Dissertations / Theses on the topic 'Theravada buddhism'

An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.

An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self-other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.

An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self-other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.

Buddhism is believed to have all but died out in India following the thirteenth century Muslim invasion. However, in Bengal groups of non-Bengali people have continued to practice Therāvada Buddhism, which they are said to have imported from nearby Burma, or which they were converted to from other forms of Buddhism after migrating to Bengal. Their practices were "reformed" in 1856 by Burmese monks. An analysis of the historical material reveals a tendency by non-Buddhist Bengalis to downplay any relationship between the Buddhist traditions of Burma and Bangladesh, and to represent Buddhism as a phenomenon of the past. This reinterpretation of historical data is part of the formation process of a Bangladeshi national identity. That this process is in progress is confirmed by the existence in Bangladesh of a centralised and standardised educational system, having among its aims the integration of the national population. Religious education, in Bangladesh as elsewhere, plays within this system an important role in national integration. On the other hand, certain institutions of Bangladeshi Buddhism, such as temporary ordination, and features like the importance attributed to the Mahāmuni temple (which houses a replica of a very sacred Buddha image from Burma) confirm the historical connection between the Bangladeshi and the Southeast Asian Buddhist traditions. Any remaining doubts about the nature of Bangladeshi Buddhism are dispelled by the reading of a devotional song belonging to the genre known as Bauddha pālā kīrtana. The kīrtana, a ballad originating within the Hindu devotional movements, is very popular among all Bengalis, with no distinction of faith. The subject of this text, deriving from an apocryphal birth-story of the Buddha of Southeast Asian origin, reveals once again a link between the Buddhist traditions of Southeast Asia and Bangladesh, its Indian style just indicating regional taste.

This thesis is a study of the contemporary forms of trance-possession rituals performed in Thai Buddhism. It explores the way in which the trance-possession rituals are conceptualised by Thai Buddhist people as having therapeutic potentiality, through the examination of the ritual efficacy that is established through participants’ lived experience. My main research question focuses on how trance-possession rituals operate within a contemporary Thai cultural context and what are the contributory factors to participants’ expressing a sense of efficacy in the ritual. This thesis proposes that applied drama can be used as a ‘lens’ to examine the participants’ embodied experiences, particularly in relation to the ritual’s potential efficacy. In addition, the thesis also draws on discourses from anthropology, to enable a clearer understanding of the Thai socio-cultural aspects. I proceed to examine the efficacy of trance-possession ritual by focusing on the Parn Yak chanting ritual and rituals in sak yant, the spiritual tattoo tradition, as the two examples. Through the interdisciplinary study as mentioned above, these rituals are investigated and interpreted through several aspects. This study uses interviews with monks, participants and people involved with rituals as well as documentary and archival research. As part of my research, I also critically reflect upon my ethnographic experiences, between 2006-2012, of a variety of these rituals that are performed in temples around central Thailand. My attendance at the Parn Yak rituals in and around Bangkok involved both complete participation as well as observation. For the rituals of sak yant tattooing, I observed a tattoo master’s practices at Wat Bang Phra temple in Nakhon Pathom province. This thesis intends to offer an alternative approach to examine participants’ experiences of efficacy during and after the rituals. The research examines the therapeutic transformation of participants through the embodied process during rituals, and suggests that participants’ embodiment during lived experience in ritual together with their historical and sociocultural context influence the ways that they articulate their sense of efficacy in the ritual. The thesis offers insights and ideas for further exploration of Thai Buddhist rituals as culturally therapeutic performances.

Urak Lawoi is the name of one of the sea nomadic tribes which lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Urak Lawoi is regarded as the indigenous people of the island and they live there as a minority together with Muslims and Thai-Chinese.  The traditional religion and culture of Urak Lawoi is built upon the animistic belief of their ancestors. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The fact that this process brings consequences for the traditional culture and religion is obvious, but in what direction is it developing? To be able to interpret and expound the material from my field studies among Urak Lawoi on Ko Lanta in October-December 2009, I have done a literature search to investigate the animistic traditions and the syncretistic nature of belief in Thailand. I have also tried to find theories about the process of religious change and the forces working behind them. In this essay I am trying to do a theoretical analysis of the field study material using theories and parallel examples I have found in the literature.

The Unravelers is a Buddhist novel of literary fiction, which to my knowledge is the first in the last one hundred years to synthesize the Buddhist teachings and values found in the suttas of the Pāli Canon, the theory of ancient Indian kāvya literature, and the latest stylistic and structural innovations of contemporary literary fiction. The narrative follows four characters from the moment of their deaths as they manipulate the process of becoming—the mental act of creating and entering into “worlds”. The novel depicts the characters’ development of dispassion for a variety of realms, resulting in their eventual return to the human world with the motivation necessary to practice the Buddhist path. My critical essay opens with an introduction to kāvya and Theravāda Buddhist concepts that are particularly relevant to the process of creating a fictional world— namely, saṅkhāra (fabrication) and bhava (becoming)—and the inherent karma of writing. Section II “Literary Review” explores narrative modes from Theravāda Buddhist literature and develops them through experimental narrative modes of contemporary literary fiction. Section III discusses the depiction of becoming, fabrication, and dispassion through the novel’s characters. Section IV “Rasa,” explains the theory of how a reader experiences the work’s savor, while relating the use of rasa in The Unravelers to the early Buddhist kāvyas (the Pāli Canon’s Udāna and Dhammapada, and two works by Aśvaghoṣa). Section V evaluates the classic use of Buddhist concepts and metaphors in Aśvaghoṣa’s Handsome Nanda as compared to The Unravelers. Section VI examines Jack Kerouac’s The Dharma Bums as a forerunner to the genre of the Buddhist novel and Keith Kachtick’s Hungry Ghost as archetypal. Section VII concludes by detailing The Unravelers’ contribution to the Buddhist novel.

This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.

