As a critical review and theoretical reflection, this study explores the transformation of funeral rites in contemporary Korean society and analyzes how ‘Filial Piety,’ a core Confucian value, has been reshaped by the mechanisms of medicalization and capitalism. Traditionally, in the Confucian worldview, death was not a biological termination but a religious process of advancing toward immortality through descendants’ ‘remembrance and representation.’ This paper identifies ‘cultural hybridity,’ where contemporary Korean funerals combine various religious traditions such as Christianity and Buddhism with secular forms, as positive evidence that the aspiration for spiritual bonds still persists. On the other hand, it establishes that the primary cause of damaging the public significance of death is not this mixture of rituals but ‘funeral capitalism’ based on market logic and medicalization. The study criticizes the fact that capitalist secularity has replaced the practice of Filial Piety with ‘reified consumption,’ thereby excluding those lacking economic means from the process of death. Conclusively, this study suggests the restoration of ‘spiritual publicness’ based on non-material continuing bonds and communal mourning, rather than material display.
Bhikṣuṇī Như Thanh (1911–1999) was an ordained Vietnamese Buddhist nun, leader, and teacher who significantly influenced Vietnamese Buddhism and the development of the Southern Vietnamese Buddhist Nuns’ Sangha. Over nearly two millennia of Vietnamese Buddhist history, nuns have held a significant yet often underrepresented role, frequently overshadowed by the prominence of the Vietnamese Buddhist monks. Historical materials of female Buddhist figures are notably scarce, particularly from the time of Buddhism’s introduction to Vietnam until the twelfth century. Among the rare exceptions is Bhikṣuṇī Diệu Nhân, described in traditional sources as a seventeenth-generation master of the Vinītaruci Zen lineage during the Lý dynasty (1009–1225), whose contributions are briefly recorded in official chronicles. This scarcity of historical record poses a considerable challenge to reconstructing the historical role of nuns within Vietnamese Buddhism. The first half of the twentieth century marked a turning point for the nuns, as the flourishing Buddhist revival movement provided opportunities for nuns to assert their meaningful presence and contributions to religious, educational, and social domains. Within this transformative period, fully ordained Buddhist nun Bhikṣuṇī Như Thanh emerged as a key leader within Vietnamese Buddhism.
This study addresses key questions about Như Thanh’s legacy: how did she overcome traditional constraints to become a symbol for Vietnamese Buddhist nuns? In what ways did her Buddhist practices, teachings, and social engagements shape the nuns’ sangha (community of practitioners) and the wider Buddhist community? Employing a multidisciplinary approach, this research utilizes historical document analysis and biographical methods to contextualize her life and contributions. Comparative analysis further situates her work alongside that of contemporary female Buddhist leaders, underscoring her unique role within the Buddhist revival movement. Integrating insights from history, religious studies, and sociology, this study offers a comprehensive understanding of her legacy and its enduring impact on Vietnamese Buddhism.
Commentarial literature constitutes a cornerstone in the edifice of Chinese Buddhism, providing critical exegesis of Indian Buddhist texts. This paper examines the pivotal role of Chengguan (738–839), the fourth patriarch of the Huayan school, revered for his extensive commentarial work on the Chinese translations of the <i>Buddhāvataṃsaka-sūtra</i>. Chengguan not only composed a written commentary but also engaged in discourses with the monastic and lay communities at Wutaishan, prompting the creation of a sub-commentary derived from these oral elucidations. The study posits that the composition of Chengguan’s audiences, comprising Confucian-educated scholars and Buddhist monks, necessitated a pedagogical strategy that integrated Chinese intellectual traditions into the Buddhist narrative to enhance comprehension. This analysis focuses on Chengguan’s citations of the <i>Analects</i>, showcasing how he interweaves Confucian maxims into the fabric of his commentary to illuminate Buddhist doctrines. The research articulates the method he employed to make the Buddhist texts resonate with a Chinese audience.
The first decade of the twentieth century marked a turning point for Japanese Buddhism. With the introduction of Western academia, Buddhist scholars began to uncover the history of Buddhism, and through their efforts, they discovered India as the birthplace of Buddhism. As India began to grow in importance for Japanese Buddhist circles, one unexpected area to receive the most influence was Japanese Buddhist art, especially in the representation of human figures. Some artists began to insert Indian female figures into their art, not only to add a sense of exoticism but also to experiment with novel iconographies that might modernize Buddhist art. One example included the combination of Indian and Japanese female traits to create a culturally fluid figure that highlighted the cultural connection between Japan and India. Other artists were more attracted to “Indianizing” the Buddha in paintings to create more historically authentic art, drawing references from both Indian art and observations of local people. In this paper, I highlight how developments in Buddhist studies in Japan led to a re-establishment of Indo–Japanese relationships. Furthermore, I examine how the attraction towards India for Japanese artists motivated them to travel abroad and seek inspiration to modernize Buddhist art in Japan.
