Pub Date : 2020-10-28DOI: 10.1093/obo/9780195393521-0264
W. Adamek
Baoshan 寶山 (Treasure Mountain) is a Buddhist site in the Taihang 太行 mountain range in Henan 河南 Province; it includes neighboring Lanfengshan 嵐峰山 (Misty Peak Mountain). It is a network of cave-shrines, devotional and memorial inscriptions, reliquary niches with portrait-statues, and references to buildings and restorations. Most notably, the memorial inscriptions on Lanfengshan are the single largest extant in situ collection of records of medieval Chinese Buddhist nuns. It is claimed that Baoshan was first marked as a Buddhist place by the monk Daoping 道憑 (b. 488–d. 559). Daoping’s disciple Lingyu 靈裕 (b. 518–d. 605) won imperial recognition for the site and probably led the design and construction of the main cave-shrine. Both monks belonged to the southern branch of the Dilun 地論 (Stages treatise) lineage that began in the Northern Qi 北齊 (550–577) capital of Ye 鄴. Two rock-cut cave shrines on Baoshan and Lanfengshan constitute the devotional foci of the site, and a restored temple stands in the valley between them, in what is believed to be its original location. The site’s main cave-shrine Dazhusheng 大住聖 (Great Abiding Holy Ones) is located midway up Baoshan and about five hundred meters west and further up the valley from the restored temple. Mortuary niches for monks and laymen fan out on several levels above the cave to the east and west. An earlier, smaller cave attributed to Daoping was renamed Daliusheng 大留聖 (Great Remaining Holy Ones), establishing correspondence with Dazhusheng. It is situated partway up Langfengshan, overlooking the lower part of the valley. Mortuary niches for nuns and laywomen are carved into cliff-faces above, below, and to the east of the cave. In Lingyu’s Xu gaoseng zhuan續高僧傳 (Continued biographies of eminent monks) biography, it is said that the temple in the valley between the peaks was designated Lingquansi 靈泉寺 (Ling’s Spring/Numinous Spring Temple) in 591 by Emperor Wen of the Sui. This was meant to honor Lingyu, who that year conferred precepts on the imperial household. One of Lingyu’s disciples, the eminent monk Huixiu 慧休 (b. 547–d. 646), also had a formative influence at the site.
{"title":"Baoshan","authors":"W. Adamek","doi":"10.1093/obo/9780195393521-0264","DOIUrl":"https://doi.org/10.1093/obo/9780195393521-0264","url":null,"abstract":"Baoshan 寶山 (Treasure Mountain) is a Buddhist site in the Taihang 太行 mountain range in Henan 河南 Province; it includes neighboring Lanfengshan 嵐峰山 (Misty Peak Mountain). It is a network of cave-shrines, devotional and memorial inscriptions, reliquary niches with portrait-statues, and references to buildings and restorations. Most notably, the memorial inscriptions on Lanfengshan are the single largest extant in situ collection of records of medieval Chinese Buddhist nuns. It is claimed that Baoshan was first marked as a Buddhist place by the monk Daoping 道憑 (b. 488–d. 559). Daoping’s disciple Lingyu 靈裕 (b. 518–d. 605) won imperial recognition for the site and probably led the design and construction of the main cave-shrine. Both monks belonged to the southern branch of the Dilun 地論 (Stages treatise) lineage that began in the Northern Qi 北齊 (550–577) capital of Ye 鄴. Two rock-cut cave shrines on Baoshan and Lanfengshan constitute the devotional foci of the site, and a restored temple stands in the valley between them, in what is believed to be its original location. The site’s main cave-shrine Dazhusheng 大住聖 (Great Abiding Holy Ones) is located midway up Baoshan and about five hundred meters west and further up the valley from the restored temple. Mortuary niches for monks and laymen fan out on several levels above the cave to the east