The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism. In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”

Although Buddhism denies the existence of a permanent individual entity, the tradition nevertheless makes frequent use of the "aggregate" scheme when asked to explain the elements at work in the individual. Through a detailed analysis of each of these five aggregates (pancakkhandha). I first intend to establish how the Theravada tradition views their interaction, with each other and with the external world. Secondly, I will attempt to offer strong evidence that the traditional order systematically used for the enumeration of the five aggregates is significant. This will be evidenced by establishing a correlation between the five aggregates and the eight middle links of the theory of dependent origination (paticcasamuppada). The results of my research will not only explain the psychosomatic workings of the individual--as viewed by the Theravada tradition--, but will clarify the mental process which, according to the Pali suttas, constitutes the grounds of transmigration.

The nucleus of the Therav?da exegetical literature was introduced to Sri Lanka with the introduction of Therav?da Buddhism. It developed in the subsequent centuries. Its extant literature consists of the following works: *Vimuttimagga, Visuddhimagga, A??hakath?-s, ??k?-s, Ga??hipada-s, G??apada-s, Pi?apot/pi?apat-s, and Sannaya-s. These works contain divergent doctrinal interpretations and discussions relating to their authenticity. Many views have been expressed by modern scholars with regard to these divergences. Some scholars believe that they do not greatly affect the Therav?da doctrinal position as they represent minor differences that existed between the exegetes who followed one or the other Therav?da fraternity. But other scholars take a different position. They consider Buddhaghosa, the first P?li commentator, either as the founder of the Therav?da, or as the one who introduced new doctrinal concepts to Sri Lankan Therav?da from Buddhist schools in India. Moreover, some of these scholars believe that the orthodox Therav?da exegesis preserved at the Mah?vih?ra was changed by Buddhaghosa and by his contemporaries and successors. The present study begins with a discussion of the Therav?da exegeses and shows how divergent doctrinal interpretations contributed to their development. It examines divergent Therav?da exegeses as can be gathered from P?li and Si?hala exegetical works. These are arranged here under four main headings: (1) the canonical authenticity of the Abhidhamma-pi?aka: origin of the Abhidhamma and its canonical treatises; (2) Abhidhamma analysis of mind into consciousness (citta) and mental factors (cetasika): history of the notion of momentariness in Therav?da, the static moment of consciousness, some mental factors, such as vitakka, vic?ra, the three virati-s, iss?, macchariya, karu??, and mudit?; (3) cognitive process (cittav?thi): history of the theory of life-continuum (bhava?ga), five-door cognitive process, mind-door cognitive process, different stages of the cognitive processes; (4) analysis of matter (r?pa): number of material dhamma-s, life-span of matter, distribution of primary elements in the physical sense-organs, physical objects and their impingement on the sense-organs, the two faculties of gender, and middha in relation to matter. Divergences on the above teachings have, in fact, existed among the Sri Lankan Therav?dins since the S?ha?a-a??hakath? period. Proponents and opponents of these divergences followed either the Mah?vih?ra or the Abhayagiri. Some of the exegetes of these two fraternities sometimes agreed, and sometimes disagreed. Both parties sought to establish the authenticity of their interpretations on the basis of different authorities, namely, sutta (original discourse), sutt?nuloma (conformity to sutta), ?cariyav?da (teachers’ view), and attano mati (one’s own personal opinion). Influence of non-Therav?da doctrinal interpretations can be discerned in some divergences. Proponents and opponents of these divergences dealt seriously with them. It is not correct to say that Therav?da doctrines of momentariness, life-continuum, and the cognitive process were created by Buddhaghosa, or that they were introduced by him to Sri Lankan Therav?da. They were a part of the Mah?vih?ra exegesis that existed prior to his arrival in Sri Lanka.
published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy

This thesis investigates the topic of natural law in the Therav āda and Thomistic traditions by utilizing the methodology of comparative religious ethics. Approaches to the method such as ethical formalism, ethical naturalism, and narrative ethics are assessed with the author opting for a multidimensional approach that is religious and ethical. This multidimensional approach, as defined by William Schweiker, conducts natural law inquiry from a hermeneutical standpoint of moral diversity and democratic pluralism. The hermeneutical standpoint warrants a historicizing of natural law ethics that is compatible with modern secularity instead of a classicist metaphysical worldview. To achieve this task, the thought of moral philosopher Alasdair MacIntyre and Jewish theologian David Novak is used to formulate a concept of a natural law tradition. Three normative features define the natural law traditions in question: rationality as tradition- constituted, revelation as a historical phenomenon, and natural law as a cultural construct that is both comparative and ontological. The central claim of this thesis is that the Theravāda and Thomistic traditions provide a similar conceptual apparatus for rational discourse that can locate ethical commonalities and respect differences across traditions. The commonality between traditions is secured in natural law ethics because these traditions adhere to a constitutive truth that is the objective ground of all truths and of nature which designates a shared humanity. On the other hand, these natural law traditions are able to at least respect difference because they recognize the autonomy of other traditions outside of and pre- existing their own. Natural law ethics in these religious traditions therefore avoids the ethical challenges of relativism and authoritarianism. Both traditions define a concept of "nature" with a proper teleological orientation for the moral life. "Nature" is an open category in these traditions that can never be fully defined. This demonstrates how these natural law traditions avoid ontological violence. The overall claim is that natural law ethics, which are evident in the Therav āda and Thomistic traditions, offer something essential to a pluralistic secular democracy: an unconditioned view of human dignity that protects inalienable rights because it is secured by a higher law than civil laws.

This research investigates the evolving relevance of Buddhism in the contemporary West and the full potential of the therapeutic value of the ethico-psychological perspective of the mind-body complex and meditation in Theravāda Buddhism. This influence encompasses its ethics, psychology and philosophy, and has given rise to a vibrant socially engaged Buddhism with its roots in traditional Buddhist societies but with a distinct Western character. Buddhism offering a different psychological, ethical, phenomenological perspective and a soteriology and the West its scholarship and analytical approach, rejuvenating Buddhism through uncovering its doctrinal core and discarding rituals, culture-specific beliefs and politicization accumulated over centuries in Asia, have benefited mutually from the encounter. Nevertheless, the Buddhist influence remains largely fragmented, in keeping with the reductionist secularism, materialism, social activism and the defining role of science and technology in the West in a globalized setting, creating barriers to a more inclusive approach. This research notes the impact of Buddhism particularly in psychology and the exponential growth of various applications using mindfulness, an adaptation of sati, as a secular technique largely divorced from its source. The study contends that the therapeutic value of meditation can be enhanced by adopting a more proactive approach as in Buddhism, and mindfulness made more effective through improving its quality, strength and durability by introducing a benevolent aspect stemming from basic ethics, strengthened by concentration and complemented by other meditative practices tailored to individual needs and capabilities. The research also proposes a holistic model of Buddhism acceptable in a secular context through incorporating a basic knowledge base comprising existing empirical evidence from a variety of fields that corroborate main Buddhist descriptors of ontological and phenomenological reality.

