Rozprawy doktorskie: „Buddhism and society”

1

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

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

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

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

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4

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

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

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

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6

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

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

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

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

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8

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

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

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

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

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

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11

Pereira, Antonio Francisco Guerra. "Budismo e educaÃÃo: uma proposta de superaÃÃo aos desafios da sociedade pÃs-moderna". Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19409.

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nÃo hÃ
Esta pesquisa debruÃa-se sobre a temÃtica Budismo e EducaÃÃo no contexto da sociedade pÃs-moderna. Delimitou-se como objetivo principal investigar a contribuiÃÃo da educaÃÃo budista para a transformaÃÃo dos sujeitos. A abordagem do estudo Ã de carÃter qualitativo e utilizamos como procedimento metodolÃgico de investigaÃÃo uma revisÃo de literatura. Nossos interlocutores para o campo do Budismo foram, em especial, HUMPHREYS (1969), CONZE (1973) e NINA (2004); na Ãrea da educaÃÃo, ancoramos nosso trabalho nas ideias de ROHDEN (2005) e, no que se refere Ã pÃs-modernidade, fundamentamos teoricamente nosso estudo em BAUMAN (2001) e BERMAN (2007). Os resultados da pesquisa evidenciam a possibilidade de a educaÃÃo budista tornar-se uma resposta alternativa aos desafios da sociedade pÃs-moderna, considerando que esta doutrina oriental tem um carÃter compassivo, tolerante e pacifista. Conclui-se, atravÃs desta pesquisa, que a educaÃÃo budista Ã capaz de contribuir para a transformaÃÃo dos sujeitos, tornando-os agentes multiplicadores de uma Cultura de Paz.
This research focuses on the theme of Buddhism and Education in the context of postmodern society. The main objective was to investigate the contribution of Buddhist education to the transformation of subjects. The approach of the study is qualitative and we used as a methodological investigation procedure a literature review. Our interlocutors for the field of Buddhism were in particular HUMPHREYS (1969), CONZE (1973) and NINA (2004); in the area of education we anchored our work in the ideas of ROHDEN (2005) and with regard to postmodernity we theoretically based our study on BAUMAN (2001) and BERMAN (2007). The results of the research evidence the possibility that Buddhist education becomes an alternative response to the challenges of postmodern society, considering that this eastern doctrine has a compassionate, tolerant and pacifist character. It is concluded through this research that Buddhist education is capable of contributing to the transformation of subjects, making them multiplier agents of a Culture of Peace.

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Greyerbiehl, Michael J. "Dialogue of religious experience my overseas training program in Japan with Maryknoll Missionaries /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Cockrell, Brittany B. "Mindfulness and authentic creativity developing a healthy lifestyle". Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/362.

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The contemporary society of the United States of America is becoming an increasingly stressful environment to live in. Our rapid advances and developments in virtual, electronic, and high-speed technology have led us to a lifestyle that operates more quickly. However, our attachment to such a face-paced lifestyle has unfortunately led us towards an increasingly stressful lifestyle. This research focuses on identifying our current society's perceptual outlook and illustrating how the practice of mindfulness can help reduce the anxieties, struggles, and mental flaws which cloud our perception. The intent of this thesis is to show how the practice of mindfulness is beneficial towards our mental health. The practice of mindfulness originated within the Buddhist tradition and has evolved into a new area of interest in the fields of mental health, psychology, philosophy, and humanities. Also, the connection between the practice of mindfulness, and the practice of authentic creativity, as demonstrated in playing the piano, is illuminated within this research. Authentic creativity thus serves as an enlightening metaphor for the elusive practice of mindfulness, and creates a more vivid understanding of the concept of mindfulness. For this thesis I have conducted a literature review in the areas of philosophy, religion, aesthetics and cognitive science. Also, I am actively participating in my research by personally practicing mindfulness and piano. Part of my methodology involves critical thinking on the personal level as I am writing journal entries about my views and thoughts concerning these processes.
B.A.
Bachelors
Arts and Humanities
Humanities

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14

Cruz, Bruna Dutra de Oliveira Soalheiro. "A missão tibetana na correspondência jesuíta (1624-1631)". Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-21102009-164743/.

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A pesquisa aqui apresentada tem como tema principal a análise da correspondência relativa à missão jesuíta no Tibet, de 1624 a 1635, já publicada. Nosso corpus documental é composto por seis cartas: três do Padre Antônio de Andrade (1624, 1626, 1627) e as demais de João Cabral (1626), Estevão de Cacela (1627) e Francisco Azevedo (1631). Pretendemos analisar as descrições dos budistas tibetanos presentes nas cartas e relacioná-las com as estratégias defendidas e desenvolvidas no Tibet durante este primeiro período de estabelecimento da Companhia de Jesus no teto do mundo. Como documentação subsidiária, utilizaremos outras cartas e documentos anteriores e contemporâneos à missão abordada aqui, tais como cartas de jesuítas da missão Mogol.
The main goal of the present research is the analysis of the tibetan mission mail trade, from 1624-35, wich were already published. The documents to be analysed are three letters from Padre Antônio de Andrade (1624, 1626, 1627), plus João Cabrals (1626), Estevão de Cacelas (1627) and Francisco Azevedos (1631). Our intention is to analyse the descriptions of the tibetan budhists, as they appear in the letters, and then relate them with the methods of convertion that took place in the tibetan mission during this first period of Jesuit settling in the roof of the world. As adicional documentation, we used former and later letters and documents from the mughal mission.

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15

Olson, Kristin. "Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation". Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22363.

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Not applicable.
The study “Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation” contributes to an understanding of development from perspectives of non-denominational action among so called Engaged Buddhists. Departing from qualitative interviews with nine leaders of socially engaged organizations from five Asian countries, the systemic programming resulting from their ideals are compared to key principles and programming of international development cooperation. Responding to the question:”What policy ideals shape the development programming, and can these be linked to forms of power and the rights-based approach?” this inter-disciplinary and multi-sited study feeds into the increased interest in faith-based expressions within the general public sphere, and specifically in the development industry. Guided by the ontology of critical realism, a mixed method is used shaped by qualitative interviews and participatory observations, enabling both analysis of meanings and development programming. Based on their views on Buddhist ethics and practices, the leaders address development topics common today. Policies expressed are placed within a communication culture for change, yet not necessarily by conventional confrontational advocacy modes. Diverse understandings are at play, such as how to convey meanings of “kindness”. Although not referring to concepts common within the social and cultural structures of contemporary international development cooperation, the actors develop methods based on principles of participation in particular and the work today can also be related to other principles of the Human Rights Based Approach. The policies and programming are linked to invisible, informal and formal forms of power although informants refer to interpretations of compassion, inter-relatedness and non-dualism, among other.From a perspective of development cooperation, a hypothetical argument is advanced suggesting that the informants do not differ at substantial level related to their understanding and practice of Buddhism or their general approaches to development topics, as much as they differ regarding their approach to programming aimed at influencing forms of power. The common criticism of Buddhists not addressing power can then for this group be nuanced, and indicatively suggested not to be valid regarding invisible and informal power, but rather regarding formal power.Academic fields: Communication for development with reference to sociology of religion, political science, global studies and multi-sited ethnography.Key words: Engaged Buddhism, Civil Society Organizations, Faith-Based Organizations, Human Right Based Approach, participation, complexity/systemic approaches, power, Thich Nhath Hanh, Sister Chan Khong, Sulak Sivaraksa, Bikkhuni Dhammananda, A.T. Ariyaratne, Sarvodaya.

