Hasil untuk "Buddhism"

Qiuhong Li

Not enough attention has been paid to the artistic approach of depicting human figures at the center of double-scroll patterns in Chinese Buddhist art. Originating from Greco-Roman culture, this motif entered China from the overland Silk Road around the late 5th century, evolving into two systems. The Hexi Corridor system, centered on Dunhuang, predominantly features lotus-born beings holding vines. The figural types evolved from lotus-born beings to celestial beings, bodhisattvas, and buddhas, with postures ranging from vine-holding to mudra-forming, lotus-tray-lifting, music-playing, and dancing, demonstrating a clear trajectory of development. The Northern Central Plains system, successively centered in Pingcheng, Qingzhou, and Yecheng, developed a relatively complete sequence only in buddha figures. The motif first spread through the Hexi Corridor before influencing the Northern Central Plains. It was adapted from its original Mediterranean context of mythological themes and funerary or temple use to illustrate Buddhist doctrines in China, absorbing elements of Han, Western Regions, and Central Asian cultures. By clarifying the motif’s origin, spread, evolution, and adaptation through systematic analysis of material evidence, this article reveals an intrinsic connection between Greco-Roman culture and Chinese Buddhist art, enriches the history of Sino-foreign cultural exchange, and reflects how Buddhism absorbed diverse cultural elements to achieve Sinicization.

Maxine Denise Q. Mababangloob, Chloe Heart B. Hizon, Renee Patricia R. Perez et al.

This article examines how labor exploitation among garment workers in Cambodia and Vietnam arises from the interaction of legal governance, economic development strategies, and cultural belief systems. Despite contrasting political regimes, Cambodia’s fragmented pluralism and Vietnam’s centralized authoritarianism, both countries produce similar exploitative outcomes: weak enforcement of labor protections, constrained worker representation, and persistent precarity. Using a most different systems design supplemented by an assemblage approach, the study analyzes how export-oriented growth and integration into global supply chains exert downward pressure on wages and working conditions. It also explores how religious and ethical worldviews, such as karmic endurance in Cambodia’s Theravāda Buddhism and moral restraint shaped by Mahāyāna Buddhism and Confucianism in Vietnam, inform how workers interpret, endure, and sometimes symbolically resist their conditions. These belief systems function as informal mechanisms of governance, sustaining compliance where institutional safeguards fail. By deploying assemblage theory in a comparative analysis of Cambodia and Vietnam, this article challenges reductionist accounts of labor exploitation by presenting how it emerges through the contingent alignment of fragmented legal authority, transnational economic imperatives, and internalized moral frameworks.

Efraín Villamor Herrero

This paper examines the intersection of Confucianism and Buddhism as presented in the <i>Nihon-ryōiki</i> (NIH), focusing on the catechetical efforts of its Buddhist author to fuse these ethical traditions. A central concern of the text is the introduction of karmic law and rebirth, concepts that Buddhism imported from ancient India that were not fully accepted in Japanese society at the time of its composition. This study explains how many of the miracles described in the NIH are consistent with Confucian values, particularly in their emphasis on benevolence, compassion, and social duty. In this paper, I argue for synthesizing Confucian and Buddhist ethics in the NIH as universal values that underscore the importance of social harmony based on filial duty—the Confucian worldview underlying the NIH’s linking of personal conduct to the cosmic law of karmic retribution.

Bin Song

Yang Shi initiated the Neo-Confucian methodology of self-cultivation centered on quiet-sitting, and focusing on Yang Shi may shift the study of Confucian quiet-sitting to a more chronologically appropriate “beginning-forward” approach. Incorporating techniques such as breathing and calming the mind, Yang’s approach to self-cultivation follows a model of returning to the state of centrality through quiet-sitting, and then preserving and expanding that state in moments of everyday life. This model is based on a moral psychology and metaphysics that views the comprehensive pattern-principle of the universe, Tianli, as fully manifest in the vital state of the human heartmind achievable through the practice of quiet-sitting. This view inherits major features of Cheng Hao’s philosophy while distinguishing itself from Cheng Yi’s. Yang Shi’s reflections on the differences between Confucian and Buddhist contemplative practices also indicate, despite his view being closer to the Huayan Buddhist metaphysical perspective of perfect fusion between pattern-principle and things compared to Cheng Yi, an insistence on characterizing his quiet-sitting philosophy as distinctively Confucian.

Dedy Indriyanto, Liliana Tedjosaputro, Totok Tumangkar et al.

Human organ trading has become an increasingly complex and controversial issue in the era of globalization. This article aims to explore an in-depth understanding of human organ trading through ethical perspectives and in the context of Indonesia's legal framework. By combining ethical and legal studies, this article summarizes ethical views on human organ trading and analyzes the relevance of Indonesia's legal framework in addressing the challenges of such trading. In the process, it considers the implications of moral and religious values for human organ trading. Through an interdisciplinary approach, the article seeks to compile the contributions of ethics and law in forming a comprehensive view of this complex issue. It is hoped that a deeper understanding of ethical perspectives and legal frameworks will provide richer insights into human organ trading and encourage constructive debate to address the issue.

