Unit 2.3 Classical Civilization of Asia
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Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
Types of Causes in Aristotle and Sankara
Georgia State University ScholarWorks @ Georgia State University Religious Studies Honors Theses Department of Religious Studies 9-11-2006 Types of Causes in Aristotle and Sankara Brandie Martinez-Bedard Follow this and additional works at: https://scholarworks.gsu.edu/rs_hontheses Recommended Citation Martinez-Bedard, Brandie, "Types of Causes in Aristotle and Sankara." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_hontheses/3 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Honors Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. TYPES OF CAUSES IN ARISTOTLE AND SANKARA by BRANDIE MARTINEZ BEDARD Under the Direction of Kathryn McClymond and Sandra Dwyer ABSTRACT This paper is a comparative project between a philosopher from the Western tradition, Aristotle, and a philosopher from the Eastern tradition, Sankara. These two philosophers have often been thought to oppose one another in their thoughts, but I will argue that they are similar in several aspects. I will explore connections between Aristotle and Sankara, primarily in their theories of causation. I will argue that a closer examination of both Aristotelian and Advaita Vedanta philosophy, of which Sankara is considered the most prominent thinker, will yield significant similarities that will give new insights into the thoughts -
Jerusalem: City of Dreams, City of Sorrows
1 JERUSALEM: CITY OF DREAMS, CITY OF SORROWS More than ever before, urban historians tell us that global cities tend to look very much alike. For U.S. students. the“ look alike” perspective makes it more difficult to empathize with and to understand cultures and societies other than their own. The admittedly superficial similarities of global cities with U.S. ones leads to misunderstandings and confusion. The multiplicity of cybercafés, high-rise buildings, bars and discothèques, international hotels, restaurants, and boutique retailers in shopping malls and multiplex cinemas gives these global cities the appearances of familiarity. The ubiquity of schools, university campuses, signs, streetlights, and urban transportation systems can only add to an outsider’s “cultural and social blindness.” Prevailing U.S. learning goals that underscore American values of individualism, self-confidence, and material comfort are, more often than not, obstacles for any quick study or understanding of world cultures and societies by visiting U.S. student and faculty.1 Therefore, international educators need to look for and find ways in which their students are able to look beyond the veneer of the modern global city through careful program planning and learning strategies that seek to affect the students in their “reading and learning” about these fertile centers of liberal learning. As the students become acquainted with the streets, neighborhoods, and urban centers of their global city, their understanding of its ways and habits is embellished and enriched by the walls, neighborhoods, institutions, and archaeological sites that might otherwise cause them their “cultural and social blindness.” Jerusalem is more than an intriguing global historical city. -
RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23
DOCIDIENT RESUME RD 071 937 SO 005 072 AUTHOR Payne, Judy Reeder TITLE Introduction to Eastern Philosophy, :Jocial Studies: 6414.23. INSTITUTION Dade County Public Schools, Miami, Fla. PUB DATE 71 NOTE 39p.; An Authorized course of instruction for the Quinmester Program EDRS PRICE MF -S0.65 HC -93.29 DESCRIPTORS Activity Units; Asian Studies; Behay.aral Objectives; Chinese Culture; Curriculum Guides; Grade 10; Grade 11; Grade 12; *Non Western Civilization; *Philosophy; *Religion; Resource Units; Secondary Grades; *Social Studies Units; Values IDENTIFIERS Flcrida; *Quinmester Program ABSTRACT Major Eastern philosophies and/or religions col sisting of Hinduism, Buddhism, Confucianism, Taoism, and Shintoism are investigated by 10th through 12th grade students in this general social studies quinmester course. Since Eastern philosophical ideas are already influencing students, this course aims to guide students in a universal search for values and beliefs about the meaning of life. Through suggested activity learning, the five major religions are compared and contrasted for their differences, similarities, and .are examined for their influences upon Non Western and Western civilizations. Lastly, students trace contemporary ideas to Eastern philosophies. The course is arranged, as are other quinmester courses, with sections on broad goals, course content, activities, and materials. (SJM) AUTHORIZED COURSE OF INSTRUCTION FOR THE Uo Vlige1/45) 0 O Spcial Studies : INTRODUCTION TO EASTERNPHILOSOPHY 64111.23 6448.69 DIVISION OF INSTRUCTION1971 ED 071937 SOCIAL STUDIES INTRODUCTION TO EASTERN PHILOSOPHY zwoom5,13,0-mmmMZ17,MmMgg25.±:1"21'zmy., -omc 6448.696414.23 mmzocon>owao5zar4o--4m-5).35o5mt7zom74oviSollAmstwoz.3:14mm_pm..'mo mzsimmZ .momoo5,7,09c JUDY REEDERby PAYNE CmzQrfi7!!400z0m'10'.00m:;CS-,.740Olapm zMrsg;,T,m, for the 517,ZE5c00,m2.00'T23-DOM OM 2..I DadeDivision CountyMiami, 1971of PublicFloridaInstruction Schools DADE COUNTY SCHOOL BOARD Mr. -
Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China)
Primary Sources: Chinese Philosophical Traditions Confucianism, Daoism, Legalism (+Buddhism in China) Confucianism: Confucius (c. 551 - 479 BCE) has been one of the most important thinkers in Chinese culture. Confucius redirected Chinese philosophy toward establishing the correct moral behavior of people within society. Significantly, Confucian thought was founded on the oldest and most respected traditions of Chinese society. Confucius himself claimed that he did nothing new, but in reality he fundamentally changed the direction of Chinese thought. Selections from the Analects (5th Century B.C.E.) On Filial Piety Mang I asked what filial piety is. The Master said, "It is being obedient." Soon after, as Fan Chi was driving him, the Master told him "Mang asked me what filial piety is, and I answer him 'being obedient.'" Fan Chi asked, "What exactly did you mean?" The Master replied, "That parents, when alive, should be served according to ritual; that, when dead, they should be buried according to ritual; and that they should be sacrificed to according to ritual." On Goodness The Master said, "A youth, when at home, should behave well toward his parents, and when abroad, respectfully to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after doing those things, he should study the polite arts." Zhonggong asked about perfect virtue. The Master said, "When abroad, behave to everyone as if you were receiving an important guest; treat people as if you were assisting at a great sacrifice; do not do to others as you would not wish done to yourself. -
Redalyc.The Universalization of the Bhakti Yoga of Chaytania
VIBRANT - Vibrant Virtual Brazilian Anthropology E-ISSN: 1809-4341 [email protected] Associação Brasileira de Antropologia Brasil Silva da Silveira, Marcos The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu. Ethnographic and Historic Considerations VIBRANT - Vibrant Virtual Brazilian Anthropology, vol. 11, núm. 2, diciembre, 2014, pp. 371-405 Associação Brasileira de Antropologia Brasília, Brasil Available in: http://www.redalyc.org/articulo.oa?id=406941918013 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu Ethnographic and Historic Considerations Marcos Silva da Silveira Abstract Inspired by Victor Turner’s concepts of structure and communitas, this article commences with an analysis of the Gaudiya Vaishnavas – worshipers of Radha, and Krishna Chaitanya Mahaprabhu followers. Secondly, we present data from ethnographic research conducted with South American devotees on pilgrimage to the ceremonial center ISCKON in Mayapur, West Bengal, during the year 1996, for a resumption of those initial considerations. The article seeks to demonstrate that the ritual injunction characteristic of Hindu sects, only makes sense from the individual experience of each devotee. Keywords: religion, Hinduism, New Age, Hare Krishna, ritual process Resumo Este artigo trata de revisitar o conceito consagrado de Victor Turner Estrutura – Communitas , tendo, como ponto de partida, uma análise de seus estudos de caso do Leste da Índia , em particular, entre os Gaudiya Vaishnavas – adoradores de Radha e Krishna, seguidores de Chaitanya Mahaprabhu. -
Revelation in Nicolas Berdyaev's Religious Philosophy
Open Theology 2017; 3: 117–133 Open Access Brian McKinlay* Revelation in Nicolas Berdyaev’s Religious Philosophy DOI 10.1515/opth-2017-0009 Received June 6, 2016; accepted December 1, 2016 Abstract: Nicolas Berdyaev’s understanding of the self-revelation of God to humankind is a point of connection between the central ideas of his religious philosophy. Berdyaev says that God’s self-revelation occurs within the inner person, through divine-human spiritual cooperation, bringing about a revolutionary transformation of the human consciousness. Yet, the degree to which revelation can occur depends on human spiritual development. The eschatological culmination of this development will be the revelation of God in humankind and humankind in God—fulfilling the Godmanhood of Christ. The content of revelation is the Truth that is Godself, expressed in relational knowledge of God. Revelation occurs as an