Thesis (M.F.A.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on April 4, 2008) Vita. Includes bibliographical references.

Les statues en ronde-bosse du Buddha khmer, exécutées entre le XIIIe et le XVIe siècle, expriment des pratiques religieuses bien spécifiques, sont marquées du sceau de la tradition angkorienne et révèlent la sensibilité des échanges artistiques avec les pays voisins. Elles sont ainsi le reflet des diverses élaborations et des différents rôles qu’elles ont joué. Un corpus raisonné de deux cent trente-huit statues du Buddha travaillées dans la pierre, le bois et le bronze, issues de plusieurs collections muséales, de collections privées ou de découvertes restées in situ, aide à retracer l’évolution de la production artistique dans le royaume khmer durant cette période. Les principaux résultats de ce travail apportent de nouvelles explications autour de l’idée d’une prise et occupation d’Angkor par Ayutthaya et d’un déplacement du centre politique de la région d’Angkor vers la région des Quatre Bras
Images of Khmer Buddha executed between the 13th and c. 16th CE demonstrate specific religious practice, continuity of the Angkorian tradition, and artistic exchange with bordering countries. Together, they also reveal transformations in the form, definition and role of Buddhist sculpture in Cambodia. An annotated corpus of 238 Buddha images in stone, wood, and bronze from several museum and private collections, and in situ, assist in the reconstruction of changes to artistic production in the Khmer kingdom during this period. The principal results of this work provide new interpretations about the Ayutthyan invasion and occupation at Angkor, and resettlement of the Angkorian political centre in the Quatre Bras region

À partir de l’étude ethnographique de la maladie en milieu arakanais, cette thèse réfléchit sur le rapport individu-cosmos et sur le caractère pluriel, hybride et intégrateur de ce rapport. Une telle approche, innovatrice pour la Birmanie, s’éloigne de toute catégorisation et suggère en revanche que la médecine locale, la médecine d’origine occidentale, le bouddhisme Theravāda, l’astrologie, etc. forment un seul et même système de conceptualisation et de maîtrise de l’état de santé comme fruit du rapport au cosmos. La problématique développée s’appuie sur le postulat selon lequel la cohérence structurelle de l’ensemble – de son hybridité et de sa souplesse – réside dans le fait que les composantes sont liées entre elles par des rapports hiérarchiques et complémentaires. La hiérarchie, visible principalement dans l’hégémonie du référent bouddhique, est nuancée par le fait qu’aucune composante, y compris le bouddhisme, ne se suffit à elle même ; il y a toujours des restes qui échappent et qu’il revient à d’autres composantes de concevoir ou de gérer. Quant au caractère intégrateur du système, il est ici montré à travers l’exemple de la biomédecine dont l’intégration n’a été rendu possible qu’à travers de nécessaires adaptions du système lui-même. La thèse est organisée en cinq parties : la première est dédiée aux conceptions de la maladie ; la seconde partie est consacrée aux approches mises en œuvre par les villageois en vue de maintenir l’équilibre à tous les niveaux ; les troisième et quatrième parties portent sur la diversité des thérapeutes, de leurs formations et de leurs pratiques – aussi bien en termes de prévention que de soin – et de leur statut social ; la cinquième et dernière partie est quant à elle consacrée aux itinéraires multiples et complexes des malades
Based on the author’s personal ethnographic research on sickness-related conceptions and practices in an Arakanese context, this thesis examines the relationship between the individual and the cosmos with particular emphasis on the plural, hybrid and integrating nature of such relationship.This approach, rejecting any form of categorisation, represents an innovation in the context of Burma and suggests that both Burmese and Western medicine, as well as Buddhism, astrology, spirit cult, etc. form a single system of conceptualisation and management of the state of health as a fruit of the relationship with the cosmos. The central point of this structure – its hybridity and plasticity – relies on the fact that the links between the various components are hierarchical and complementary. The hierarchy, notably the hegemony of Buddhism at various levels (conceptual, practical and of values) is counterbalanced by the fact that no component is enough to cope with all factors; there is always something missing, a remainder that other components can conceive and manage. The integrative nature of the system is showed through the example of western medicine, whose integration has produced some changes in the previous system.This thesis is structured in five parts : the first part is dedicated to sickness related conceptions, the second one to the practices the villagers rely upon in order to maintain the balance at all levels, while the third and the forth parts examine different kind of healers, their trainings, their (preventive and healing) practices and their social status; finally in the last one, health seeking behaviours of sick people are discussed

