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Journal Article

Hye Soon

Korean Seon Buddhism and Early Childhood Education

The purpose of this study is to explore how Seon Buddhism can be applied to the education of early childhood. First, where can Buddhism (what Buddha taught us) be successfully applied to early childhood education. Then, how can we use dialogues between a Patriarchal Master and practitioners in Ganhwa Seon to enhance interactions between adults and children. It has been confirmed that Buddhism can provide sufficient educational resources for children. Also it has been confirmed that practicing Ganhwa Seon can be applied to dialogues to improve interaction between adults and children. This research implies that guiding the mind-to-mind interactions between an adult and a young child offers substantial benefits in real life.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=543486

http://210.101.116.28/W_files/kiss61/1s500268_pv.pdf

International Journal of Buddhist Thought and Culture

The Construction of Chinese Buddhist Canon with Special Reference to Fo Guang Buddhist Canon

It was in the tenth century that the Chinese imperial court began to carve the entire Buddhist canon onto wooden printing blocks from which large number of xylograph prints could be taken. The first edition of the Chinese Buddhist Canon, which was constructed from 971 to 983 in Chengdu, Shu (current Sichuan Province), is known as Shuben ( 蜀本) or Sichuan edition of the Song dynasty 宋 (960-1279) or Kaibao Canon 開寳藏.

https://www.fgsihb.org/periodicals/8613cae9-072d-11ed-ba2d-c9de5a43d6bf/?__locale=en

Journal Article

Chengyou

The Virtue Reality of Humanistic Buddhism by Ven. Yinshun

Samadhi is one of the most important ways in Buddhist practice. Why must we practice samadhi? What is the effect of practicing samadhi? Has it limitations? Ven. Yinshun, who was called the spiritual mentor of the Humanistic Buddhism, had written an important article named To Practice samadhi: To Practice One’s Mind and Idealist Mystery. According to Ven. Yinshun, someone will easily lead to deviating from the Buddhism if he practices meditation without prajnā. I think this is the problem about the virtue reality in Humanistic Buddhism.

http://academic-journals.eu/pl/czasopisma/the-polish-journal-of-aesthetics/n,14

https://academic-journals.eu/pl/download?path=%2Fuploads%2FZm9sZGVycHVibWVkaWEx%2Fdocuments%2F4.2-liu-chengyou_175_186.pdf

Estetyka i Krytyka

Conference Paper

Jue Chuan

The Interaction between The Society Of Papua New Guinea with Humanistic Buddhism

It has always been the vision of Fo Guang Shan to “let the Buddha’s Light shine over the three thousand realms and let Dharma water flow through the five continents”. True to this vision, Humanistic Buddhism as taught by Venerable Master Hsing Yun of Fo Guang Shan, has been propagated throughout the five continents in the past forty years, from affluent countries to poorer countries, from big cities to smaller ones. It has far reaches from its Headquarters in Kao Hsiung, Taiwan to countries such as Papua New Guinea, South Africa, Brazil, Paraguay, Canada, United Kingdom, United States of America, Australia, New Zealand, Singapore, Malaysia etc.This paper will discuss the propagation of Humanistic Buddhism in Papua New Guinea (PNG), a country which geographically lies just above Australia. The paper pays particular emphasis in cultural exchanges, education, charity and cultivation and discusses how each activity interacts with the dissemination of Humanistic Buddhism in PNG

http://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=178095

World Buddhist Forum Volume II

Journal Article

Ethics in Humanistic Buddhism—Studies on Venerable Taixu and Master Hsing Yun's Views on Ethics

The paper discusses the three striking differences between Buddhism and Chinese tradition. The first challenge Buddhism encountered when it was introduced info China was the concept of filial piety，an indigenous tradition firmly ingrained in Chinese minds. There is no such strong sense of filial piety in Indian culture. The second difference lies in the six relationships Buddhist ethics and five basic human relations outlined by Mencius. The third issue is the equality of all I living beings in obtaining the Buddhahood in Buddhist literature while the Chinese follow the Three Cardinal Guides and Five constant Virtues as specified in the ethical code that marked a rigidly stratified society. Tremendous changes took place in the 20th century. Chinese Buddhists made modifications in order to suit the dazzling development of the era. Taixu raised fhe issue of Humanistic Buddhism aiming at revitalizing Buddhism in the difficult situation for survival. Taixu tried to integrate the Buddhist principles with the Chinese tradition with emphasis on Buddhist contributions to family，society，stale and religion itself，thus pulling Chinese Buddhism back onto earth. Master Hsing Yun has been the forerunner of Humanistic Buddhism. Basing on the concepts raised by Taixu，he further develops Humanistic Buddhism both in theory and practice. He has raised twenty issues in ethics regarding concrete practice. In the sixth topic，Master Hsing Yun presents his views on loyalty and filiality. Always far-sighted，he illustrates the altitudes of Humanistic Buddhism towards these two concepts. He is fully aware of the importance of both values in managing the stale and bringing peace to the world. His expositions highlight the way of Humanistic Buddhism in dealing with a sensitive issue in the history of Chinese Buddhism for more than 1600 years.

http://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=353969

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353969.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Chao-hwei