and west. An earlier, smaller cave attributed to Daoping was renamed Daliusheng 大留聖 (Great Remaining Holy Ones), establishing correspondence with Dazhusheng. It is situated partway up Langfengshan, overlooking the lower part of the valley. Mortuary niches for nuns and laywomen are carved into cliff-faces above, below, and to the east of the cave. In Lingyu’s Xu gaoseng zhuan續高僧傳 (Continued biographies of eminent monks) biography, it is said that the temple in the valley between the peaks was designated Lingquansi 靈泉寺 (Ling’s Spring/Numinous Spring Temple) in 591 by Emperor Wen of the Sui. This was meant to honor Lingyu, who that year conferred precepts on the imperial household. One of Lingyu’s disciples, the eminent monk Huixiu 慧休 (b. 547–d. 646), also had a formative influence at the site.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"43 1","pages":""},"PeriodicalIF":1.4,"publicationDate":"2020-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88043359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-24DOI: 10.1093/obo/9780195393521-0265
M. Bingenheimer
The period between 1990 and 2010 saw a momentous change in the way humans store information. The transition from a society that encodes its information mainly in analogue ways to one that relies mainly on digital media has far-reaching consequences for each of its subsystems, including religion and academia. The well-understood materiality of analogue media, which encode information in unique, persistent, easily addressable items, which are embedded in economic and legal arrangements, has been replaced by a regime where most information is encoded digitally. Computationally mediated, digital information can be quickly produced, changed, multiplied, and transmitted, but is always reliant on a many-layered infrastructure of network, hardware, and software standards. How is Buddhist heritage digitized and how does that impact Buddhist studies? Buddhists, from the very beginning of their tradition, have often been “early adopters” and eager to use whatever new media were available to store, manage, and transmit their cultural heritage. With the advent of writing in India, Buddhism is mentioned in the earliest examples of Indian epigraphy (the Aśokan edicts, 3rd century bce), and the oldest surviving Indian manuscripts (c. 1st century ce) are of Buddhist texts. In China, Buddhism became the first religion to make use of printing to copy their sacred scriptures. Famously, the earliest dated printed book (868 ce) is a Chinese version of the Diamond Sutra. In Buddhist studies, like in other fields of academic inquiry, researchers had to learn within a generation to digitally access and manage primary sources (see Digitization of Primary Sources) and research tools (see Digitization of Research Tools). Cyberspace has become a new frontier for research into contemporary Buddhism (see Buddhism in Cyberspace). Similar to other fields in the Humanities, the application of research methods specific to digital data (see Application of Computational Methods in Buddhist Studies), however, is still in its infancy. This article is neither a link list, nor a bibliography in the traditional sense, but an attempt to survey the landscape of initiatives and approaches toward the use of computational methods in Buddhist studies. To prevent link rot, I cite URLs only where projects are not easily findable via a simple online search for their name. Most of the resources in this article are the product of teamwork; very few are created by a single person alone. Because of this, I generally forgo mentioning individuals, focusing instead on the institutions that maintain a resource. Acronyms are only given where they are widely used.