碩士
華梵大學
東方人文思想研究所
101
This thesis will investigate the theory of Pudgala from the perspective of Abhidhamma Kathvatthu. First of all, it sets out the background of the debate on what Pudgala means. This debate occurred about 200-300 years after the Nirvana of Buddha during the Sectarian period of the Theravadin School, which was during the Indian Ashoka era. Since the Indian philosophy and the views of the Vātsīputrīyāḥ Sect of the Theravadin School advocate "the theory of the presence of an actual self personality". Therefore, the debate is centred around the issues of criticism raised in the fifth of 226 topics of the debate. Its main concern was the critical views of the Vātsīputrīyāḥ Sect and also the existence of variant perspectives and interpretations. This is the point of “Pudgala”, in the Theravadin School, it had been translated as “Kathvatthu-puggala”, the critical method used was based on logical debate. Therefore, I would like to start from the perspective of Northern Buddhist School text of Samayabhedoparacanacakra, being one of the most complete translations available. The main method of investigation in this study is based on the use of Theravadin School’s eight methods of logical reasoning from the “Abhidhamma Kathvatthu”. This thesis has three main areas of discussion: 1. The theory of the origin and meaning of “Self-personality” 2. The viewpoints from the Sarvastivada Sect and the Vātsīputrīyāḥ Sect about Pudgala are different The perspectives from different schools about Pudgala will all be different. 3. The logical methodology of critical debate on “Pudgala” based on the Southern Schools’ “Kathvatthu-puggala”. 4. The theory of “Pudgala” from the perspective of Vātsīputrīyāḥ Sect of the Theravadin School. In the criticism of the Externalists during the early Buddhist period, it was made clear that the so-called "Self-Personality theory" truly exists without change and this view has been declared by the Buddha as "extreme" and belongs to one of the false views. Buddha then expounded the Madhyamika viewpoint - "karma - cause and effect". Included in this "karma – cause and effect" are the principles of "with - without", "birth - extinction ", you can say that it itself has neither beginning nor ending, also it does not have the internal quality of the role of an original creator as proposed in other religions. The attitude towards the theory of the supreme god or Brahma God created everything is not recognized as a common concept in early Buddhism and thus advocated a "non-self" theory. The Sectarian Buddhist period, Vātsīputrīyāḥ Sect of the Theravadin School should have the view point of an actual real entity, “The Self Theory” and hence the view of “Pudgala”. The Vātsīputrīyāḥ Sect perspective is that if there were no self – then who were to go through the cycle of birth and death, and who were to receive retribution, and so on. The controversy still surrounds “the existence and non-existence” of “Pudgala”, the lengthy discussion on issues such as the authenticity of the soul and so forth, these various perspectives are initiated from the different schools, such as those from “Kathāvattu”、those from Sarvāstivādaḥ Sect、Sautrāntika Sect and so on. The perspective on "non-self" comes from the early Buddhist scriptures of Vātsīputrīyāḥ Sect. It is also clear that the theoretical methodological logic perspective on “The self-theory” from the Theravada Southern School’s “Kathvatthu-puggala” is based according to early Buddhism. The author will put forward some viewpoints based on a combination and synthesis of the arguments presented by the Southern and Northern schools. Key words: early Buddhism, Vātsīputrīyāḥ Sect, Sarvāstivādaḥ Sect, Southern School’s “Kathāvattu”, “Pudgala”.

Pāli canonical texts routinely report the Buddha as saying that a good Buddhist must never kill another living creature. Such statements are, in many cases, explicitly applied to the case of animals. Not only do such claims imply animal protectionism, but they also imply vegetarianism: if animals are not to be killed, then it seems to follow trivially that they cannot be eaten either. Yet this seemingly trivial move from the non-killing of animals to the non-eating of them is explicitly avoided in the Pāli canonical texts. This project investigates the prima facie case for vegetarianism, both in the Pāli canonical texts and in the Theravāda tradition more widely — a living tradition that is, in certain crucial ways, based upon that textual tradition. The textual component of this investigation is largely confined to an examination of Pāli canonical texts. In respect to the lived Theravāda tradition, the project specifically engages Sinhala Buddhism as practised in Sri Lanka. The latter investigation is made possible by fieldwork conducted at various times throughout 2011 and early 2012 in the Colombo and Këgalle areas. In the first half of the thesis, I argue that, within the Pāli canon, a conflict arises around the issue of vegetarianism. Although the canon implies vegetarianism based upon its first principles, this vegetarianism is explicitly denied. I suggest that this denial could be explained as a historical anomaly brought about by certain prudential and circumstantial factors. The non-endorsement of vegetarianism, therefore, may not represent the Buddha’s considered and final ethical view on this matter. The second half of the thesis is primarily ethnographic in character. I argue in this section that the same conflict that we find in the textual tradition is repeated in the contemporary lived tradition. Lay informants maintained a pro-attitude to vegetarianism and generally concluded that a good Buddhist ought to be a vegetarian. Monastic informants, however, were far more circumspect about the issue and tended to remain agnostic as to whether vegetarianism was morally acceptable. I conclude by arguing that Theravāda Buddhism, as represented by my sample of Sinhala informants and the textual tradition that operates in the background, generally favours vegetarianism, but a wide range of largely circumstantial factors results in the stymying of the expression of this vegetarianism. This unusual tension should not necessarily be taken as a defect in Buddhism - rather, Theravāda Buddhism is highly sensitive to context and encourages the negotiation of moral problems in a flexible and open-ended way. The results of this study therefore tell us something useful about Buddhist Ethics more generally.

This research project aims to investigate the potential for the development of tourism focused on the cultural heritage of Theravada Buddhism in Pattaya, a city in Eastern Thailand, to complement the existing tourism industry in Pattaya. The research also aims to develop an implementation strategy for Theravada Buddhism cultural tourism suitable for incorporation into the Pattaya tourism plan, which as yet does not address the promotion of cultural or religious tourism. Previous research suggests that cultural tourism involving Theravada Buddhism has the potential to attract international tourists and drive economic growth. Significantly, religious tourism is a sustainable and non-commercial form of tourism development which can preserve local identity. Theravada Buddhism is thus an aspect of cultural capital capable of adding value to many tourism destinations in Thailand, including Pattaya. This research adopts a qualitative methodology within an interpretative research paradigm in order to reflect the interests, values and attitudes of local people in Pattaya. Research data was obtained using semi-structured interviews with thirty-three participants selected by means of purposive sampling from key tourism stakeholders in Theravada Buddhism cultural tourism in Pattaya, including Pattaya city hall officials, national government officials with responsibilities involving culture and tourism, tourism business people, monks and lay temple volunteers, and Thai tourism academics with expertise in cultural or religious tourism. Thematic analysis was employed to categorise, analyse, and synthesise the interview data. The research outcomes suggest that the development of Theravada Buddhism cultural tourism would have positive social and economic effects on Pattaya. Such development would represent an additional source of income for Pattaya’s tourism industry, although the income is likely to be modest in comparison to existing forms of tourism such as entertainment since Buddhism is not compatible with excessively commercial development. However, the research suggests Theravada Buddhism cultural tourism could generate sociocultural value and be developed sustainably with low initial investment, yielding long term benefits. These benefits include improving Pattaya’s image as a destination and preserving and promoting local and national cultural heritage and identity. The strategy for the sustainable development of Theravada Buddhism cultural tourism developed on the basis of the research results is focused on addressing six key issues: (1) key stakeholders to be involved in the management of religious tourism; (2) sources of investment funds; (3) suitable sites for development; (4) the development of a Theravada Buddhism cultural learning centre; (5) the creation of creative cultural activities for tourists; and (6) ways of promoting Theravada Buddhism cultural tourism with sensitivity. These issues underpin the following five sub-strategies: (1) cooperation between Pattaya City Hall and government authorities in managing and investing in Theravada Buddhism cultural tourism; (2) the use of temples as cultural tourism sites; (3) establishing learning centres for Theravada Buddhism and Thai culture; (4) creative activities for tourists; and (5) sustainable promotion and development of Theravada Buddhism cultural tourism. Because of the importance of Theravada Buddhism as a central element of Thai culture, these strategies have significance not only for Pattaya but also for many other tourism sites around Thailand.

