Artículos de revistas sobre el tema "Neo-Buddhist"
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1
Yü, Chün-Fang. "Some Ming Buddhist Responses to Neo-Confucianism". Journal of Chinese Philosophy 15, n.º 4 (25 de enero de 1988): 371–413. http://dx.doi.org/10.1163/15406253-01504002.
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DeBlasi, Anthony y T. H. Barrett. "Li Ao: Buddhist, Taoist, or Neo-Confucian?" Harvard Journal of Asiatic Studies 56, n.º 2 (diciembre de 1996): 485. http://dx.doi.org/10.2307/2719407.
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Bol, Peter K. y T. H. Barrett. "Li Ao: Buddhist, Taoist, or Neo-Confucian?" Chinese Literature: Essays, Articles, Reviews (CLEAR) 15 (diciembre de 1993): 160. http://dx.doi.org/10.2307/495379.
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YÜ, CHÜN-FANG. "SOME MING BUDDHIST RESPONSES TO NEO-CONFUCIANISM". Journal of Chinese Philosophy 15, n.º 4 (diciembre de 1988): 371–413. http://dx.doi.org/10.1111/j.1540-6253.1988.tb00604.x.
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Jay, Jennifer W. "Li Ao: Buddhist, Taoist, or Neo-Confucian?" History: Reviews of New Books 21, n.º 4 (junio de 1993): 182. http://dx.doi.org/10.1080/03612759.1993.9948808.
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TALKO, Tetiana, Iryna GRABOVSKA y Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS". Almanac of Ukrainian Studies, n.º 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Bahir, Cody R. "From China to Japan and Back Again: An Energetic Example of Bidirectional Sino-Japanese Esoteric Buddhist Transmission". Religions 12, n.º 9 (24 de agosto de 2021): 675. http://dx.doi.org/10.3390/rel12090675.
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Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhist who received empowerment (Skt. abhiṣeka) under Shingon priests in Japan in order to claim the authority to found “Zhenyan” centers in China, Hong Kong, Taiwan, Malaysia, and even the USA. Moreover, in addition to utilizing Japanese Buddhist sectarianism to root their lineage in the past, the first known architect of Neo-Zhenyan, Wuguang (1918–2000), used energeticism, the thermodynamic theory propagated by the German chemist Freidrich Wilhelm Ostwald (1853–1932; 1919 Nobel Prize for Chemistry) that was popular among early Japanese Buddhist modernists, such as Inoue Enryō (1858–1919), to portray his resurrected form of Zhenyan as the most suitable form of Buddhism for the future. Based upon the circular nature of esoteric transmission from China to Japan and back to the greater Sinosphere and the use of energeticism within Neo-Zhenyan doctrine, this paper reveals the sometimes cyclical nature of Sino-Japanese religious influence. Data were gathered by closely analyzing the writings of prominent Zhenyan leaders alongside onsite fieldwork conducted in Taiwan from 2011–2019.
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Arghirescu, Diana. "Song Neo-Confucian Conceptions of Morality and Moral Sources (Zhu Xi): Connections with Chan Buddhism". Journal of Chinese Philosophy 47, n.º 3-4 (3 de marzo de 2020): 193–212. http://dx.doi.org/10.1163/15406253-0470304006.
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In this study of ancient Confucian, Neo-Confucian (School of Principle) and Chan Buddhist ways of thinking about morality and the moral agent, my main objective is to trace changes relating to the nature and foundation of Confucian moral thought that occurred during the Song dynasty, through a parallel reading of Neo- Confucian writings and the Platform Sutra. By using the hermeneutical method and comparative textual analysis, the essay provides evidence that these changes reflect the Chan influence on Neo- Confucianism and embody a specific Neo-Confucian spirituality. The following concepts and themes articulate the theoretical framework of the research: the moral agent and moral agency; the heart-mind, authentic nature, and the principle of coherence; types of morality (substantive and procedural); and interrelatedness, oneness and purity.
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Bae, Sang-Hwan. "Human Equality Ideology and Neo-Buddhist Movement of Modern India". Journal of Korean Seon Studies 27 (31 de diciembre de 2010): 403. http://dx.doi.org/10.22253/jkss.2010.12.27.403.
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Verran, Helen. "On Seeing the Generative Possibilities of Dalit neo‐Buddhist Thought". Social Epistemology 19, n.º 1 (enero de 2005): 33–48. http://dx.doi.org/10.1080/02691720500084259.
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Crowley, Thomas. "Leisure, Festival, Revolution: Ambedkarite Productions of Space". CASTE / A Global Journal on Social Exclusion 1, n.º 2 (31 de octubre de 2020): 31–50. http://dx.doi.org/10.26812/caste.v1i2.199.
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This article analyzes the town of Mahad, Maharashtra, using it as a lens to examine protests and commemorations that are inseparable from Ambedkarite and Neo-Buddhist transformations of space. A key site of anti-caste struggle, Mahad witnessed two major protests led by Dr. B.R. Ambedkar in 1927: the claiming of water from Chavdar Tale, a tank located in a Brahmin neighborhood; and the burning of the Manusmriti. These events are commemorated every year with large-scale festivities. The article analyzes the ways that these protests and festivities have worked to produce a distinctly Ambedkarite space, one that is radically counterposed to hierarchical, Brahminical productions of space. Exploring the writing of Ambedkar and more recent Ambedkarite scholars, and putting these texts into dialogue with the spatial theories of Henri Lefebvre, the article contributes to a growing international literature on the spatiality of caste. The Navayana Buddhism pioneered by Ambedkar has been analyzed in terms of its ideology, its pragmatism, and its politics, but rarely in terms of its spatiality. Drawing on Lefebvre helps flesh out this spatial analysis, while a serious engagement with neo-Buddhist practices help to expand, critique and globalize some of Lefebvre’s key claims.
Ambedkar, Lefebvre, Mahad, neo-Buddhism, festival, revolution
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Seeman, Don y Michael Karlin. "Mindfulness and Hasidic Modernism". Religion and Society 10, n.º 1 (1 de septiembre de 2019): 44–62. http://dx.doi.org/10.3167/arrs.2019.100105.