This article reports on meta-synthesis research that examined contemporary scholarship on global citizenship for the purpose of identifying a possible alignment with Daisaku Ikeda’s views on global citizenship. Thirty relatively contemporary scholarly articles on the subject matter were examined using a qualitative meta-synthesis methodology. Ikeda’s speech entitled ‘Thoughts on education for global citizenship’, delivered over 25 years ago at Columbia University’s Teachers College, USA, contains his most frequently cited ideas on the salient conditions required for global citizenship. As Ikeda is a thoughtful and prolific author on the subject of global citizenship, there is merit in exploring the alignment of his ideas about this concept with those articulated in contemporary scholarship. Conducting a meta-synthesis through the lens of Ikeda’s essential elements of global citizenship has helped to identify potentially useful contributions to the global citizenship discourse. This article highlights salient common themes of global citizenship uncovered through the meta-synthesis research, as well as providing an alternative definition of global citizenship gleaned from the findings.

Kanokporn Wongpairin, Ubonwan Songsern

This research is being conducted based on the following objectives: 1) to develop and find the quality of an instructional model by thinking-based learning to enhance English reading comprehension abilities and analytical thinking skills of upper secondary school students, and 2) to study the effectiveness of an instructional model by thinking-based learning. The sample group used in this study comprised 42 Mathayom 5 students, majoring in Chinese, and was conducted during the 1st Semester of the 2021 academic year, at Srinakharinwirot Prasarnmit University Demonstration School (Secondary Division). The research instruments consisted of an instructional model by thinking-based learning, the English reading comprehension learning management plan user guide, the student’s analytical thinking skills assessment form, and a questionnaire to seek students’ opinions on learning activities. The data were analyzed statistically through the determination of the mean, standard deviation, dependent t-test, and content analysis. The results of the study revealed the following; (1) The instructional model by thinking-based learning to enhance the ability to read English for comprehension and analytical thinking skills of upper secondary school students, is named “AUAE”, and consists of 4 main components: 1) Principles, 2) Objectives, 3) Learning activities, which consist of 4 steps: Step 1: A: Activating, Step 2: U: Understanding, comprising 3 sub-steps: 2.1 Pre-reading, 2.2 While-reading, and 2.3 Post-reading; Step 3: A: Analyzing, and Step 4: E: Evaluating. Quality assessment was conducted and was found to be at the appropriate level (X= 4.35, S.D. = 0.58). (2) The model’s efficacy revealed that 2.1) after studying, the student’s ability to read English for comprehension was significantly higher prior to their studies at a level of .05. 2.2) Students who studied according to the instructional model by thinking-based learning developed higher analytical thinking skills. 2.3) After studying, the students’ opinions on the thinking-based learning management activities were found to be at a high level of agreement.

Julia L. Cassaniti

Ioana-Ciliana TUDORICĂ

The Role of Myths in Japanese Calligraphy’s Interpretative Process. This article illustrates the role of myths in the interpretative process of calligraphic works. Being considerably different from Western calligraphy, Japanese calligraphy (shodō) may seem at times visually similar to abstract art. However, calligraphic works – and shodō as art – are rich in meaning and abundant of myths. Focusing on both linguistic and visual elements of calligraphy, the article depicts how myths can be identified in a calligraphic work and how they provide a better understanding of the particularities of shodō. In order to illustrate how myths uncover new layers of meaning, the article incorporates an analysis of a calligraphic work created by Rodica Frențiu, underlining the process of accessing the transcendent meaning. REZUMAT. Rolul miturilor în procesul interpretativ al caligrafiei japoneze. Acest articol ilustrează rolul miturilor în procesul interpretativ al operelor caligrafice. Fiind considerabil diferită față de caligrafia occidentală, caligrafia japoneză (shodō) poate părea uneori similară vizual cu arta abstractă. Cu toate acestea, operele caligrafice – și shodō ca artă – sunt bogate în semnificații și mituri. Accentuând atât elementele lingvistice, cât și elementele vizuale ale caligrafiei, articolul descrie modul în care miturile pot fi identificate într-o lucrare caligrafică și modul în care acestea oferă o mai bună înțelegere a particularităților shodō. Pentru a ilustra felul în care miturile relevă noi niveluri de sens, articolul încorporează analiza unei opere caligrafice create de Rodica Frențiu, subliniind procesul de accesare a sensului transcendent. Cuvinte-cheie: shodō, caligrafie japoneză, caligrafie, semiotică culturală, studii japoneze, kanji, mit, Zen, budism

Tsunehiko Sugiki

Buddhist scriptures in ancient South Asia include discourses that teach measures by which a warrior can face problems in confrontation with foreign armies and domestic rebel troops without resorting to killing them in battle. These moderate measures have not attracted much attention in previous studies on Buddhist statecraft and warfare. There are eleven kinds, and they can be organized according to the following three types: retreat from the role of warrior, resolution without pitched battle, and fighting in a pitched battle without killing. Similar ideas regarding measures for resolving military confrontations can be found in Indian Classics in the context of statecraft. The compilers of the Buddhist discourses collected ideas about similar measures from common sources and reshaped those borrowed ideas from the perspective of the Buddhist precept against killing. A warrior who implemented such measures did not acquire as much negative karmic potential as intentional killing produces. In premodern warrior societies, religion often provided the institutional basis for both a code of ethics and a soteriology for warriors, for whom fighting was in fulfillment of their social role. The compilation of discourses containing measures that do not involve killing represents an aspect of Buddhism’s function in ancient South Asia.