The dissertation is devoted to the analysis of a wide range of phenomena related to Russian Buddhism and the Internet. Religion in the Internet becomes a popular direction of the humanities researches, however, the case studies of Christianity and Islam strongly prevail over Buddhist ones, not to mention the exploration of the Buddhism in the Russian Internet. That is why from the very beginning my research was performed in explorative manner. In general, the dissertation represents the analysis of both: Internet in Buddhism, and Buddhism in the Internet. In other words, I focused on studying the activities of both: the official Russian Buddhist organizations, as well as laymen and their vigorous activity in the Internet. From such perspective the identity issues of Russian Buddhists and the influence of their peculiarities on what is happening in the Russian-language virtual space come to the forefront. Such approach predetermined two major research questions: (1) who are the Buddhist users of the Russian Internet? (2) how do they use initially neutral Internet technologies and why? The dissertation consists of five chapters. The first two chapters are devoted to the first research question. Taking into consideration the fact that almost all schools and traditions of Buddhism, such as Mahayana and Theravada; Tibetan, Southern and Far Eastern Buddhism, are presented in the Russian language Internet, Chapter I is devoted to the description of Buddhist traditions offline. I demonstrate that various schools of Buddhism today have significant differences in the fundamental questions: “who is Buddha?”, “where does the path of Buddhist practice lead to?”, etc.; and rather look like different religions. Chapter II represents an overview of Buddhism in Russia with more than four centuries of history during which the waves of Buddhism expansion shaped its contemporary state. Today in Russia there are a lot of Buddhist organizations, as well as subcultures connected to Buddhism, which exist in different forms, but mostly do not interact with each other. These communities constitute the variety of Buddhist discourses which can influence the contemporary Buddhist. I propose to differentiate three major discourses of Russian Buddhism: traditional Buddhism, Buddhist modernism, and new religious movements. Traditional Buddhism was shaping in Russian regions of ethnic Buryatia, Kalmykia and Tuva for several centuries, and established Buddhist environment in which laypeople predominantly comprehended Buddhism through traditions, rituals, and numerous sacral objects, as well as by honoring lamas and receiving practical advice from them. The more profound practices in this model are the prerogative of the clergy. The Buddhist modernism in many aspects arose from Russian Buddhology and was finally formed during expansion of various world Buddhist communities to the West, including Russia. In global Buddhist communities the emphasis is made on the adaptation of Buddhist theory and monastic practices for laymen. In such a way, this model focuses on Buddhist theory and practice of meditation, and implies distribution of specialized literature and tours of Buddhist teachers with lectures throughout the world. The new religious movements of Buddhism represent a certain form of religious syncretism of various religions of the East, including Buddhism, often orientalized. These movements establish various subcultures whose members consider themselves as Buddhists. Such diversity of Buddhist discourses is a consequence of democratic character inherent to Buddhism, which from the very beginning excluded pressure from authorities. Therefore, in the contemporary Russia it is rather difficult to speak about a single leader, or dominant Buddhist organization. Answering the first question we can conclude that the Buddhist users of the Russian Internet are heterogeneous Buddhist organizations, often unrelated to each other, guided by different religious principles depending on the Buddhist tradition they belong to. As for Buddhists and their identities, it becomes clear that every user who identifies himself as a Buddhist can have completely different ideas about Buddhist doctrine and the forms in which it should be practiced. That is why I come to the conclusion that, while studying Buddhism and Buddhists in Russia, it is impossible to elaborate a rigid classification and that is why each case and representative in the Internet should be considered contextually. The next three chapters are devoted to the second research question: how do the Buddhist users use initially neutral Internet technologies and why? Chapter III represents an overview of Internet technologies as a qualitatively new space for Russian Buddhism. I followed the popular division of Web 1.0 and Web 2.0. This division made it possible to focus on the logic of the Internet technologies development, which lied in simplification of usage and increase of the number of users for creation, consumption and dissemination of information. Studying the activities of the official Buddhist organizations of Russia in the Internet in Chapter IV, I come to the conclusion that the Internet activity is often predetermined by the need for expansion, or by the problems arisen as a result of the expansion. The Internet facilities to some extent can solve these problems by capturing vivid domains, or self-presentation in order to attract new users, as well as simulating real contact of Buddhist teachers with distant followers of global Buddhist networks. These types of Internet activities vary and depend on the religious characteristics of Buddhist traditions. I come to the conclusion that peculiarities of Mahayana in many aspects block transferring of Buddhist practices in the Internet. Therefore, Mahayana Buddhist organizations either try to overcome these obstacles or limit their actions in the virtual space. Features of Theravada, such as absence of sacred transmissions and greater emphasis on texts, are advantageous for using the Internet. The analysis shows that most of the Buddhist organizations represented in the Internet belong to Buddhist modernism discourse. The lack of interest in the Internet from the traditional Buddhist communities of Russia can be explained by the lack of expansive aspirations, specific religious peculiarities and