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Lai, Alessia Daisy <1994&gt. "Buddhist influences in Chinese art- Zhang Huan and his relationship with contemporary society". Master's Degree Thesis, Università Ca' Foscari Venezia, 2019. http://hdl.handle.net/10579/16113.

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The purpose of this dissertation is to analyze the work of contemporary artist Zhang Huan, focusing on the close relationship between his artworks and Buddhism. The analysis will start from the first steps taken by the artist in the Beijing East Side Village and will highlight all the developments of his art until today, focusing, in particular, on his trips to Tibet and his life in the USA, and to the artist’s life in connection with the Chinese avant-garde movement and its Buddhist implications.

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Kumada, Naoko. "In the world of rebirth : politics, economy and society of Burmese Buddhists". Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620421.

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Čermák, Jiří. "Jsou obyvatelé západní Evropy spokojenější než obyvatelé Evropy východní?" Master's thesis, Vysoká škola ekonomická v Praze, 2013. http://www.nusl.cz/ntk/nusl-197880.

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The aim of master thesis is finding answers to the question, if inhabitants of western Europe are happier than inhabitants of eastern Europe. I want to compare standards of living in these regions based on the indexes of living standards. Further I want find out, if the happiness is measurable. Europe during the economic crisis has shown that GDP of countries slowed down, but is this economic indicator showing happiness of nations? Does it present satisfaction and well-being of the population? Can we identify some relation or dependence between GDP and happiness of the population? What are the indicators that are able to answer this question? A substantial part of my work will be comparison of the individual indexes of living standards and I will specify, what means standard of living and what are the components. In the practical part I want to compare reality in different areas of human life, which is related to the standard of living and to compare these data between the nations in western Europe and eastern Europe.

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Jiang, Yuxuan. "What's in a Name? From Social Organization to Merit Society: Understanding the Change in Buddhist Charities in China Since the Beginning of the Reform Period". Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38026.

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After the Chinese Communist Party (CCP) abolished its total ban on religious activities in 1982, a Buddhist revival has taken place in the People’s Republic of China (PRC). Decades later, after the state gradually opened the public welfare sector to non-state actors, Buddhist charities have grown into important social service providers in the country. However, Buddhist charities do not constitute a homogenous category, nor is the emergence of Buddhist charities without direction and monitoring by the Chinese state. This thesis answers the question of why there are different types of Buddhist charities, namely Buddhist merit societies, Buddhist charity foundations and Buddhist charity federations by examining the PRC’s institutions of religions, social organizations and charitable NGOs in the past decades. I have divided the timeline since 1982 into three major time periods and examine the interaction between various levels of government and Buddhist charities. This thesis has demonstrated that the existence of different types of Buddhist charities is the result of inconsistency and fragmentation of these interactions. While the central-led institutionalization of social organizations is creating more obstacles for Buddhist charities to survive, local governments have more interest in their usefulness to the local development. The reason to the question that why Buddhist charities have different identities such as Buddhist merit society, Buddhist charity foundation and Buddhist charity federation has a close link to whether Buddhist groups or sites have sufficient financial resources and well-established government connections.

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Farrelly, Paul James. "Spiritual Revolutions: A History of New Age Religion in Taiwan". Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/136199.

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My thesis is a cultural history of New Age religion in Taiwan. I focus on C.C. Wang (1941-) and Terry Hu (1953-), the two earliest and most prolific sinophone proponents of a ‘Xinshidai [New Age]’. I consider their lives (as New Agers) and written works (as New Age figures), concentrating on the period to 2000. In this thesis I explore how Wang and Hu introduced New Age religion to Taiwan through analysis of their publicly available writings and translations. In chronologically examining their life experiences and the various ideologies that they gradually wove into their work, I demonstrate the agency of these two women as New Age innovators and show how they represented their own lives as evidence of the transformational efficacy of New Age religion for modern Taiwanese women. Raised in a family who escaped from China and then converted to Catholicism, Wang’s most important contributions are her translations of Jane Roberts’s Seth books (beginning in 1982). These continue to be popular with readers and have inspired a new generation of teachers and students. She also translated internationally popular texts such as Kahlil Gibran’s The Prophet (1970) and Neale Donald Walsch’s Conversations with God (1998). Viewing this work alongside her efforts in beginning the Fine Press’ New Age Series (1989-) and establishing the Chinese New Age Society (1992), her publisher described her as “the mother of the New Age in Taiwan” (2012). Wang began developing expertise on American culture when raising a family there in the mid 1960s and again for much of the 1970s. She used these domestic experiences as the basis of her burgeoning literary career. An important part of Wang’s oeuvre are the monthly columns she published pseudonymously in The Woman and China Ladies between 1969 and 1981. In these columns Wang not only established herself as a trans-Pacific expert of everyday life techniques (especially regarding relationships and parenting), she also articulated the psychological unease that she would later seek to remedy through spiritual exploration and, ultimately, in translating New Age books. Her early work is notable for both illustrating a particular type of modernity available to young urban females and for establishing the nurturing and inquisitive spirituality she would later disseminate widely. Already interested in the type of ideas discussed in the New Age, it was only after a life-altering encounter with a Seth book in a California library in 1976 that Wang began exploring the New Age more deeply. She eventually discovered Shirley MacLaine’s Out on a Limb (and later wrote the preface to the 1986 Mandarin translation), which she described as inspiring and “a book of enlightenment.” Hu was born to a politician father who also escaped from China. She learnt English as a child and developed a fascination with American culture. After a short stint in New York’s bohemian Greenwich Village in the early 1970s, she soon became a film star in Taiwan. She featured in several dozen movies and was briefly married to the author Li Ao (b.1935). She retired from acting in 1988 and devoted her energy to translating New Age texts, especially the work of Jiddu Krishnamurti (1895-1986) who she depicted as a “New Age Buddhist.” Throughout her careers as an actor and author Hu appeared as an archetype of the global, modern and, ultimately, spiritually sophisticated woman. Hu’s individual identity was strongly grounded in the social context of Taiwan’s elite, and she increasingly blended martial law-era Chineseness and her celebrity status with American post-hippie spiritual trends. Her multifaceted and evolving identity augments dominant identity and gender discourses in Taiwan and binds her into the New Age’s transnational web of religious innovation and personal transformation.

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Sasat, Siriphan. "Caring for dementia in Thailand : a study of family care for demented elderly relatives in Thai Buddhist society". Thesis, University of Hull, 1998. http://hydra.hull.ac.uk/resources/hull:12346.

