The Construction of Yi Chuan's Neo Confucianism from the Perspective
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The Reconstruction of Religious Thought in Islam
The Reconstruction of Religious Thought in Islam Muhammad Iqbal The Reconstruction of Religious Thought in Islam written by Muhammad Iqbal Published in 1930. Copyright © 2009 Dodo Press and its licensors. All Rights Reserved. CONTENTS • Preface • Knowledge and Religious Experience • The Philosophical Test of the Revelations of Religious Experience • The Conception of God and the Meaning of Prayer • The Human Ego - His Freedom and Immortality • The Spirit of Muslim Culture • The Principle of Movement in the Structure of Islam • Is Religion Possible? PREFACE The Qur‘an is a book which emphasizes ‘deed‘ rather than ‘idea‘. There are, however, men to whom it is not possible organically to assimilate an alien universe by re-living, as a vital process, that special type of inner experience on which religious faith ultimately rests. Moreover, the modern man, by developing habits of concrete thought - habits which Islam itself fostered at least in the earlier stages of its cultural career - has rendered himself less capable of that experience which he further suspects because of its liability to illusion. The more genuine schools of Sufism have, no doubt, done good work in shaping and directing the evolution of religious experience in Islam; but their latter-day representatives, owing to their ignorance of the modern mind, have become absolutely incapable of receiving any fresh inspiration from modern thought and experience. They are perpetuating methods which were created for generations possessing a cultural outlook differing, in important respects, from our own. ‘Your creation and resurrection,‘ says the Qur‘an, ‘are like the creation and resurrection of a single soul.‘ A living experience of the kind of biological unity, embodied in this verse, requires today a method physiologically less violent and psychologically more suitable to a concrete type of mind. -
Flow Like Water
WATER CARVED OUT THE MOUNTAINS Policy communication of Engaged Buddhists related to international development cooperation. By Kristin Olson Communication for Development One-year master 15 Credits September 2015 Supervisor: Tobias Denskus Abstract The study “Water carved out the mountains. Policy communication of Engaged Buddhists related to international development cooperation” contributes to an understanding of development from perspectives of non-denominational action among so called Engaged Buddhists. Departing from qualitative interviews with nine leaders of socially engaged organizations from five Asian countries, the systemic programming resulting from their ideals are compared to key principles and programming of international development cooperation. Responding to the question:”What policy ideals shape the development programming, and can these be linked to forms of power and the rights-based approach?” this inter-disciplinary and multi-sited study feeds into the increased interest in faith-based expressions within the general public sphere, and specifically in the development industry. Guided by the ontology of critical realism, a mixed method is used shaped by qualitative interviews and participatory observations, enabling both analysis of meanings and development programming. Based on their views on Buddhist ethics and practices, the leaders address development topics common today. Policies expressed are placed within a communication culture for change, yet not necessarily by conventional confrontational advocacy modes. Diverse understandings are at play, such as how to convey meanings of “kindness”. Although not referring to concepts common within the social and cultural structures of contemporary international development cooperation, the actors develop methods based on principles of participation in particular and the work today can also be related to other principles of the Human Rights Based Approach. -
Streams of Tradition: Buddhism, East to West
Streams of Tradition: Buddhism, East to West Acknowledgements I wish to express my deepest appreciation to the Numata Center for Research and Translation and to its manager Rev. Brian Nagata for his patience and kindness in allowing me the time to complete this project. Also I wish to express my thanks to Dr. David Komito, Director of Faculty Relations, Professor, Division of Distance Education, Eastern Oregon University. Dr. Komito gave me invaluable assistance reviewing the chapter on Tibet. For editorial assistance I express my deepest gratitude to Mrs. Kimi Hisatsune and to Ven. Tao-che-Kenya-Lee Province. Their editing and advice has also been extremely invaluable. All errors and omissions are entirely the responsibility of the author. 1 Contents Acknowledgements Introduction Chapter One Life and Times of Gautama Siddhartha Chapter Two The Teaching of the Buddha: Two Streams of Tradition A. The Theravada Tradition: The Way of the Elders B. The Mahayana Tradition: The Greater Vehicle, Universality and Adaptation Chapter Three Chinese Buddhist Tradition: Harmony with Reality Chapter Four Korean Buddhism: The Way of Synthesis Chapter Five The Flowering of Buddhism in Japan Chapter Six Vajrayana: Esoteric Buddhism of Tibet Chapter Seven Buddhism Flows East to West Conclusion Appendix Selected Passages 2 Buddhism in History Festivals and Observances Glossary Bibliography Endnotes Index 3 Introduction It is the purpose of this text to provide the reader with an orientation to central features of the various streams of Buddhist tradition and to clarify the distinctive teachings that unite the entire tradition as Buddhist. There has been change and continuity throughout its history, as well as diversity in unity among the traditions. -