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Amid growing interest in mindfulness studies focusing on Buddhist and Buddhism-derived practices, this article argues for a comparative and ethnographic approach to analogous practices in different religious traditions and to their vernacular significance in the everyday lives of practitioners. The Jewish contemplative tradition identified with Chabad Hasidism is worth consideration in this context because of its long-standing indigenous tradition of contemplative practice, the recent adoption of ‘mindfulness’ practices or terminology by some Hasidim, and its many intersections with so-called Buddhist modernism. These intersections include the personal trajectories of individuals who have engaged in both Buddhist and Hasidism-derived mindfulness practices, the shared invocation and adaptation of contemporary psychology, and the promotion of secularized forms of contemplative practice. We argue that ‘Hasidic modernism’ is a better frame than ‘neo-Hasidism’ for comparative purposes, and that Hasidic modernism complicates the taxonomies of secularity in comparable but distinctive ways to those that arise in Buddhist-modernism contexts.
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Choe, Jiyeon y Yeonjin Sang. "The Rebirth of Buddhism in India and its Religious Limits: Focusing on the Neo-Buddhism Movement". Korean Institute for Buddhist Studies 57 (31 de agosto de 2022): 43–74. http://dx.doi.org/10.34275/kibs.2022.57.043.
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Buddhism in India once disappeared from India and revived in 1956 through Ambedkar's Neo-Buddhism Movement. This movement was for the liberation of Dalit. Currently, India's Buddhist population is estimated at 8.44 million, accounting for 0.7% of India's religious population. This figure is down from 0.74% of the 1961 Indian Census after 1956, and although there have been fluctuations in rise and fall since then, it has hardly increased and rather decreased. Although the influence of caste in India has not disappeared and discrimination against Dalits or human rights issues have not improved, the achievements of the Neo-Buddhism Movement have stopped.
The purpose of this paper is to review the purpose and current status of the Neo-Buddhism Movement and to analyze the limitations of the New Buddhism from a religious perspective. To this end, first of all, the purpose and characteristics of the new Buddhism are examined. Ambedkar chose Buddhism instead of Hinduism and led the Neo-Buddhism Movement for Dalit, focusing on rationality and social equality.
In addition, as a result of analyzing the current status of Neo-Buddhism Movement and articles related to conversion, it is found that the new Buddhism in India plays a limited role as a religion for Dalits. There is a lack of efforts by the Indian government and the state to recognize Buddhism as an institutional religion, and Hindutva hegemony inhibit the conversion of Dalits to nebulism. In this situation, for Dalit, the meaning of Buddhist conversion is only an alternative religion of Hinduism and does not work as a religion itself.
Such religious limitations are analyzed in two ways: the doctrinal level and the religious level. On the doctrinal level, the Neo-Buddhism is based on Ambedkar's understanding of Buddhism. The aspect of pain and the problem of liberation were excluded while practicing discipline, wisdom, and mercy for the purpose of equality and emphasizing morality. At the religious level, Neo-Buddhism is not much different from Hinduism in terms of custom and worship. This limitation of Neo-Buddhism prevented the Buddhism from acting as a personal religion.
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Taylor (唐安竺), Andrew S. "Toward a Chinese Buddhist Modernism: Khenpo Sodargye and the Han Inundation of Larung Gar". Review of Religion and Chinese Society 9, n.º 2 (24 de octubre de 2022): 170–97. http://dx.doi.org/10.1163/22143955-12340005.
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Abstract Larung Gar is often hailed by scholars and practitioners alike as a last bastion of authentic Buddhist practice by ethnic Tibetans within the PRC. And yet, Larung is visited every year by tens of thousands of Han pilgrims and houses hundreds of Han monastics who have taken vows in the Tibetan Buddhist tradition. The author draws on a variety of oral and written sources to show that the Han inundation of Larung was not a byproduct of happenstance, but was actively facilitated by the Larung leadership, especially Khenpo Sodargye (མཁན་པོ་བསོད་དར་རྒྱས་ 索达吉堪布), through the targeted recruitment of Han practitioners. A comparative analysis of Tibetan- and Chinese-language materials shows that the neo-scientific and therapeutic teachings used to recruit Han practitioners superficially resemble similar “Buddhist modernist” discourses in the west and Tibet, but that their content is decidedly more soteriological than this moniker suggests. The article considers whether the encounter between Han practitioners and Tibetan Buddhism might eventually represent a nascent form of inter-ethnic Chinese Buddhist modernism.
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Choy, Young-Ho. "Buddhist activity & personality of the Jeong Gong－Kwon(鄭公權) in the late 14th century". Institute of Korean Cultural Studies Yeungnam University 81 (31 de agosto de 2022): 543–72. http://dx.doi.org/10.15186/ikc.2022.08.31.17.
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This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century.
A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺).
His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives.
Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek.
Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks.
His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.
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Scherer, Burkhard. "Macho Buddhism: Gender and Sexualities in the Diamond Way". Religion and Gender 1, n.º 1 (19 de febrero de 2011): 85–103. http://dx.doi.org/10.1163/18785417-00101005.
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Western Tibetan Buddhist movements have been described as bourgeois and puritanical in previous scholarship. In contrast, Ole Nydahl’s convert lay Karma Kagyu Buddhist movement, the Diamond Way, has drawn attention for its apparently hedonistic style. This article addresses the wider issues of continuity and change during the transition of Tibetan Buddhism from Asia to the West. It analyses views on and performances of gender, sexual ethics and sexualities both diachronically through textual-historical source and discourse analysis and synchronically through qualitative ethnography. In this way the article demonstrates how the approaches of contemporary gender and sexualities studies can serve as a way to question the Diamond Way Buddhism’s location in the ‘tradition vs modernity’ debate. Nydahl’s pre-modern gender stereotyping, the hetero-machismo of the Diamond Way and the mildly homophobic tone and content of Nydahl’s teaching are interpreted in light of Indian and Tibetan Buddhist sexual ethics and traditional Tibetan cultural attitudes on sexualities. By excavating the emic genealogy of Nydahl’s teachings, the article suggests that Nydahl’s and the Diamond Way’s view on and performance of gender and sexualities are consistent with his propagation of convert Buddhist neo-orthodoxy.
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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul". Religions 12, n.º 5 (14 de mayo de 2021): 352. http://dx.doi.org/10.3390/rel12050352.