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This study explores the nature of caring for elderly demented relatives living at home in Thailand. Structured and semi-structured interviews were carried out with 44 pairs of known cases of demented patients (subjects), who received treatment at out-patient departments (OPD) in three selected hospitals, and their principal carers. The Thai Mental State Examination (TMSE) and Behaviour Rating Scale (BRS) were applied to subjects, the Caregiver Strain Index (CSI) was applied to carers, and the Network Assessment tool was applied to both subjects and carers. Significant correlations were found between levels of strain in carers and the cognitive impairment and physical dependence of subjects. Spouse carers experienced significantly less strain, but reported more stress and physical strain and a poorer current relationship than younger relative carers. The vast majority of subjects (94%) and more than half (57%) of carers had a small support network. Three-quarters of carers needed information about dementia illness and how to provide care at home and two-thirds felt the elderly relative should receive financial support. Despite difficulties in caring, three-quarters of carers were still willing to continue to provide care. The primary motivation to care was derived from a strong filial obligation based on Buddhist belief of 'reciprocity.' The effects of the caring relationship and the quality of care need further investigation. Policy recommendations include providing health education, financial support, and carers support groups.

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McLeod, Clay. "The noble path of socially-engaged pedagogy: connecting teaching and learning with personal and societal well-being". Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/3000.

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This thesis is an articulation of how the principles of socially-engaged Buddhism, a spiritual practice rooted in the teachings of the historical Buddha that integrates Buddhist practice and social activism, can enrich and enhance contemporary educational practice. It discusses Buddhist epistemology, metaphysics, ontology, psychology, ethics, and practice and relates these things to holistic education, critical pedagogy, SEL, and global education. On the basis of the theoretical understanding represented by that discussion, it articulates several theoretical principles that can be practically applied to the practice of teaching and learning to make it resonate with the theory and approach of sociallyengaged Buddhism. In integrating the implications of Buddhist teachings and practices with teaching and learning practice, it draws from bell hooks’ notion of “engaged pedagogy” in order to articulate a transformational, liberatory, and progressive approach to teaching called “socially-engaged pedagogy.” Socially-engaged pedagogy represents the notion that teaching and learning can be a practical site for progressive social action designed to address the real problem of suffering, both in the present and in the future, as it manifests in the world, exemplified by stress, illness, violence, war, discrimination, oppression, exploitation, poverty, marginalization, and ecological degradation.

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Sabato, Ilaria <1987&gt. "Lo "Shishuo Xinyu" 世說新语：alla ricerca dei tratti dell'integrazione del Buddhismo nella società cinese coeva". Master's Degree Thesis, Università Ca' Foscari Venezia, 2012. http://hdl.handle.net/10579/1594.

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A partire dai passaggi dello Shishuo Xinyu in cui si tratta di personaggi legati al Buddhismo, si vuole cercare di capire quale immagine emerge del Buddhismo (e dei Buddhisti) nel periodo del testo preso in analisi.

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Стрелецкий, Е. С. "Далай-лама XIV. Основные проблемы существования современного общества". Thesis, Сумский государственный университет, 2015. http://essuir.sumdu.edu.ua/handle/123456789/40242.

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Далай-лама XIV (род. 6 июля 1935 в Тибетском Такцере) является духовным лидером буддистов Тибета, Монголии, Бурятии, Тувы, Калмыкии. Он лауреат Нобелевской премии мира 1989 г. и Золотой медали Конгресса США 2006 г. Философия буддизма учит своих последователей умиротворению, поиску смысла жизни, пониманию себя и других. В лучших традициях буддизма размышления Далай-ламы посвящены основным проблемам современного общества: этике для текущего тысячелетия, сотрудничеству науки и религии (в частности, буддизма), влиянию человека на глобальную планетарную экосистему, связям между природной средой и живыми существами, обитающими в ней, сострадательности мышления и пренебрежению миром.

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Bártová, Zuzana. "Le bouddhisme comme style de vie organisé pour les classes moyennes dans la culture de consommation : analyse de la religiosité des pratiquants bouddhistes en France et en République tchèque". Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK005.

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S’inscrivant dans une perspective de sociologie des religions, notre étude porte sur les formes organisationnelles relevant du bouddhisme de convertis et la religiosité des personnes engagées dans leurs lieux de pratique en France et en République tchèque dans le contexte de la culture de consommation. C’est l’aspect culturel de cette forme de société qui nous intéresse, à savoir le style de vie comme modèle culturel qu’elle propose et l’importance accordée à la construction identitaire. Une enquête de terrain nous a permis d’analyser le style de vie bouddhiste distinctif des classes moyennes urbaines qui s’appuie sur un cadre organisationnel et tout un ensemble de pratiques, de représentations et de valeurs. Il s’agit de montrer comment les pratiquants se conforment aux expressions de la culture de consommation, bien qu’ils envisagent leur style de vie comme alternatif. Par ailleurs, il est proposé de comprendre le style de vie bouddhiste organisé comme un exemple de la recomposition et de l’individualisation du religieux contemporain
Adopting the methods and approaches of sociology of religion, this study examines organisational forms of convert Buddhism and the religiosity of persons in their places of religious practice in France and in the Czech Republic in the context of consumer culture. Our focus is on the cultural aspects of this form of society, with lifestyle as its cultural model and its emphasis on identity construction.Fieldwork data are used to analyse the distinctive Buddhist lifestyle of middle-class city-dwellers. This lifestyle relies on organisational structures and is composed of several dimensions (practices, representations, values). This study seeks to show how these dimensions conform to expressions of consumer culture, despite practitioners’ preference for an alternative conception of their lifestyle. Moreover, we suggest viewing this organised lifestyle as an example of reshaping and of individualisation of contemporary religion

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Henrion-Dourcy, Isabelle. "Ache Lhamo : Jeux et enjeux d'une tradition théâtrale tibétaine". Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211111.

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L'objet de cette thèse est une monographie du théâtre traditionnel tibétain, ou ache lhamo, souvent appelé lhamo tout court, tel qu'il était joué à l'époque pré-moderne (antérieure à 1950) et tel qu'il est encore joué actuellement en Région Autonome du Tibet (République Populaire de Chine) et dans la diaspora tibétaine établie en Inde et au Népal. Comme la plupart des théâtres d'Asie, il est un genre composite :à la fois drame à thématique religieuse (issue du bouddhisme mahāyāna), satire mimée, et farce paysanne, il comprend de la récitation sur un mode parlé, du chant, des percussions, de la danse et des bouffonneries improvisées, ainsi qu'un usage de masques et de costumes flamboyants, qui tranchent avec la sobriété absolue des décors (la scène est vide) et de la mise en scène. Bien qu’il ait été encouragé et financé par le gouvernement des Dalai Lama, de grands monastères et des familles aristocratiques, c’est un théâtre avant tout populaire, et non pas réservé à une élite lettrée. Cette étude a circonscrit à la fois le contenu, le rôle social, le langage artistique et les implications politiques du théâtre dans la civilisation tibétaine.