Paradoxical Discourses about the Sacred and the Secular in Contemporary Taiwanese Buddhism: Textual Evidences in Sutras and Doctrines about “Straight into the Mahāyāna” and “Detour into the Mahāyāna”

This study finds that not only the followers of the path to liberation emphasize “self-interest,” Mahāyāna followers may also have similar concern according to their different nature and paths: i.e. “the inconceivable liberation” mentioned in Flower Adornment Sūtra (Avatamasaka Sūtra) is an approach that gets “straight into the Mahāyāna,” while the belief that one can benefit others only when one is able to benefit him/herself first is a path similar to the path that “detours back into the Mahāyāna.” Critics of “Humanistic Buddhism” always argue that as long as Buddhism focuses its practices on providing reliefs to benefit all beings, it will easily become “secularized,” vulgarized and even corrupted. Such assumption is actually a western import of dichotomy deeply rooted in monotheistic religions, which cannot fully explain one’s religious practices-- especially Eastern ones. Even when they are pursuing and practicing a higher level of attainment in life, Confucianism, Buddhism, and Taoism in China never stand on the opposite side or isolate themselves from the secular world. Furthermore, for them, the sacred and the secular are just two embodiments of the same idea. However, the dichotomy between the sacred and the secular is inevitably introduced into the academic fields of Buddhist studies. Thus,Buddhism would be considered spiraling into a crisis of “secularization” when some Buddhists who advocate for more social engagement turn to be vulgarized, neglectful of meditation, and eager to establish connections with others. Worse even, such criticism may be extended more generally to equate “Humanistic Buddhism” completely with “secularized practices.” This is totally a misinterpretation to the word “secularization.” In fact, secularization and vulgarization are caused by moral degeneration of the individuals' minds rather than the individuals’ “disenchantment” of mystical experiences (through the process of reasoning or scientific verification). The compassionate Bodhisattvas, on the path “straight into the Mahāyāna,” are both secular and sacred. Free from disruptions caused by the dichotomy between the secular and the sacred, they aspire to attain the sacred solemnity of Buddhahood. They are to be regarded as the ideal and shall never be mediocre commoners described in the sacred-secular dichotomy!

http://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=390740

Hsuan Chuang Journal of Buddhism

Journal Article

Huang

Buddhism and Its Trust Networks between Taiwan, Malaysia, and the United States

The article discusses the trust networks of Buddhism between the U.S., Taiwan and Malaysia. Topics covered include the ongoing inter-Asia connection in the context of the international humanitarian organization Tzu Chi, assets in religion-facilitated social networks, and trust networks as a form of spiritual capital. Also mentioned are the early development of the New York division of Tzu Chi's transnational network and the development of the Malacca branch in Malaysia.

http://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=539681

The Eastern Buddhist

Journal Article

Clippard

Purifying Words: The Rhetoric of Spiritual Environmentalism

http://buddhism.lib.ntu.edu.tw/DLMBS/search/search_detail.jsp?seq=370370

Studies of Master Sheng Yen

Journal Article

Kimball

Richard

Humanistic Buddhism as Conceived and Interpreted by Grand Master Hsing Yun of Fo Guang Shan

The intention of this paper is to show how Humanistic Buddhism developed over 2500 years ago and has “re-become” in today’s world due in part to the determined and steadfast efforts of Grand Master Hsing Yun of the Fo Guang Shan Buddhist Order which has its main temple in southern Taiwan. From its beginnings in northern India by Sakyamuni Gautama to its current renaissance, Buddhism has gone through many transformations and developments. Grand Master Hsing Yun has attempted to capture the original essence of the Buddha’s teachings, especially those related to applications in today’s world, as well as to developing new interpretations appropriate to current needs. He has built his beliefs as well as actions not only on the original teachings of the Buddha but also on the experiences and insights of previous masters such as the 6th Patriarch of Ch’an, Ven. Hui Neng, and Ven. Tai Xu. The Buddha taught ways for transcending earthly suffering as well as how to deal with day-to-day issues in this lifetime. He advocated equality of every human, the interconnectedness of all sentient beings, the sanctity of life and created principles related to developing positive living. In building upon these humanistic ideals, the Grand Master promotes integrating the Buddha’s teachings of kindness, compassion, joyfulness and equanimity into daily life for the benefit of both self and others. He has created a world-wide network of temples and chapters which work to bring Buddhism to every corner of this planet. It is his hope that through this process a Pure Land can be developed here so that all sentient beings can positively live their lives in order to move on to the higher levels of existence such as Bodhisattvahood, Buddhahood and Nirvana. This paper shows how the Grand Master emerged out of the chaos of 1940s China to create the system of Fo Guang Shan which is substantially influencing many cultures through his writings, teachings and social actions. Finally, the future of Humanistic Buddhism is explored through studying the current structure of Fo Guang Shan and obtaining viewpoints from many members within it including the Grand Master himself.