activity of divine-human cooperation. It is affected by human limitations and must be open to critique, particularly to purge from it human categories of dominance, power and enslavement. Truth is its own criterion, but in sobornost there is a sense of communal discernment. Only in freedom may revelation and truth may be found. Keywords: Nicolas Berdyaev, revelation, religious philosophy 1 Revelation, the Spirit and the human Revelation is not the integrating concept of Nicolas Berdyaev’s religious thought—freedom and humanity fill that role. Yet the self-revelation of God is a point of connection between central ideas of Berdyaev’s religious philosophy. To approach Berdyaev’s concept of revelation, one must look at his ideas on truth, freedom, spirit, knowledge, objectification, the human subject and the very nature of God. -
RELIGION 375 “Conceptions of the Afterlife” Schedule No. 19192 Section 1 [FALL 2014]
California State University, Fullerton RELIGION 375 “Conceptions of the Afterlife” Schedule No. 19192 Section 1 [FALL 2014] “To grunt and sweat under a weary life, But that the dread of something after death,— The undiscover’d country, from whose bourne No traveler returns,—puzzles the will, And makes us rather bear those ills we have Than fly to others that we know not of?” (Hamlet, III, 1) “… tell me—when a man dies, and his speech disappears into fire, his breath into the wind, his sight into the sun, his mind into the moon, his hearing into the quarters, his physical body into the earth, his self into space, the hair of his body into plants, the hair of his head into trees, and his blood and semen into water—what then happens to that person?” (Bṛhadāraṇyaka Upaniṣad 3.2.13) “It’s very beautiful over there.” (Thomas Edison) OH WOW. OH WOW. OH WOW. (Steve Jobs’ final words) “The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. Although the two are identical twins, man, as a rule, views the prenatal abyss with more calm than the one he is heading for (at some forty-five hundred heartbeats an hour).” (Alexander Nabakov, Speak, Memory) 1(CPRL 375_Sect-1-F14) PROFESSOR: JAMES SANTUCCI OFFICE: University Hall 312 OFFICE HOURS: Tuesday: 9:15 am – 9:45 am and 11:30 am – 12:30 pm Thursday: 9:15 am – 9:45 am ONLINE HOUR: Wednesday: 9:30 am – 10:30 am [I will be online and available for immediate response to any question you may have during the Online Hours.] CONTACT: Email: [email protected] Telephone: 657-278-3727(office); 647-278-2442(Dept.) [The best way to communicate is through email. -
Elements of Chinese Religion
ELEMENTS OF CHINESE RELIGION Professor Russell Kirkland Department of Religion University of Georgia 1) CONFUCIANISM: A humanistic value-system based on the teachings of Confucius (Kongzi: 551- 479 BCE). It stresses the moral responsibilities of the individual as a member of society. Confucian ideals are to be attained in one's everyday life, through individual moral cultivation and the fulfillment of one's proper roles in society. Though the early thinkers Mencius (Mengzi) and Hsün-tzu (Xunzi) debated human nature, Confucians generally share a common assumption that human nature and/or society are ultimately perfectible. Though called "humanistic," Confucian ideals were originally grounded in a belief that humanity is perfectible because our higher qualities somehow come from "Heaven" (T'ien/Tian). Also, the Confucian tradition includes a liturgical tradition in which Confucius is venerated as a spiritual being. But most Confucian leaders since the 10th century have been humanistic intellectuals leery of any concept of a personalized higher reality. Influenced by Taoism and Buddhism, those "Neo-Confucians" developed sophisticated metaphysical theories as well as meditative practices. Westerners often overlook the Neo-Confucian pursuit of individual "sagehood." 2) TAOISM: Includes both a classical school of thought (fl. 4th-2nd centuries BCE) and an organized religion (fl. 2nd-12th centuries CE). Classical Taoism — represented by texts like the Nei-yeh (Neiye), Lao-tzu (Laozi), Chuang-tzu (Zhuangzi), and Huai-nan-tzu (Huainanzi) — stressed a return to natural harmony with life's basic realities; such harmony, they thought, typified humanity's original state. Later Taoism is rich and complex. It began as a sacerdotal, liturgical tradition centered upon the socio-political ideal of a world that functions in holistic harmony. -
Studies of the Eastern World Page 1 of 4