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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in this study, shows a meaningful yet ultimately unsuccessful attempt at modernizing Korean Buddhism in the dynamics of the colonial Buddhism. Moving beyond the nationalist critique of its founder Yi Hoegwang, who has been heavily criticized for his pro-colonialist undertakings in later historiography, I reconsider the significance of this propagation space in the history of Buddhist propagation and respatialization of Seoul during the early colonial period. My analysis of Three Gates in a Single Mind commissioned for this urban Buddhist temple in 1921 not only shows the diversity of modern Korean Buddhist paintings but also reveals a new role assigned to Buddhist icons in the changing context of Pure Land practice. I also discuss the seminal contribution of the court lady Ch’ŏn Ilch’ŏng to the founding of the propagation space, thereby restoring the voice of one important laywoman in the modernization of Korean Buddhism.
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Baradin, Bazar y Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad". RUDN Journal of Philosophy 28, n.º 1 (15 de marzo de 2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.
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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor at St. Petersburg University, and the author of studies on the history and teachings of Tibetan Buddhism. After the revolution of 1917, he began working in Buryatia in various administrative positions, focusing on the organization of the scientific and cultural life of the Republic. Their main idea is that the modern world consists of the two equal parts - East and West, unification of which is possible and even necessary for the further development of humanity. The system-forming teaching of the East is Buddhism; and the lecture hold on those aspects of Buddhist philosophy that could be compared with the teachings of the West. Four points are highlighted: 1) Buddhism is comparable to Darwin’s theory in that both consider humans in the context of all living beings in an evolutionary manner; 2) Buddhism, like science, accepts the determinism principle; 3) the Buddhist concept of shunya is similar to the relativistic principles of physics; and 4) the system of Buddhist psychotechniques is similar to the theory of reflexology. B. Baradin concludes that Indo-Buddhist culture and European culture are complementary and their rapprochement will bring us closer to a truly universal culture. The theses mentioned here are, apparently, the first systematic exposition of the views of neo-Buddhists-renewalists on the points of convergence between Buddhist and Western cultures.
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De Souza, Luciana Karine, Caroline Tozzi Reppold, Inajá Tavares y Claudio Simon Hutz. "Self-compassion in religious practitioners: criterion validity evidence for the Self-Compassion Scale – Brazil". Psico 51, n.º 2 (12 de febrero de 2020): e32939. http://dx.doi.org/10.15448/1980-8623.2020.2.32939.
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The construct of self-compassion is based on Buddhist’s teachings on compassion towards oneself. This study provides criterion validity evidence for the Self-Compassion Scale – Brazil. A comparison on self-compassion in Buddhist and Catholic practitioners may contribute to support the Brazilian version of the scale, as well as shed light into religious differences on the matter. Participated in the study 59 Catholics and 59 Buddhists, all self-declared a religious practitioner. We administered a socio-demographic questionnaire and the Self-Compassion Scale – Brazil. Buddhist practitioners presented significantly higher score in self-compassion (M = 4.45, SD = .51) than Catholic practitioners (M = 2.98, SD = .63): t(116) = 13.78, p < .001 (d = 2.56). In addition, there was a significant positive correlation between frequency of religious practice and self-compassion (r = .39, p = .003). Future studies may investigate the relationship between self-compassion and neo-Pentecostal practitioners, which has been increasing in number in Brazil.
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Smits, Shyamika. "Contemporary Sinhala-Buddhist Nationalism in Sri Lanka: The Relevance of a (Neo-) Marxist Interpretation". Open Area Studies Journal 4, n.º 1 (3 de junio de 2011): 73–85. http://dx.doi.org/10.2174/1874914301104010073.
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Garfield, Jay L. "A. C. Mukerji on the Problem of Skepticism and Its Resolution in Neo-Vedānta". International Journal for the Study of Skepticism 12, n.º 1 (23 de diciembre de 2021): 90–100. http://dx.doi.org/10.1163/22105700-bja10031.
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Abstract This paper examines the work of the unsung modern Indian Philosopher A. C. Mukerji, in his major works Self, Thought and Reality (1933) and The Nature of Self (1938). Mukerji constructs a skeptical challenge that emerges from the union of ideas drawn from early modern Europe, neo-Hegelian philosophy, and classical Buddhism and Vedānta. Mukerji’s worries about skepticism are important in part because they illustrate many of the creative tensions within the modern, synthetic period of Indian philosophy, and in part because they are truly profound, anticipating in interesting ways the worries that Feyerabend was to raise a few decades later. Arguing that Humean, Kantian, neo-Hegelian, and Buddhist philosophy each fail to provide an adequate account of self-knowledge, Mukerji leverages this finding to further argue that these systems fail to offer a proper account of knowledge more generally. His solution to skepticism centers on a distinctively modern interpretation of Śaṅkara’s Vedānta.
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Mehta, Suhaan. "Tradition and Tolerance". Religion and the Arts 20, n.º 3 (2016): 336–54. http://dx.doi.org/10.1163/15685292-02003004.
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In Modernism and the Art of Muslim South Asia, Iftikhar Dadi demonstrates how Pakistani artists draw on a range of traditional and contemporary aesthetic practices and intellectual currents. Consistent with Finbarr Barry Flood’s criticism of the post-9/11 mobilization of “Islamic art” against neo-fundamentalism, Dadi argues that Pakistani artistic works cannot be reduced to performing an anti-hegemonic function. Here, I use Dadi and Flood’s claims to analyze the Pakistani-British author Nadeem Aslam’s mediation of the Persianate miniaturist Bihzad (1465–1535) in his novel The Wasted Vigil (2008). While Aslam reconfigures Bihzad to affirm and interrogate Buddhist and Islamic practices in Afghanistan, he nonetheless privileges a secular, aesthetic critique of neo-fundamentalism. Moreover, athough the scriptures are a source of creativity for Aslam, when decoupled from the arts they mostly inspire violence. This creates a binary between artistic and textual forms of Islam, essentializing art as an embodiment of tolerance.
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Finch, Andrew J. "‘In their madness they chase the wind’: The Catholic Church and the Afterlife in Late Chosŏn Korea". Studies in Church History 45 (2009): 336–48. http://dx.doi.org/10.1017/s0424208400002618.
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Following its introduction to Korea in 1784, the Catholic Church grew and developed within a rich and varied religious milieu. An indigenous tradition of popular religion, characterized in part by shamanistic practices, existed alongside two imported traditions: Confucianism and Mahāyāna Buddhism. The latter had enjoyed state patronage in the Koryŏ period (918/935-1392) but, with the establishment of the Chosŏn dynasty (1392–1911), it was supplanted by Chu-Hsi Neo-Confucianism (Chuja-hak). This became central to a policy of social reformation and was elevated to the position of state orthodoxy. Neo-Confucianism thereby became the dominant social, political and metaphysical system, and, during the course of the seventeenth and eighteenth centuries, its influence spread to all levels of Korean society. Buddhism was increasingly discriminated against, while popular religion was disparaged as superstitious and potentially subversive. Buddhist monks and nuns, together with shamans (mudang), were classed among thech’ŏnmin, the ‘base people’, the very bottom of society whose members included butchers as well as slaves.