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94214.htm

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94214.htm

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Chang

This paper reviews major findings in the theory of learning from the Western cognitive psychology literature. Four general principles of learning are found: learning is affected by prior knowledge; learning is a social process; learning is situational; and learning involves the use of strategy. It is then argued that Buddhism, because of its long tradition of emphasizing education and teaching, has been applying and has perfected these four principles in its quest for enlightenment. The paper then describes major Buddhist practices which are related to the four principles of learning. Finally, the paper gives some examples of applying Buddhist educational practices to classrooms by contemporary educators.

https://buddhism.lib.ntu.edu.tw/DLMBS/search/search_detail.jsp?seq=396965

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396965.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Travagnin

Stefania

Geneaology and Taxonomy of the ‘Twentieth-century Renjian Fojiao 人間佛教’ Mapping a Famen 法門 from Mainland China and Taiwan to Europe

https://buddhism.lib.ntu.edu.tw/DLMBS/search/search_detail.jsp?seq=576721

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag576721.pdf

Journal of Humanistic Buddhism

Journal Article

Yu-chen

Guanyin and the Buddhist Scholar Nuns: Changing Meaning of the Nun-Hood

The end of summer usually means the end of fun for Taiwan’s college students when they return to their crowded classrooms and dormitories, either from their families’ homes or directly from summer camp. In 1996, however, 129 female students did not return to school. As hundreds of worried parents and relatives gradually learned that the whereabouts of these young women were unknown, a frantic search began. They soon realized that all of the missing students had disappeared after participating in a summer camp held by the Zhongtai Chansi (中台禪寺). Although the confronted monastic authorities claimed to be in the dark, all of the clues pointed to the monastery as the last place the women had been seen. Driven to desperation, the searchers refused to leave and even occupied the monastery compound by force. When police officers and journalists arrived they learned that the monks and nuns of Zhongtai Chansi had already inducted all of the girls into the order, shaved their heads and had concealed them for days in the monastery garden. [1] When they were interviewed, all of the young women claimed that they had joined the monastic order entirely of their own free will, and they refused to return home with their parents. Some parents became so angry that they tied their daughters’ hands and feet as one might truss up a pig and dragged their daughter home. Other heartbroken parents kneeled down in front of their tonsured daughters, begging them to return home. Images of weeping parents and screaming, kicking daughters were quickly broadcast through the public media and attracted national attention and concern. Not only did the dramatic the event of Zhongtai Chansi shock the families of these young women, but it also subverted the traditional stereotype of Buddhist nuns as marginalized pathetic member in the Chinese and Taiwanese society. The Chinese patriarchal society has enforced certain stereotypes of Buddhist nuns by referring to them as “aberrant and unusual” women. In Religious Trends in Modern China, published in 1953, Wing-tsit Chan (陳榮捷) presented the image of Chinese nuns as discarded women abandoned by the patriarchal family system. [2] He explained that most nuns were pressured to enter the Buddhist order either because of their parents’ poverty, or because of marriage problems. However, these descriptions of nuns as discarded women, poverty-stricken or widowed, fail to explain the contemporary devotion of well-educated young women to the Buddhist order. In 1996, the devotion of these young women to celibate monastic life demonstrates female agency and autonomy in pursuing their own religious career by abandoning patriarchal social order and values. No longer are functional explanations, which consider becoming a Buddhist nun as a career to solve the social problem of poverty, enough to account for such collective action. In this paper, I will probe this issue from the perspective of symbolism. I will discuss how a traditional symbol of women’s devotion to religious life, Guanyin (觀音, Avalokitesvara, the Bodhisatava of Compassion), has come to life in order to justify these actions of devotions, and how Guanyin’s story can serve as an avenue to understand the family conflicts of these women.

http://buddhism.lib.ntu.edu.tw/museum/TAIWAN/md/md11-04.htm

http://buddhism.lib.ntu.edu.tw/museum/TAIWAN/md/md11-04.htm

Signs: Journal of Women in Culture and Society

Conference Paper

Ariyaratne

Application of Traditional Buddhist Thoughts in Contemporary Society

The teachings of the Buddha transcends time and space. Any diligent human being who wants to practice what He taught can do so in his or her everyday life. A group of persons who want to try out his teachings in contemporary society pertaining to family，group or community well being too can do so and come to their own conclusions about their usefulness or ineffectiveness. Buddha gave that freedom to us. His teachings elevated us, the human beings, to a supreme level where the shaping of our destiny is not determined by the intervention of any other outside divine power but we have to work it out ourselves. He admonished his disciples to work for their own liberation. He was only a Teacher who discovered and showed the Path to Nibbana-the lasting and unconditioned happiness all Buddhists aspire for. The Buddha's teaching，the Dhamma, is the seed. It can germinate and grow to fruition in a human mind，in a human personality，resulting in total liberation of such human being from the sufferings in the cycle of births and deaths -- samsara. Some individuals thought out and worked at societal level to develop certain cultural，social，economic and political infrastructures, which would be conducive to germinate this seed not only in individual minds but also in the collective consciousness of the community. In Buddhist tradition and history there are many such successful attempts which were made and which are on record. The Sarvodaya Shramadana Movement of Sri Lanka is an example from contemporary society of such an attempt. In this paper I am trying to make an attempt to trace the core teachings of the Buddha as applicable to the spiritual awakening of the practitioner living in society and simultaneously creating an enabling and a conducive environment to acquire self realization he or she is seeking. Some scholars have called this engaged Buddhism. In contemporary society I have taken the Sarvodaya Shramadana Movement of Sri Lanka with which I am closely associated as an illustration. The application of the social dimensions of the Buddha's teachings in all aspects of social organization，including political and economic life and the vistas open to extend this endeavour to address all problems humanity is faced with, are briefly dealt with in this paper.