La méthodologie a été composée en combinant les apports et réflexions critiques de trois disciplines :l'ethnologie, la tibétologie et les études théâtrales. L'approche est fondamentalement ethnologique, en ce que la production des données repose sur une immersion de plus de deux ans parmi des acteurs de théâtre de la Région Autonome du Tibet (1996-1998) et de près d'un an parmi ceux de la diaspora d'Asie du Sud (1998-2000). Elle l’est aussi en ce que l’intention a été de constituer une intelligibilité englobante pour l'ache lhamo, c'est-à-dire de mettre au jour l'intrication des dimensions culturelle, sociale, politique, économique, rituelle et symbolique de la pratique théâtrale. L’une des contributions principales du travail est d’étoffer l’ethnologie régionale du Tibet central, mais ses conclusions et son esprit critique le placent également dans la liste déjà importante des travaux consacrés à l'invention des traditions. La tibétologie a fourni le cadre interprétatif fondamental des données recueillies. Une importance très grande a été accordée à l'histoire du pays ainsi qu'à la philologie et aux terminologies vernaculaires particulières au théâtre. L’étude s’inscrit dans l’un des courants novateurs de la tibétologie, privilégiant les aspects non plus religieux et politiques de cette civilisation, mais sa partie « populaire » et anthropologique, mettant au premier plan l’analyse des pratiques et non celle des doctrines. Des sources écrites (textes pré-modernes et sources secondaires de folkloristes tibétains et chinois) ont été intégrées aux observations. En ce qui concerne la troisième approche méthodologique, cette étude ne s'inscrit ni dans le courant des « performance studies » de Richard Schechner, ni dans l'anthropologie théâtrale d’Eugenio Barba, ni dans l'ethnoscénologie telle qu'elle est défendue par Jean-Marie Pradier, mais plutôt dans l'anthropologie du théâtre, au sens d'étude interprétative et multidimensionnelle, utilisant les référents établis de l'anthropologie et les savoirs indigènes pour décrire une expression culturelle déterminée et reconnue comme un genre à part entière, le théâtre.

Les résultats sont présentés en trois parties, qui peuvent être résumées de manière lapidaire par trois adjectifs :culturelle, sociologique, artistique. La première partie, intitulée "Le cadre culturel du lhamo avant 1959", est consacrée au contexte (historique, religieux et littéraire) dans lequel le théâtre est inscrit, ainsi qu’aux textes (leur contenu, leurs modalités de composition et de transmission) qui révèlent l'imaginaire propre du théâtre. La deuxième partie est une analyse de "L'ancrage sociologique du lhamo". Les conditions matérielles des représentations y sont examinées :les divers types de troupes, leur organisation interne, le statut social des acteurs, l'inscription de la pratique du théâtre dans le système socio-économique pré-moderne, et les rapports d'obligations tissés entre acteurs et seigneurs, ainsi qu'entre acteurs et commanditaires des représentations. La dernière partie, "Art et savoirs des acteurs", jette un éclairage sur la matière vive du lhamo. Elle rend compte des conceptions, valeurs, plaisirs et difficultés de ceux qui pratiquent cette forme d'art. Les divers registres de leur discipline sont analysés en détail :costumes, masques, gestuelle, chant, accompagnement musical (percussions) et sentiments exprimés. L'appréciation qui en est faite par le public est aussi consignée. Au cœur de cette partie se trouve une réflexion sur la nature rituelle et non rituelle du lhamo, et sur les liens éventuels de ce dernier avec d'autres activités religieuses, telles la possession. Les dernières pages de la thèse constituent un épilogue, qui fait le point sur la situation contemporaine, donc les implications politiques, du théâtre des deux côtés de l'Himalaya.

L'image anthropologique du lhamo qui a pu être dégagée de ces trois volets d'analyse le fait apparaître comme essentiellement ambivalent :le lhamo est un théâtre de paradoxes. À l'image de la civilisation tibétaine, il est composite et cohérent à la fois. Sa cohérence réside dans son ambivalence :il traverse et relie des aspects contrastés de la culture. Il introduit du jeu entre les polarités que Tibétains et tibétologues établissent parfois un peu trop à la hâte entre culture savante et culture populaire, écriture et oralité, éléments exogènes et apports autochtones, bouddhisme et cultes qui ont précédé son implantation, aspiration religieuse et intérêts mondains, spécialistes rituels et bénéficiaires qui les rémunèrent. Combinant fonction pédagogique et fonction rituelle, sacré compassé du texte et irrévérence grivoise des improvisations, le lhamo correspond aussi très bien à la manière dont les théâtrologues appréhendent le théâtre :comme un objet curieux, créé par les hommes et qui pourtant ne cesse de les intriguer, comme s'il était venu d'ailleurs.
Doctorat en Sciences politiques et sociales
info:eu-repo/semantics/nonPublished

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Phetchanpheng, Souvanxay. "La transmission des savoirs dans les monastères tai lue du Laos". Phd thesis, Université de Bretagne occidentale - Brest, 2013. http://tel.archives-ouvertes.fr/tel-00958013.

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Au Laos, un pays d'environ 6,7 millions d'habitants, à peu près 58% de la population est bouddhiste. Les Tai Lue, population tai, habitent dans le nord du Laos entre les provinces dePhongsaly, Bokeo, Oudomxay, Sayaburi, Luang Prabang et Luang Nam Tha. Dans cette recherche, je m'interroge sur l'éducation des novices et la transmission des savoirs dans les communautés monacales lue. Cette étude s'intéresse aux pratiques didactiques des monastères tai lue en considérant que la transmission des savoirs entre les moines permet la réalisation des rites et cérémonies bouddhiques. Dans ces monastères, la transmission est basée en partie sur les textes mais aussi sur le savoir-faire. Comment les moines parviennent-ils à transmettre des savoirs oraux, textuels et corporels aux novices ? L'éducation dans certains monastères lue sera considérée notamment par l'étude des modes d'apprentissage corporels, des façons de faire et d'être. L'action conjointe en didactique est étudiée dans ces monastères. Elle est considérée comme étant une coopération entre le professeur et l'élève dans l'apprentissage d'un savoir.

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Yang, Li-Chen. "Quand les bouddhas entourent les démons : décryptage de la peinture L’Assaut de Mâra du Xe siècle et sa société". Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0033.