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Kim, Hwansoo. "Buddhism during the Chosŏn Dynasty (1392–1910): A Collective Trauma?" Journal of Korean Studies 22, n.º 1 (1 de marzo de 2017): 101–42. http://dx.doi.org/10.1215/21581665-4153349.
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Abstract An increasing number of recent scholars have challenged the narrative of Korean Buddhism as persecuted, isolated, and debased under the Neo-Confucian orthodoxy of the Chosŏn dynasty (1392–1910). These scholars have revealed the continued support from both the state and Confucian aristocrats afforded to Buddhism; the friendship between yangbans and monastics; and the recognition of monastics’ role in Chosŏn society. While these insights provide a welcome nuance to a consideration of the period, it should be also recognized that the anti-Buddhist paradigm was a pervasive norm at the state and local levels throughout the Chosŏn era. The perception that Buddhism was heretical and that monastics were socially inferior was so deeply ingrained in the minds of aristocrats and the populace for so long that monastics developed a sense of collective trauma. This article revisits the vicissitudes of Chosŏn Buddhism by considering an incident that took place in the 1930s in colonial Korea. This case will help scholars of Korean history and Buddhism understand how colonial-period monastics acted from the trauma of the anti-Buddhist paradigm of the Chosŏn dynasty.
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Payne, Richard K. "A Pragmatics of Ritual: The Yoshida Goma at the Interface of Shintō and Shingon". Religions 12, n.º 10 (15 de octubre de 2021): 884. http://dx.doi.org/10.3390/rel12100884.
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Drawing on practices and teachings from Daoism, neo-Confucianism, and tantric Buddhism, Yoshida Kanetomo (1435–1511) created the system of Yuiitsu Shintō, also known eponymously as Yoshida Shintō, all the while making claims for Shintō as the world’s original religion. Important for the establishment of Yoshida Shintō was the creation of a program of rituals. This essay examines one of the three rituals created for the Yoshida ritual program, the Yoshida Shintō goma ritual, which hybridizes tantric Buddhist ritual organization and Daoist symbolism. A pragmatics of ritual is developed as a means of identifying the factors that Yoshida felt were salient in presenting the goma as a Yoshida Shintō ritual.
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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron". RUDN Journal of Philosophy 24, n.º 3 (15 de diciembre de 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.
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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata". Post-Soviet Issues 7, n.º 2 (3 de junio de 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.
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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Kwon, Sun-hyang y Jeson Woo. "On the Origin and Conceptual Development of ‘Essence-Function’ (ti-yong)". Religions 10, n.º 4 (16 de abril de 2019): 272. http://dx.doi.org/10.3390/rel10040272.
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‘Essence-function’ (ti-yong 體用), also called ‘substance-function,’ has been a constant topic of debate in monastic and academic communities in China. One group of scholars insists that the concept is derived from the Confucian tradition, while the other maintains that it originates with the Buddhist tradition. These opposing opinions are not merely the arguments of antiquity, but have persisted to our present time. This paper investigates the concept of ‘essence-function,’ focusing on its origin and conceptual development in the Buddhist and the Confucian traditions. This concept has become a basic framework of Chinese religions. Its root appears already in ancient Confucian and Daoist works such as the Xunzi and the Zhouyi cantong qi. It is, however, through the influence of Buddhism that ‘essence’ and ‘function’ became a paradigm used as an exegetical, hermeneutical and syncretic tool for interpreting Chinese philosophical works. This dual concept played a central role not only in the assimilation of Indian Buddhism in China during its earlier phases but also in the formation of Neo-Confucianism in medieval times. This paper shows that the paradigm constituted by ‘essence’ and ‘function’ resulted not from the doctrinal conflicts between Confucianism and Buddhism but from the interactions between them.
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Zhao, Wen. "The Soul and Buddha-Nature in Jesuit–Buddhist Debates in the Late Ming Fujian–Zhejiang Regions". Religions 15, n.º 3 (22 de febrero de 2024): 264. http://dx.doi.org/10.3390/rel15030264.
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The Jesuit missionary in Fujian, Giulio Aleni, ingeniously integrated Christian teaching concerning the soul into the traditional Chinese understanding of human nature. He adeptly reconciled the Christian notion of the soul, created by God, with the neo-Confucian belief in human nature bestowed by heaven. However, during the late Ming period, Chinese Buddhist thinkers held a contrasting perspective rooted in the Buddha-nature theory. According to this theory, Buddha-nature is intrinsic to every sentient being, devoid of a Creator. This fundamental discord in the understanding of human nature sparked intense debates between Jesuit missionaries and Buddhists in the Fujian–Zhejiang regions. These debates probed intricate themes, ranging from the ontological origin of nature to the associated soteriology surrounding human nature, as well as the hierarchical relationships between humans and other sentient beings.
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Hwang, Keum-Joong. "'Transmission of Heart-mind' as a Forgotten Educational Tradition: Neo-Confucian and Buddhist Xinfa Tradition and education". History of Education 22, n.º 2 (diciembre de 2012): 113–48. http://dx.doi.org/10.18105/hisedu.2012.22.2.005.
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Whelan, Christal. "Shifting Paradigms and Mediating Media: Redefining a New Religion as "Rational" in Contemporary Society". Nova Religio 10, n.º 3 (1 de febrero de 2007): 54–72. http://dx.doi.org/10.1525/nr.2007.10.3.54.
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Japanese new religions sometimes undergo a radical alteration in doctrine or orientation during the course of their development. This article focuses on the politics of representation within the deliberate transformation of a Japanese new religious movement known as GLA or God Light Association from a popular shamanistic neo-Buddhist form of religiosity to an increasingly "rational" and psychological religion. This paradigm shift revolved around the contested practice of past-life glossolalia promoted by the religion's founder as proof of reincarnation. Direct or mediated representation of this phenomenon, serving initially as a locus of power, came to be viewed negatively as expressive of GLA's roots with Japan's folk religious past. Unsuitable for the new secularized target clientele in an age of globalization, representations of this behavior and the man who fostered it were gradually suppressed and history was re-inscribed.
