关于中国南传佛教对外文化交流的若干思考

正中国南传佛教与南亚东南亚南传佛教一脉相承,共同构成"东南亚南传佛教文化圈",佛教文化交流源远流长。在中国与南亚东南亚的公共外交中应充分发挥南传佛教民间外交的独特优势,使南传佛教成为与周边国家文化交流的"共同话题",实现南传佛教"地缘优     

丝绸之路上的佛教传播与文明对话——学诚法师接受《中国社会科学报》专访

<正>历史上丝绸之路沿线各种宗教文化的交流,促进了不同文化间的了解。约公元一世纪起,佛教开始传入中国。外来的佛学与中国历史上的传统文化,历经近六百年的交融,到了隋唐时代,逐渐形成了具有中国民族特点的中国佛教文化。为了进一步深入探究佛教与丝绸之路的关系,探讨佛教文化在丝绸之路经济带当中的地位与作用,探寻丝路宗教对话的经验与世界文明前景的关系,     

关于中国南传佛教对外文化交流的若干思考北大核心CSSCISSCI

中国南传佛教与南亚东南亚南传佛教一脉相承,共同构成“东南亚南传佛教文化圈”,佛教文化交流源远流长。在中国与南亚东南亚的公共外交中应充分发挥南传佛教民间外交的独特优势,使南传佛教成为与周边国家文化交流的“共同话题”,实现南传佛教“地缘优势”与“中国叙事”的良性互动,讲述中国故事,传播中国形象、传递中国声音,传输中国正能量,真正促进中国与南亚东南亚囤家问的民心相通、交流互鉴。     

简评《参天台五台山记》

在中日文化交流史上,佛教文化的交流始终占着主导地位,推动和促进了中日关系的发展。从南朝以来,日本一些佛教大师和僧侣陆续来到中国,学习佛经,并把中国的佛教经典带回日本进行传播。到隋唐时期,中日文化交流出现了高潮,大批日本僧人、留学生入唐求法、求学,一些中国高僧也曾东渡日本传播佛教文化,从而促进了中日之间各方面的交往和联系。隋唐以后,由于中日双方在佛教文化上都已建立和形成了自己的体系,大批佛教经典     

道元和日本曹洞宗

中国佛教自公元六世纪中叶经由朝鲜半岛移植到日本以后,逐渐在日本社会流传开来。隋唐时期,中日两国通过海路开始直接往来,两国间的文化交流日趋频繁,中国佛教的主要宗派三论宗、法相宗、华严宗、律宗、成实宗和俱舍宗也相继传到了日     

菩萨范式及其转换

在1500多年的印度历史中(公元前5世纪至公元10世纪佛教在印度衰亡),佛教经历了原始佛教、部派佛教、大乘佛教的演变和发展;同样地,在2000多年的中国历史中(公元1世纪至今),大乘佛教与中国哲学文化相结合,产生了具有中国特色的八大宗派。当前,肇兴于南传上座部佛教的参与佛教(Engaged Buddhism)和起源于北传中国大乘佛教的人间佛教,已然成为当代世界佛教发展的主流。本论文试以菩萨范式及其转换为切入点,分析不同时期的佛教思想及其实践,论证菩萨道是所有不同时期佛教的一贯之法,亦是当代人间佛教实践的指导思想。     

从佛国到人间——杭州飞来峰第68号龛造像浅析

杭州飞来峰石窟造像是中国公元10世纪以后著名的晚期佛教雕刻.它集汉传佛教与藏传佛教艺术于一体,是我国东南地区多民族佛教文化交流的见证.     

广西的佛教与少数民族文化

中国南部的广西壮族自治区，是佛教从海路传入我国最早的地区之一。据《汉书·地理志》记载，西汉时期广西的环北部湾沿岸与东南亚和印度等地已有了海上航线。结合文献记载及东汉至南北朝早期佛教文化遗物的考古发现，可以推测大约在西汉时期佛教就已经传到了广西地区。到了唐代，广西佛教空前繁荣，其中桂林是我国南方佛教的中心之一，是中原地区高僧大德向往的佛教胜地。宋元明清时期，广西佛教缓慢发展。抗日战争时期，桂林、桂平等地的佛教进一步发展，成为广西两个重要的佛教文化传播地。佛教传入广西后，对壮、瑶、仫佬、侗等少数民族的文化产生了一定的影响，并与少数民族固有的原始宗教信仰等结合起来，形成具有地方和民族特点的佛教文化。     

佛教与世界和平——佛教在美国的传播及其发展趋势

<正>佛教是世界五大宗教之一,创立于二千五百多年前的古印度,发展至今有以东南亚国家为代表的南传巴利语系,东亚国家(中国、日本、韩国)为代表的北传汉语系,以及中国西藏为代表的北传藏语系三大语系佛教。现在这三大系佛教传遍世界各地,在19世纪末至20世纪中后,佛教各传承派系相继传入美国,三大语系佛教都有其所代表的寺院、中心及信众,信众包括传统的亚裔和非亚裔美国人。美国是宗教自由的国家,它成     

佛教常识答问

五、佛教在中国的传播、发展和演变 (二) 佛教各宗派的兴起问:佛教传入中国,经过长期的弘扬和传播,有哪些发展变化,又有哪些学术成就? 答:随着大量经论的传来,印度佛教各部派思想与我国民族文化相接触,经过长时期的吸收和消化,获得了创造性的发展。公元六世纪末至九世纪中叶的隋唐时期,是中国佛教极盛时期,在这时期,思想理论有着新的发展,各个宗派先后兴起,呈现百花争艳的景象。问:中国佛教有哪些宗派,可否请简单介绍一下?     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.