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La peinture sur soie L’Assaut de Mâra, portant lenuméro MG. 17655 du Musée Guimet, est célèbre depuis longtemps en raison de son contenu riche et de son style particulier. Faisant partie des objets rapportés par Paul Pelliot de Dunhuang en Chine, l’image décrivant le roi des démons, Mâra, à l’assaut du Bouddha en méditation pour l’Éveil attise toujours la curiosité. Or de nombreux mystères à son sujet n’ont pas été élucidés : la forme plastique du Bouddha au centre avec un petit bonnet doré n’est pas connue ; des divinités et des démons ne sont pas identifiés ; les images du Bouddha sur les bandes marginales sont inconnues également... Leur identité, leur origine, et la raison de leur présence dans la peinture soulèvent de nombreuses questions.L’étude se propose de reconstituer trois aspects de connaissances à partir de son expression iconographique : a. les identifications des images ; b. le concept bouddhique du Xe siècle à Dunhuang ; c. les éléments sociaux reflétés dans l’image. La recherche se divise en trois parties.La partie I porte sur trois points : a. le contexte religieux qui a produit MG. 17655 ; b. le sens doctrinal derrière le thème de l’Assaut de Mâra ; c. l’évolution iconographique de L’Assaut de Mâra en Inde et en Chine. La première partie nous fournit les informations de base pour le sujet.La partie II analyse l’iconographie de MG. 17655. L’étude décrypte le mystère de la composition ternaire de l'oeuvre. Elle dévoile l’identité de la plupart des figures et la raison de leur présence.La partie III étudie les éléments sociaux dans MG. 17655. Il s’agit de l’interaction culturelle de différents peuples, de cultes bouddhiques mêlés du Mahâyâna (le grand véhicule), du Hînayâna (le petit véhicule) et du Vajrayâna (le bouddhisme tantrique), ainsi que de multiples techniques artistiques. Les costumes, les objets, et les armes apparus dans la peinture composent presque un miroir réfléchissant de la société du Xe siècle de Dunhuang
The silk painting The Assault of Mâra, number MG. 17655, of the Guimet Museum has long been famous for its rich contents and its characteristic style. It is one of the cultural objects brought to Paris by Paul Pelliot from Dunhuang, China. This picture depicting the attack of the King of Devils, Mâra, on Buddha in meditation for attaining Enlightenment keeps stirring up people’s curiosity, but numerous mysteries about this painting have not been fathomed. For example, the image of Buddha wearing a golden cap in the center of the painting is a form never seen before ; several deities and devils are not identified ; the meaning of the twelve illustrations of Buddha in the strips of both sides is also unknown… Their identities, origins, and reasons of being in the picture raise a lot of questions. The purpose of this research is to reconstruct three aspects of knowledge based on the iconographical expressions of the painting : a. the identification of characters ; b. the Buddhist concept in the tenth century at Dunhuang ; c. the social elements reflected in the artwork. This study is divided into three parts. Part one aims at three points : a. the religious context which produced MG. 17655 ; b. doctrinal meanings behind the theme of The Assault of Mâra ; c. the iconographical development of The Assault of Mâra in India and China. The first part provides us with essential informations for the subject-matter. Part two analyzes the iconography of MG. 17655. It begins with the deciphering of the mystery of its threefold composition. The identities of most deities and devils are revealed in these chapters, so is the reason of their presence.Part three studies the social factors in the painting, regarding the cultural interaction of various peoples, the mixed beliefs in Mahâyâna (Great Vehicle of Buddhism), Hînayâna (Small Vehicle), and Vajrayâna (Tantric Buddhism), as well as multiple art skills. The costumes, objects, and weapons illustrated in the painting almost form a reflecting mirror of the tenth century Dunhuang society

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Sato, H. "PEACE AND CONFLICTS IN LATE MEDIEVAL JAPAN AND EUROPE". Doctoral thesis, Università degli Studi di Milano, 2012. http://hdl.handle.net/2434/172806.

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This dissertation elaborates on a comparative analysis of late medieval local realities, between some Japanese and European cases, regarding local conflicts in the 14th and 15th centuries. Research objects are Yano-no-shō, a Japanese shōen in Harima, and western Alpine territories between the Ossola valley and Valais. A particular attention is placed on the local élites' active involvement in local conflicts, in the political action in which people of various origine encountered, and in the dynamics of the development of local political culture.This situation offered articulated logics of peace, as a base of legitimization of their actions in the middle of intense conflictuality.

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Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable". Phd thesis, Toulon, 2011. http://tel.archives-ouvertes.fr/tel-00624573.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l'économie et l'environnement. La culture traditionnelle chinoise s'attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l'homme et la nature. Le développement durable cherche à créer pour le futur un état d'harmonie entre les êtres humains et entre l'homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l'harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l'homme et le social ; le taoïsme met l'accent sur la communication entre la nature et l'homme ; le bouddhisme quant à lui privilégie la communication entre l'esprit et le corps de l'homme. Nous tenterons de montrer à partir d'analyses de discours scientifiques, politiques et d'une enquête en Chine et en France, qu'une meilleure compréhension pour l'occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet.

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Li, Min. "La contribution de la Culture Traditionnelle Chinoise à la communication sur le Développement Durable". Electronic Thesis or Diss., Toulon, 2011. http://www.theses.fr/2011TOUL0002.

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Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l’économie et l’environnement. La culture traditionnelle chinoise s’attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l’homme et la nature. Le développement durable cherche à créer pour le futur un état d’harmonie entre les êtres humains et entre l’homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l’harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l’homme et le social ; le taoïsme met l’accent sur la communication entre la nature et l’homme ; le bouddhisme quant à lui privilégie la communication entre l’esprit et le corps de l’homme. Nous tenterons de montrer à partir d’analyses de discours scientifiques, politiques et d’une enquête en Chine et en France, qu’une meilleure compréhension pour l’occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet
Our study talks about the traditional chinese culture supported by Confucianism,buddhism,and Taoism as well as by the 3 pillars of social,economic and environmental sustainable development. The traditional chinese culture, puts an emphasis on harmonious human relations and the relations between humans and nature. Sustainable development tries to create an harmonious state between the people and the people and nature.The reconciliation between tradition and modernization ,the combination of oriental and western cultures are the axises of our study

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Yeou, Paye-Yiee, i 姚佩妤. "A study in the Communications of Original Buddhism in Original Buddhism Society". Thesis, 2018. http://ndltd.ncl.edu.tw/handle/3y7h37.

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碩士
淡江大學
大眾傳播學系碩士班
106
Buddhism is one of the most popular religions in Asia. The teaching of Buddhism varied along with the spreading of Buddhism in Asia, even around the world, during the past two thousand and four hundred years, while the Buddhism also faced a great challenge on the adoption to the high development of modern world. In past two hundred years, the research on the pursuit of the original Buddha Śākyamuni’s teaching was conducted in international academia. The practice of Original Buddhism is a new appearance of Humanistic Buddhism. This project is based on research of Original Buddhism Society, their ideas, practices and values for the society. Using the information collected from different media and depth interviews of the key members of Original Buddhism Society, this project is to show how Original Buddhism Society prove original Buddha’s teaching based on the historical and literature analysis, as well as the practice of outcomes in daily life with a basis of the Theory of Relevant Influencing and Four Noble Truths. In addition, the communication strategy of the organization is studied. The research concludes that Original Buddhism Society spreading theory of Relevant Influencing and Four Noble Truths, offer the new opportunity for Buddhism and society to solve the adverse conditions from times and Buddhism itself.

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Maung, Sai Kham. "State, society and Buddhism in Myanmar in the 1990s : a case study of Thamanya". Master's thesis, 2013. http://hdl.handle.net/1885/151737.

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This study argues that popular Burmese Buddhist resurgence in the early 1990s symbolized unprecedented insecurity and disorientation that were associated with the political transition in Burma during those years. The charismatic Thamanya Sayadaw who is the subject of this thesis was an influential Buddhist monk. He and his monastery became famous all over Burma as a centre of pilgrimage and came to bear tremendous influence in Burmese society because the moral teachings and ethical behaviour instituted there provided an answer to the insecurity and oppression outside. However the Burmese resurgence represented by Thamanya, unlike other Burmese Buddhist movements, neither resisted nor supported the authoritarianism of the Burmese state. Thamanya was essentially a non-political Buddhist movement that focused on ordinary affairs. As a result, the popular Thamanya Sayadaw and his Thamanya pilgrim centre succeeded in accommodating diverse social needs and backgrounds. Nevertheless, due to their mass followers and potential political force, popular Buddhism at Thamanya was monitored closely by the state. One remarkable characteristic of popular Buddhism was the leading role of Buddhist laities who came from civil backgrounds such as refugee and city visitors. They took leading role in legitimating Thamanya Sayadaw as an extraordinary monk and at the same time they also worked to advocate their own social and economic development. This lay leadership of popular Buddhism constitutes perhaps one of its most significant influences on the state.