http://buddhism.lib.ntu.edu.tw/search/search_detail.jsp?seq=345042

The Record of Chung-Hwa International Conference on Buddhism(3rd): The "Earthly" Pure Land and Contemporary Society

Journal Article

Guruge

Ananda

Humanistic Elements in Early Buddhism and the "Theravada Tradition"

The paper begins with an examination of the different definitions of humanism. Humanism primarily consists of a concern with interests and ideals of human beings, a way of perfection of human personality, a philosophical attitude which places the human and human values above all others, and a pragmatic system (e.g. that of F. C. S. Schiller and William James) which discounts abstract theorizing and concentrates on the knowable and the doable. Early Buddhism, by which is meant the teachings of the Buddha as found in the Pali Canon and the Agama Sutras, is distinguished from other traditions. The paper clarifies the error of equating Early Buddhism with the so-called Theravada Tradition of South and Southeast Asia. Historically, the independent Theravada Tradition with whatever specificity it had in doctrines came to an end when the three Buddhist schools (Mahavihara, Abhayagiri and Jetavana) of Sri Lanka were unified in the twelfth century. What developed since then and spread to South and Southeast Asia is an amalgam of all Buddhist traditions with the Pali Canon and its commentaries as the scriptures. With the reform measures in the eighteenth and the nineteenth centuries, the land of modern Buddhism prevalent as "Theravada" is flexible, tolerant and reinforced by modernizing influence of Western Christian values. The paper analyses references to the Buddha's own autobiographical statements and other data in the Pali Canon and Commentaries and shows that the Buddha stood as a man before human beings to demonstrate how they could develop themselves by their own effort and reach the end of suffering. This final goal of perfection is within the reach of every human being. Thus Buddhism is a way of perfection of human personality. It is also shown how the Buddha had not confined his teachings purely to his spiritual Path of Liberation but had dealt with matters of day-to-day interest in this life. Listed with ample evidence from scripture are the Buddha's views on the equality of humanity, the sanctity to human life, and the ethical principles governing lay life. The Buddha's position on contemporary social issues is discussed with reference to the equality of women in society, the place of mother and wife in family, poverty, youth problems, money and economic success, and government. Dealt with in great detail are interpersonal relations between parents and children, teacher and pupil, wife and husband, friends, and spiritual teacher and disciple. These principles and values are conveyed through a rich and varied narrative literature. They also find representation in Buddhist art, which has been utilized as an aid to teaching ethical values. The paper concludes by highlighting how the humanistic elements of Early Buddhism are preserved and further propagated in modern Buddhism of South and Southeast Asia. It is underscored that the emphasis on merit making has increased the attention given to charity, social and public services and comunity development. Specially stressed in the Conclusion are the prevalence of lay participation in Vipassana Meditation and the efforts made for the re-establishment of Bhikkhuni Order in Southern Buddhism.

http://ccbs.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94216.htm

http://ccbs.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94216.htm

Hsi Lai Journal of Humanistic Buddhism

Conference Paper

Bharati

The Dalai Lama's Formulation of Engaged Buddhism: Implications for Tibet and the International Community

Buddhism, like other great systems has been developed and refined, in accordance with the ‘native genius’ of a people who embrace it. Standing testimony to this view is a movement, which is still considered nascent and which seeks to actualize Buddhism’s traditional ideals of wisdom and compassion in the contemporary world. This movement is called ‘Engaged Buddhism’. The Dalai Lama is a highly regarded International figure and who is an Engaged Buddhist, has done much to change the image of Buddhism (which includes Tibetan Buddhism) from a “quietist and introverted spirituality” to one that is socially revelant and dynamic. The Dalai Lama’s Engaged Buddhist thought is a reformulation of Buddhism and presents itself as a distinctive attitude towords politics and society in the global community. It can be inferred that among the many ascriptive ‘ meanings’of Tibet that the Tibetans have appropriated, to gain a foothold in their exile, is the ’meaning’emergent from the Dalai Lama’s vision of Tibetan Buddhism in a global context. The Dalai Lama has been seeking to reform institutions, by collaborating with more diverse and inclusive institutions, such as education, democracy, and the internet to ensure diversification, maximum participation, and fulfillment of one’s potential; while recognizing that each form of life has its integrity and value, whether biological or human – no person or group is all-sufficient, no matter how powerful. The Dalai Lama elucidates the phenomena of interdependence, in which everyone is partial and cannot survive for long without collaboration with others, while he still considers that each individual is precious and ‘needed,’ to balance and improve the whole. Philip Russell Brown,“socially Engaged Buddhism: A Buddhist. Practice for West,” www. Buddhanetz. net/texte/brown/htm Fred Eppsteimer( ed.), The Path of Compassion: Writings on socially Engaged Buddhism, Berkeley, California: Parallax Press. (J 985) rev. ed.. 1988.D.xii. While preserving the unique Buddhist emphasis on the practice of mindful awareness and a lifestyle of simplicity, Engaged Buddhism as represented in the Dalai Lama’s thought spells a radical departure from the traditional forms of Buddhist practice. Such a representation becomes meaningful and can be understood in the current global context and not simply in constrast to traditional forms of Buddhism. Since the news forms of socially Engaged Buddhism could not have arisen in traditional cultures, there is a broad agreement that Buddhism could change because the cultural context has changed. Socially Engaged Buddhism may be working to liberate society,but this is possible only because society has also liberated Buddhism from its past restrictions. The result has been a transformation and liberation of Buddhism, as also the liberation of society.“In classical terms, socially Engaged Buddhism is the mutual liberation of self and others, in a global and interactive context

