Hasil untuk "Buddhism"

Karina Nuñez, Jorge Mario Caruso, Analía Verónica Losada

Las variables de conyugalidad y parentalidad, según Linares (2010), tienen una fuerte influencia en el ambiente relacional familiar, afectando tanto la personalidad como la salud mental de hijos y padres. Sin embargo, cuando el desamor aparece entre los progenitores y surge una incapacidad para resolver los conflictos, se produce, en muchos casos, la separación o el divorcio. El objetivo principal del presente trabajo ha sido conocer sobre los aspectos de la función  paterna que se ponen en juego en la obstrucción del vínculo paterno-filial. Estos  nuevos padres, no aceptan el rol histórico de proveedores que los desliga del mundo  afectivo de sus hijos, y no están dispuestos a dejar de lado sus emociones y sentimientos, colocando  a sus hijos en el centro de sus vidas, y son ellos quienes los  completan y le dan sentido a su existencia, y ante el impedimento de poder cumplir su  función paterna, emociones negativas y desadaptativas se hacen presentes en sus vidas,  desarrollando el llamado Síndrome del Padre Destruido.

Alla M. Shustova

The study is the first to analyze the works of Tibetologist and historian of the East Yu.N. Roerich (1902-1960), dedicated to the history of the development of the Mongolian Studies. The results of his research into Tibetan and Mongolian chronicles dedicated to the activities of the Buddhist scholar Choydzhi-odser are updated. Roerich established the year of birth of Choydzhi-odser (1214) and confirmed the previously expressed opinion of the Russian Mongolian scholar B.Ya. Vladimirtsov and the French orientalist P. Pelliot that Choydzhi-odser did not create a new Mongolian script. However, Choydzhi-odser did a great deal of grammatical and philological work in translating Buddhist texts into Mongolian. Roerich considered his work innovative, and the contribution of this scholar to the development of the Mongolian language and Mongolian-Tibetan cultural ties was significant. He attached great importance to Choiji-odser’s work as an author and translator. In the study analyzes Roerich’s works devoted to the development of the Tibetan-Mongolian and Mongolian-Tibetan interlingual connections. It has been established that Roerich traced the stages of formation of the Mongolian literary language, its close connection with the translation work of Tibetan Buddhist texts, and also traced how the composition of borrowed Tibetan words in the Mongolian language changed. For the development of Mongolian studies, the works of Yu.N. Roerich are relevant and significant. Modern Mongolian scientists not only study them, but also use them in their scientific work. Roerich’s Tibetan-Russian-English dictionary was highly appreciated in Mongolia for his work on compiling Tibetan-Mongolian dictionaries.

Zhenjie Shang, Limin Liu

The early encounters between Buddhism and Christianity in China were primarily characterized by mutual exclusivity and competition. By the Republic of China era, both traditions faced mounting pressures—Buddhism under the impact of modernization, and Christianity in its efforts toward indigenization—which prompted a shift toward inclusive engagement and mutual learning. However, their interactions often remained limited to superficial formalities due to an instrumental approach that treated the other as a means to an end. During the early modern period, some pioneering thinkers began exploring core doctrines from a pluralistic perspective: Zhang Chunyi’s concept of “Buddhicized Christianity” sought to deconstruct essentialist views using the Buddhist wisdom of <i>śūnyatā</i> (emptiness), offering an Eastern philosophical pathway for religious dialogue. Xu Dishan, on the other hand, employed the literature as a medium to transcend doctrinal differences by emphasizing shared ethical practices, thereby constructing what can be termed “aestheticized pluralism”. In the contemporary context of globalization, scholars increasingly rely on comparative theology and comparative religious studies to enable deeper mutual interpretation of core doctrines, bringing more mature forms of interfaith dialogue. These dialogue practices demonstrate unique paradigm shifts and reflections on Western theories of religious dialogue, contributing Eastern-inspired insights for contemporary religious dialogue.