traditions of interaction. In such Buddhist landscape online an ordinary user while searching for religion in the Internet will more likely encounter “global” Buddhist communities, which occupy central position, rather than traditional Buddhist organizations, which lie on the periphery or are simply absent in the Internet. In chapter V, I present the results of long-term immersion into the Buddhist communities in the social network Vkontakte, where the majority of Buddhist Internet activities take place. The density and intensity of the information and users’ flows in the Buddhism community of Vkontakte justified its choice as the major field for analysis. In course of research, I was able to fix a lot of phenomena, which in general are the result of interrelations of various types of Buddhists and can be described as conflicts and dialogues of the Buddhist communities of Russia in the Internet. It was decided to divide the identified cases into four subsections, where each subsection is designed to describe a specific area of interrelations. The first subsection “Buddhist ideas vs New Age” shows the emergence of conflict interactions due to the different views on Buddhist ideas, when the content hardly connected to Buddhism leads to the struggle for “trueness” and creation of an “expert” community, which “cleans” the image of Buddhism in the Internet. Subsection “Theravada vs Mahayana” presents cases when the “purification” processes turn into the struggle for trueness already within the stable community of Buddhists, and specifically between representatives of Theravada and Mahayana Buddhism. The next subsection “online vs offline” describes conflicts between “ideal” online Buddhism and traditional offline Buddhism. Using these subsections, I show that immersion in the environment of the Internet of Buddhism creates a hyper-reality experience that impacts on religious identity and can lead to changing of opinion, including belonging to a particular Buddhist tradition. The case studies of conflicts are followed by the cases of online cooperation in the form of electronic petitions, where I introduce the attempts of different Buddhist communities to unite against the emerging problems of the Buddhist world. I present two cases emphasizing the complex interrelationships of the Buddhist communities of Russia, which, depending on the ideological component, can lead to either consolidation, or rupture, and affect the potential for joint activities of the Buddhist Internet communities. The cases considered in this dissertation show that the overwhelming majority of the phenomena occurring in the Internet emerge first of all due to the diversity of Buddhism and Buddhists in Russia. The chaotic exploration of the virtual space has formed the above-described Buddhist Internet environment. The lack of interest in the Internet from official Buddhist communities suggests that the current state of affairs is unlikely to change significantly. Nevertheless, the study of the development of Buddhism in the Russian-speaking Internet is of further academic interest, taking into consideration the fact that everyday Internet use throughout the world will continue to grow, and in these conditions the influence of Buddhist Internet communities on Russia’s religious space will also continue to grow and strengthen.
Rozprawa poświęcona jest analizie szerokiego zakresu zjawisk związanych z rosyjskim buddyzmem i Internetem. Religia w Internecie staje się popularnym kierunkiem badań humanistycznych, jednak studia przypadków chrześcijaństwa i islamu zdecydowanie dominują nad naukami buddyjskimi, nie wspominając o eksploracji buddyzmu w rosyjskim Internecie. Dlatego od samego początku moje badania były prowadzone w sposób eksploracyjny. Ogólnie rzecz biorąc, praca stanowi analizę zarówno Internetu w buddyzmie, jak i buddyzmu w Internecie. Innymi słowy, skupiłem się na badaniu działalności zarówno oficjalnych rosyjskich organizacji buddyjskich, jak i świeckich oraz ich energicznej aktywności w Internecie. Z takiej perspektywy na pierwszy plan wysuwają się kwestie tożsamości rosyjskich buddystów i wpływ ich osobliwości na to, co dzieje się w rosyjskojęzycznej przestrzeni wirtualnej. Takie podejście określiło dwa główne pytania badawcze: (1) kim są buddyjscy użytkownicy rosyjskiego Internetu? (2) w jaki sposób wykorzystują początkowo neutralne technologie internetowe i dlaczego? Rozprawa składa się z pięciu rozdziałów. Pierwsze dwa rozdziały poświęcone są pierwszemu pytaniu badawczemu. Biorąc pod uwagę fakt, że prawie wszystkie szkoły i tradycje buddyzmu, takie jak Mahayana i Theravada; Buddyzm tybetański, południowy i dalekowschodni prezentowany jest w rosyjskim języku internetowym, rozdział I poświęcony jest opisowi buddyjskich tradycji offline. Wykazuję, że różne szkoły buddyzmu mają dziś znaczące różnice w podstawowych pytaniach: „kto jest Buddą?”, „Dokąd prowadzi ścieżka praktyki buddyjskiej?” Itp .; i raczej wyglądają jak różne religie. Rozdział II przedstawia przegląd buddyzmu w Rosji z ponad czterema wiekami historii, podczas którego fale ekspansji buddyzmu ukształtowały jego współczesny stan. Obecnie w Rosji istnieje wiele organizacji buddyjskich, a także subkultur związanych z buddyzmem, które istnieją w różnych formach, ale w większości nie wchodzą ze sobą w interakcje. Wspólnoty te stanowią różnorodność buddyjskich dyskursów, które mogą wpływać na współczesnych buddystów. Proponuję rozróżnić trzy główne dyskursy rosyjskiego buddyzmu: tradycyjny buddyzm, buddyjski modernizm i nowe ruchy religijne. Tradycyjny buddyzm kształtował się w rosyjskich regionach etnicznych Buriacji, Kałmucji i Tuwy przez kilka stuleci, a ugruntowane środowisko buddyjskie, w którym świeccy przeważnie pojmowali buddyzm poprzez tradycje, rytuały i liczne obiekty sakralne, a także honorując lamów i otrzymując od nich praktyczne rady. Bardziej głębokie praktyki w tym modelu są prerogatywą duchowieństwa. Buddyjski modernizm pod wieloma względami wywodził się z rosyjskiej buddologii i ostatecznie powstał podczas ekspansji różnych światowych społeczności buddyjskich na Zachód, w tym Rosji. W globalnych społecznościach buddyjskich nacisk kładzie się na adaptację buddyjskiej teorii i praktyk monastycznych dla świeckich. W ten sposób model ten koncentruje się na buddyjskiej teorii i praktyce medytacji oraz zakłada