https://buddhism.lib.ntu.edu.tw/DLMBS/search/search_detail.jsp?seq=149086

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-AN/an149086.pdf

The Journal of Buddhist Ethicsis the first academic journal dedicated entirely to Buddhist ethics. We promote the study of Buddhist ethics through the publication of research and book reviews and by hosting occasional online conferences.

Turning Wheel: The Journal of Socially Engaged Buddhism

It is a quarterly magazine published by the Buddhist Peace Fellowship and edited by Zenju Earthlyn Manuel. It publishes articles and book reviews on issues relating to peace, social justice, environmental awareness and social awareness. It has a particular interest in works that are grounded in personal experience and which inspires activism. Each issue has its own theme and contributors to date include Robert Aitken; Joanna Macy; Sulak Sivaraksa; Thich Nhat Hanh; Norman Fischer; and Susan Moon. This website contains the magazine's submission guidelines and allows access to a number of articles or extracts from issues published since 2000. These are mainly presented in PDF. There are also details of how all articles published since 1990 can be purchased

Journal Article

Jones

Charles Brewer

Foundations of Ethics and Practice in Chinese Pure Land Buddhism

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BE/jbe105257.htm

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BE/jbe105257.htm

Journal of Buddhist Ethics

Journal Article

Chappell

David

Humanistic Buddhists and Social Liberation (I)

Humanistic Buddhism has arisen in modern times with the goal of liberating humans and society. However, many of the conditions that led to the rise of Humanistic Buddhism are part of modern secular reforms and have also helped to liberate Buddhism from some forms of political and cultural captivity. In particular, this article explores the role of five factors as necessary conditions for Humanistic Buddhism an independent judiciary providing some protection from the state, a humanistic enlightenment movement that encourages independent intellectual inquiry, a modern communication systems to support individual developments, relative peace, and a global economy. These have enabled new models, networks, and groups of Buddhists to emerge and to become socially engaged in new ways. Hu- (2) manistic Buddhism may be working to liberate society, but a by product has been a transformation and liberation of Buddhism as well as the improvement of society. In this way, it is perhaps a new illustration of the maxim that "benefiting others benefits oneself."

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ010/bj010367234.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ010/bj010367234.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Humanistic Buddhism from Venerable Tai Xu to Grand Master Hsing Yun