{"title":"Digitization of Buddhism (Digital Humanities and Buddhist Studies)","authors":"M. Bingenheimer","doi":"10.1093/obo/9780195393521-0265","DOIUrl":"https://doi.org/10.1093/obo/9780195393521-0265","url":null,"abstract":"The period between 1990 and 2010 saw a momentous change in the way humans store information. The transition from a society that encodes its information mainly in analogue ways to one that relies mainly on digital media has far-reaching consequences for each of its subsystems, including religion and academia. The well-understood materiality of analogue media, which encode information in unique, persistent, easily addressable items, which are embedded in economic and legal arrangements, has been replaced by a regime where most information is encoded digitally. Computationally mediated, digital information can be quickly produced, changed, multiplied, and transmitted, but is always reliant on a many-layered infrastructure of network, hardware, and software standards. How is Buddhist heritage digitized and how does that impact Buddhist studies? Buddhists, from the very beginning of their tradition, have often been “early adopters” and eager to use whatever new media were available to store, manage, and transmit their cultural heritage. With the advent of writing in India, Buddhism is mentioned in the earliest examples of Indian epigraphy (the Aśokan edicts, 3rd century bce), and the oldest surviving Indian manuscripts (c. 1st century ce) are of Buddhist texts. In China, Buddhism became the first religion to make use of printing to copy their sacred scriptures. Famously, the earliest dated printed book (868 ce) is a Chinese version of the Diamond Sutra. In Buddhist studies, like in other fields of academic inquiry, researchers had to learn within a generation to digitally access and manage primary sources (see Digitization of Primary Sources) and research tools (see Digitization of Research Tools). Cyberspace has become a new frontier for research into contemporary Buddhism (see Buddhism in Cyberspace). Similar to other fields in the Humanities, the application of research methods specific to digital data (see Application of Computational Methods in Buddhist Studies), however, is still in its infancy. This article is neither a link list, nor a bibliography in the traditional sense, but an attempt to survey the landscape of initiatives and approaches toward the use of computational methods in Buddhist studies. To prevent link rot, I cite URLs only where projects are not easily findable via a simple online search for their name. Most of the resources in this article are the product of teamwork; very few are created by a single person alone. Because of this, I generally forgo mentioning individuals, focusing instead on the institutions that maintain a resource. Acronyms are only given where they are widely used.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"123 1","pages":""},"PeriodicalIF":1.4,"publicationDate":"2020-09-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81216966","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2020.1723288
Weikun Cheng
This special section began with a panel called ‘ Dharma Tourists, Diasporas and Buddhist Transnationalism: Spreading the Dharma Under the Global Condition ’ at the Association for Asian Studies Annual Conference in 2018. In the panel, we presented our case studies of contemporary transnational Buddhism and asked questions such as why and how Buddhists move and what it takes to formulate Buddhist border-crossing networks. The three papers selected here all relate to transnational Chinese Buddhism. The three papers are: Jack Meng-Tat Chia ’ s ‘ Nanputuo Monastery and the Xiamen Buddhist Networks ’ , Jens Reinke ’ s ‘ The Buddha in Bronkhorstspruit: The Transnational Spread of the Taiwanese Buddhist Order Fo Guang Shan to South Africa ’ and my own ‘ Transnational Buddhism and Ritual Performance in Taiwan ’ . Taken together, they provide a chronological picture of the development of transnational Chinese Buddhism since the modern period. In this Introduction, I will explain, fi rstly, our choice to use a transnational approach over a globalisation approach for our analysis; and, secondly, the de fi nition of Chinese Buddhism and the common determinants in transnational Buddhism that emerged from our three papers.
{"title":"Introduction: Chinese Buddhism in Transnational Contexts","authors":"Weikun Cheng","doi":"10.1080/14639947.2020.1723288","DOIUrl":"https://doi.org/10.1080/14639947.2020.1723288","url":null,"abstract":"This special section began with a panel called ‘ Dharma Tourists, Diasporas and Buddhist Transnationalism: Spreading the Dharma Under the Global Condition ’ at the Association for Asian Studies Annual Conference in 2018. In the panel, we presented our case studies of contemporary transnational Buddhism and asked questions such as why and how Buddhists move and what it takes to formulate Buddhist border-crossing networks. The three papers selected here all relate to transnational Chinese Buddhism. The three papers are: Jack Meng-Tat Chia ’ s ‘ Nanputuo Monastery and the Xiamen Buddhist Networks ’ , Jens Reinke ’ s ‘ The Buddha in Bronkhorstspruit: The Transnational Spread of the Taiwanese Buddhist Order Fo Guang Shan to South Africa ’ and my own ‘ Transnational Buddhism and Ritual Performance in Taiwan ’ . Taken together, they provide a chronological picture of the development of transnational Chinese Buddhism since the modern period. In this Introduction, I will explain, fi rstly, our choice to use a transnational approach over a globalisation approach for our analysis; and, secondly, the de fi nition of Chinese Buddhism and the common determinants in transnational Buddhism that emerged from our three papers.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"5 - 14"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48271128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2022.2029211
María Elvira Ríos Peñafiel
ABSTRACT The practice of adapting discourse to cultural and political circumstances is a recurring theme in Buddhist history in China. Today, as for all the religious institutions in China, Buddhism must respond to Chinese government ideology, including the official call to improve environmental conditions in the country. The Chinese Buddhist Association takes its discourse from the ecological adaptation or interpretation of Buddhist modernism, especially from “Humanistic Buddhism,” and also incorporates political rhetoric. As Buddhism is one of the most influential and widespread religions in Chinese society, it is possible to find different Buddhist ecological narratives. Nevertheless, current developments of the government with the new constitution shifting interpretations of Chinese socialism are eroding the spiritual aspects of Buddhist ecological discourse.
