小乘佛教与东南亚地区政治秩序

P. Dudin
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摘要

目的。这篇文章的目的是定义佛教在塑造政治秩序中的作用,并以东南亚小乘学派的国家为例来模拟这一过程。方法论和方法。本文运用福柯解释中的系统方法、事件分析方法和系谱方法,考察了佛教国家君主制度建立的起源,归纳了佛教国家君主制度建立的经验,分析了国家元首与佛教团体(僧伽)的互动形式。在研究过程中,佛教不是作为宗教的(神圣的),而是作为一种价值哲学范畴,这使得它可以被视为所研究的民族国家的意识形态基础。这反过来又引导我们将佛教所宣称的原则与它们在国家和民族建设中的实际体现联系起来,以泰国、柬埔寨、缅甸和老挝为例。结果。作者以佛教及其价值观为基础,为该地区几个国家的君主政体的可持续性提出了理由,这使得人们可以概括地谈论它作为一种意识形态设置的有效性。有人提出,佛教国家成功的一个指标是僧伽的福祉,这是由于寺院的经济潜力,进而提供了政治稳定。该研究的理论意义在于,在国内科学中,首次通过佛教的棱镜来审视区域政治秩序的范畴,并将佛教本身视为所研究区域国家形成的复杂和决定性因素之一。实际意义体现在外交部和在该区域开展业务的其他国家和非国家组织根据已查明的模式和提供的数据调整其政策的潜在能力。
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THERAVADA BUDDHISM AND THE REGIONAL POLITICAL ORDER OF SOUTHEAST ASIA
Purpose. The purpose of the article is to define the role of Buddhism in shaping the political order and to model this process in the states of the Theravada school of thought of Southeast Asia. Methodology and Approach. Using the systemic method, the event analysis and the genealogical method in the interpretation of M. Foucault, the author investigated the genesis and generalized the experience of the establishment of the institution of the monarchy in Buddhist states, as well as analyzed the forms of interaction between the head of state and the Buddhist community (sangha). In the course of the research Buddhism was presented not as religious (sacral), but as a value-philosophical category, which allowed to consider it as an ideological basis of the studied national states. This, in turn, led us to relate the postulates declared in Buddhism to their practical embodiment in state and national construction, using the example of Thailand, Cambodia, Myanmar/Burma, and Laos. Results. The author proposes a justification for the sustainability of monarchist statehood in several countries of the region based on Buddhism and its values, which allows speaking generally about its effectiveness as an ideological setting. An indicator of the success of Buddhist statehood and its head the well-being of sangha, due to the economic potential of monasteries, which in turn provided political stability, has been proposed. The theoretical significance of the study lies in the fact that for the first time in domestic science the category of regional political order is examined through the prism of Buddhism, and Buddhism itself is considered as one of the complex and determining factors in the formation of statehood in the region under study. Practical significance is expressed in the potential ability of the foreign ministry and other state and non-state organizations operating in the region to adjust their policies taking into account the identified patterns and the data provided.
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