Through the collection and analysis of family-sponsored statue remains from Shaanxi and surrounding regions, this study explores the practice of Daoism within local communities during the Northern Dynasties, where religious activities—such as the erection of statues—were organized around family units. Small families and households within three generations constituted the predominant organizational model of Daoist practice at the time. The primary participants were commoners, though local prominent clans also occasionally participated. While clan-sponsored statues were fewer in number, they played a significant role in local society by mobilizing statue projects and disseminating religious teachings. Religious beliefs centered on Daoism while also incorporating Buddhist elements, revealing a strong tendency toward Daoist–Buddhist interaction. This phenomenon may be attributed to the contemporary social climate that venerated both traditions, the functional similarities between Daoism and Buddhism, and the populace’s open attitude toward religious plurality. Research on these family-sponsored statue remains provides valuable materials and new perspectives for examining Daoist-practicing families of the Northern Dynasties—groups that are scarcely documented in historical texts and Daoist canons—particularly regarding their social stratification, belief structures, and lived religious practices.
As an extension of the Problem of Evil, the Problem of Hell poses further difficulties for the theodicy and eschatology of Western theist religions. This Problem of Hell, which presumes a transcendent divine entity, is, however, less applicable to an Eastern religious tradition like Buddhism. As a non-theist religion, Buddhism is not centered on an overpowering God but is predicated on the doctrine of kamma. Hell in Buddhism is conceived as one of the rebirth realms in the <i>saṃsāra</i> where beings are driven to by the force of their kamma. This kamma-based conception of hell has its own unique features, especially with regard to retribution and salvation. It also has a unique problem. As the doctrine of kamma is commonly understood as an endorsement of free will, it appears to conflict with another Buddhist doctrine, namely that of dependent origination, which is often interpreted as suggesting a deterministic worldview. This tension between doctrines of kamma and dependent origination is also known as the Buddhist free will problem, as it involves the controversy over the metaphysics of free will. Based on the Pāli scriptures, the essay tries to propose a compatibilist solution to the problem, defending kamma for the Buddhist hell.
Buddhist Economics: An Enlightened Approach to the Dismal Science by Clair Brown opens a new perspective on economics. Being a Buddhist from Sri Lanka, the majority of the population comes from Buddhism which means over 75% of the total population, I found this book very meaningful. Brown explains how economics should aim at reducing suffering and taking care of the environment rather than just generating income, which perfectly fits within the concepts of Buddhism. In this review, I will discuss the main messages of the book, what makes it strong and why it matters for the present world.
Economic theory. Demography, Economic history and conditions
After a century and a half of focus on Buddhist doctrine, academic attention is increasingly being paid to practice. What remains undertheorized, however, is the relation between the two. An example of this is the idea that tantric practice is simply a ritual technology, separate and autonomous from doctrinal formulation. This is a persisting academic trope, one that conceptualizes doctrine and practice dichotomously. The effect that dichotomizing doctrine from practice has on the study of contemplative practices is considered in this essay, which first introduces the trope and then explores its supports in Western intellectual culture. Despite its prevalence, the dichotomous representation of doctrine and practice is methodologically dysfunctional. As an alternative, it is proposed that the relation between doctrine and practice is better understood as dialectical, sometimes represented in Buddhist literature by the image of “the two wings of a bird.” This relation is explored by examining a particular tantric ritual, a Shingon homa.
Buddhist ethics is an interesting teaching of Buddhism, emphasizing the acceptance of suffering ( dukkha ). When individuals acknowledge, identify the causes, and strive to alleviate dukkha , they attain nobility and sanctity. The Buddhist ethics is crucial to be implemented in education, particularly among teachers. In the 21st century, teachers must possess information technology, communication, collaboration, critical thinking, problem-solving, innovation, and numeracy literacy skills. Buddhist ethics provide insights on how to approach these demands wisely for teachers. This research aims to explore the application of Buddhist ethics as an alternative means to enhance teacher’s competence in the 21st century. The study employs a qualitative descriptive research approach, collecting data through a literature review on Buddhism and teacher ethics. Data analysis is conducted using interpretation and hermeneutics. Implementing the Four Noble Truths in contemporary education reveals that teachers positively accept their duties problems ( dukkha ), the problem’s cause from their inability to control material desires, have peace, and carry out tasks according to their abilities and capacities. The implementation of the eight noble paths by teachers is to speak honestly, smoothly, and usefully, carry out duties for social interests, have respect for students and the environment, and not harm others. Teachers cleanse themselves of evil and unhealthy thoughts, sensory lust, resentment, doubt, and greed, explain each learning material objectively, show good faith, friendly and pleasant. Buddhist ethics are universal, requiring elaboration in normative provisions in various fields of life. Thus, Buddhist ethics contributes to the advancement of human civilization.