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Karelova, Liubov. "Epistemic Culture of Japan: General Outlines in the Mirror of the Historical and Philosophical Approach". Ideas and Ideals 13, n.º 4-1 (27 de diciembre de 2021): 129–38. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-129-138.
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Ability of knowledge and thinking operations, such as abstraction, comparison syllogisms and so on, are of course common to all peoples. Nevertheless, when referring to this or that specifi c cultural material, the problem of the existence of separate epistemic cultures arises. Contemporary research on epistemological diversity relies primarily on methods of analytic epistemology and focuses on identifying examples of ‘cross-linguistic divergence’ at the semantic level. The concepts of ‘know’ and ‘knowledge’ often become the object of research. However, there are suffi cient grounds for identifying and studying epistemic cultures also in terms of other parameters. This article is focused upon highlighting these parameters by referring to examples of the history of the Japanese spiritual tradition associated with Buddhist and Confucian teachings. In particular, the author examines the Buddhist doctrines of two truths and the identity of absolute being and the phenomenal world, as well as the neo-Confucian principle of the unity of knowledge and action from the point of view of their infl uence on the epistemological attitudes of Japanese culture. The undertaken analytic excursion allows, using the example of Japan, to show that each culture has its own set of assumptions underlying the cognitive strategy, certain preferences, more or less trust in relation to one or another form of acquiring knowledge, e.g., sensoryempirical, rational, intuitive forms, as well as ideas about the goals of cognition, differently perceived in diverse cultural and historical contexts.
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Jülch, Thomas. "Buddhist Apologetics in East Asia: Countering the Neo-Confucian Critiques in the Hufa lun and the Yusŏk chirŭi non". Sungkyun Journal of East Asian Studies 21, n.º 1 (1 de mayo de 2021): 123–25. http://dx.doi.org/10.1215/15982661-8901264.
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Lin, Meihan. "The Writing of the Body in the Kumarajiva from the Imagery of the Sun". Journal of Education and Educational Research 7, n.º 2 (29 de febrero de 2024): 167–71. http://dx.doi.org/10.54097/0rnte967.
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Across multiple civilizations, the sun has been for centuries considered an extremely prized cultural symbol with numerous connotations. In "Kumarajiva" by Shi Jincun, the sun is a recurring symbol that plays a significant role in the story's emotional transformation of the protagonist. Therefore, it is interesting to delve deeper into the meaning of this image. This essay aims to analyze the coexistence of the two suns in Kumarajiva, which represent human and buddhist nature, respectively, with their various cultural connotations. It also seeks to uncover the narrative idea of the supremacy of the body in the work by highlighting the rivalry and differences between the two suns. This paper aims to bridge the gap between the study of narrative and literary history by examining the similarities between the concept and the principle of neo-sensationalist creativity. It will also offer textual perspectives on the genre attribution of Shi Zhecun, a case that has garnered significant attention in literary history.
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Rubiés, Joan-Pau. "From Idolatry to Religions: the Missionary Discourses on Hinduism and Buddhism and the Invention of Monotheistic Confucianism, 1550-1700". Journal of Early Modern History 24, n.º 6 (17 de noviembre de 2020): 499–536. http://dx.doi.org/10.1163/15700658-12342667.
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Abstract The emergence of a European discourse to distinguish, analyze, and historicize various non-Biblical religious traditions within Asia involved a significant amplification of the concept of idolatry. The Jesuit experience of Japanese Buddhism in the second half of the sixteenth century posed a particular challenge, because of its overt atheism. The patristic models of Christian apologetics, based on distinguishing elite monotheism from popular religion in ancient paganism, had been useful in India, but in Japan had to be replaced by a system where the elite cultivated an atheistic form of esoteric monism. When focusing their dialectical firepower upon the doctrines of double truth and non-theistic monism, the Jesuits, led by Alessandro Valignano, were in fact responding to the doctrinal distinctiveness of East Asian Buddhism, notably the emphasis on provisional teachings, on the one hand, and Buddha-nature, on the other. When in China Ricci decided to classify the Confucian literati as civil philosophers rather than as a religious elite, he also transferred Valignano’s critique of Buddhist pantheism to specifically Neo-Confucian doctrines, distinct from the supposed monotheism of the original Confucians.
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Kramer, Kenneth P. "Autobiographical World Theology". Horizons 13, n.º 1 (1986): 104–15. http://dx.doi.org/10.1017/s0360966900035684.
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Traditionally, western theologies have been systematic, orthodox, dogmatic, and ecclesiastical. Recently, however, liberal, neo-orthodox, philosophical, and radical theologians have begun to reform the theological enterprise, and in turn to prepare the way for what has been called “world theology.” Whereas the traditional theologian viewed other faith communities as less truthful than his or her own, the world theologian is the Christian, Jew, Muslim, Hindu, or Buddhist who views other theologies and world views non-exclusivistically, and from within the other's viewpoint.W. C. Smith captures the Janus-nature of this emerging world theology in one sentence—“All theology is self-theology, and yet it must exclude no one.” According to this assessment, today's theological task must be autobiographical (self-theology) and world-oriented (excluding no one). Each person's life-story is significantly related to each other's, for without personal history (autobiographical and biographical) theology reverts to a scholasticism of structures, rules, and restrictions, and without a world-orientation, theology retreats into exclusivistic, specialized edifices, and thereby surrenders any claim to speak to and for all humans.
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Skvortsova, Elena L. "Japanese Philosophers Nishi Amane and Nishida Kitaro: between East and West". Voprosy Filosofii, n.º 11 (2022): 177–87. http://dx.doi.org/10.21146/0042-8744-2022-11-177-187.
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The article suggests a brief analysis of the views of the two Japanese Thinkers Nishi Amane and Nishida Kitaro. The considerable impact of Western philosophical theories on these two scientists’ views is also emphasized here. The outstanding Nishi Amane’s role in the field of creating new concepts in use even today conveying the meanings of Western Culture in Japan had been stressed. Doing so, Nishi used Chinese characters – and it was his true novelty. Actually Nishi’s system was aimed at the modernization of Neo-Confucian metaphysics by drawing on the experience of Western Positivism and, partly, Utilitarism. Nishida Kitaro appeared to be the most famous Japanese philosopher in the West. His works show the tendency to combine the basic installations of the national (Buddhist-Confucianism) worldview tradition and some European philosophical traits. The both thinkers demonstrated the two-vector nature of Japanese aesthetics in intercultural discourse. They constantly used to attract the ideas of Western thinkers, subjecting them to creative reinterpretation in the process of contructing their own philosophical theories.
