the proportion of older people is increasing quite rapidly. Very often these are people who want to be involved in the life of the family, society, and the Church, although their presence and involvement is not always viewed positively by the younger generations. On the other hand, the time of old age is a difficult time with many challenges, such as loss of health, and consequently the elderly need the support of the younger generations. This reality is also recognised by Pope Francis, and it could be said that the problem of the elderly is close to his heart. An expression of the importance and value of older people is, for example, his frequent meetings with older people, the establishment of a World Day for Grandparents and Older Persons, or the series of catechesis on old age and the value of this time in people’s lives delivered in 2022. Taking into account these aspects of social change and based on the totality of Pope Francis’ teachings addressed to the elderly, we wish to highlight distinctive elements emphasising the value of the elderly in the life of the family, society, and the Church. Starting from the presentation of the family as the best and natural environment for living during the time of old age, these teachings highlight older people as “guardians” of roots and values, the importance of intergenerational dialogue and a type of “covenant of generations”, and the importance of older people in the life of the Church. An important element of Francis’ teachings on old age is to identify this period as a “time of grace”, a time of looking at life from the perspective of the years and trying to take stock of it, and a time of thanksgiving. All of this is done to emphasise the importance and value of the time of old age and to see and appreciate their presence in the life of the family, society, and the Church.
Dissertations / Theses on the topic "Old age – Religious aspects – Buddhism"
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Frank, Barbara 1951. "Respect for the autonomy of the elderly : an Orthodox perspective of theosis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28050.
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This thesis will investigate the significance of the Eastern Orthodox perspective of theosis, for the bioethical principle of autonomy, specifically with regard to its respect for the elderly. Theosis is a central doctrine of the Orthodox Church which pertains to the salvation of human persons and their free and cooperative response to God's grace, and as such, has an intimate relationship with the Eastern Orthodox understanding of personhood.On the one hand there are a number of areas of mutual concern or overlap between the concept of respect for autonomy and the Orthodox understanding of personhood and the goal of theosis. There are, however, significant differences which prevent them from being viewed as synonymous or even as totally compatible.
There are complementary aspects, some of which will be identified in this initial study. It is hoped that such an investigation can help to further develop Eastern Orthodox thinking with regard to bioethical issues and be of value when dealing with the complex issues related to the elderly. This topic will also be of interest to a wider audience involved in bioethical reflection from both Christian and secular perspectives.
Books on the topic "Old age – Religious aspects – Buddhism"
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Tilak, Shrinivas. Religion and aging in the Indian tradition. Albany: State University of New York Press, 1989.
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Welton, K. B. Abortion is not a sin: A new-age look at an age-old problem. Costa Mesa, Calif: Pandit Press, 1987.
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Welton, K. B. Abortion is not a sin: A new-age look at an age-old problem. 2nd ed. Costa Mesa, Calif: Pandit Press, 2001.
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Baldwin, Stanley C. A funny thing happened on my way to old age: Life changes after 50. Downers Grove, Ill: InterVarsity Press, 2005.
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Laicis, Catholic Church Consilium de. The dignity of older people and their mission in the Church and in the world. London: Catholic Truth Society, 1999.
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1937-, Murray William James, ed. Bhoys, bears and bigotry: The Old Firm in the new age. Edinburgh: Mainstream, 2003.
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Saussy, Carroll. The art of growing old. Minneapolis, MN: Augsburg, 1998.
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ʻAbd Allāh ibn Muḥammad Ibn Abī al-Dunyā. Kitāb al-ʻumr wa-al-shayb. Riyāḍ: Maktabat al-Rushd, 1992.
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Morrison, Mary Chase. Gift of days: Report on an illness. Wallingford, Pa: Pendle Hill Publications, 2003.
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Laicis, Catholic Church Pontificium Consilium pro. The dignity of older people and their mission in the Church and in the world. Vatican City: Vatican Press, 1998.