Keji Huang, P. Pearce, Mao-Ying Wu et al.

The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes in visitors’ attitudes, behaviours and life were noted. The links between the core values of Buddhism and the PERMA model were then established and portrayed. The study makes a theoretical contribution by connecting the positive psychology constructs and the effects of Buddhism in the tourism context. In addition, this study provides insightful suggestions for local communities to manage religious heritage sites sustainably.

Jens Reinke

The Taiwanese order Fo Guang Shan is a major representative of <i>renjian</i> Buddhism. The order maintains a global network of over 200 temples and practice centers that spans over not only most of the Asian continent, but also includes Oceania, the Americas, Europe and Africa. This article examines how the order negotiates the modern secular/religious divide by considering the example of its flagship diaspora temple Hsi Lai Temple in L.A., California. Particular attention is given to two prevalent religious practices at the temple&#8212;ritual and social engagements&#8212;that are often associated with the &#8216;religious&#8217; and the &#8216;secular&#8217; respectively. Based on multi-sited ethnographic fieldwork, the article aims to assess the relationship between the two practices and discusses how they resonate with a new generation of highly educated, affluent Chinese migrants.

Edouard Degay Delpeuch

The tribute to master ceremony, also known as wai khru, has already raised the interest of several studies (Wong &#38; Lysloff 1991, Wong 2001), the aim here is to understand what the ritual becomes once the transmission of music is no longer ruled by the master-student relationship. Created less than ten years ago in Lomsak, Phetchabun province, at the limit of North and Isan regions of Thailand, the destiny of Khun Narin Sin Phin Prayuk has undergone a considerable turn once it published a first video on YouTube. Found and broadcasted within the American musical blogsophere, the band has then been contacted by an independent music label to record a first album. In 2015, the band was invited to play Western music festival under the name Khun Narin Electric Phin Band. Beyond relationship to an embodied master, wai khru takes place between Buddhism and propitious worship, quality of performance and mindblowing festivities. This paper highlights the significant role this ceremony plays to balance the opposite forces of Thai festivities.

Ron Green

Chanadda Petchprayoon, Manop Chunin

The objectives of this research are 1) to study level of forgiveness, work – family conflict and job stress of teachers, 2) to study relationship between forgiveness and job stress of teachers, 3) to study relationship between work – family conflict and job stress of teachers and 4) to predict job stress of teachers with forgiveness and two aspects of work – family conflict. The samples of the research were 159 teachers. The research instruments were questionnaires. Statistics used were frequency, percentage, mean, standard deviation, Pearson’s correlation coefficient and stepwise multiple regression analysis. The results revealed that 1) forgiveness was at high level but work – family conflict and job stress of teachers were at moderate level, 2) there was not a relationship between forgiveness and job stress of teachers, 3) there was a positive relationship between work – family conflict and job stress of teachers (r = .749) with a statistics significance level of .01 and 4)all aspects of work – family conflict: work interference with family and family interference with work  accounted for 56.10 percent of variance in job stress of teachers.

K. Fung

C. Guignon

M. Gravers

S. Abeydeera, Helen Tregidga, K. Kearins

Susan M. Setta, S. Shemie

IntroductionThis paper explores definitions of death from the perspectives of several world and indigenous religions, with practical application for health care providers in relation to end of life decisions and organ and tissue donation after death. It provides background material on several traditions and explains how different religions derive their conclusions for end of life decisions from the ethical guidelines they proffer.MethodsResearch took several forms beginning with a review of books and articles written by ethicists and observers of Bön, Buddhism, Christianity, Hinduism, Indigenous Traditions, Islam, Judaism, Shinto and Taoism. It then examined sources to which these authors referred in footnotes and bibliographies. In addition, material was gathered through searches of data bases in religious studies, general humanities, social sciences and medicine along with web-based key word searches for current policies in various traditions.ResultsReligious traditions provide their adherents with explanations for the meaning and purpose of life and include ethical analysis for the situations in which their followers find themselves. This paper aims to increase cultural competency in practitioners by demonstrating the reasoning process religions use to determine what they believe to be the correct decision in the face of death.ConclusionPatterns emerge in the comparative study of religious perspectives on death. Western traditions show their rootedness in Judaism in their understanding of the human individual as a finite, singular creation. Although the many branches of Western religions do not agree on precisely how to determine death, they are all able to locate a moment of death in the body. In Eastern traditions personhood is not defined in physical terms. From prescribing the location of death, to resisting medical intervention and definitions of death, Eastern religions, in their many forms, incorporate the beliefs and practices that preceded them. Adding to the complexity for these traditions is the idea that death is a process that continues after the body has met most empirical criteria for determining death. For Hinduism and Buddhism, the cessation of heart, brain and lung function is the beginning of the process of dying—not the end.