Demaris Jael Roldan Jorge

The following research will focus on analyzing in detail the concepts of optimism and spirituality in older adults from a Positive Psychology perspective through a bibliographic review. The purpose of this study is to investigate the relationship between these constructs by selecting various scientific articles that will provide us with information about the concepts described for subsequent review and their mutual connection. This will allow us to achieve a more comprehensive and precise understanding of its connection with the life cycle of the human being in the chronological age corresponding to old adults, as well as determine the positive influence of the developed concepts.

Saowalak Langgapin, Waraporn Boonchieng, Sineenart Chautrakarn et al.

This study delves into the global mental health challenges confronting the elderly within Thailand’s Buddhist context. It explores seniors’ perspectives on mental health distress, factors, and interventions, alongside monks’ viewpoints on traditional Buddhist approaches and their role in addressing these challenges. Our thematic analysis of qualitative research engaged 36 participants, comprising health volunteer monks and seniors from Northern Thailand, to identify primary themes and sub-themes. The perspectives on senior mental health scenarios highlight seniors’ experiences of stress, anxiety, sadness, and loneliness, influenced by factors like age, health, family, finances, and social isolation. Interventions encompass health care, religious practices, and community support. Monks advocate for integrating Buddhism into daily life, encouraging active participation, and addressing senior mental health issues, emphasizing their pivotal role, the embodiment of monastic ideals, and the challenges hindering their involvement. The research highlights the significance of empowering monastic involvement, acknowledging monks as representatives of monastic principles, even in the face of obstacles limiting their participation. This study uncovers a trend in Thai Buddhist communities where physical health and religious aspects take precedence over the mental well-being of seniors. It advocates for a comprehensive approach that integrates religious and mental health strategies, highlighting Buddhism’s impact on seniors’ mental wellness. The implications span spirituality, religious studies, mental health, and elderly care policy, emphasizing the crucial role of Buddhist practices and monks in enhancing the mental well-being of the elderly.

Sergei P. Nesterkin

The study serves as an introduction to the publication of B. Baradin’s (1878-1937) theses for the lecture by A. Dorzhiev (1853-1938), which was to be read at the international Buddhist exhibition planned in Leningrad in 1927. The author dwells in detail on the biographies of the Buryat academic scientist B. Baradin, as well as his Buddhist mentor Geshe A. Dorzhiev, at whose request he compiled theses. Turning to the history of the first Buddhist exhibition, which took place during the Civil War in 1919, the author notes the contribution of academic scientists S.F. Oldenburg, B.Ya. Vladimirtsov, F.I. Shcherbatsky and O.O. Rosenberg. The role of Shcherbatsky, who sought to present Buddhism as a completely unique religion, consonant with modern science and not based on blind faith, is particularly emphasized. This was supposed to put Buddhism in a favorable light before the Bolsheviks and the Soviet government and prevent persecution against it. Shcherbatsky’s contribution to the ideology of the Buddhist renewal movement, whose leaders sought to cooperate with the atheistic authorities, was noted. The historical circumstances in which the second, already international, exhibition was being prepared and the reasons why it could not take place are discussed. Focusing on the content of Baradin’s theses, the author emphasizes that the main thing in them was the proximity of Buddhism to the ideology of the West and modern science. In conclusion, the author notes that the theme of the convergence of Buddhism and science has anticipated modern Western scientific research on Buddhist meditation practices, as well as discussions between Western scientists and the Dalai Lama about the benefits of Buddhist psychopractics for the modern world.