{"title":"A Chinese Buddhist Ecological Narrative: From the Pure Land to the “Beautiful Country” of Xi Jinping","authors":"María Elvira Ríos Peñafiel","doi":"10.1080/14639947.2022.2029211","DOIUrl":"https://doi.org/10.1080/14639947.2022.2029211","url":null,"abstract":"ABSTRACT The practice of adapting discourse to cultural and political circumstances is a recurring theme in Buddhist history in China. Today, as for all the religious institutions in China, Buddhism must respond to Chinese government ideology, including the official call to improve environmental conditions in the country. The Chinese Buddhist Association takes its discourse from the ecological adaptation or interpretation of Buddhist modernism, especially from “Humanistic Buddhism,” and also incorporates political rhetoric. As Buddhism is one of the most influential and widespread religions in Chinese society, it is possible to find different Buddhist ecological narratives. Nevertheless, current developments of the government with the new constitution shifting interpretations of Chinese socialism are eroding the spiritual aspects of Buddhist ecological discourse.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"133 - 148"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46241989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2021.1978782
Ivan Mayerhofer
ABSTRACT The study of digital religion is currently in its fourth wave of research, focusing closely on the interrelation between users and digital religious technologies. In the fields of philosophy, cognitive science and cultural studies, looping effects, or the dynamic process of subject formation as a result of the development and internalisation of new categorisation schemes, have been investigated independently of the development of digital religious technologies. I bring these separate areas of investigation together to understand the way users are transformed by Buddhist meditation apps. By introducing the framework of a subject transformation matrix, I look closely at how meditation apps create value-laden conceptual spaces within which religious subjects are transformed through processes of self-care. Understanding this dynamic relation between users and digital technologies has deep implications for the development of digital religion studies, our understanding of religious subjectivities and the role of religious apps in public spaces.
{"title":"Changing the Subject: Looping Effects and Subject Transformation Matrices in Two Meditation Apps","authors":"Ivan Mayerhofer","doi":"10.1080/14639947.2021.1978782","DOIUrl":"https://doi.org/10.1080/14639947.2021.1978782","url":null,"abstract":"ABSTRACT The study of digital religion is currently in its fourth wave of research, focusing closely on the interrelation between users and digital religious technologies. In the fields of philosophy, cognitive science and cultural studies, looping effects, or the dynamic process of subject formation as a result of the development and internalisation of new categorisation schemes, have been investigated independently of the development of digital religious technologies. I bring these separate areas of investigation together to understand the way users are transformed by Buddhist meditation apps. By introducing the framework of a subject transformation matrix, I look closely at how meditation apps create value-laden conceptual spaces within which religious subjects are transformed through processes of self-care. Understanding this dynamic relation between users and digital technologies has deep implications for the development of digital religion studies, our understanding of religious subjectivities and the role of religious apps in public spaces.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"201 - 221"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47562443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2021.1981062
Kin Cheung (George) Lee
ABSTRACT ‘Mind moment analysis’ is a professional counselling technique rooted in early Buddhist teachings. Employing the process of cognition discussed in Madhupiṇḍika Sutta as its theoretical foundation, mind moment analysis takes form in seven iterative steps for the therapeutic practitioner to help clients deconstruct disturbing mental phenomena, detach from mental turbulence and discern wholesome and unwholesome mind acts. After cultivating stability and clarity of mind, practitioners collaborate with clients to investigate the root causes of craving beneath conceptual proliferations and mindfully choose constructive thoughts, thereby resulting in reduced suffering. This paper introduces the theoretical background of mind moment analysis, uses a case example of this therapeutic intervention with sample transcript verbatim to illustrate each step, and discusses the treatment components of the intervention.
