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191.
Wai-Yung Lee 《Family process》2020,59(3):1018-1023
In response to the COVID-19 crisis in Asia, a family therapist in Hong Kong shares her experiences and reflections, both personally and professionally from an Eastern lens. From a state of shock and immobilization to moments of contemplation, she highlights her struggle with being caught between her Eastern roots and Western training, which has become more salient in facing COVID-19. While the latter pulls her toward a more problem resolution stance, the former pulls her toward a more accepting position. As a result, her therapy is shaped in such a way that she tends to raise more questions instead of providing answers. 相似文献
192.
Charles Carstens 《Journal of Contemporary Religion》2020,35(1):31-51
ABSTRACTScholarly studies of Buddhist gift-giving have explored the many ways in which gifts are or are not reciprocal. This topic is revisited in this article by the author drawing greater attention to the practice of narration. Instead of understanding Buddhist words about dāna as representing religious doctrines or the experience of its social practice, the author considers how Buddhists narrate dāna as a means of maintaining relationships with self and others. Examining narratives of one monastic gift-recipient, meanings of dāna and moral principles of gift-giving are shown to vary alongside shifting relations between givers and receivers. This case suggests that themes of reciprocity are most salient when narrators grapple with interpersonal threats. Offering possible interpretations of this correlation, the author argues how reciprocal forces could be external social conditions to which narratives respond as well as created ex nihilo through the practice of narration as a strategy of ordering interpersonal conflicts potentially unrelated to reciprocity. 相似文献
193.
Thomas Borchert 《Journal of Contemporary Religion》2020,35(1):53-70
ABSTRACTThe act of giving is among the most fundamental acts within the Buddhist world, particularly in the Theravāda communities of Southeast Asia. In many of these communities, lay followers give food and other dāna (merit-making gifts), providing monastics with the ‘requisites’ that they need to survive. Yet there is relatively little discussion within Buddhist or scholarly communities about what should be given, with formulaic lists representing the majority of discussions about these gifts. However, sometimes, the gifts given to monastics are not always appropriate, even bad. What to do in those cases is not always clear. In this article, I explore the ways in which monks in Thailand and Southwest China think about gifts that are not good. What becomes clear is that, despite the prevailing view that discipline is a universal process based on the vinaya (disciplinary code of Buddhism), monks have different views about what constitutes a ‘bad gift’ and what to do about it. I argue that paying attention to bad gifts allows us to see that lay communities have significant voice—although this is often implicit rather than explicit—about what constitutes ‘proper’ monastic behavior. 相似文献
194.
Tanaphong Uthayaratana Nattasuda Taephant Kullaya Pisitsungkagarn 《Mental health, religion & culture》2019,22(2):119-129
This paper presents the application of the four noble truths based problem solving (FNTBPS) approach to supplement the contemporary and traditional Thai Theravada Buddhism literature on psychological healing. This paper outlines the core concept of FNTBPS, its key components and application, using an illustrated case example of Tom (????), a 50-year-old Thai man facing psychological problems due to his worsening eyesight. Lastly, this paper outlines the therapeutic implications of how an understanding of psychological healing via the knowledge of FNTBPS can be used for case formulation and treatment planning. 相似文献
195.
David M. Black 《The International journal of psycho-analysis》2017,98(2):435-455
Starting with an outline of Buddhist history from a psychoanalytic perspective, this paper uses ideas from philosophy and psychoanalysis to consider the nature of the psychological effectiveness of religious objects. It suggests that the development of the devotional cult of Buddhas ‘without form’ such as Amitābha, at‐first‐glance surprising when juxtaposed with the founding vision of Gautama Siddhartha, tells us a great deal about the psychological needs that impel the evolution of religious thinking. Distinguishing religious objects from mythological ones, it argues that ‘religious objects’ are, more specifically, allegorical objects that can be encountered in the second person; that these may not always be well described as ‘illusion’; and that they may in some cases be better understood as providing opportunities for experience that, like the transference in psychoanalysis, may have far‐reaching psychological impacts. 相似文献
196.
Bronwyn Finnigan 《Philosophy Compass》2017,12(7)
This article provides a philosophical overview of some of the central Buddhist positions and arguments regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or nonviolence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how versions of these arguments have been applied to address a practical issue in Buddhist ethics; whether Buddhists should be vegetarian. 相似文献
197.
Jane Warren 《Journal of Addictions & Offender Counseling》2012,33(1):34-47
The author describes how 5 Buddhist practices—enlightenment, compassion, acceptance, mindfulness/meditation, and the spiritual community—can serve as a foundation for an integrated recovery model that incorporates numerous perspectives from the 12‐step program of Alcoholics Anonymous. An application of the model illustrates how it is applied to real‐life recovery. 相似文献
198.
佛教果报理论与伦理观念的总原则是 :诸恶莫作 ,众善奉行 ;恶有恶报 ,善有善报 ,不是不报 ,时候未到。而《聊斋志异》叙述得最多的就是善恶之业 ,果报不爽 ,在劫难逃的故事。概言之 ,作者不仅借助佛教善恶报应的因果理论来宣说一定的纲常伦理观念 ,而且也借助佛教的因果规律来展开情节 ,塑造人物 ,交代故事的来龙去脉 ,使之更合乎情理。从而使人们通过阅读这些故事 ,更加明确遵守纲常伦理的重要性 ,增强社会道德的责任感 ,自觉修善积德 ,防恶止非 ,在严格要求自己的同时 ,也建立起良好的社会关系。 相似文献
199.
Jørn Borup 《Journal of Contemporary Religion》2016,31(1):85-100
Religious demography is generally a challenging endeavor and counting and defining religions and religious identities in an Asian context is notoriously difficult. Buddhists in both Asia and the West have a long tradition of gray-zone religiosity, which means that membership and mono-identity is less common than syncretic engagement and hybrid identity. The immigrant Buddhists in the West are generally far more numerous than the convert and new age Buddhists. Their numbers are, however, extremely difficult to ascertain. This article discusses the methodological and theoretical problems in quantifying immigrant religion and the challenges of operationalizing such constraints into concrete methods. The empirical data derive from the author’s engagement in research on Buddhism in Denmark, in which traditions from both Theravada and Mahayana groups are represented. While concrete figures are suggested, it is also concluded that further empirical research as well as comparison with more contexts are necessary for the continued refinement of usable methods in counting immigrant religion. 相似文献
200.
ALBERT LOW 《World Futures: Journal of General Evolution》2013,69(6):455-463
Life, and therefore evolution, is a creative process; creativity is not an attribute of a few gifted people. The way we think obscures this truth. Three ways of dealing with a problem are creativity, calculation, and choice. Creativity can occur when a single idea is held in two contradictory frames of reference. Thus to be creative we have to put aside our usual ways of thinking, which are based on either/or. When we put aside this way of thinking we will see that things do not change: they are change. 相似文献