Orchid-Stone Chang Azanlansh

This study explores the development of a cross-cultural primary ontological model that can help self-cultivation practitioners illuminate their path and help researchers identify the complex implications, context, and progression of self-cultivation in diverse cultures, especially those associated with Buddhism, Taoism, and Confucianism. Integrating self-cultivation traditions into social science research from the perspective of subject-object dichotomy is difficult. However, the assimilation of the mutual implication of subject and object in the Avataṃsaka worldview helps resolve this issue. This study employs the Buddhist tetralemmic dialectic (catuṣkoṭi), which goes beyond the limitations of dualistic and reductionist logic, to construct the Dialectical Mandala Model of Self-cultivation as the first of a two-step epistemological strategy. The model provides a universal framework for the multifaceted and systemic analysis of self-cultivation traditions so that future research can further develop additional culturally specific ontologies and psychological models in the second step of the strategy. As in a research map, this model could help researchers make ontological commitments, understand self-cultivation more comprehensively, and determine whether they have overlooked any research domain.

Marcela Vanegas

In this work, I present the construct of depression based on the childhood and adolescence, as well as the relation to it, and the different styles of coping. The information developed, comes from various scientific reports, before and during the pandemic. Last but not least, it is important to mention disorders such as depression in the child and adolescent framework which was located among the first results of the statistics.

Francois Venter

Why should we bear responsibility for the degradation of the environment? A wide range of responses is on offer to this question. Common to them all is they are all rooted in one or the other ontological and epistemic point of departure or set of premises. This raises the question of the relationship between law and religion and linkages of religion with environmental concerns. What emerges, perhaps against the volition of the scientific world, is that the foundational links between environmental law and religion are significant – even where environmentalists shirk from or even denounce religion. Justification of this view is found in concise survey of the essence of law and religion. The analysis leads to the notion of stewardship, a concept steeped in, but not exclusive to religion in its diverse manifestations. Examples of ecocentric religious attitudes – ranging from the traditions of the North American Anishinabek, aboriginal Australians and indigenous African culture to Buddhism and Hinduism, Judaism and Christianity in its principal manifestations – provide a broad picture of adherence to beliefs in human responsibility to take care of the environment. This widespread conviction of stewardship endures despite awareness of the human inability to create or sovereignly determine the course of nature (here termed "the hypothesis of incompetence").

Deni Miharja, Setia Gumilar, Asep Sandi Ruswanda et al.

In religious conversations, syncretism is often perceived negatively even though it is actually a healthy process. One form of syncretism that emerged in Indonesia is the religion of Tridharma which consists of Buddhism, Confucianism, and Daoism. This paper discusses syncretism in the religion of Tridharma in Indonesia. Using a historical approach during the 1970s, this paper is a literature study of two magazines affiliated with the religion of Tridharma, namely the Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine. This paper rethinks the concept of syncretism as a dirty word, or at least negative form, to one of neutrality. Considering religion as dynamic, syncretism in the religion of Tridharma or Sam Kauw has been a historical process since the Ming dynasty in Mainland China. The Hikmah Tridharma magazine and the Tjahaja Tri-Dharma magazine during the 1970s illustrate how syncretism in the body of Tridharma religion occurs not only between Buddism, Confucianism, and Daoism but also with Hinduism and group of theosophy. As one element of the dynamics of religious belief, the politics of recognition is important. In Indonesia, the state gave a different attitude to Chinese religions or all things Chinese-affiliated in general during the New Order era, and the era of transition to reform, Gus Dur. This then triggered contestation between Chinese religions themselves in Indonesia, especially between the religion of Tridharma and Confucianism.

María Cecilia Roma

The document presents and describes the development of the 360 video production project for the educational field in Argentina in 2018. Its impact on schools and especially on hospital schools, its benefits and considerations are explained. The themes addressed by the videos and the curricular contents with which it is feasible to go through each of them are detailed. These videos have made it possible to explore new worlds and at the same time bring the possibility of experiencing spaces, places, stories, paintings that would otherwise be improbable to students in an internment situation. These resources have required specific training on the part of teachers as well as the elaboration and rethinking of novel didactic proposals that are adapted to the implementation of augmented reality in educational establishments or in hospital schools. It was also necessary to develop protocols for use considering the biosafety of children. On the other hand, each video was generated and accompanied by didactic guides that have served teachers as examples to be able to think about the didactic strategies that best adapt to the reality of each context. This article presents the entire experience and details the different videos with their possible contents.