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SHIH, I.-YU, i 石義宇. "The Development of Nyingma Tibetan Buddhism in Taiwan, A Case of Nyingma pa Larong Chuling Buddhist Society". Thesis, 2018. http://ndltd.ncl.edu.tw/handle/95fjh6.

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碩士
佛光大學
佛教學系
106
Tibetan Buddhism had been in Taiwan for over sixty years, although it was propagated by masters in the early stages, the dissemination was limited due to political and economic issues. Not until the 80s, Tibetan Buddhist practitioners from mainland China or oversea regions tended to preach the Dharma in Taiwan after the Abolishment of Martial Law, economic growth, and the three links between the Taiwan Strait was established. As a result, Tibetan Buddhism flourished in Taiwan, with mixed judgements from the modern society. From the previous scholarships seen in books, articles, and theses, the scope of research falls exclusively in the background study, without a direct focus on a specific Buddhist organization. It will be the main goal of this thesis to build a foundation upon the predecessors’ works, and seek the appropriate candidate to conduct my research. I chose the Larong Chuling Buddhist Society as my subject of research doe to the following reasons: 1. Yao Leexiang’s work indicates that the Buddhist association pertains to rismed, which is non-sectarian. 2. Xue Rongxiang claims that the Wisdom Light Series published by the Buddhist association had a great influence on the Taiwanese Buddhist field. 3. Huang Yingjie said the Wisdom Light Series can be considered as a treasure to normal audiences. 4. Wang Huawen’s research showed that the Wisdom Light Series was translated by a Tibetan monk who mastered in Tibetan translation. This thesis will aim for understanding the approach run by the association via the reviews of previous scholarship, conducting comprehensive interviews with the abbot, editor of the Wisdom Light Series, and participants in the association. I hope that the result of this research will be able to unravel the paradigm of the flourishment of Tibetan Buddhism in Taiwan.

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Tsung, Ni Chin, i 倪金葱(釋宗良). "Psychic Power in Buddhism and Its Implications for Modern Society". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/5cpuqa.

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KOK, CHING-MUN (SHI ZHI-QING), i 郭靜雯（釋知晴）. "Study of Hatred in Buddhism and its Applications in Modern Society". Thesis, 2018. http://ndltd.ncl.edu.tw/handle/7dm39m.

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碩士
南華大學
宗教學研究所
106
This paper is a study about hatred and its remedy from a Buddhist perspective, and discuss its implementation to remedial hatred in modern society. 　　When facing the same situation, some people would remain calm and some would be angry. Hatred is the one of the main factor that lead to social issues. Therefore, it is important to cultivate the ability to recognize when the occurrence of hatred, and find out its reason in order to apply the right method to remedy it. 　　Thus, this paper will first focus on the basic concept and meaning of hatred. Hatred is a feeling of hate on sentient being, which contain concept of repellency and will be shown through actions and words or working in the mind. Next, metaphors of hatred as cited in Buddhist sutras will be defined and was being categorized into four characters which are destruction, fearfulness, obsession and deception. The origin and cause of hatred was being explored, which was egocentric. The most critical mistakes that arises after hatred was endless reincarnation. There are four ways to overcome hatred by delving into the root of it all, which are repentance, eight noble path, four immeasurable minds, and wisdom of emptiness. The remedy to subdue hatred is self-reflection. Regarding the implementation in today’s society, this research will explore the “Song of the Ten Practices and Cultivations” written by the Venerable Master Hsing Yun. The paper will also examine three successful examples of Humanistic Buddhism activities, namely “Kaohsiung International Fruit Festival”, the education plan “The Son of Zu Lai”, and the preface of The Humble Monk; to dissertate the way to face hatred in the real life, thus proving that this practice will bring benefit to the society and the country.

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"Gross National Happiness: a path towards the true welfare of human society". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46701576.

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Kim, Eun Kyung. "The silent scream : Mizuko Kuyo in contemporary Japanese society". Master's thesis, 2005. http://hdl.handle.net/1885/151750.

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Hu, I.-Feng, i 胡一鳳. "The Marketing Strategy of the practice of Humanistic Buddhism in Society from the View of Resource Integration". Thesis, 2014. http://ndltd.ncl.edu.tw/handle/hnk4mt.

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"History and transmission of Daoist spirit-writing altars in Hong Kong: a case study of Fei Ngan Tung Buddhism and Daoism Society". 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291335.

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Luo, Dan.
Thesis Ph.D. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 284-290).
Abstracts also in Chinese.
Title from PDF title page (viewed on 20, September, 2016).

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41

Wekemann, Ursula. "Women in Cambodia - analysing the role and influence of women in rural Cambodian society with a special focus on forming religious identity". Diss., 2016. http://hdl.handle.net/10500/23731.

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This study analyses the role and influence of rural Khmer women on their families and society, focusing on their formation of religious identity. Based on literature research, the role and influence of Khmer women is examined from the perspectives of history, the belief systems that shape Cambodian culture and thinking, and Cambodian social structure. The findings show that although very few Cambodian women are in high leadership positions, they do have considerable influence, particularly within the household and extended family. Along the lines of their natural relationships they have many opportunities to influence the formation of religious identity, through sharing their lives and faith in words and deeds with the people around them. A model based on Bible storying is proposed as a suitable strategy to strengthen the natural influence of rural Khmer women on forming religious identity and use it intentionally for the spreading of the gospel in Cambodia.
Research Institute for Theology and Religion
M. Th. (Missiology)

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42

Lo, Kevin Kei Fung. "Buddhist Society of Wonderful Enlightenment Terrace: Observations on Functionalism". 2013. http://hdl.handle.net/10222/21666.

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Louis Sullivan’s “form ever follows function” had a profound influence on architecture. Although often confused as synonymous with modernism, functionalism is more closely related to positivism in its bias toward science and its rejection of introspective knowledge. This dismissal of the superfluous (such as aesthetic form or ornamentation) diminished the intuitive “human” in architecture by assuming universal rationality. This thesis re-examines functionalism in a contemporary setting: a vertical Buddhist temple set in between two tenement buildings within a New York City plot. Influenced by the work of Lars Lerup and the early work of Diller and Scofidio, the design explores the poetic tensions and obsessions between the profane world of the inhabitants and the sacred world of the temple through abstraction without any attempt to resolve them.

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CHOU, CHIEN-HUI, i 周千惠. "The study on family management with Buddha family:An example of Taichung Buddhist Lotus Society". Thesis, 2019. http://ndltd.ncl.edu.tw/handle/7g8av7.