The present essay aims at a historical analysis of Humanistic Buddhism that was preached by Master Tai Xu in the 1930s and the great contribution Grand Master Hsing Yun has made to the development of Humanistic Buddhism. What is Humanistic Buddhism? Why did Tai Xu raise this issue of constructing Humanistic Buddhism as his guiding principle in his reform of Chinese Buddhism? What did he do in his endeavors to realize his goal? Did he succeed in bringing back the humanistic nature of Buddhism? What contributions has Grand Master Hsing Yun made to this cause? This essay makes attempts to answer these questions. It is divided into four parts. The first deals with the history of Humanistic Buddhism. It was Sakyamuni who first advanced Humanistic Buddhism. He lectured, meditated, propagated his way of life, and finally attained his Nirvana in the world. Hui-neng (638-713 CE) emphasized that Buddhism is in the world and that it is not realized apart from the world. The second chapter touches upon the historical background of development and decline of Chinese Buddhism. It illustrates in detail how Buddhism declined in the Ming (1368-1644) and Qing (1644-1911) dynasties. Corrupt officials vied with one another to confiscate the property of Buddhism in the late Qing and early years of the Republic of China. Even the lay Buddhist scholars made strong commentaries on the illness of Buddhism and Buddhists. Chapter 3 discusses the life and reform career of Venerable Tai Xu (1889-1947). Being a revolutionary monk, Tai Xu raised the term "Humanistic Buddhism" again and introduced it in his reform. What is "Humanistic Buddhism"? This word witnessed three stages of development. Tai Xu first advanced this concept by using the Chinese word "rencheng fojiao" in 1916. This word "rencheng" refers to the people of rebirth among men conveyed by observing the five precepts -- people of the first vehicle. In other words, "rencheng fojiao" means "ordinary people's Buddhism." He slightly changed the word as "rensheng fojiao" (human life Buddhism) in 1928. The word "rensheng" means "human life." Tai Xu further developed his concept of the Humanistic Buddhism by the word "renjian fojiao." The original Chinese term "renjian" consists of two words "ren" meaning "human," or "person," and the word "jian" referring to "certain space" or "period of time." When the two Chinese words are combined to form one word "renjian," it means "human society," "human society, " "human world, " "the world, " or "man's world." The Humanistic Buddhism advanced by Tai Xu aimed at bringing back Buddhism into the human world. Tai Xu urged Buddhists to offer service to the society so that Buddhism would be widely accepted and developed. However, his life-long efforts failed in the reform due to the Japanese invasion, civil wars and inner struggles among Buddhists themselves. p. 54 ¡@ It was Grand Master Hsing Yun whose efforts and talent have made Tai Xu 's dream come true. Having a strong sense of responsibility for the future of Buddhism, Grand Master Hsing Yun has not only made contributions to the concrete practice of Humanistic Buddhism, but also developed the theoretical aspects of Humanistic Buddhism. Chapter 4 focuses on how the Grand Master has dedicated to the cause of Humanistic Buddhism. From an ordinary young monk, empty-handed, Master Hsing Yun exerted great efforts to disseminate Buddhism, first in remote villages and small towns, then in big cities. He has crowned his cause by building first-rate temples in the United States and almost 200 temples affiliated with Fo Guang Shan Buddhist Movement in various countries in the world. In this aspect, the Grand Master successfully carried on the cause of practical reform initiated by Tai Xu. The Grand Master is considered the Martin Luther in the practical reform of Chinese Buddhism. Hsing Yun also made theoretical contributions to Humanistic Buddhism. He illustrated the points of modernity in Buddhism: the modernity of language, the use of modern facilities and the practice in life and building monasteries as modern school. He further characterizes Humanistic Buddhism with the following: humanity, life, altruism, delight, time frame and universality. He maintains that Humanistic Buddhism should bring people confidence, joy, hope and convenience. S aims at using the teachings of the Buddha for the improvement for our lives and the purification of our mind. The Grand Master emphasizes the importance of reality. It is Master Hsing Yun 's vision that makes Humanistic Buddhism throw light on the future of Chinese Buddhism. The spirit of universal compassionate and the responsibility for the salvation of all has deeply infiltrated into the mind of the educated scholar class in China. The spirit of Fo Guang Shan has gone beyond its birthplace in Taiwan. If we say that Venerable Tai Xu made the first effort to re-connect us with the essential Buddhist spirit in the first half of the 20th century, then Grand Master Hsing Yun has continued this endeavor and made it realized throughout the world. In this sense, Grand Master Hsing Yun is both a practitioner and theoretician. His integration with the tradition and modernity make him unique in the history of Buddhism, unique in a way that he is truly reviving Chinese Buddhism.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94215.htm

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94215.htm

Hsi Lai Journal of Humanistic Buddhism

Gross

Soaring and Settling: Buddhist Perspectives on Contemporary Social and Religious Issues

Continuum

Continuum congratulates Rita M. Gross on being the recipient of the 1999 Choice Outstanding Academic Book Award.As a practicing Buddhist for over 20 years, Rita Gross is concerned with how Eastern wisdom traditions transform our lives, and are themselves transformed by contact with the wisdom of the West.Rita Gross considers "lifestyle" issues, from conception to death and grieving; social issues such as population control, work and family, and environmental ethics; and theological issues such as the use of goddess images in Buddhism, and several fascinating practices from Gross's own Tibetan Vajrayana Buddhist tradition.

Keown

Damien

Prebish

Charles

Husted

Wayne

Richmond, Surrey

Prebish

Charles Brewer

Tanaka

Kenneth

University of California Press

Buddhism is the fastest growing religion in the United States, with adherents estimated in the several millions. But what exactly defines a "Buddhist"? This has been a much-debated question in recent years, particularly in regard to the religion's bifurcation into two camps: the so-called "imported" or ethnic Buddhism of Asian immigrants and the "convert" Buddhism of a mostly middle-class, liberal, intellectual elite. In this timely collection Charles S. Prebish and Kenneth K. Tanaka bring together some of the leading voices in Buddhist studies to examine the debates surrounding contemporary Buddhism's many faces. The contributors investigate newly Americanized Asian traditions such as Tibetan, Zen, Nichiren, Jodo Shinshu, and Theravada Buddhism and the changes they undergo to meet the expectations of a Western culture desperate for spiritual guidance. Race, feminism, homosexuality, psychology, environmentalism, and notions of authority are some of the issues confronting Buddhism for the first time in its three-thousand-year history and are powerfully addressed here. In recent years American Buddhism has been featured as a major story on ABC television news, National Public Radio, and in other national media. A strong new Buddhist journalism is emerging in the United States, and American Buddhism has made its way onto the Internet. The faces of Buddhism in America are diverse, active, and growing, and this book will be a valuable resource for anyone interested in understanding this vital religious movement.

Sivaraksa

Sulak

Loyalty Demands Dissent: Autobiography of an Engaged Buddhist

Parallax Press

Biography/ Sulak Sivaraksa, Nobel Peace Prize nominee and winner of the prestigious Right Livlihood Award, is a prominent and outspoken Thai Buddhist social critic and activist. In his memoirs, LOYALTY DEMANDS DISSENT, Sulak recounts his life as a "radical conservative" -- both contemplative and activist, traditionalist and modernist, loyalist and dissident. Sulak was born 65 years ago, the same year that Thailand emerged from absolute monarchy into democracy, and his life has been intimately bound up with his country's modern history. In this inspiring autobiography, we see Sulak's indefatigable efforts to bring people together into community, common work, and a shared vivion of a more enlightened world.