Michael R. Romano, Erika Díaz-Almeyda, Tenzin Namdul et al.

Dialogue-based learning is an inclusive pedagogy that leverages epistemological pluralism in the classroom to enhance cross-cultural education, encourage critical thinking across modes of inquiry, and promote novel contributions in applied ethics. The framework emerged from the Buddhism-science dialogue and our experiences teaching science courses for Tibetan Buddhists in India through the Emory-Tibet Science Initiative. Buddhism and science are two modes of inquiry that emphasize critical inquiry and empiricism, yet navigating complementarities and points of friction is challenging. Our proposed framework aims to raise awareness of onto-epistemological assumptions to convert them from obstacles into assets in dialogue. In drawing attention to epistemological orientations, our framework demonstrates that receptivity to other ways of knowing fosters clarity in one’s own views while creating space for new and enriching perspectives. In this article, we contextualize the Buddhism-science dialogue, explore the development of our dialogue-based learning framework, and demonstrate its application to a novel exchange about the COVID-19 pandemic. Broader aims of the framework include increasing scientific literacy and advancing transdisciplinary research.

Richard K. Payne

Drawing on practices and teachings from Daoism, neo-Confucianism, and tantric Buddhism, Yoshida Kanetomo (1435–1511) created the system of Yuiitsu Shintō, also known eponymously as Yoshida Shintō, all the while making claims for Shintō as the world’s original religion. Important for the establishment of Yoshida Shintō was the creation of a program of rituals. This essay examines one of the three rituals created for the Yoshida ritual program, the Yoshida Shintō goma ritual, which hybridizes tantric Buddhist ritual organization and Daoist symbolism. A pragmatics of ritual is developed as a means of identifying the factors that Yoshida felt were salient in presenting the goma as a Yoshida Shintō ritual.

J. Chia

Chinese Buddhists have never remained stationary. They have always been on the move. Why did Buddhist monks migrate from China to Southeast Asia? How did they participate in transregional Buddhist networks across the South China Sea? In Monks in Motion, Jack Meng-Tat Chia tells a story of monastic connectivity across the South China Sea during the twentieth century. Following in the footsteps of three prominent monks—Chuk Mor (1913–2002), Yen Pei (1917–1996), and Ashin Jinarakkhita (1923–2002)—Chia explores the connected history of Buddhist communities in China and maritime Southeast Asia. Monks in Motion is the first book to offer a history of what Chia terms “South China Sea Buddhism,” referring to a Buddhism that emerged from a swirl of correspondence networks, forced exiles, voluntary visits, evangelizing missions, institution-building campaigns, and the organizational efforts of countless Chinese and Chinese diasporic Buddhist monks. Drawing on multilingual research conducted in Indonesia, Malaysia, Singapore, China, Hong Kong, and Taiwan, he challenges the conventional categories of “Chinese Buddhism” and “Southeast Asian Buddhism” by focusing on the lesser-known—yet no less significant—Chinese Buddhist communities of maritime Southeast Asia. By crossing the artificial spatial frontier between China and Southeast Asia, Monks in Motion brings Southeast Asia into the study of Chinese Buddhism and Chinese Buddhism into the study of Southeast Asia.