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Triplett, Katja. "Religion, Medicine and the Notion of Charity in Early Jesuit Missionary Pursuits in Buddhist Japan". Journal of Religion in Japan 8, n.º 1-3 (17 de diciembre de 2019): 46–75. http://dx.doi.org/10.1163/22118349-00801010.
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Abstract Searching for conceptual distinctions between religion and medicine is a promising avenue from which to reconstruct trajectories towards the appropriation of hegemonic Western concepts of secularism in Japan, such as the Meiji-period separation of religious and medical practice. Buddhism and medicine had already established a complex relationship for centuries when the Jesuits arrived in Japan. Mahāyāna Buddhist tenets, such as the practice of medicine as a “field of merit” (fukuden 福田), served lay Buddhists as well as monastics as a means to increase social capital through charitable projects. The article seeks to explore whether the Jesuits’ distinction between religion and medicine, and by extension the notion of charity, had any significant impact on Japanese religious and medical culture. In making a distinction between religion and medicine, the Jesuits drew a particular boundary in a way that could be interpreted as a precursor of secularity. The analysis of late medieval and early modern sources in European languages and in Japanese supports the conclusion that the form of secularity emerging in the Edo period resulted from an increase in the popularization of Neo-Confucian concepts and not the influx of the Catholic notion of caritas in the Iberian phase.
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Nesterkin, Sergei. "The Philosophy of Schopenhauer in the “Philosophical Notebooks” of B. D. Dandaron". Философская мысль, n.º 11 (noviembre de 2023): 22–33. http://dx.doi.org/10.25136/2409-8728.2023.11.69130.
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This article presents a previously unpublished manuscript of a lecture on Schopenhauer's philosophy from archival materials of the famous Russian Buddhist scholar and Buddhist teacher B.D. Dandaron (1914–1974). It is part of a series of texts containing notes from lectures and books, his own notes as well as translations that are referred to as his “philosophical notebooks.” They date from 1953-1954, the time when B.D. Dandaron was in a Gulag camp in Taishet (Irkutsk region). This text is part of the materials of a philosophical seminar held by prisoners in their free time from work. The active participants of the seminar were B.D. Dandaron and V.E. Sesemann (1884-1963), a historian of philosophy, follower and colleague of L.P. Karsavin in the Eurasian movement. Sesemann was known for his work in Kantian philosophy and aesthetics. The manuscript argues that Schopenhauer's philosophy represents a unique attempt to combine Kant's epistemology with the ethics and metaphysics of Buddhism. The author notes that an attempt to synthesize such disparate principles should have led to significant intentional reinterpretations of these two very different systems of thought. The content of the work is to determine what new elements Schopenhauer (who considered himself a follower of Kant) introduced into Kant’s philosophy, on the one hand; and the fundamental differences between his philosophy and the teachings of Buddhism, on the other. The text will be of interest both to researchers of V.E. Sesemann (as the probable author or co-author of the work) and B.D. Dandaron. It allows us to understand the philosophical background of the religious and philosophical teaching of neo-Buddhism that they created, which had a great influence on the revival of Buddhism in Russia in the second half of the twentieth century.
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Muller, A. Charles. "Buddhist Apologetics in East Asia: Countering the Neo-Confucian Critiques in the Hufa lun and the Yusŏk chirŭi non by Uri Kaplan". Journal of Korean Religions 11, n.º 2 (2020): 173–77. http://dx.doi.org/10.1353/jkr.2020.0016.
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Rashkovskii, E. y E. Nikiforova. "Hinduism: from Tribal Beliefs to World Religion". World Economy and International Relations, n.º 5 (2015): 104–12. http://dx.doi.org/10.20542/0131-2227-2015-5-104-112.
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The paper presents an analytical review of the conference held in the All-Russian State Library for Foreign Literature (November, 2014). It deals with deep historical and socio-cultural roots of the present-day religious dynamics of India, including its main political implications. The wide methodological principle of correlation between India’s socio-cultural background and the current state of affairs in Hinduism is denoted as Indo-logics. The paper also deals with bilateral processes of internal consolidation of Hinduism within the Republic of India as well as of the gradual transformation process of Hinduism into one of the biggest religions on international scale. Both sides of these phenomena are analyzed in connection with ambivalent processes of the Indian inner modernization during the 19th-21st centuries, and also with general global socio-economic and intellectual trends of the current history, including mass migrations, the expansion of mass media, deep crisis of the present-day semi-industrial modes of school and university education, etc. The article draws special attention to problems of Indian subaltern strata in the present-day Indian religious dynamics, including the “neo-Buddhist renaissance” and Christian conversions among Indian “untouchables”.
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Flaherty, Robert Pearson. "JeungSanDo and the Great Opening of the Later Heaven: Millenarianism, Syncretism, and the Religion of Gang Il-sun". Nova Religio 7, n.º 3 (1 de marzo de 2004): 26–44. http://dx.doi.org/10.1525/nr.2004.7.3.26.
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ABSTRACT: Korea's JeungSanDo is a syncretistic religion in which elements of religious Taoism, Buddhism, Neo-Confucianism, Roman Catholicism, and Korean shamanism are combined with a unifying millenarian vision that was initially formulated in the late nineteenth and early twentieth centuries in the late Joseon Dynasty. JeungSanDo is based on the teachings of Gang Il-sun (1871––1909), who was/is regarded by his followers as the incarnation of SangJe (Shangti), the Ruler of the Universe in religious Taoism, as well as Maitreya, the Future Buddha of Buddhist eschatology. The religion of Gang Il-sun arose as a compensatory response to the defeat of the Donghak Revolution in 1894. The central belief of JeungSanDo is Hu-Cheon GaeByeok, the Great Opening of the Later Heaven, the new age of JeungSan Gang Il-Sun's millenarian vision. A glossary of Korean and Chinese terms follows the endnotes. No religion is completely ““new,”” no religious message completely abolishes the past. Rather, there is a recasting, a renewal, a revalorization, an integration of the elements——the most essential elements——of an immemorial religious tradition. ——Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy1
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Hartman, Charles. "T. H. Barrett: Li Ao: Buddhist, Taoist, or Neo- Confucian? (London Oriental Series, Vol. 39.) xiv, 178pp. Oxford: Oxford University Press, 1992. £20." Bulletin of the School of Oriental and African Studies 57, n.º 2 (junio de 1994): 416–17. http://dx.doi.org/10.1017/s0041977x00025398.
