Bibliographies thématiques / Neo-Buddhist

Littérature scientifique sur le sujet « Neo-Buddhist »

Auteur : Grafiati
Publié le 18 mai 2024

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Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Neo-Buddhist ».

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Articles de revues sur le sujet "Neo-Buddhist"

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Yü, Chün-Fang. « Some Ming Buddhist Responses to Neo-Confucianism ». Journal of Chinese Philosophy 15, no 4 (25 janvier 1988) : 371–413. http://dx.doi.org/10.1163/15406253-01504002.

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DeBlasi, Anthony, et T. H. Barrett. « Li Ao : Buddhist, Taoist, or Neo-Confucian ? » Harvard Journal of Asiatic Studies 56, no 2 (décembre 1996) : 485. http://dx.doi.org/10.2307/2719407.

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Bol, Peter K., et T. H. Barrett. « Li Ao : Buddhist, Taoist, or Neo-Confucian ? » Chinese Literature : Essays, Articles, Reviews (CLEAR) 15 (décembre 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, no 4 (décembre 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, no 4 (juin 1993) : 182. http://dx.doi.org/10.1080/03612759.1993.9948808.

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TALKO, Tetiana, Iryna GRABOVSKA et Svitlana KAHAMLYK. « UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS ». Almanac of Ukrainian Studies, no 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, no 9 (24 août 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, no 3-4 (3 mars 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 décembre 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, no 1 (janvier 2005) : 33–48. http://dx.doi.org/10.1080/02691720500084259.

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Thèses sur le sujet "Neo-Buddhist"

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Kinsey, John Robert. « B. R. Ambedkar, Karl Marx, and the Neo-Buddhist revival ». Connect to online resource, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1458438.

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Mandal, Indramohan. « Socio-religious philosophy of B R Ambedkar and the genesis of the neo-Buddhist movement in India ». Thesis, University of North Bengal, 2003. http://hdl.handle.net/123456789/1240.

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Watkin-Kolb, Regina. « Towards a neo-Kantian Buddhism or a neo-Buddhist Kantianism : a critique of existing normative thought in international relations and international political economy ». Thesis, Nottingham Trent University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.393505.

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Livres sur le sujet "Neo-Buddhist"

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Barrett, Timothy Hugh. Li Ao : Buddhist, Taoist, or neo-Confucian ? Oxford : Oxford University Press, 1991.

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Has the apple not fallen ... ! : Neo-classical economics in the Buddhist perspective. Colombo : Godage International Publishers, 2010.

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Wŏnhyo esŏ Tasan kkaji : Hanʾguk sasang ŭi pigyo chʻŏrhakchŏk haesŏk. Sŏngnam-si : Chʻŏnggye, 2000.

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Zhongguo zhe xue shi. : Shi jie de tu xiang yu gou zao, mai xiang cun you xue de zui zhong li lun. Taibei Shi : Hong ye wen hua shi ye you xian gong si, 2003.

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Zhongguo zhe xue shi. : Yu shi jie zhe xue dui hua ji chong gu yi qie jia zhi de chuang zao zhuan hua. Taibei Shi : Hong ye wen hua shi ye you xian gong si, 2002.

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Zhongguo zhe xue shi. Taibei Shi : Hong ye wen hua shi ye you xian gong si, 2003.

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Zhongguo zhe xue shi. : Yu shi jie zhe xue dui hua ji zhong gu yi qie jia zhi de chuang zao zhuan hua. Taibei Shi : Hong ye wen hua shi ye you xian gong si, 2003.

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Shastree, Uttara. Religious converts in India : Socio-political study of neo-Buddhists. New Delhi, India : Mittal Publications, 1996.

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Pong-gon, Kim, et Chirisankwŏn Munhwa Yŏn'gudan, dir. Chirisankwŏn yuhak ŭi hangmaek kwa sasang. Sŏul-si : Sŏnin, 2015.

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Chaedan, Talsŏng Munhwa, dir. Ch'ŏngbaengni Kwak An-bang kwa Hyŏnp'ung Kwak Ssi 12-chŏngnyŏ. Sŏul-si : Minsogwŏn, 2021.

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Chapitres de livres sur le sujet "Neo-Buddhist"

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Ng, On-cho. « Theorizing the Neo-Confucian-Buddhist Encounter : The Chinese Religious Habitus and Doxas ». Dans Chinese Culture, 123–41. Singapore : Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-8286-5_7.