Mai Chi Vu, R. Gill

Michael Gardiner

This article argues that millennial Scottish culture has been animated in large part by a push to overcome a historiographical compulsion built into the modern British state&#8217;s understanding of nature. This understanding of nature became the foundational principle of government during the Financial Revolution and British unification in the 1690s&#8722;1710, then was made the subject of a universal history by the Scottish Enlightenment of the later eighteenth century, and has remained in place to be extended by neoliberalism. The article argues more specifically that the British association of progress with dominion over the world <i>as nature</i> demands a temporal abstraction, or automation, reducing the determinability of the present, and that correspondingly this idea of nature &#8216;softens&#8217; conflict in a way that points to weapons carrying perfectly abstracted violence. Nuclear weapons become an inevitable corollary of the <i>nature</i> of British authority. Against this, twenty-first century Scottish cultures, particularly a growing mainstream surrounding independence or stressing national specificity, have noticeably turned against both nuclear weapons and the understanding of nature these weapons protect. These cultures draw from a 1980s moment in which anti-nuclear action came both to be understood as &#8216;national&#8217;, and to stand in relief to the British liberal firmament. These cultures are &#8216;activist&#8217; in the literal sense that they tend to interrupt an assumption of the eternal that stands behind both nuclear terror and its capture of nature as dominion over the world. A dual interruption, nuclear and counter-natural, can be read in pro-independence cultural projects including online projects like <i>Bella Caledonia</i> and <i>National Collective</i>, which might be described as undertaking a thorough &#8216;denaturing&#8217;. But if the question of nature as resources for dominion has been a topic for debate in the environmental humanities, little attention has been paid to this specifically British &#8216;worlding&#8217; of nature, or to how later constitutional pressures on the UK also mean pressures on this worlding. Andreas Malm&#8217;s <i>Fossil Capital</i> (2016), for example, a powerful account of the automation of production in the British industrial revolution, might be related to the automation of ideas of progress pressed during the Scottish Enlightenment, and entrenching a dualism of owning subject and nature as object-world that would drive extraction in empire. Finally, this article suggests that this dualism, and the <i>nature</i> holding it in place, have also been a major target of the &#8216;wilderness encounters&#8217; that form a large sub-genre in twenty-first century Scottish writing. Such &#8216;denaturing&#8217; encounters can be read in writers like Alec Finlay, Linda Cracknell, Thomas A. Clark, and Gerry Loose, often disrupting the subject standing over nature, and sometimes explicitly linking this to a disruption of nuclear realism.

Dongxu Zhang, Mei Zhang, Daping Liu et al.

This study recorded various sounds heard in Han Buddhist temples and analysed their acoustic parameters. Subsequently, it investigated the factors that influence sound preferences in these temples using a questionnaire survey. The results indicate that the physical acoustic and psychoacoustic parameters of various sounds correspond to the roles they play at the temple. Buddhism-related man-made sounds dominate the sound environment in temples. In addition, signal and soundmark are prevalent. In the case of sound preferences, natural sounds are preferred, and age and religious beliefs have a significant effect on the respondents’ preference for the sound of a temple bell. Signal and Buddhism-related man-made sounds are affected by a variety of respondent demographic characteristics, while Buddhism-unrelated man-made sounds and keynote sounds are rarely affected by these characteristics. The education level of the respondents affects their preferences for various types of sound, and the respondents’ evaluations of Buddhism and acoustic environment are related to their preferences for Buddhism-related man-made sounds, soundmarks, and keynote sounds. Among the assessed physical acoustic and psychoacoustic parameters, only sharpness is closely correlated with sound preference in Han Buddhist temples.

A.E. Lestev

The reception of sociocultural practices of the esoteric schools of Buddhism by the schools of Japanese martial arts was analyzed. Based on the methods of cultural and interpretive anthropology, the rituals, training methods, specific techniques, and philosophical concepts of martial arts influenced by Shingon Buddhism were discussed. The reflection of Shinto-Buddhist syncretism in the traditions of martial arts schools, by the example of the Hachiman cult and the Marishiten cult, was discussed. It was concluded that Buddhist sects were the rich sources of sociocultural practices for martial arts schools. At the same time, the borrowed practices underwent essential changes, because they were meant to achieve mastery in the martial art, rather than a religious desire to achieve the state of a Buddha. From this point of view, special military rituals were also evaluated. The obtained results allow a better understanding the process and mechanism of the recipes of sociocultural practices between different social groups within one nation. It was suggested that religious rituals and amulets in martial arts had their practical purpose for the psychological mood before the battle.

S. Chou, Tree Chang, Bo Han

Akira Kasamatsu, T. Hirai