Journal Article

Santucci

James

Although the phrase "Humanistic Buddhism" may not be familiar to many Buddhists, its definition offered by the Fo Guang Shan Buddhist Order, founded by Venerable Grand Master Hsing Yun, and by the Order's Los Angeles branch temple, Hsi Lai Temple, is one to which most Buddhists would certainly agree: a basic philosophy of life that encourages us to integrate the Buddha's teachings of kindness, compassion, joyfulness, and equanimity into our daily lives for the benefit of ourselves as well as others. In addition, it teaches us the ways to cultivate the wisdom that clearly understands the true nature of all things. Based on this definition, it is clear that there is nothing novel about Fo Guang Shan's definition but rather an affirmation of the essential Buddhist teaching as reflected in the Four Noble Truths and in the manifestation of that teaching as portrayed in the life of the Buddha, the Exemplar of the teaching. In Tibetan Buddhism, the emphasis on the life of the Buddha is especially important because it illustrates a difficult path requiring perseverance. Therefore, there is considerable discussion of the pervasiveness of suffering and the benefits of escaping its stranglehold. The development of various techniques such as Dzgochen, Mahaamudraa, Cho, or Lamdre ultimately lead to the manifestation of compassion and similar qualities in relation to one's fellow beings and to viewing the world as non-dualistic.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94218.htm

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94218.htm

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Santucci

James

Humanistic Buddhism in Tibetan Buddhism

Although the phrase "Humanistic Buddhism" may not be familiar to many Buddhists, its definition offered by the Fo Guang Shan Buddhist Order, founded by Venerable Grand Master Hsing Yun, and by the Order's Los Angeles branch temple, Hsi Lai Temple, is one to which most Buddhists would certainly agree: a basic philosophy of life that encourages us to integrate the Buddha's teachings of kindness, compassion, joyfulness, and equanimity into our daily lives for the benefit of ourselves as well as others. In addition, it teaches us the ways to cultivate the wisdom that clearly understands the true nature of all things. Based on this definition, it is clear that there is nothing novel about Fo Guang Shan's definition but rather an affirmation of the essential Buddhist teaching as reflected in the Four Noble Truths and in the manifestation of that teaching as portrayed in the life of the Buddha, the Exemplar of the teaching. In Tibetan Buddhism, the emphasis on the life of the Buddha is especially important because it illustrates a difficult path requiring perseverance. Therefore, there is considerable discussion of the pervasiveness of suffering and the benefits of escaping its stranglehold. The development of various techniques such as Dzgochen, Mahaamudraa, Cho, or Lamdre ultimately lead to the manifestation of compassion and similar qualities in relation to one's fellow beings and to viewing the world as non-dualistic.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94218.htm

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94218.htm

Hsi Lai Journal of Humanistic Buddhism

Journal Article

George

Wisdom and Compassion: Two Paradigms of Humanistic Buddhist Movements

As we approach the end of both this century and this millennium, it seems appropriate to ask about the meaning of Buddhism. What are Buddhists seeking and finding from their religion at this point? Or to put it another way, how do Buddhists construct the meaning and intention/direction of Buddhism at the end of the century? For Sri Lanka -- from which the two paradigms are selected, the end of the century marks fifty years since their nation gained its independence and almost fifty years since the Buddha Jayanti, the highpoint of the Theravada Buddhist Revival. So we can say that in asking about the meaning of Buddhism in Sri Lanka today, we are also attempting to discover what has been the legacy of the Buddhist Revival. This paper contends that the legacy of the Buddhist Revival and the true meaning and intention of Buddhism today can be seen not in the twin movements that are usually said to be the dominant forces in Sri Lankan Buddhism, Sinhala Buddhist Fundamentalism and Sinhala Buddhist Nationalism (hereafter, SBF and SBN). Rather, the ferment in Sri Lankan Buddhism today can be seen more clearly in two other movements that express a more humanistic Buddhism: the lay meditation movement and the socially engaged Buddhist movement exemplified particularly by the Sarvodaya Shramadana Movement. It is in these latter two movements that we can see what Buddhists in Sri Lanka are seeking from Buddhism today and what discourses they are using to set the contemporary direction for this ancient spiritual tradition. In the following, I will show how the lay meditation movement and the socially engaged Buddhism movement have emerged to provide alternatives to SBF and SBN that redefine Buddhism in a more humanistic light.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94219.htm

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-JHB/jhb94219.htm

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Guruge

Ananda

Humanistic Buddhism for the Social Well-being (I): An Overview of Grand Master Hsing Yun’s Interpretation in Theory and Practice

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202030.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202030.pdf

Universal Gate Buddhist Journal

Journal Article

Guruge

Ananda

Humanistic Buddhism for Social Well-being(II): An Overview of Grand Master Hsing Yun’s Interpretation in Theory and Practice

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202077.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202077.pdf

Universal Gate Buddhist Journal

Journal Article

Wawrytko

Sandra

Tracking the "Human" in Humanistic Buddhism (II)

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202318.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag202318.pdf

Universal Gate Buddhist Journal

Journal Article

Guruge

Ananda

Bioethics: How Can Humanistic Buddhism Contribute?