IUPUI/IMA Community Project > Activities > Instructional Units > Studies of the Eastern World Page 1 of 4 Studies of the Eastern World by Aimee Burman and Elizabeth Danville Middle School Danville Community School Corporation Studies of the Eastern Worlds presents aspects of Eastern culture through the presentation and viewing of visual images. Students will view artwork from Thailand, China, Indian, Japan, Pakistan, Burma, Indonesia, Philippines, and Korea. Students will be challenged to discover similarities and differences in the culture of each of the countries by looking at the art from each country. The students will test their hypothesis and assumptions through further research in the media center. The final presentation of their research will include the creation of a cultural map of the Eastern World. Lesson Plan Title: Studies of the Eastern Worlds: Cultural Maps Keywords: Eastern World/Cultures/History/Geography/Interdisciplinary Curriculum Area: Cultures Grade Level: Seventh grade Appropriate Group Size: Whole Class Time Expected to Complete Instructional Plan: 5 days Instructional Objectives: 1. Students will learn of aspects of eastern culture by viewing various artworks. 2. Students will determine similarities and differences of eastern culture in the various countries by viewing the artworks. 3. Students will work successfully in cooperative learning groups. 4. Students will discover religion, language, life styles, and historical figures in various eastern world countries through researching. 5. Students will present the material they discover to classmates using visuals. Indiana State Proficiencies: Indiana State Social Studies Proficiencies Guide Geographical Relationships: Explain the relationship between physical and cultural features on the earth’s surface. Economics: Demonstrate the influence of physical and cultural factors upon the economic systems found in countries of the Eastern World. -
UNDERSTANDING OTHER RELIGIONS Week 4: Eastern Religions (Hinduism & Buddhism)
UNDERSTANDING OTHER RELIGIONS Week 4: Eastern Religions (Hinduism & Buddhism) This includes: 1. Leader Preparation 2. Lesson Guide 1. LEADER PREPARATION LESSON OVERVIEW The focus of this lesson is to help your students understand the core teachings of Hinduism and Buddhism. Once your teenagers understand the basics of these two religions, they will be more prepared to explain God’s Word and discuss differences in their faith. They will be better able to understand where Hindu and Buddhist beliefs are different from Christianity. LESSON OBJECTIVES 1. WHAT: There are many differences between Christianity and Eastern religions, but one of the most essential is the question of whether there is only one God. 2. WHY: Your students may encounter people who practice Eastern religions and need to be equipped to explain Christianity and to share Christ with them. 3. HOW: Help your students be prepared to explain how there is only one God with someone who is practicing Hinduism or Buddhism. PRIMARY SCRIPTURE John 14:6 SECONDARY SCRIPTURES Exodus 20:3-6; Romans 8:28; 2 Corinthians 4:18; Ephesians 2:8-10; and Hebrews 9:27 TEACHING PREP The short overview below is designed to help you prepare for your lesson. While you may not want to convey this information word-for-word with your teenagers, you’ll definitely want to refer to it as you lead your small group lesson. When trying to understand these two major Eastern religions, it’s important to examine the basics of each faith. This section will offer a broad overview of these two religions before heading into the Lesson Guide portion for this week. -
The Three Teachings of Ancient China
Social Studies – 6 Name: ______________________ The Three Teachings of Ancient China Taoism Laozi (Lao-tzu) wandered out to the western border of his state, riding his water buffalo. When he was eighty years old he set out for the western border of China, toward what is now Tibet, saddened and disillusioned that men were unwilling to follow the path to natural goodness. He searched for a place to live a simple life, close to nature and without trouble. With him, he carried his ideas. Before he could cross the boarder, officials made him write down his ideas: “Live a simple life, be free, be yourself, and be close to nature. Do these things and you will be happy.” Theses words have been kept in a little book called Tao Te Ching, the “Writing of God’s Way for a Good Life.” Like Confucius, Laozi had been troubled by the violence if his times. He thought it was a mistake to try to change people. He believed that people were naturally good. Man didn’t have to be “controlled.” Too much control was spoiling man. He saw that men were trying to live by “man-made” laws, customs, and traditions. They couldn’t do this and were unhappy. If men follow the ways of Tao, they will lead a good life. He really told each man to “do your own thing” – be yourself. Laozi wanted people to be closer to nature. He wanted to get away from the rules made by the government or society. To him, the government was selfish and power-hungry.