Buddhism and Science
Buddhism and Science Donald S. Lopez, Jr. It is a great honor to be invited to speak at Brookhaven. As will soon become painfully clear, I am a scholar of the humanities, one of “the two cultures” of the academy, according to the famous term coined by C. P. Snow fifty years ago, and a culture different from the natural sciences. Whether or not Snow was right in his characterization, there are differences between the humanities and the natural sciences. You may have heard of the argument between a philosopher and a theoretical physicist about who had the lower equipment costs. The philosopher said, “All I need is a pad of paper and a pencil.” The physicist said, “You win. I need a pad of paper, a pencil, and a wastepaper basket.” There are other differences between the two cultures. Scholars of the humanities, at least those as old as I am, don’t use powerpoint that much. Another difference is rather odd. In the natural sciences, it is often considered rude to read a paper to the audience; the audience should be talked to and not read to. In the humanities, it is considered rude not to read a paper. To read a paper indicates that one cared enough about the audience and the occasion to craft something in advance, paying attention to the conventions of composition. So, I’m afraid I will be reading. But I promise to look up from time to time. And I promise to mention the word “physics.” In fact, I would like to begin with a quotation from Einstein: The religion of the future will be a cosmic religion. -
Intercommunal Violence in Myanmar Risks and Opportunities for International Assistance
adapt research and consulting Intercommunal Violence in Myanmar Risks and Opportunities for International Assistance Stephen Gray & Josefine Roos Adapt Research and Consulting April 2014 Executive Summary Root causes and contemporary drivers of intercommunal violence Intercommunal conflict in Myanmar has complex historical roots. State policies and practices sought unity by promoting Buddhism and discriminating against alternative religious (and ethnic) identities. Buddhist nationalism is resurgent in a transition context characterised by instability, increased freedoms, rising economic and political stakes, and perceptions of external threats. Fear of Islamification and demographic besiegement provide powerful driving forces for the conflict. The ‘threat perception’ is invoked by regional examples and interpretations of Buddhist scripture that advocate for the defence of Buddhism. When taken to extremes, the threat perception provides the ideological justification for violence. Historical stratification in wealth and land ownership contributes to economic grievances. The 969 "buy Buddhist" campaign is in part a response to this. Resource development and economic factors are implicated in Buddhist-Muslim conflicts. Weak property rights and lack of access to justice has created a climate in which disagreements cannot be reliably settled via official means, leading people to take the law into their own hands. Since the lifting of strict authoritarian and militarised controls, the Myanmar Police Force has lacked the capacity and culture to respond to security threats rapidly, effectively, and impartially. Polarised discourse and propagandising Events and issues in Rakhine State have been catalytic, deepening threat perceptions and providing a rich source of material for propagandising. Propaganda networks are highly effective in spreading anti-Islamic sentiment, especially when propagated by religious figures and friends, and are directly linked to the instigation of violence. -
The New Buddhism: the Western Transformation of an Ancient Tradition
The New Buddhism: The Western Transformation of an Ancient Tradition James William Coleman OXFORD UNIVERSITY PRESS the new buddhism This page intentionally left blank the new buddhism The Western Transformation of an Ancient Tradition James William Coleman 1 1 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Singapore Taipei Tokyo Toronto and an associated company in Berlin Copyright © 2001 by James William Coleman First published by Oxford University Press, Inc., 2001 198 Madison Avenue, New York, New York, 10016 First issued as an Oxford University Press paperback, 2002 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Coleman, James William 1947– The new Buddhism : the western transformation of an ancient tradition / James William Coleman. p. cm. Includes index. ISBN 0-19-513162-2 (Cloth) ISBN 0-19-515241-7 (Pbk.) 1. Buddhism—United States—History—20th century. 2. Religious life—Buddhism. 3. Monastic and religious life (Buddhism)—United States. I.Title. BQ734.C65 2000 294.3'0973—dc21 00-024981 1 3 5 7 9 8 6 4 2 Printed in the United States of America Contents one What -
