A Study on Gapi(加被) Case of Korean Modern Buddhist bhiksuni focused on the Avalokiteśvara Cult in the Buddhist practice stories of Korean bhiksuni (『韓國比丘尼修行談錄』)

2020 ◽  
Vol 44 (0) ◽  
pp. 531-561
Author(s):  
Sang-jun Hwang
Keyword(s):  
Buddhist Practice

Knowing as being: Psychology, limits to knowledge, and an ethics of solidarity

2020 ◽  
pp. 095935432097870
Author(s):  
Peiwei Li
Keyword(s):  
Social Science ◽  
Natural Science ◽  
Zen Buddhism ◽  
Philosophical Foundation ◽  
Moral Relevance ◽  
Self Reflection ◽  
Buddhist Practice ◽  
Science Building ◽  
Critical Science ◽  
Zen Buddhist

Critical epistemological reflection facilitates disciplinary self-reflection, and yet the limitation of this practice needs to examined. This article explores the possibility of a praxis-oriented philosophical foundation for psychology through investigating the limits to knowledge. Integrating insights from critical communicative pragmatist perspectives and Zen Buddhism, this paper outlines what constitutes limits to knowledge and contests the boundary of epistemology, in relation to psychology as a natural science, social science, and critical science. Building upon this deconstruction/reconstruction, Zen Buddhist practice is drawn upon to further illuminate the potential to center psychology through the praxis of knowing as being, which is nontotalizing and always open to uncertainty and fallibility. My key argument is that any notion of epistemology is inadequate when divorced from its intra-connection to being and practice that have inherent ethical and moral relevance. This necessitates deferring philosophizing to a constant and endless practice that upholds an ethics of solidarity.

scholarly journals The Buddhist Interpretation of the Confucianist Concept of Family

2021 ◽  
Vol 13 (2021/1) ◽  
Author(s):  
Imre Hamar
Keyword(s):  
Social Environment ◽  
Filial Piety ◽  
Moral Values ◽  
Human Existence ◽  
Social Value ◽  
Moral Obligations ◽  
Value System ◽  
Proper Functioning ◽  
Buddhist Practice

Filial piety is one of the cardinal moral values in Confucianism, and has become a keystone in the Chinese social value system, describing and prescribing the proper functioning of human communities at micro (family) and macro (state) levels. The introduction of Buddhism, which advocates that only those who live in celibacy pursuing the career of a monk can easily have access to the highest truth, challenged the uniformly accepted moral obligations of Confucianism, and initiated a dialogue, sometimes a debate, with the Chinese literati on the differences and similarities of Buddhist and Confucianist ethics. This article offers an insight on how Chinese adepts of Buddhism made efforts to prove not only that filial piety is a requirement for all practitioners of Buddhism as a kind of concession in a social environment where filial piety is a representation of virtuous human existence, but also, by forging Indian scriptures on filial piety and visualisation and commenting on Indian scriptures, that this lies at the centre of Buddhist practice.

scholarly journals Kolostori kutatómunka Mongóliában

2018 ◽  
Vol 9 (2017/1) ◽  
Author(s):  
Zsuzsa Majer
Keyword(s):  
Buddhist Practice ◽  
Research Outcomes ◽  
Ceremonial Life

The article describes the author’s fieldworks and research on different topicsin Mongolian Buddhist monasteries between 1999 and 2017. The researchtopics included the history and revival of Mongolian monasteries, description of different Mongolian Buddhist moansteries the ceremonial life andceremonial system in Mongolian temples, description of different specialMongolian Buddhist ceremonies, and currently the Tibetan language afterdeath rites in Mongolian Buddhist practice. The fieldworks are described inchronological order, and the emphasis is laid on describing the circumstancesof the investigations, as well as the difficulties the researchers had to face.All researches are described briefly, with references to the publicationswhere research outcomes are published.

Buddhism and the Environment

2021 ◽  
Author(s):  
William Edelglass
Keyword(s):  
Art History ◽  
Large Scale ◽  
Environmental Ethic ◽  
Agricultural Technologies ◽  
Dependent Origination ◽  
Place Studies ◽  
Loving Kindness ◽  
Buddhist Practice ◽  
Local Environments ◽  
Material Environment

Buddhism is a vast and heterogeneous set of traditions embedded in many different environments over more than two millennia. Still, there have been some similar practices across Buddhist cultures that contributed to the construction of local Buddhist environments. These practices included innumerable stories placing prominent Buddhist figures, including the historical Buddha, in particular places. Many of these stories concerned the conversion of local serpent spirits, dragons, and other beings associated with a local place who then themselves became Buddhist and were said to protect Buddhism in their locales. Events in the stories as well as relics and landscape features were marked by pillars, reliquary shrines (stupas), caves, temples, or monasteries that often became the focus of pilgrimage or considered particularly auspicious places for Buddhist practice, where one could encounter buddhas and bodhisattvas. Through ritual practices such as pilgrimage, circumambulation, and offerings, Buddhists engaged environments and their local spirits. Landscapes were transformed into Buddhist sites that were mapped and made meaningful according to Buddhist stories and cosmology. Farmers, herders, traders, and others in Buddhist cultures whose livelihood depended on their environments engaged the spirits of the land, whose blessings they needed for their own good. Just as they transformed the meaning of local environments, Buddhists also transformed the material environment. In addition to building monasteries, stupas, and other religious structures, Buddhist monastics developed administrative and engineering expertise that enabled large-scale irrigation systems. As Buddhism spread through Asia, it brought agricultural technologies that created the watery landscapes enabling rice production and increasing the agricultural surplus that made possible large monasteries and urbanization. In the last decades of the 20th century and the first decades of the 21st, eco-Buddhist scholars and practitioners have found resources in Buddhist traditions to construct a Buddhist environmental ethic. Some have argued that concepts such as dependent origination, the ethics of loving-kindness and compassion, and other ideas from classical Buddhist traditions suggest that Buddhism has always been particularly attuned to the environment. Critics have charged that eco-Buddhists are distorting Buddhist traditions by claiming that premodern traditions were responding to contemporary environmental concerns. Moreover, they argue, Buddhist ideas such as dependent origination, or its more environmentally resonant interpretation as “interdependence,” do not in fact provide a satisfying grounding for an environmental ethic. Partly in response to such critics, much scholarly work on Buddhism and the environment became more focused on concrete phenomena, informed by a variety of disciplines, including anthropology, archaeology, place studies, art history, pilgrimage studies, and the study of activism. Instead of focusing primarily on universal concepts found in ancient texts, scholars are just as likely to look at how local communities have drawn on Buddhist ontology, ethics, cosmology, symbolism, and rituals to develop Buddhist responses to local environmental needs, developing contemporary Buddhist environmentalisms.

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