dystrybucję specjalistycznej literatury i wycieczki buddyjskich nauczycieli z wykładami na całym świecie. Nowe ruchy religijne buddyzmu stanowią pewną formę synkretyzmu religijnego różnych religii Wschodu, w tym buddyzmu, często orientalizowanego. Ruchy te tworzą różne subkultury, których członkowie uważają się za buddystów. Taka różnorodność buddyjskich dyskursów jest konsekwencją demokratycznego charakteru buddyzmu, który od samego początku wykluczał nacisk ze strony władz. Dlatego we współczesnej Rosji trudno jest mówić o jednym przywódcy lub dominującej organizacji buddyjskiej. Odpowiadając na pierwsze pytanie, możemy stwierdzić, że buddyjscy użytkownicy rosyjskiego Internetu są heterogenicznymi organizacjami buddyjskimi, często niezwiązanymi ze sobą, kierującymi się różnymi zasadami religijnymi w zależności od tradycji buddyjskiej, do której należą. Jeśli chodzi o buddystów i ich tożsamości, staje się jasne, że każdy użytkownik, który identyfikuje się jako buddysta, może mieć zupełnie inne pomysły na temat doktryny buddyjskiej i formy, w jakich powinna być praktykowana. Dlatego dochodzę do wniosku, że studiując buddyzm i buddystów w Rosji, nie można opracować sztywnej klasyfikacji i dlatego każdy przypadek i każdego przedstawiciela w Internecie należy rozpatrywać kontekstowo. Następne trzy rozdziały poświęcone są drugiemu pytaniu badawczemu: w jaki sposób użytkownicy buddyjscy używają początkowo neutralnych technologii internetowych i dlaczego? Rozdział III przedstawia przegląd technologii internetowych jako jakościowo nowej przestrzeni dla rosyjskiego buddyzmu. Śledziłem popularny podział na Web 1.0 i Web 2.0. Podział ten umożliwił skupienie się na logice rozwoju technologii internetowych, która polegała na uproszczeniu użytkowania i zwiększeniu liczby użytkowników do tworzenia, konsumpcji i rozpowszechniania informacji. Badając działalność oficjalnych organizacji buddyjskich w Rosji w Internecie w rozdziale IV, dochodzę do wniosku, że aktywność w Internecie jest często z góry określana przez potrzebę ekspansji lub problemy powstałe w wyniku ekspansji. Urządzenia internetowe w pewnym stopniu mogą rozwiązać te problemy, przechwytując żywe domeny lub autoprezentację w celu przyciągnięcia nowych użytkowników, a także symulując rzeczywisty kontakt buddyjskich nauczycieli z odległymi zwolennikami globalnych sieci buddyjskich. Tego typu działania internetowe różnią się i zależą od cech religijnych tradycji buddyjskiej. Dochodzę do wniosku, że osobliwości Mahajany w wielu aspektach blokują przekazywanie praktyk buddyjskich w Internecie. Dlatego organizacje buddyjskie Mahajany albo próbują pokonać te przeszkody, albo ograniczyć swoje działania w przestrzeni wirtualnej. Cechy Therawady, takie jak brak świętych przekazów i większy nacisk na teksty, są korzystne dla korzystania z Internetu. Analiza pokazuje, że większość organizacji buddyjskich reprezentowanych w Internecie należy do buddyjskiego dyskursu modernizmu. Brak zainteresowania Internetem ze strony tradycyjnych społeczności buddyjskich w Rosji można wyjaśnić brakiem rozległych aspiracji, specyficznych osobliwości religijnych i tradycji interakcji. W takim buddyjskim krajobrazie zwykły użytkownik szukający religii w Internecie częściej spotyka „globalne” społeczności buddyjskie, które zajmują centralne miejsce, a nie tradycyjne organizacje buddyjskie, które leżą na peryferiach lub po prostu nie występują w Internecie. W rozdziale V przedstawiam wyniki długotrwałego zanurzenia się w społeczności buddyjskie w sieci społecznej Vkontakte, gdzie odbywa się większość buddyjskich działań internetowych. Gęstość i intensywność informacji i przepływów użytkowników w społeczności buddyzmu Vkontakte uzasadniały jego wybór jako główne pole do analizy. W trakcie badań udało mi się odnotować wiele zjawisk, które w ogólności są wynikiem wzajemnych powiązań różnych typów buddystów i można je opisać jako konflikty i dialogi społeczności buddyjskich w Rosji w Internecie. Postanowiono podzielić zidentyfikowane przypadki na cztery podsekcje, gdzie każda podsekcja ma na celu opisanie konkretnego obszaru wzajemnych powiązań. Pierwszy podrozdział „Buddyjskie idee a New Age” pokazuje pojawienie się interakcji konfliktowych ze względu na różne poglądy na idee buddyjskie, kiedy treści rzadko związane z buddyzmem prowadzą do walki o „prawdziwość” i stworzenie społeczności „ekspertów”, która „oczyszcza” obraz buddyzmu w Internecie. Podrozdział „Theravada vs Mahayana” przedstawia przypadki, w których procesy „oczyszczania” zamieniają się w walkę o prawdziwość już w stabilnej społeczności buddystów, a konkretnie pomiędzy przedstawicielami Buddyzmu Theravada i Mahayana. Następny podrozdział „online vs offline” opisuje konflikty między „idealnym” buddyzmem internetowym a tradycyjnym buddyzmem offline. Korzystając z tych podrozdziałów, pokazuję, że zanurzenie w środowisku Internetu buddyzmu tworzy doświadczenie hiper-rzeczywistości, które wpływa na tożsamość religijną i może prowadzić do zmiany opinii, w tym przynależności do określonej tradycji buddyjskiej. Po studiach przypadków konfliktów następują przypadki współpracy online w formie petycji elektronicznych, w których przedstawiam próby różnych społeczności buddyjskich, by zjednoczyć się przeciwko pojawiającym się problemom świata buddyjskiego. Przedstawiam dwie sprawy podkreślające złożone powiązania buddyjskich społeczności w Rosji, które w zależności od ideologicznego komponentu mogą prowadzić do konsolidacji lub zerwania i wpływać na potencjał wspólnych działań buddyjskich społeczności internetowych. Przypadki rozważane w tej rozprawie pokazują, że przytłaczająca większość zjawisk zachodzących w Internecie pojawia się przede wszystkim z powodu różnorodności buddyzmu i buddystów w Rosji. Chaotyczna eksploracja wirtualnej przestrzeni stworzyła opisane powyżej buddyjskie środowisko internetowe. Brak zainteresowania oficjalnymi społecznościami buddyjskimi w Internecie sugeruje, że obecny stan rzeczy raczej nie zmieni się znacząco. Niemniej jednak badania nad rozwojem buddyzmu w rosyjskojęzycznym internecie są przedmiotem dalszych zainteresowań akademickich, biorąc pod uwagę fakt, że codzienne korzystanie z Internetu na całym świecie będzie nadal rosło, a w tych warunkach wpływ buddyjskich społeczności internetowych na rosyjską przestrzeń religijna będzie się również rozwijać i umacniać.