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碩士
國立臺中教育大學
區域與社會發展學系國民小學教師在職進修教學碩士學位班
107
Abstract In this study, the Buddha family consisting of Taichung Buddhist Lotus Society was used as a research object. Through the semi-structured in-depth interview method, there are totally eightteen participants joining the interviews, including father, mother, son or daughter in eleven families. The purpose of this study was to understand the current situation of the Buddhist family in terms of husband and wife relationship, parenting, attitude towards life, value belief, and the influence of religious beliefs on the various aspects of the above-mentioned Buddhist family. After analysis, the results of this study were as below: 1. The Buddha family manages the relationship between husband and wife and relatives with religious beliefs. The husband and wife have the same faith, stable relationship and harmonious family. The husband and wife are particularly dedicated to the relationship between the kinship and the family. 2. The Buddha family uses religious belief as an indicator of family education. Parents pay special attention to the development of their children's character and expect their children to have the same religious beliefs as their parents. 3. The children of Buddha family face the differences between religious families and social plural values, and need to be adjusted. If properly adjusted, the core values of Confucianism and Buddhism culture can become the intergenerational inheritance of maintaining parent-child relationship. 4. The Buddha family is more conservative than the average family, and the spiritual commitment is more than the matetrial needs. The modern society energizes a lively and diverse element into the Buddha family, and uses it flexibly, but still does not forget to retain religious traits. 5. The Buddha family uses the Confucianism and Buddhism spirit as a family value belief.They balance social ministry and spiritual ministry of the family with the five ethics of Confucianism, taking Bodhicitta as the connotation of the family. Family members grow up with each other because of religion, and religious beliefs have become the blueprint for the business of the Buddha family. Based on the above findings, this study provides recommendations for average family, Buddha family, family education promoters, and future researchers.

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Lee, Yi-ju, i 李怡茹. "The Postcharismatic Fate of a New Buddhist Sect：A Study on the Transformation of Modern Zen Society". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/08570037097302718847.

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碩士
東海大學
教育研究所
99
This is a study on the transformation and division of the Modern Zen Society──a New Buddhist Sect established by the charismatic leader Li Yuan-Song. There are two focuses in this study. First, in 2003, Li Yuan-song’s transition from Zen to Pure Land Buddhism, which he transformed the Modern Zen Society to the Amitabha Society for Collective Practice and let Master Hui-Ching to take over it before he died. Second, in 2006, the key person of the Modern Zen Society Wen Chin-ke and Hua Min-hui declared to inherit Li’s dying wish so they left the Pure Land Buddhist Association and established the Modern Pure Land Sect. At the same time they also set up the Master Li Yuan-song memorial hall. In order to effectively obtain the data of the disintegration about the transformation of the Modern Zen Society and the division of Pure Land Buddhism, designing qualitative research has been adopted. Most of the analytic data gather from: interviewing the key persons of the Modern Zen Society, observing the meeting by participating, and reading the publication and the homepage materials of the Modern Zen Society. The study shows that the three major factors which influenced the development of the organization at the postcharismatic period are: (1) the succession of charismatic leader Li Yuan-Song; (2) the members thought that the religious doctrines and practice must have the continuity and uniqueness. (3) the requirement of collective identity among some core members of the Modern Zen Society. The author concludes that some members of Modern Zen Society challenge the new leadership and operational styles of the Pure Land Buddhist Association and proclaim to get back to the spirit of the Modern Zen Society has become the most important dynamics to satisfy their need for collective identity. Key words： Modern Zen Society, Pure Land Buddhist Association, Modern Pure Land Sect, New Religious Movement, Charismatic Leader, Collective Identity.

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McAra, Sally 1967. "A "stupendous attraction" : materialising a Tibetan Buddhist contact zone in rural Australia". 2009. http://hdl.handle.net/2292/5234.

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When people, ideas or things migrate across cultural milieux, many opportunities for cultural transformation arise. The focal point of this thesis is a large stupa/temple (Great Stupa) being built at Atisha Centre, a Buddhist retreat near Bendigo in Australia, by members of an international organisation called the Foundation for the Preservation of the Mahayana Tradition (FPMT). I approach the planning, promotion and construction of the stupa as an instance of the transplantation of religious material culture, arguing that Atisha Centre and particularly the stupa play a constitutive role by acting as a contact zone (Pratt 1992). Since the Centre is a site of alternate social ordering in which the Buddhists attempt to actualise their universalist ideals in a specific place, I also conceptualise it as a heterotopia (Foucault 1986, Hetherington 1997). The contact zone entails engagement between different socio-cultural domains. One of the key domains is the globalisation of contemporary Buddhism and its permutations in new locales. Stemming from this is the question of how the Buddhists and their imported material culture engage with wider concerns such as various non-FPMT Buddhist, Anglo- Australian and Aboriginal locals’ responses towards the transplantation of a Tibetan temple into a rural Australian locale. The complex and shifting relationships between different kinds of Buddhism feature in relation to different ideas about the value of holy objects. The FPMT conforms to the enlightenment-oriented ideals of “Buddhist modernism” (McMahan 2008) but appears to depart from it in its pronounced emphasis on merit-making and holy objects. However, the project’s proponents consider the stupa a method for enacting their enlightenment aspirations. I attribute the stupa project’s relatively smooth passage through local planning application procedures to proponents’ prior social and cultural capital, which I link to positive public perceptions of Buddhism, aspirations for Bendigo to become more culturally diverse and the economic development the stupa is expected to bring. The literally concrete structure of the stupa not only provides Buddhists with a tangible focal point for their ideals, but also serves as a vehicle for the establishment of Tibetan Buddhism in a new land.

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Lim, Li-tian, i 林麗珍. "A Communication Content Studies of Religious Publication: Cases of Society for Buddhist Renaissance Monthly and Modern Zen Magazine". Thesis, 2012. http://ndltd.ncl.edu.tw/handle/70295031906799739122.

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碩士
南華大學
出版與文化事業管理研究所
100
The lifting of Martial Law is an important stage for the study of Taiwan’s Buddhism development. Under the influence by Yin Shun’s thoughts, The Society for Buddhist Renaissance and Modern Zen Society were founded during the time when the Martial Law was first lifted. They published Society for Buddhist Renaissance Monthly (1987.02-1994.01) and Modern Zen Magazine (1989.02-1994.08) and a total of 1326 sample articles from these two publications constitute the research subject of this dissertation. 　　　This study aims to understand the composition of Society for Buhhist Renaissance Monthly and Modern Zen Magazine’s communication content, as well as reflect the special significance of Society for Buddhist Renaissance and Modern Zen Society in the development of Taiwan’s Buddhism. Reformed content analysis and citation analysis are applied in the course of research to achieve a comprehensive answer to the research question. 　　　The research shows that Society for Buddhist Renaissance Monthly and Modern Zen Magazine have different focus in content. Society for Buddhist Renaissance Monthly advocated primitive Buddhism; emphasize the importance of practice and fulfilling The Four Arousings of Mindfulness in daily life. Modern Zen Magazine focused more on organization’s news, progress and such. The main figures in Society for Buddhist Renaissance are Thomas Chang, Zhang Ci-Tian and Wei Wei Chang. The magazine adopted the descriptive literary style. The main figures in Modern Zen Magazine are Li Yuan-Song, Wen Jin-Ke and Lian Yong-Chuan. The magazine adopted the narrative literary style. In the development of Taiwan’s Buddhism, both Society for Buddhist Renaissance and Modern Zen Society reflected the further implementation and reflection of Master Yin Shun’s ideology on Humanistic Buddhism. From the Buddhism perspective, they try to integrate with reality, making an effort towards modernization. However, their existences were too short for their effort to make a greater impact.