The Spirit of Criticism in Buddhism
The spirit of criticism in Buddhism by Jikai Fujiyoshi The spirit of criticism has a wide meaning. However, the original word for criticism is krino in Greek which means to divide. Therefore criticism, as the original word suggests, means to analyze the element of some fact or theory, recognizing the meaning and value of each of the parts, and to clarify their relation to the whole meaning. Although criticism means to evaluate the object which is criticized, the main function of criticism is to clarify the meaning of some fact or theory and to make clear the logical ground for its existence. Criticism from the standpoint of form is divided into two kinds, lower criticism and higher criticism. Criticism from the standpoint of substance is also divided into two kinds, transcendent criticism and immanent criti- cism. Lower criticism means textual criticism and the explanation of literary materials such as books and manuscripts. Higher criticism means to clarify the genuineness of a work and to evaluate its historical value. Transcen- dent criticism criticizes facts or theories from the totally separate standpoint of a critic. Immanent criticism means that the critic enters into the thing which is criticized, amplifying and developing it by himself, determing whether any contradictions or confricts are to be found or not. Immanent critidsm is therefore much more essential than transcendent criticism. The spirit of critcism sharply contrasts with dogmatism and contradicts skepticism. Dogmatism is the attitude of thought in which a dogma or doctrine is so firmly established that it rejects criticism. While skepticism means seeking after truth, mere seeking after truth without criticism always falls into doubt. -
Orientalia Suecana
ORIENTALIA SUECANA VOL. LX (2011) Edited by ÉVA Á. CSATÓ JOAKIM ENWALL BO ISAKSSON CARINA JAHANI ANETTE MÅNSSON ANJU SAXENA CHRISTIANE SCHAEFER Guest editors: ALESSANDRA CONSOLARO HEINZ WERNER WESSLER UPPSALA SWEDEN Orientalia Suecana LVI (2007) 2 FÖRF © 2012 by the individual authors Orientalia Suecana is an international peer-reviewed scholarly journal founded in 1952 and published annually by the Department of Linguistics and Philology, Uppsala University. The journal, which is devoted to Indological, Iranian, Semitic, Sinological, and Turkic Studies aims to present current research relating to philological, linguistic, and literary topics. It contains articles, reviews, and review articles. Starting from vol. 59 (2010), Orientalia Suecana is a web-based only publication with open access. More information on http://www.lingfil.uu.se/orientalia Submissions for publication and books for review are welcome. Books will be re- viewed as circumstances permit. Publications received will not be returned. Manu- scripts, books for review, orders, and other correspondence concerning editorial matters should be sent to: Orientalia Suecana Editorial Board Department of Linguistics and Philology Uppsala University Box 635 SE-751 26 Uppsala Sweden E-mail: [email protected] ISSN 0078-6578 Typeset by Textgruppen i Uppsala AB Orientalia Suecana LVI (2007) TITEL 3 Contents Dissent in South Asian literary cultures, ed. by Heinz Werner Wessler and Alessandra Consolaro Heinz Werner Wessler and Alessandra Consolaro, Dissent in South Asian literary cultures . 7 Alessandra Consolaro, Resistance in the postcolonial Hindi literary field: Mohan Dās by Uday Prakāś . 9 Annie Montaut, Parody as positive dissent in Hindi theatre . 20 Christina Oesterheld, Wie viel Lachen verträgt der Glaube? Urdu-Satiren in Pakistan . -
Buddhist Critiques of the Veda and Vedic Sacrifice
Buddhist Critiques of the Veda and Vedic Sacrifice: A Study of Bhāviveka’s Mīmāṃsā Chapter of the Madhyamakahṛdayakārikā and Tarkajvālā by Hyoung Seok Ham A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Asian Languages and Cultures) in the University of Michigan 2016 Doctoral Committee: Professor Madhav M. Deshpande, Chair Assistant Professor Benjamin Brose Professor Donald S. Lopez Jr. Emeritus Professor Thomas R. Trautmann yasya kasya taror mūlaṃ yena kenāpi miśritam/ yasmai kasmai pradātavyaṃ yad vā tad vā bhavisyati// One mixes the root of this or that tree with this or that. It is to be given to somebody. Then something will happen. (Subhāṣitam from Madhav M. Deshpande’s Saṃskṛtasubodhinī, p. 414) © Hyoung Seok Ham 2016 DEDICATION To Minkyung who dreamed the same dream with me ii ACKNOWLEDGEMENTS I am fortunate to have the following gurus on my dissertation committee. Professor Madhav Deshpande, my advisor, taught me the dharma of being a Sanskrit scholar. He showed me the world of Sanskrit, inspired me to experience the depth of each line of text, and taught me to appreciate its beauty. Professor Donald Lopez taught me the dharma of professionalism. He guided me to face the real problem and to take the right path. Most importantly, they both demonstrated to me what it means to be a scholar with the manner in which they live their everyday lives. This dissertation is mainly a product of my encounter with these two masters. Professor Benjamin Brose was a key source of encouragement during the difficult times. His seminar on Modern Chinese Buddhism planted a seed of a grand-scale project in me; I hope this seed will bear fruit in the future. -