Abstract Philosophical practice applies philosophical insights and methods to help individuals explore and resolve intellectual, emotional, and existential dilemmas, enhancing self-understanding and mental well-being. This study employs CiteSpace to analyze global research trends and hotspots in philosophical practice using data from the Web of Science (WOS) and China National Knowledge Infrastructure (CNKI) databases spanning from 2000 to 2024. By identifying key methodologies and applications, the study compares the development of philosophical practice in Western and Chinese contexts across theoretical culture, practical application, social impact, and professional development. The findings reveal that Western philosophical practice, rooted in ancient Greek philosophy and modern streams like existentialism and analytic philosophy, emphasizes individual autonomy, critical thinking, and personal growth. In contrast, Chinese philosophical practice draws from Confucianism, Daoism, and Buddhism, focusing on harmony between the individual and society, moral cultivation, and social cohesion. Despite these differences, both traditions share common goals of enhancing self-awareness, addressing ethical dilemmas, and improving mental health through philosophical dialogue. The study highlights the potential for integrating Chinese and Western philosophical practice, suggesting that a fusion of methodologies and ethical frameworks can provide a more holistic and culturally sensitive approach. This integration offers new perspectives for global philosophical dialogue, interdisciplinary collaboration, and practical applications in addressing contemporary challenges.
History of scholarship and learning. The humanities, Social Sciences
Psychology emerged as an independent field of naturalistic inquiry during an era of dawning Western scholarly and popular interest in Buddhism. Over the past century-and-a-half psychologists, psychiatrists, and psychoanalysts have analysed, pathologized, misinterpreted, appreciated, assimilated, adapted, and/or converted to Buddhist ideas and practices. At the same time, psychological approaches to Buddhism have led to ‘naturalized’ and ‘psychologized’ forms of contemporary Buddhist practice, especially in ‘convert’ Buddhist communities. This article explores the relationship between Western psychology and Buddhist texts and teachers from the World Parliament of Religions in 1893 through the dramatic post-1960 expansion of possibilities for Westerners to engage in Buddhist practice, and beyond. It covers Buddhist influences on psychoanalytic, humanistic-existential, transpersonal, cognitive-behavioural, and positive psychologies, as well as on cognitive science and contemplative neuroscience. It examines the current interest in mindfulness-based interventions and the resurgence in psychedelic research. Finally, this article critically examines (1) the cultural and historical reasons for psychology’s continuing interest in Buddhism; (2) the problems inherent in adapting Buddhist metaphysical, soteriological, and ethical tenets into an empirical, naturalistic framework; and (3) the value of Buddhism’s contributions to Western psychology, and through Western psychology to Western culture writ large.
This study reveals the characteristics of the Koreans' view of death formed in historical and religious contexts by analyzing the ancient literature that shows the Koreans' view of life and death well after the Three Kingdoms period. Koreans' thoughts and values of death have changed greatly under the influence of popular religions and ideologies in each era. Based on the original indigenous beliefs, it has been complexly formed by the beliefs constantly imported from outside, and by the Buddhist and Confucian ideas adopted as the state religions. Due to the influence of Confucianism, Koreans focus on the present life rather than afterlife, but at the same time, shamanistic remnants of death rituals and customs that value the afterlife by Buddhism remain.
Keywords: Koreans, Perspective on death, Folk religion, Confucianism, Buddhism.