{"title":"Introduction to a Buddhist Counselling Technique Based on Early Buddhist Teachings: Mind Moment Analysis","authors":"Kin Cheung (George) Lee","doi":"10.1080/14639947.2021.1981062","DOIUrl":"https://doi.org/10.1080/14639947.2021.1981062","url":null,"abstract":"ABSTRACT ‘Mind moment analysis’ is a professional counselling technique rooted in early Buddhist teachings. Employing the process of cognition discussed in Madhupiṇḍika Sutta as its theoretical foundation, mind moment analysis takes form in seven iterative steps for the therapeutic practitioner to help clients deconstruct disturbing mental phenomena, detach from mental turbulence and discern wholesome and unwholesome mind acts. After cultivating stability and clarity of mind, practitioners collaborate with clients to investigate the root causes of craving beneath conceptual proliferations and mindfully choose constructive thoughts, thereby resulting in reduced suffering. This paper introduces the theoretical background of mind moment analysis, uses a case example of this therapeutic intervention with sample transcript verbatim to illustrate each step, and discusses the treatment components of the intervention.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"241 - 262"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46893783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2021.1965298
R. Vinten
ABSTRACT Whereas Christians often give guilt a prominent role, Buddhists are encouraged not to dwell on feelings of guilt. Leading members of the Triratna organisation – Sangharakshita, Subhuti and Subhadramati – characterise guilt as a negative emotion that hinders spiritual growth. However, if we carefully examine the concept of guilt in the manner of Wittgenstein we find that the accounts of guilt given by leading members of Triratna mischaracterise it and so ignore its positive aspects. They should acknowledge the valuable role that guilt can play in our lives.
{"title":"Wittgenstein, Guilt And Western Buddhism","authors":"R. Vinten","doi":"10.1080/14639947.2021.1965298","DOIUrl":"https://doi.org/10.1080/14639947.2021.1965298","url":null,"abstract":"ABSTRACT Whereas Christians often give guilt a prominent role, Buddhists are encouraged not to dwell on feelings of guilt. Leading members of the Triratna organisation – Sangharakshita, Subhuti and Subhadramati – characterise guilt as a negative emotion that hinders spiritual growth. However, if we carefully examine the concept of guilt in the manner of Wittgenstein we find that the accounts of guilt given by leading members of Triratna mischaracterise it and so ignore its positive aspects. They should acknowledge the valuable role that guilt can play in our lives.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"284 - 303"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48729076","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2022.2033927
D. Nguyen
tions later in Chapter 4 of a Japanese ‘pan-Asianism’ whereby Japanese Buddhists used a shared Buddhist past as a common ground through which to express ‘solidarity’ with southern Asiatic peoples (207–208). Drawing on Buddhist texts, letters, material artefacts, travelogues and a wide variety of vernacular Japanese sources, Jaffe’s wide-ranging analysis nonetheless makes for a compelling historical account of the formation of modern Japanese Buddhism. With its detailed insights, thought-provoking distinctions and comprehensive analysis of the exchanges between Japan and southern Asia, Jaffe’s project will inevitably serve as a basic reference point for those seeking to examine both modern Japanese Buddhism and the interactions between the Mahayana and Theravada worlds during the nineteenth and early twentieth centuries. Jaffe is correct to conclude that subsequent investigations of Buddhist exchanges between Japan and South Asia ought next to explore their effect on South Asia itself (241). Yet his original research herein will surely remain crucial for any future attempt to trace modern Buddhist interconnectivity across Asia and beyond.