碩士
世新大學
公共關係暨廣告學研究所(含碩專班)
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Nowadays, Information sharing is a common behavior which happens when a person processing information. Information sharing occurs when receiving information that is expected or unexpected. Virtual communities are groups for online interaction through virtual space. Virtual community has become a common practice among Internet users to promote information sharing and collaboration. In the process of sharing, it constructs a variety of information and interaction in a scattered manner. In addition, the degree of influence Internet users, due to the frequent sharing and discussion processes such behavior, showing a positive relationship between growth and sustainability. This research adopted in - depth interview and participant observation, mainly by virtue of conversations and interviews with those respondents between the two, to reach a mutually exchange of views, and in the interview process learn about the respondents' awareness of the beliefs, attitudes and related views. The result is for the people due to discuss the contents of the virtual community to co auxiliary for the faith of their own thoughts, and then buy the products related artifacts. Virtual community will enhance their knowledge about the new religion, and bring self-identity and belonging.

論文(哲學博士)--香港中文大學, 2002.
參考文獻 (p. 341-355).
中英文摘要.
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Mode of access: World Wide Web.
Zhong Ying wen zhai yao.
Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2002.
Can kao wen xian (p. 341-355).

碩士
輔仁大學
宗教學系
95
This thesis deals with the Buddhist outlook on gender issues. Contemporary feminists have extrapolated modern ideas of gender equality to make conclusions about the gender values of early Buddhism. The centre of the heated gender equality debate for scholars and laypeople has been the validity of the eight garudhamma – with a movement started on April, 1 2001 for their abolition, under the premise that they are not believed to be the authentic teachings of the Buddha. This thesis reflects the contemporary stance on gender equality, on the basis of the descriptions of gender relationships and the equality found in the original Pāli texts and Chinese translation of the Agama sutras, with particular reference to the eight garudhamma. The thesis concludes that according to the texts, the eight garudhamma were laid down as norms for the sacred conduct of Buddhist nuns rather than merely customs, and therefore are rules that deserve to transcend feminist standards (which would be more appropriately applied to social customs). Discussion is also made of the likely reasons for the growth of the contemporary movement for Buddhist gender equality despite lack of scriptural support – with citation of the Buddha’s Ovādapatimokkha teaching to put gender issues in the broader perspective of the true goals of Buddhist practice.

This work is a detailed investigation of the nuances of meaning that the scriptural texts of the Theravada school of Buddhism assign to the Pali term cetana , which can be translated with such approximate equivalents as "volition," "intentional impetus," and "purposive impulse." More generally, this work discusses how Theravada interprets the processes of choosing among alternatives and deciding on goals, while adhering firmly to its causal theory that all physical and mental states are subject to causes and conditions. The argument made here is that Theravada does not posit a controlling will, but seeks to establish the possibility of changing attitudes of mind and corresponding goal-oriented impulses through holistic methods of training. The texts maintain that changes in attitude are made possible because consciousness has the capacity to become aware of its own processes of conditioning, and can diversify its responses to its environment. While comparisons with modern schools of psychology and philosophy are not attempted in this work, the analysis of the Theravada concept of cetana it provides can prove to be a valuable aid for future comparative studies.

博士
國立中央大學
哲學研究所
103
The present thesis addresses the interpretational issues in relation to the Theravada Buddhist ethics, an eastern ethical tradition. The interpretations are made in terms of western ethical categories such as Aristotelian virtue ethics, consequentialism, rule-consequentialism and Kantian deontology. These traditions are applied to find out the theoretical structure for the purpose of introducing the Theravada ethical system to the western reader. The process is not flawless. We can find in certain attempts, the sui generis character of Theravada Buddhist Ethics is missed due to neglecting its context. To address this problem, the present thesis first examines the problematic arguments of the current researchers and then examine the ethics within the Buddhist doctrinal system. To find out the role of ethics within the context, the present research examines the doctrine of causal-dependence, the key philosophical concept of early Buddhism. It recognizes the conditional existence as the origin of the human predicament and the need to get out of the conditional realm to attain liberation. The understanding of the causality is recognized as the ‘doctrinal middle path’, which avoids the extreme views about the ontological status, “Being” and “Non-being.” The teaching of Eightfold path is known as the ethical middle path of the Theravada tradition. The relation between the theory about the ontological understanding of the reality and the ethical path maintain an invincible connection. This is the sui generis character of Buddhist ethics. The explication of the relation between ontology and the ethics within the early Buddhism contribute to make a better interpretation of the ethics in the correct context. This would do justice to the authentic character of the ethical system found in the Theravada tradition. Further, Buddhism is entirely moral in the explanation of the experience within the existence, yet, it is not limited to the ‘other-regardness’, which is seen as very fundamental stage of the spiritual path to liberation. In order to have the liberation ‘insight’ into the reality is compulsory, the ethics is supportive to gain the insight; however, ethics is not the sufficient factor. Ethics serves as ‘necessary’ factor at one level and ethics reaches perfection with the inner transformation which is experienced by the agent through the cultivation of wisdom.

Mai, Yee Yan.
Thesis M.Phil. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 90-94).
Abstracts also in Chinese; appendixes in Chinese.
Title from PDF title page (viewed on 07, November, 2016).

(in English) This paper is based on field-work performed in a Thai Buddhist Temple (Wat) in Prague in the year 2016. The aim is to describe and in describing analyze rituals organized in and through the temple from a materialist phenomenological point of view, as well as based on an ideal-type Theravāda cosmology. In drawing on post-colonial philosophy, part of the focus lies also on the process of becoming other. This is achieved in situating practice and mimesis (based on the anthropologist Michael Taussig's theory) at the center of methodological inquiry. Each chapter is based on different expected and unexpected encounters at the Wat, and offers a possible solution to the issues that these encounters raised.