Find full textBook chapters on the topic "Old age – Religious aspects – Buddhism"
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Birtalan, Ágnes. "Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora." In Sources of Mongolian Buddhism, 269–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0013.
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This chapter examines some examples from the ritual text corpora written in “Classical Mongolian” and in Oirat “Clear Script,” dedicated to the veneration of the Mongolian nature deity, the White Old Man. The deity’s mythology, iconography, and the variety of ritual genres connected to him have been extensively studied. However, the rich textual corpus, especially the newly discovered Oirat incense offering texts and the various aspects of the White Old Man’s contemporary popularity among all Mongolian ethnic groups, evokes the revision of the deity’s ethos. Being a primordial nature spirit of highest importance became integrated later into the Buddhist pantheon and returned as syncretic deity into the folk religious practice. The chapter examines the similarities and differences between the Classical Mongolian and Oirat offering text versions and provides a glimpse into the newly invented religious practices dedicated to the deity.
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Kapstein, Matthew T. "Plague, Power, and Reason." In The Tibetan Assimilation of Buddhism, 51–66. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131222.003.0004.
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Abstract In the preceding chapters I have emphasized primarily the representation in later Tibetan writings of themes connected with the Tibetan imperial conversion, though by focusing upon the Sbabzhed (The Testament of Ba), I have also sought to suggest something of the manner in which in its early phases the growing myth of the conversion indeed referred back to aspects of the religious situation under the old Tibetan empire. In concluding part 1, let us tum now to the conversion itself, adhering so far as is possible to evidence derived from texts and artifacts that, for the most part, assuredly do stem from the period concerned. On the basis of this material, I shall attempt to sketch out here, not so much a history of events, but rather a speculative reconstruction of the intentions that the early Tibetan adoption of Buddhism involved.
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Kapstein, Matthew T. "What Is “Tibetan Scholasticism”?" In The Tibetan Assimilation of Buddhism, 85–120. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131222.003.0006.
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Abstract During the eleventh century, Tibetan Buddhism entered a period of renewed development and change. The collapse of the old Tibetan royal dynasty had taken place, according to traditional accounts, following the assassination of the anti-Buddhist monarch Lang Darma, probably in 842,1 and the ensuing power vacuum persisted for a full four hundred years. Local lords vied for ascendency, and religious authority was no less contested than temporal power. As cultural life was gradually restored, Tibetan seekers and adventurers began to look outside Tibet for authoritative sources of Buddhist teaching, with the result that throughout the eleventh century we find Tibetan translators and pilgrims journeying to India and Nepal in search of gurus, Scriptures, and esoteric lore. These developments were particularly prominent in Western Tibet, where the great translator Rinchen Zangpo (958-1055) was patronized by the monarchs of the Guge kingdom. There, too, the saintly Indian scholar and adept Atisa (982-1054) was invited to teach, beginning in 1042. The careers of these two notable Buddhist monks mark the start of what Tibetan historians call the “later spread of the teaching” (bstan-pa phyi-dar), or the age of the “new translations” (gsar-’gyur).
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Cuevas, Bryan J. "Transitions: The Buddhist Intermediate State." In The Hidden History of The Tibetan Book of the Dead, 38–68. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195154139.003.0003.
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Abstract Although we can cite evidence of a pervasive Buddhist orientation in the old Tibetan documents from Dunhuang on the subject of death and the afterlife, very little is known about the status of the Buddhist intermediate state (antarābhava) doctrine during Tibet’s imperial age (seventh through mid ninth century). We do know, however, that in Tibet the idea surfaces as a distinctive doctrine sometime during the early decades of the eleventh century among certain tantric groups. It seems that when the Indo-Buddhist inter mediate state theory entered the Tibetan religious arena from India, it had already been reconfigured and embellished as a distinctively tantric idea and, in Tibet, was initially absorbed into the indigenous socioreligious patterns that had survived the influx of Buddhism, only later to emerge as a thoroughly Tibetanized concept.