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« A Metaphysics of Buddhism and its History in the West ». Dans The Neo-Buddhist Writings of Lafcadio Hearn, 1–41. BRILL, 2020. http://dx.doi.org/10.1163/9789004430334_002.

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« Biographical and Critical Studies of Hearn ». Dans The Neo-Buddhist Writings of Lafcadio Hearn, 42–97. BRILL, 2020. http://dx.doi.org/10.1163/9789004430334_003.

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« Buddhism in the American Writings and ‘Seeking the Orient at Home’ ». Dans The Neo-Buddhist Writings of Lafcadio Hearn, 98–143. BRILL, 2020. http://dx.doi.org/10.1163/9789004430334_004.

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« Japan and the ‘Romance of Reality’ ». Dans The Neo-Buddhist Writings of Lafcadio Hearn, 144–206. BRILL, 2020. http://dx.doi.org/10.1163/9789004430334_005.

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« Conclusion ». Dans The Neo-Buddhist Writings of Lafcadio Hearn, 207–16. BRILL, 2020. http://dx.doi.org/10.1163/9789004430334_006.

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Barrett, T. H. « Posthumous Conversions of Confucians : A Zen Case Study from Song China to Modern Japan ». Dans Buddhism and Its Religious Others, 210–24. British Academy, 2022. http://dx.doi.org/10.5871/bacad/9780197266991.003.0011.

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Neo-Confucians (to use the Western term) claimed to make East Asian Buddhism redundant by showing that Chinese traditions of thought offered better solutions to the human condition than Buddhism, yet the suspicion remained that they were themselves influenced by Buddhist ideas. Thus, for example, Buddhists claimed that figures associated with Neo-Confucianism had learned from, or become, Buddhists themselves. Among the earliest such figures was Li Ao (c. 772-836). His supposed allegiance to Buddhism is reaffirmed in the work of the Japanese Zen teacher Imakita Kōsen (1816-1892), whose writings remain in circulation to this day. Tracing the way in which Li’s case was deployed in Imakita’s and earlier Buddhist works, so that his name is still associated with Buddhism on the internet today, illustrates the strength of this particular polemical tactic.
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« The Neo-Buddhist White Lotus Movement in Search for Legitimacy ». Dans Religious Diversity in Post-Soviet Society, 203–18. Routledge, 2016. http://dx.doi.org/10.4324/9781315605128-14.

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Versluis, Arthur. « What Is Neo-Gnosticism and What Is Gnosis ? » Dans American Gnosis, 10—C1P63. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197653210.003.0002.

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Abstract The primary terms, definitions, and concepts, including gnosis, Gnosticism, and neo-gnosticism, are discussed in the context of twentieth-century popular scholarship, including the scholarship of Hans Jonas, Theodore Roszak, Ioan Culianu, Harold Bloom, and April DeConick. Culianu’s important concept of conceptual “bricks” in the context of how Gnostic concepts emerge in contemporary society as neo-gnosticism. This concept leads to a discussion of gnostic dualism and gnostic spectra, including antignosis, inquisitionalism, political gnosis, and transcendence. Also considered are cosmological and metaphysical gnosis, and gnosis in popular, occultist, and Buddhist translation contexts. An intellectual framework, particularly in terms of neognosticism and gnosis, is provided for the book as a whole.
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Mabuchi, Masaya. « “Quiet Sitting” in Neo-Confucianism ». Dans Asian Traditions of Meditation. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824855680.003.0011.

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In China, meditation is primarily associated with Buddhism and Daoism, but also played a significant role in Neo-Confucianism. Often referred to as “quiet sitting”, such practice was seen as a means to achieve an intuitive comprehension of the “original nature” or “universal principle” that lay at the bottom of Neo-Confucian thought. However, the attitude toward such practice was ambivalent, since it could undermine traditional teachings and norms. “Quiet sitting” was one of the factors behind the emergence of syncretist trends. When Confucian scholars began to write meditation manuals, the techniques described were mostly inspired by Buddhist and Daoist models, including regulated breathing, the circulation of qì, concentration on the “cinnabar field” (dāntián), as well as complete silence and lotus posture. However, late Ming scholar Gāo Pānlóng tried to make up a manual of strictly Confucian meditation, such as that of “recovering [the original state of mind] in seven days”.
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