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Costantini, Filippo. "La crítica de la metafísica budista en el sistema filosófico de Zhang Zai". Estudios de Asia y África 54, n.º 1 (8 de diciembre de 2018): 5. http://dx.doi.org/10.24201/eaa.v54i1.2354.
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Una de las ideas principales que caracteriza el movimiento de renovación confuciana del siglo XI es la necesidad de eliminar la influencia que las doctrinas heterodoxas ejercen sobre los intelectuales. La mayoría de los filósofos confucianos tratan de volver al pensamiento original de Confucio rechazando directamente las teorías daoístas y sobre todo budistas. En este contexto, el filósofo Song Zhang Zai representa uno de los ejemplos más significativos. En este ensayo mostraré como el rechazo de la doctrina budista no sólo es un aspecto importante en el pensamiento de Zhang Zai, sino que representa el fundamento de sus teorías metafísicas y éticas. One of the main ideas of the Neo-confucian movement of the eleventh-century is the necessity to remove the heterodox doctrines influence on Chinese intellectuals. The majority of Confucian philosophers strongly believe on the necessity to restore Confucius original thought to go against Daoist and Buddhist theories. The Song philosopher Zhang Zai represents one of the main examples of this attempt. In this paper I will show that Zhang Zai’s rejection of Buddhism not only occupies an important position in his philosophy, but it can be also understood as the core of his metaphysical and ethical system.
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Chen, Jo-Shui. "Li Ao: Buddhist, Taoist, or Neo-Confucian? By T. H. Barrett. Oxford University Press, London Oriental Series Volume 39, 1992. xiv, 178 pp. $39.50." Journal of Asian Studies 52, n.º 4 (noviembre de 1993): 974–76. http://dx.doi.org/10.2307/2059357.
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Jha, Avinash Kumar. "Relevance of Buddhist Education in the Context of Current Global Education: A Study". RESEARCH HUB International Multidisciplinary Research Journal 9, n.º 7 (31 de julio de 2022): 01–05. http://dx.doi.org/10.53573/rhimrj.2022.v09i07.001.
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The concept of education is a burning topic in the updated academic field. The relevance and continuity of education lies in its presentation according to the demands of the changing environment. The nature of education has changed rapidly in recent times. The trend which has shown the most creativity and stability in the latest styles of social science is the stream of cultural writing. From George Heigl to Lynn Hunt, this type of belief has been shown. Today neo-cultural sociology is in vogue. In fact, the study of education is from rationalist and structuralist tendencies in the academic field. The importance of education is undeniably important in the crucial elements of the overall development of the individual. The concept of education has been the most discussed and competitive of all types of discourse. There have always been different views and forms of education in every society. The origin of which can be traced to the overall development of human personality. India also has a well-developed tradition of education since ancient times. In this sequence, the large mass base of Buddhist education as well as its useful nature and purpose shows its all-time importance. In the Jataka story and Buddhist literature, in the course of Buddhist education, emphasis has been laid on Sanskrit, grammar, Buddhist thought, mathematics, philosophy, medicine, crafts, ethics, environment, etc. And its usefulness has been shown by incorporating the need of the present society. In the Buddhist period, education was the means of all round development of man. Buddhist education was the only means of mental, physical, intellectual and spiritual upliftment. The relevance of Buddhist education in the present day is automatically reflected in the elements contained in it. Also, the element contained in its form proves its usefulness in the updated global context. Every modern concept, power, ideology tries to verify itself on the basis of history. History always gives legitimacy to modern concepts, so every society tries to write historiography of concepts keeping in mind its goals and objectives. Discussions about the questions of education in India can be seen with the Sanatan tradition of the times like Vedas, Puranas, Arthashastra etc. along with the Buddhist, Jain and Charvaka traditions. In today's time people are interpreting education in their own way. Today there is fierce competition in the field of education. Two integral elements of education have been described in India - spiritual and physical i.e. theoretical and practical. Therefore, the basic element of education is the overall development of human personality and the need of society or secular life. In the present article, it will be our effort to discuss the background of Buddhist education from the global level to the global level of current education and review the current thinking.
Abstract in Hindi Language:
अद्यतन अकादमिक क्षेत्र में शिक्षा की अवधारणा एक ज्वलंत विषय है। शिक्षा की प्रासंगिकता एवं निरन्तरता बदलते परिवेश की माॅग के अनुरुप उसकी प्रस्तुति से है। शिक्षा का स्वरुप हाल के समयों में तेजी से बदला है। समाज विज्ञान की अद्यतनशैलियों में जिस प्रवृति ने सबसे अधिक रचनात्मकता प्रदर्शित की है, तथा स्थायित्व दिखाया है- वह सांस्कृतिक लेखन की धारा है। जार्ज हिगल से लिन हंट तक ने इसप्रकार की मान्यता को दर्शाया हैं। आज नव सांस्कृतिक समाजविज्ञान प्रचलन में है। वस्तुतः शिक्षा के अध्ययन अकादमिक क्षेत्र में बुद्धिवादी एवं संरचनावादी प्रवृतियों से है। व्यक्ति के समग्र विकास के निर्णायक तत्वो में शिक्षा का महत्व निर्विवाद रुप से महत्वपूर्ण है। सभी प्रकार के विमर्श में शिक्षा की अवधारणा सबसे अधिक विमर्शित तथा प्रतिस्पर्धात्मक रही है। शिक्षा के विभिन्न मत एवं स्वरुप प्रत्येक समाज में सदैव रहा है। जिसका मूल मनुष्य के व्यक्तित्व का समग्र विकास में चिन्हित किया जा सकता है। भारत में भी प्राचीन काल से शिक्षा की विकसित व्यापक परम्परा रही है। इस क्रम में बौद्ध शिक्षा का वृहत जन आधार