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47

Liu, Yi-Ning, i 劉怡寧. "When Sacred and Secular Encounter: The Formation and Development of Religious Organization The Case Study of Ling Jiou Mountain Buddhist Society". Thesis, 2002. http://ndltd.ncl.edu.tw/handle/51675915681636324762.

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Lee, Fan-San, i 李芳三. "A Leadership Research of Cultural Influence from Follower''s Perspective─ A Case Study on Master Cheng Yen and Buddhist Tzu Chi Merit Society". Thesis, 2004. http://ndltd.ncl.edu.tw/handle/73495444801410420606.

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碩士
國立雲林科技大學
應用外語系碩士班
92
This study approached leadership research from followers'' perspective. It aimed at understanding how culture affected followers'' perception of leadership and selection of leaders. The case studied was Master Cheng Yen and Buddhist Tzu Chi Merit Society. Data collected consisted of focus group discussions and existing documents. In addition to one pilot testing group, four focus group sessions were held; thirty-two Tzu Chi people in three locations were invited to attend the focus group discussions. Complete transcriptions of focus group discussion were analyzed with data collected from documents. Data were analyzed in accordance with the listed research questions. This study identified Master Cheng Yen''s charismatic leadership, and concluded six types of traditional cultural patterns and five categories of social factors that were conducive to the development of Buddhist Tzu Chi Merit Society; it also distinguished the followers'' needs that led them into the organization. Further analysis indicated that cultural and social factors were beneficial to the development of Buddhist Tzu Chi Merit Society. It was the personal charisma and effective leadership of Master Cheng Yen, however, that satisfied the needs of Tzu Chi people and transferred Tzu Chi into an active organization and a place for personal moral practice. Therefore, after joining Tzu Chi, many people never considered pulling back. In sum, this study recognized that effective leadership was the combination of leader''s characteristics and cultural and social reality. Social reality also facilitated portraying the leader to its potential followers. When leaders'' characteristics met followers'' needs, followership might happen.

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Ngai, Mary May Ying. "The Twentieth-Century Lotus Society : the ideology and practice of the Jingzong Xuehui, the Pure Land Learning Centre, led by Buddhist Master Jingkong". Thesis, 2003. http://hdl.handle.net/2429/13992.

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It is because of the popularity of Lianshe, the Lotus Society, that Pure Land Buddhism became the most prevalent and influential Buddhist school among ordinary Chinese people. However, since the downfall of the Qing Empire in 1911, the Chinese society has experienced drastic social and cultural changes. To carry on this tradition into the age of globalization and computerization, a modernized international Lotus Society, the Jingzong xuehui (ching-tsung-hsueh-hui), the Pure Land Learning Center, emerged to teach people integrated Pure Land teachings and the nianfo practice with the help of updated information technology. In order to better understand the underlying reasons behind the success of these transformations, this pilot study intends to focus on the historical link, Dharma lineage, teaching, scriptural base, and ways of practice of the Learning Center and its leader, Jingkong (1927- ; Ching-k'ung), a Buddhist master who has been teaching Buddhism for more than forty years. In other words, this thesis interprets the Learning Center's ideas in terms of the Master's teachings, complemented by the comparison of his teachings with 1) beliefs and ritual traditions of selected Pure Land predecessors and 2) doctrines and principles mentioned in some Māhāyāna Sūtras. Discussions include histories of the Lotus Society, the Pure Land Learning Center, and the Buddhist education of Master Jingkong, the connection between the Master's and his predecessors' teachings, and the purpose and significance of three types of recitation methods. Methodologically speaking, apart from analyzing literature and contextual materials, this thesis also involves the study of audio and video materials distributed by the Pure Land Learning Center. In conclusion, this research provides substantial evidence showing how a traditional heritage reforms to cope with the needs of contemporary people, and argue that, by focusing on Master Jingkong as the pivotal figure in this contemporary development, the Master's efforts are similar to those predecessors who enlivened and sustained the traditions of their own times, and that the present teachings and practices are essentially inherited from those of the past, revealing the Learning Center's historical position as a modernized 20th century Lotus Society.

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Peir-Shin, Chang, i 張培新. "The Investigation in Social Capital Operated by the Religious and Non-Profit Organizations in Taiwan : Buddhist Tzu-Chi Merits Society As An Example". Thesis, 2005. http://ndltd.ncl.edu.tw/handle/73331961565411610714.

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博士
國立臺灣師範大學
公民教育與活動領導學系
93
Abstract Religious organization is one of important social forces for stabilizing society and purifying human mind. It spread widely and deeply. Their abundant and diversified social resources have even come from and penetrated the bottom rank of society in Taiwan. It is also the most outstanding in the accumulation of “social capital” of “the third sector” in Taiwan. Observing the vigorous growth of religious non-profit organization, we may understand it is just the portrayal of emergence of civil power in civil society of Taiwan. The positive functions and values it could bring upon society cannot be neglected. The research selected Buddhist Tzu-Chi Merits Society, one of the most organized, broad in scale and most influential civic organization in Taiwan, as an object for case study and investigation. Cutting in from the angle of “civil society” and holding tightly the core subject of “social capital”, we analyzed the operation of Buddhist Tzu-Chi Merits Society as the fact of an integral society. The research investigated the operation of Buddhist Tzu-Chi Merits Society from viewpoint of theory of social capital because their system of social capital theory have been full-fledged and could provide us with an important basis for exploring the forming of civil society. Faced with changes of diversified society, how can it demonstrate the democratic and systematic spirits through operation mechanism in the process of policy-decision of organization? How can it enhance the publicness by participating in community and public affairs? How can it construct a fine and careful network of community interaction and good social norm of ethics to strengthen social confidence? All of them are key topics of the forming of social capital that we intend to analyze and the key points on which the research focuses. Therefore, through in-depth investigation of social capital of Buddhist Tzu-Chi Merits Society, the research aims to explore the argumentation of factors of development network of religious ethics and organizational inputs on one hand, and explores organizational operations including its mechanism in the process of policy-decision of organization, participation in public affairs, social norm of ethics and network of community interaction and discusses four cases of organizational outputs to show effects and meaning of achieving its aims by Tzu-Chi organizations. The research adopted method of “qualitative research” to conduct information collection and analysis through literature analysis, in-depth interviews and participating in observation. The results of research focused on four aspects: 1. mechanism in the process of policy-decision of organization; 2. participation in public affairs; 3. social norm of ethics; and 4. network of Community Interaction. The research also examined the meaning of targets of case studies in the research by means of mutual verifications of theory and practices that could be very good reference and lessons for other religious non-profit organizations in civil society on operation and development of organization. Keywords: civil society, social capital, religious non-profit organization, Buddhist Tzu-Chi Merits Society

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