Although the portrayal of Zhunti Daoren (Cundī Daoist 準提道人) in the <i>Canonization of the Gods</i> (Fengshen yanyi 封神演義) is relatively subdued, it has garnered considerable scholarly interest owing to the pivotal role he fulfills in advancing the narrative and the profound cultural connotations encapsulated within the character. Scholars have put forward three distinct hypotheses: “Zhunti Daoren as a Buddhist deity”, “Zhunti Daoren as a Daoist deity”, and “Zhunti Daoren as the Panchen Lama”. Based on the theory that the figures in the novels of gods and demons (Shenmo xiaoshuo 神魔小說) embody symbolic characteristics, as well as the sociocultural background of Ming–Qing times, this study uses literary image analysis to investigate these three different interpretations. A basic examination is also performed to explore the correlation between Zhunti Daoren and Jieyin Daoren (Welcoming Daoist接引道人), with the aim of illustrating the relationship between the cult of Zhunti and Pure Land Buddhism in late imperial China.
In 2020, the coronavirus generated chaos in societies around the world. Due to the increase of people infected with the virus, governments took measures that sooner or later led to mandatory quarantines, as well as social distancing and virtual communication. At that time, these measures served as a health emergency tool to protect the population, prevent an increase in infections and, at the same time, prevent a collapse of the health system. However, these measures have negatively influenced the socialization of adolescents during the pandemic. This article seeks to develop and analyze two variables: psychological well-being and resilience in times of pandemic, especially for adolescents. It was written once the pandemic context was over, since it is relevant to ask how these implemented measures, in addition to the critical moment each country was facing, impacted the mental health of adolescents. In conclusion, the COVID-19 pandemic has left important consequences at the psychological level on which mental health professionals are currently working on.
Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to “filial piety”. They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of “filial piety and repayment of kindness”, in accordance with Chinese culture. With their efforts, the Chinese gradually realized that Buddhism also preached filial ethics. Buddhists were not against the value of filial piety when embracing monastic life; instead, they could accumulate merits and dedicate them to their parents and relatives, rescuing them from samsara. This introduced a fresh perspective for traditional Confucian filial piety, and highlighted the importance of “filial piety” beyond the framework of “family and state as one.” Confucianism and Buddhism were able to agree on the significance of filial piety, and Buddhism also affected and complemented the ethical cultivation of the Chinese medieval society.
Srisuda Ngamkham, James J Yang, Ellen Lavoie Smith
Objective: This study aimed to evaluate Thai Buddhism-based Mindfulness (TBbM) feasibility based on recruitment and retention rates and to obtain preliminary data regarding changes (effect sizes) in pain severity and other outcomes when comparing control to intervention participants following TBbM use. Methods: A randomized controlled trial was conducted in the Outpatient Department at Sawanpracharak Hospital, Thailand, from April 2018 to February 2019. Seventeen participants completed the pretest and posttest. Both groups (control group [n = 10] and intervention group [n = 7]) received usual care and watched a 25-min educational video about cancer pain. The intervention group participated in a 3-day mindfulness training program at a Buddhist temple and continued practicing at home for 8 weeks. Data were collected at baseline and at 1 and 2 months postintervention. Results: One-hundred and thirty-five participants met the eligibility criteria; 112 (82%) declined to participate and 6 of 23 (26%) were lost to follow-up/dropped out. Control and intervention participants had an average age of 44 (± 8.77) and 56 years (± 7.41), respectively. When compared to the control group, the TBbM participants reported no statistically significant improvements in pain or other outcomes. While not statistically significant, the effect size indicated that pain did improve in the TBbM group (Cohen's d = 0.41). Conclusions: Given the suboptimal recruitment and retention rates, modification of the intervention is warranted. Further, our findings suggest that the intervention had a moderate effect on pain. To evaluate efficacy, future adequately powered studies are needed to test a more feasible TBbM intervention.
Neoplasms. Tumors. Oncology. Including cancer and carcinogens, Nursing
I. G. Aktamov, S. B. Bukhogolova, S. B. Dashieva
et al.
The article is devoted to the analysis of a historical source of the nineteenth century entitled “One who has reached the highest wisdom”, the authorship of which is attributed to the Mongolian lama, the hierarchy of the Buddhist Sangha, Jambal Dorjo gegen, who had the title “Nomun Khan”. It is emphasized that this source reveals some aspects of bilateral Russian-Mongolian diplomatic relations in the historical period that is very difficult for countries - the beginning of the 20th century, the period of civil wars and the formation of new statehood. The uniqueness of the source is determined by the fact that this manuscript was not the subject of historical analysis, its content reveals the position of theocratic Mongolia in relation to the Russian state. It is noted that the message of Jambal Dorjo gegen to his fellow believers-Buryats, already in the department of the Russian state, is seen as a kind of mandate, a wish for a safe and peaceful coexistence within the country. It is argued that the establishment of the state border between the Russian Empire and Mongolia has not yet passed its final phase, so its appeal to the Buryats, subjects of the White Tsar, fundamentally influenced the process of legitimization of imperial power in the territory of ethnic Buryatia.