के साथ साथ इसके जनोपयोगी स्वरुप एवं उददेष्य इसकी सर्वकालीक महत्ता को दर्शाता है। जातक कहानी एवं बौद्ध साहित्य में बौद्ध शिक्षा के क्रम में समाज के सभी वर्ग को शिक्षा में संस्कृत, व्याकरण, बौद्ध विचार, गणित, दर्शन के अतिरिक्त चिकित्सा, शिल्प, नैतिकता, पर्यावरण आदि पर बल दिया गया हैं, जिससे मनुष्य के व्यक्तित्व के विकास एवं वर्तमान समाज की आवश्यकता को समाहित कर इसकी उपयोगिता को दर्शाया गया हैै। बौद्ध काल में शिक्षा मनुष्य के सर्वागिण विकास का साधन थी। बौद्ध शिक्षा मानसिक, शारीरिक, बौद्धिक एवं अध्यात्मिक उत्थान का एकमात्र माध्यम था। वर्तमान समय में बौद्ध शिक्षा की प्रासंगिता उसमें निहित तत्व से स्वतः परिलक्षित होता है। साथ ही इसके स्वरुप में निहित तत्व अद्यतन वैश्विक परिपेक्ष्य में इसकी उपयोगिता को प्रमाणित करता है। प्रत्येक आधुनिक संकल्पना, शक्ति, विचारधरा अपने को इतिहास के आधार पर सत्यापित करने का प्रयास करता है। आधुनिक संकल्पनाओं को इतिहास हमेशा वैधता प्रदान करता ह, इसलिए प्रत्येक समाज अपने लक्ष्यो तथा उददेष्यों को ध्यान में रखतें हुए संकल्पनाओं का इतिहासलेखन करने का प्रयास करते है। भारत में शिक्षा के सवालों को लेकर विमर्श ऋषियों-मुनियों यथा वेद, पुराण, अर्थशास्त्र आदि समय के सनातन परम्परा के साथ साथ बौद्ध, जैन एवं चार्वाक परम्परा के साथ देख सकते है। आज के समय में शिक्षा की व्याख्याएं लोग अपने अपने तरीके से कर रहे हैं। आज शिक्षा के क्षेत्र में भयंकर प्रतियोगिता छिडी नजर आ रही है। भारत में शिक्षा के दो अभिन्न तत्व बताए गए हैं- अध्यात्मिक तथा भौतिक अर्थात सैद्धांतिक एवं व्यवहारिक। अतः शिक्षा का आधारभूत तत्व मनुष्य के व्यक्तित्व का समग्र विकास एवं समाज या लौकिक जीवन की आवश्यकता को माना गया है। प्रस्तुत आलेख में बौद्ध शिक्षा की पृष्ठभूमि वर्तमान शिक्षा की वैश्विक स्तर से आॅचलिक स्तर तक की विवेचना और वर्तमान के चिंतन की समीक्षा हमारा प्रयास होगा।
Keywords: नव सांस्कृतिक, बौद्ध शिक्षा, बुद्धिवाद, वैश्विक, अध्यात्मिक शिक्षा, लौकिक शिक्षा
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Keppler-Tasaki, Stefan y Seiko Tasaki. "Goethe, the Japanese National Identity through Cultural Exchange, 1889 to 1989". Jahrbuch für Internationale Germanistik 51, n.º 1 (1 de enero de 2019): 57–100. http://dx.doi.org/10.3726/ja511_57.
Texto completoResumen
Abstract This is a study of the alleged “singular reception career”1 that Goethe experienced in Japan from 1889 to 1989, i. e., from the first translation of the Mignon song to the last issues of the Neo Faust manga series. In its path, we will highlight six areas of discourse which concern the most prominent historical figures resp. figurations involved here: (1) the distinct academic schools of thought aligned with the topic “Goethe in Japan” since Kimura Kinji <styled-content>,</styled-content> (2) the tentative Japanification of Goethe by Thomas Mann and Gottfried Benn, (3) the recognition of the (un-)German classical writer in the circle of the Japanese national author Mori Ōgai <styled-content></styled-content>, as well as Goethe’s rich resonances in (4) Japanese suicide ideals since the early days of Wertherism (Ueruteru-zumu <styled-content></styled-content>), (5) the Zen Buddhist theories of Nishida Kitarō <styled-content></styled-content> and D. T. Suzuki <styled-content></styled-content>, and lastly (6) works of popular culture by Kurosawa Akira <styled-content></styled-content> and Tezuka Osamu <styled-content></styled-content>. Critical appraisal of these source materials supports the thesis that the polite violence and interesting deceits of the discursive history of “Goethe, the Japanese” can mostly be traced back, other than to a form of speech in German-Japanese cultural diplomacy, to internal questions of Japanese national identity.
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Tyulenev, Ivan A. "Rhetoric of War and and Rhetoric of Peace in the Taihei ki. Taihei ki, Maki 33, Section 4. How Starving People Drowned. Trans. by Ivan A. Tyulenev". Voprosy Filosofii, n.º 7 (2023): 166–85. http://dx.doi.org/10.21146/0042-8744-2023-7-166-185.
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Current paper examines the views on war and war consequences in medieval Japan. The reference text is How starving people drowned (Kinin mi [wo] nageru koto), the 4th section of the 33rd scroll of the samurai tales Records of Great Peace (Taihei ki), which was completed in the second half of the 14th century. This passage describes the Japanese capital Kyoto after the devastating battles for the city in 1352–1355. Battles were fought between supporters of the two branches of the sovereign dynasty, the Southern and Northern courts. As a result, the family of a certain junior official of samurai origin was forced to wander and ultimately commit suicide. In the course of the study the Kinin mi [wo] nageru koto section was firstly translated into European language. A detailed analysis of the translated text is presented in the paper below. This fragment is present in the oldest manuscripts of the Taihei ki, obtains considerable artistical, didactic and historical value, and still having an impact on Japanese culture. The aim of current study is to determine the views on war presented in the text. For this aim, linguistic and stylistic features, historical accuracy, narrative structure, logical framework, target audiences, author’s position, as well as possible interpretations in Buddhist and Neo-Confucian perspectives are considered. The conclusions of the study could provide not only a deep understanding of circumstances of the text creation and its key features, but also some thoughts regarding the perception of military operations in Japanese tales on wars.
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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, n.º 3 (8 de diciembre de 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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KIM, Sung-EunThomas. "Uri Kaplan, Buddhist Apologetics in East Asia: Countering the Neo-Confucian Critiques in the Hufa lun and the Yusŏk chirŭi non. Leiden: Brill, 2019. 282 pp. (ISBN-13: 978-9004405332)". International Journal of Buddhist Thought and Culture 31, n.º 2 (31 de diciembre de 2021): 173–77. http://dx.doi.org/10.16893/ijbtc.2021.12.31.2.173.
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