Theravada as practiced by most converts in the West is distinguished by the absence of monasticism, its dominant institution. Nevertheless, Thai Forest monasticism has managed to gain a foothold in the convert West, thanks to the efforts of convert monastics trained in Thailand. This article analyzes the missionary project to “monasticize” Western lay converts through the history of Birken Forest Monastery in British Columbia, Canada, founded in 1994. To establish a monastery in Birken’s isolated, non-Buddhist environs, the abbot, Ajahn Sona in effect created a lay village to attract converts to and to teach them their role in orthodox Thai Forest monasticism. The all-consuming nature of the monasticization project among laypeople has cut short the training of a homegrown Sangha at Birken, demonstrating the challenges of establishing a domestic convert monasticism and the continuing dominance of the laity in North American Theravada.
Philosophy, as the study of knowledge, reality and existence to guide behaviour, emerged in different parts of the world at around the same time. Origins of Buddhism, Chinese, Greek and Indian philosophy are traced back to the 300 years beginning in the 8th century BC. These ideas shape the ways people live and think about life’s big issues. Most people do not consciously articulate their philosophical assumptions and probably are unaware of them. However, conventions about the nature of self, ethics, knowledge and life goals are deeply embedded in our cultures to frame thinking and action. How does philosophy contribute to a better world? It is based on careful observation and critical analysis of ideas, concepts and statements, regarding rationality, equality, relativism, social construction, moral truth, justice and religious belief. Questions are epistemological- how secure is social scientific knowledge? Methodological- what ways suit the study of societies? Explanatory- what makes effective social account? & ontological- what assumptions are needed to research the social world? Normative social philosophy is the theory of justice, well-being and liberalism for organized thinking about values, ethics and social arrangements. Therefore, philosophy helps to understand issues that need solving for human progress and Higher Education has an important role here in promoting these powerful ideas to bring better acceptance of diversity.
Drawing on the insights offered in Dipesh Chakrabarty’s Provincializing Europe, this essay seeks to inquire into both the possibilities and limits of using modern categories of thought, which have emerged out of a specifically Western tradition, for an analysis of medieval Japanese texts. It questions the purpor- ted universalism of the categories body, gender, sex and agency – all of which are central to feminist analysis – for reading texts that emerged from within the East Asian religious and philosophical traditions. It argues that sex and gender, which are premised in modern thinking upon a division between natural attributes and social roles, have little valence in medieval Japanese writings because ‘nature’ and ‘society’ were not constituted as two separate spheres; and suggests that modern liberal conceptions of agency are inadequate for they cannot take into account gods and buddhas, who were seen as central actors in the cosmological/social world of medieval Japan.
History (General) and history of Europe, History (General)
The study of classical religious and literary texts was the main trend of the Far Eastern traditional culture. Exegesis prompted a specific vision of philosophy, literature, and science. Examining the ties between classical texts and their commentaries is important for the better understanding of the development of the Far Eastern civilizations, including Japanese. Japanese commentaries developed, first, around central religious texts of Buddhism, Shinto, and writings by Confucius, and, second, around literary texts. This article mostly examines comments on poetic monuments of medieval Japan. These comments prompted canonization of the main literary works. Already in the early medieval time (Heian era 9–12 cc.), there appeared first comments on the classical texts of antiquity, for example, the comments to Manyōsyū (Collection of Ten Thousand Leaves, 8 c.), the first poetic anthology of Japan. These comments were an early attempt to restore the image of the Japanese recorded in the eight century in Chinese hieroglyphs. In the tenth century, the classical poetry acquired a new form, being recorded in both hieroglyphs and Japanese syllabary (hiragana). There were several genres of literary criticism in Japan: treatises on literature, commentaries on classical texts, compilations of anthologies (e.g. selection of literary texts for intricately organized collections), and poetic contests. Commentators mostly concentrated on deciphering the meaning of select words and phrases while the overall meaning of the text remained behind-the-scenes. The ordinary compilers and commentators on medieval artistic texts became elevated to the level of poets whereas comments began to form part of the canon. The canon itself appears to have been closely connected with compiling, editing, and commenting on the text.
Anders Blomso, Cheryl Swift, Christina Mecklenburg
et al.