{"title":"Prescribing the Dharma: Psychotherapists, Buddhist Traditions, and Defining Religion","authors":"D. Nguyen","doi":"10.1080/14639947.2022.2033927","DOIUrl":"https://doi.org/10.1080/14639947.2022.2033927","url":null,"abstract":"tions later in Chapter 4 of a Japanese ‘pan-Asianism’ whereby Japanese Buddhists used a shared Buddhist past as a common ground through which to express ‘solidarity’ with southern Asiatic peoples (207–208). Drawing on Buddhist texts, letters, material artefacts, travelogues and a wide variety of vernacular Japanese sources, Jaffe’s wide-ranging analysis nonetheless makes for a compelling historical account of the formation of modern Japanese Buddhism. With its detailed insights, thought-provoking distinctions and comprehensive analysis of the exchanges between Japan and southern Asia, Jaffe’s project will inevitably serve as a basic reference point for those seeking to examine both modern Japanese Buddhism and the interactions between the Mahayana and Theravada worlds during the nineteenth and early twentieth centuries. Jaffe is correct to conclude that subsequent investigations of Buddhist exchanges between Japan and South Asia ought next to explore their effect on South Asia itself (241). Yet his original research herein will surely remain crucial for any future attempt to trace modern Buddhist interconnectivity across Asia and beyond.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"448 - 452"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49260329","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2021.1988214
Gabriel Ellis
ABSTRACT Dependent Origination (Pāli paṭiccasamuppāda) is one of the fundamental concepts of early Buddhism. Traditionally, it is interpreted as a description of saṃsāra, the cycle of rebirth. This article offers a psychological interpretation of Dependent Origination as a model that describes how the forming unconscious of the foetus develops into the self-conscious mind of the adult human. This perspective opens new possibilities for the integration of Buddhist mind development, cognitive psychology and psychotherapy.
{"title":"Dependent Origination as Emergence of the Subject – A cognitive-psychological Approach","authors":"Gabriel Ellis","doi":"10.1080/14639947.2021.1988214","DOIUrl":"https://doi.org/10.1080/14639947.2021.1988214","url":null,"abstract":"ABSTRACT Dependent Origination (Pāli paṭiccasamuppāda) is one of the fundamental concepts of early Buddhism. Traditionally, it is interpreted as a description of saṃsāra, the cycle of rebirth. This article offers a psychological interpretation of Dependent Origination as a model that describes how the forming unconscious of the foetus develops into the self-conscious mind of the adult human. This perspective opens new possibilities for the integration of Buddhist mind development, cognitive psychology and psychotherapy.","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"263 - 283"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45315513","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14639947.2021.1971003
Yuan Huang
Although there are already numerous papers on Anagarika Dharmapala, dealing with his nationalism, identity, ‘Protestant Buddhism’ and Buddhist chauvinism, Kemper’s Rescued from the Nation is the fi...
{"title":"Rescued from the Nation: Anagarika Dharmapala and the Buddhist World","authors":"Yuan Huang","doi":"10.1080/14639947.2021.1971003","DOIUrl":"https://doi.org/10.1080/14639947.2021.1971003","url":null,"abstract":"Although there are already numerous papers on Anagarika Dharmapala, dealing with his nationalism, identity, ‘Protestant Buddhism’ and Buddhist chauvinism, Kemper’s Rescued from the Nation is the fi...","PeriodicalId":45708,"journal":{"name":"Contemporary Buddhism","volume":"21 1","pages":"443 - 445"},"PeriodicalIF":1.4,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44838763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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