Mitrata 63 December 1986
Mitrata 63 December 1986 Cover Symbol: The symbols on the covers of the issues in this series are from original lino-cuts by Dharmachari Aloka based upon the mudrās of the eight principal Bodhisattvas of Mahayana tradition. This issue features the mudrā of Bodhisattva Kṣitigarbha, or ‘Earth-Womb’. As the embodiment of spiritual optimism Kṣitigarbha enters the hell realms to save tormented beings. His left hand is shown here holding the wish-granting gem. His right hand grasps the ringed staff of the Sarvāstivādin monk. 1 THE BODHISATTVA IDEAL 4. Altruism and Individualism in the Spiritual Life Part 2 Contents Editorial ............................................................................................................................... 3 Seminar Extracts .................................................................................................................. 4 1 The Transcendental Attitude ........................................................................................ 4 2 The Living Synthesis ...................................................................................................... 4 3 Rejoicing in Hell ............................................................................................................ 5 4 To Go or Not to Go?...................................................................................................... 6 5 Between Friends ........................................................................................................... 9 6 Open-handed Generosity .......................................................................................... -
A Radical Buddhism for Modern Confucians: Tzu Chi in Socio-Historical Perspective
BSRV 30.2 (2013) 237–259 Buddhist Studies Review ISSN (print) 0256-2897 doi: 10.1558/bsrv.v30i2.237 Buddhist Studies Review ISSN (online) 1747-9681 A Radical Buddhism for Modern Confucians: Tzu Chi in Socio-Historical Perspective RICHARD GOMBRICH AND YU-SHUANG YAO OXFORD CENTRE FOR BUDDHIST STUDIES, AND FO GUANG UNIVERSITY, TAIWAN [email protected]; [email protected] ABSTRACT The new Taiwanese religious movement Tzu Chi raises interesting issues for the study of religions. First, as a Chinese form of Buddhism, it embodies an attempt to reconcile or even merge the cultures and mindsets of two utterly different civilizations, the Indian and the Chinese. Secondly, it casts doubt on the presupposition that a sect, as against a church, demands of its members exclusive allegiance. Thirdly, it shows that an emphasis on orthopraxy rath- er than orthodoxy may be modern as well as archaic. Fourthly, it also sug- gests that the view that secularization is tantamount to a narrowing of the domain of religion cannot be taken for granted. In the case of Tzu Chi there is probably some overlap between the last three issues, in that they show that generalizations about sects formulated by western sociologists have taken Christian sects as their model and may not be universally applicable. Keywords Tzu Chi, Humanistic Buddhism, karma, orthopraxy, lay Buddhism, gender, authority, Confucianism, pragmatism One of us (YSY) has recently published a book: Taiwan’s Tzu Chi as Engaged Buddhism: Origins, Organization, Appeal and Social Impact.1 This article is intended as a follow-up to that book. -
A Study of New Zealand Women Who Have Chosen to Undertake Buddhist Practice
TAKING THE DHARMA INTO THEIR LIVES A study of New Zealand women who have chosen to undertake Buddhist practice A thesis submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Religious Studies in the University of Canterbury by Margaret McKee -:;::; University of Canterbury 1991 ABSTRACT This study presents a view of New Zealand women in Buddhism, based on information supplied by 62 women who have personally decided to undertake Buddhist practise. It excludes those from Buddhist family backgrounds. The aim of the study is to portray these women from sociological, religious, and psychological points of view. Survey techniques involved the use of interviews and questionnaires. Questions were predominantly open-ended in order to obtain both factual data and personal opinions. Chapters 2 and 3 record background data to provide an overview of the women, including their reasons for turning to Buddhism, and some of the ways in which it has influenced their attitudes and actions. Chapter 4 explains why 'conversion' is a proper term to use when describing these· women's Buddhist practice even though it differs from the familiar Christian form. Chapters 5 and 6 describe what women and Buddhism each give to the other. They also include a criticism of Buddhism's patriarchal structure. Chapter 7 discusses the women's views on possible future changes to Western Buddhist communities in New Zealand. 1 7 NOV 1999 CONTENTS PAGE ABSTRACT 2 CONTENTS 3 ACKNOWLEDGEMENTS 5 INTRODUCTION 6 CHAPTER I THE SURVEY 9 1. Organization 2. The Traditions Surveyed 3. Structure 4. Recording the Results II REPLIES TO THE QUESTIONS (PART ONE) 13 1.