Drawing together methodologies and analytical frameworks from religious studies and environmental science and related fields, this paper discusses the possible role of Buddhist sacred spaces in conserving biodiversity in Myanmar. Faculty and students worked together to analyze relationships between sacred spaces, religious practice, and biodiversity. We explored whether there was any evidence for an emergent or present Buddhist eco-ethic in Myanmar that fused religious spaces and places with environmental protection, and if so, how it might resonate with Buddhist environmentalism in other areas of the world, such as in Thailand, in the Tibetan regions of China, and elsewhere.1
<p>Este trabajo propone una nueva consideración del budismo del <em>suttapiṭaka.</em> Es bien sabido que el budismo primitivo ofrece unos sólidos fundamentos metafísicos, antropológicos, epistemológicos, éticos y psicológicos desde una perspectiva experiencial que aúna, en un mismo gesto, teoría y práctica. Dicho enfoque vivencial, así como el amor incondicional a la realidad y el afán terapéutico son compartidos por la Praxis filosófica (PF): movimiento reciente que busca rescatar la filosofía concebida como <em>ars vitae</em> y cumplir su vocación universal de servicio. La tesis que se plantea es que la PF constituye un marco adecuado para reavivar la filosofía budista y ponerla al servicio de nuestra sociedad. Se propone, en suma, leer y aplicar el budismo desde y en el contexto de la PF. </p>
Death is something that is sure to happen to every creature. Everyone has a different reaction to facing death. Some may be afraid, others may become anxious, the rest accept it with a strong heart. In Buddhism, a person's attitude in the face of death is also taught, and also how to act against people who are facing death. Theravada Buddhism teaches how to prepare for death for yourself and how to calm people who are facing death by reciting the names of the Buddha
Benjamin Grant Purzycki, Cody T Ross, Coren Apicella
et al.
Researchers have recently proposed that "moralistic" religions-those with moral doctrines, moralistic supernatural punishment, and lower emphasis on ritual-emerged as an effect of greater wealth and material security. One interpretation appeals to life history theory, predicting that individuals with "slow life history" strategies will be more attracted to moralistic traditions as a means to judge those with "fast life history" strategies. As we had reservations about the validity of this application of life history theory, we tested these predictions with a data set consisting of 592 individuals from eight diverse societies. Our sample includes individuals from a wide range of traditions, including world religions such as Buddhism, Hinduism and Christianity, but also local traditions rooted in beliefs in animism, ancestor worship, and worship of spirits associated with nature. We first test for the presence of associations between material security, years of formal education, and reproductive success. Consistent with popular life history predictions, we find evidence that material security and education are associated with reduced reproduction. Building on this, we then test whether or not these demographic factors predict the moral concern, punitiveness, attributed knowledge-breadth, and frequency of ritual devotions towards two deities in each society. Here, we find no reliable evidence of a relationship between number of children, material security, or formal education and the individual-level religious beliefs and behaviors. We conclude with a discussion of why life-history theory is an inadequate interpretation for the emergence of factors typifying the moralistic traditions.
Buddhist tantric practitioners embrace the liminal status of the human body to manifest divine identity. In piercing to the pith of human embodiment, the tantric practitioner reconfigures the shape and contours of his/her reality. This article investigates the evolution of one particular technique for piercing to the pith of the body on Tibetan soil, a ritual practice known as body mandala [lus dkyil Skt. deha-maṇḍala]. In particular, it uncovers a significant shift of emphasis in the application of the Guhyasamāja body mandala practice initiated by champions of the emerging Gandenpa [Dga’ ldan pa] or Gelukpa [Dge lugs pa] tradition of Tibetan Buddhism, Tsongkhapa (1357–1419) and Mkhas grub rje (1385–1438). This article reveals some of the radical implications of ritual exegesis, ranging from the socioreligious aspects of securing prestige for a tradition to the ultimate soteriological goals of modifying the boundaries between life and death and ordinary and enlightened embodiment.
The article examines one of the main questions of intercommunications between main religious and cultural systems in India: Hinduism, Buddhism, Islam and Christianity in literature and art. The article, using the actual material, focuses the similarities and differences between those systems, results the basic data on the interaction of these systems in literature and art and shows the mutual influence and interaction of such different systems.