Slavic languages. Baltic languages. Albanian languages
The word “religion” refers to a wide range of phenomena ranging from Tibetan Buddhism to the Prosperity Gospel. As a result, religion has accrued a “bewildering variety of definitions”. This essay, rather than asking the ontological question – “What kind of thing is religion?” – looks at religion epistemologically, asking what religion enables people to know. The resulting exploration suggests that religion is part of the process by which human groups come to know and adapt to the powerful, often-mysterious forces that produce awe and terror. By looking at how societies at different levels of social complexity have responded to the crises produced by these forces, the author suggests that the habits of mind that would become science and philosophy, as well as religion, evolved as the way those societies have adapted to existential crises, especially in times of rapid, widespread change.
The article deals with the problem of mentality of the Kalmyk ethnos. The author notices that the studying of the phenomenon of mentality promotes in deep consideration of the cultural and historical identity of the Kalmyk ethnos.
History (General), Oriental languages and literatures
The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the “Chapter on Eliminating Disease” in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (57 BC-935 AD) who were active immediately after the nation’s unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (617-686 AD), Gyeongheung (620?-700? AD), and Seungjang (684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light, which was compiled by Gangyō(835-871 AD), a Japanese monk from the Heian era (平安, 794-1185 AD). Representative versions of the “Chapter on Eliminating Disease” in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmakṣema (385-433 AD); the eight-volume edition by Chinese monk Baogui, which differs little from the preceding work in terms of the contents of the “Chapter on Eliminating Disease”; and the ten-volume edition by Yijing (635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo’s annotations on the Indian medical knowledge found in the “Chapter on Eliminating Disease” in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang and five phases (wuxing). In accordance with East Asia’s theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (四大, catvāri mahā-bhūtāni) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vāta)-induced disease, bile (pitta)-induced disease, phlegm (śleṣman)-induced disease, and a combination (saṃnipāta) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (相克, xiangke) of the five phases including the five viscera (wuzang), five flavors (wuwei), and five colors (wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo’s annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo’s death, annotated the “Chapter on Eliminating Disease” based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts (八術) of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.
This study employs ethnographic field data to trace a dialogue between the self‐psychological concept of the self object and experiences regarding the concept of “interbeing” at a Vietnamese Buddhist monastery in the United States. The dialogue develops an understanding of human experiences with the nonhuman natural world which are tensive, liminal, and nondual. From the dialogue I find that the self object concept, when applied to this form of Buddhism, must be inclusive enough to embrace relationships with animals, stones, and other natural forms. The dialogue further delineates a self‐psychological methodology for examining religions in their interactions with natural forms.
The cultural role of Allen Ginsberg does not fit a typical Weberian model of charisma. The avant-garde poet was an outstanding personality and possessed an unusual ability to affect people. He played a vital role in expanding the boundaries of personal freedom in America of the 1950s–1990s, blazing new paths for spiritual, communal and artistic expression. Serving as a father figure for the counterculture—a symbol of an alternative set of cultural norms, lifestyles and literary forms—Ginsberg was a charismatic counter-leader, with no clearly defined followers or movement. As a leader in a more liberated era, he offered energy, ideas, inspiration, and color, but no structure or authority. Instead he was a prophet of freedom, calling on people to express themselves openly, to expand and experiment. This role demanded charisma but of a different kind—one that was more spiritual and less organizational or hierarchical. This article follows Gary Dickson’s essay “Charisma, Medieval and Modern,” in offering a suggestive analysis of and supplement to Weber’s understanding of charisma. The article grapples with the concept of charisma in relation to a generation that resented rigid structures and authorities.
This essay endorses the argument of Donald Lopez's Buddhism and Science and shows how the general thesis of the book is consonant with other historical work on the “discovery” of Buddhism and on the emergence of Western conceptions of religion. It asks whether one of the key claims of Buddhism and Science—that Buddhism pays a price for its flirtation with the modern sciences—might be applicable to science‐and‐religion discussions more generally.
According to Abhidharma thinkers mind is a set of many mental elements (dharmas). All these elements were regarded as impermanent. The basic dimension of the diachronically considered mind was believed to be a continuous succession of consciousness (citta) elements. They were believed to lie at the foundation of any psychical activity. They were to be accompanied by other mental elements (called caitasika) to determine the nature of cognitive, emotional and volitional activity of the mind at any given moment. Among them they recognised dharmas unavoidably accompanying citta elements (feelings, elements of attention, conceptual identifications, volitions etc.). The mind was apparently treated as an integral whole which is signified by the conviction that every mental dharma is adjusted to the character of the other simultaneous mental elements. Such a combination of mental dharmas was believed to determine the content of the mind in the succeeding moment (i.e. to bring about the new set of mental elements before it ceases), which is effected with such participating factors as karmic compensation and the influence of the environment.