As a term, "Bioethics" had been in circulation for hardly five decades. The debate over its meaning, scope and application is being carried on in earnest in academic circles with little agreement. This is as it should be in a discipline so new and important. Tomes have been written to elucidate, illustrate and defend what biological and medical scientists, philosophers, theologians, lawyers, and international jurists regard as principles and rules of bioethics. A case has also been made to expand the term to ""Biomedical ethics"". Some argue, however, that medical ethics would only be a subsystem of bioethics. Over the last decade a plethora of books have been published. That in itself is indicative of the compelling need to evolve a discipline which pertains to ethical, moral, and religious concerns on life and living. A working definition would be that bioethics is a subsystem of ethics pertaining to life and living and, therefore to the sciences dealing with them. What is desired in the name of bioethics are adequate and clear-cut conclusions on what values, norms, principles and rules should govern the burgeoning capacity of biological and medical sciences to affect life from its most initial stage as a sperm, ovum or zygote to the final termination in death. Never before in history had the community of biological and medical scientists wielded such immense power through knowledge, skills and sophisticated tools to manipulate life in all its ramifications. All indications are that this power is bound to increase exponentially, as biological and medical scientists, encouraged and stimulated by proven success, forge ahead with increasing discoveries in the ever-expanding discipline of biotechnology. Already, reality has surpassed the wildest imaginations of science fiction. The specter of misuse haunts humanity. The adage that war is too important to be left to generals may as well apply to scientists, as regards biotechnology. Should the exercise of this enormous power be left in the hands of scientists alone? The answer, if we listen attentively to the vocal champions of bioethics or biomedical ethics as well as national and international jurists, is an unambiguous "NO". If bioethics is the solution, in what form and manner and through what modalities should it operate? A specific question to be examined is the role which religion, in general, or Buddhism or more specifically Humanistic Buddhism, in particular, can play in evolving a system of bioethics to meet current challenges.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353954.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353954.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Chang

Humanistic Buddhism and Knowledge Management

The paper first describes knowledge management theory and practice as currently applied in business world today. It then discusses the deficiencies of the mainstream paradigm in knowledge management and how Humanistic Buddhism can contribute toward the development of a complete theory of knowledge management. Finally, potential applications of knowledge creation techniques from Humanistic Buddhism are illustrated with actual industry practices.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353963.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353963.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Sallie

An Engaged Buddhist Response to John Rawls's "The Law of Peoples"

In The Law of Peoples, John Rawls proposes a set of principles for international relations, his “Law of Peoples.” He calls this Law a “realistic utopia,” and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls’s Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls’s proposals. There are differences, however: Rawls builds his view from the idea of independent nation–states, while the Buddhists see the world more in terms of a single humankind, the members being highly interdependent with one another, and also with the physical world. The Buddhists would also push harder than Rawls for global structures building multilateralism, restrict more severely justifications for war and behavior in war, stress economic justice more heavily, and insist on all the human rights in the Universal Declaration of Human Rights.

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MISC/misc155691.pdf

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MISC/misc155691.pdf

The Journal of Religious Ethics

Jue Qian

Localization Processes and Dynamics within Fo Guang Shan Temples of Toronto (FGS Toronto) in Greater Toronto Area (GTA) of Ontario from 1991 to 2015

http://foguangbuddhism.blogspot.com/2015/09/localization-of-humanistic-buddhism-at.html

http://foguangbuddhism.blogspot.com/2015/09/localization-of-humanistic-buddhism-at.html

Journal Article

Juewei

Teaching Method of an Enlightened Buddha and Educational System of Humanistic Buddhism

Jacques Delors, Chairman of the UNESCO International Commission on Education for the Twenty-first Century, said "humankind sees in education an indispensable asset in its attempt to attain the ideals of peace, freedom and social justice," and that education is "one of the principal means available to foster a deeper and more harmonious form of human development and thereby to reduce poverty, exclusion, ignorance, oppression and war." (Delors) Buddhism, over 2500 years ago, already had the same ideals. Buddha carried out social reform to raise the living and spiritual standards of all by placing significant emphasis on education. Many suttas, including the Avatamsaka Sutta, had stated that "Of all offerings, the offering of dhamma is the highest." (Avatamsaka Sutta, Volume 40, T10, p0845a) The dhamma is an important set of teachings because it helps individuals answer questions pertaining to life and death, and how to live this life on earth without being afflicted with sufferings. The dhamma teaches universal truth. Given that the dhamma is difficult to understand, Buddha has adopted innovative methods of instruction. Today, Fo Guang Shan, a worldwide Chinese monastic order, is propounding the same education ideals through humanistic Buddhism. The founder of Fo Guang Shan, Venerable Master Hsing Yun, emphasizes education as a means to develop society, and to transmit the dhamma in practical form. This paper will study the skillful means which Buddha and Venerable Master used, as well as the systems and the visions that they have developed. This paper will be divided into two parts. The first part studies the conditions and results of the system of instruction that Buddha adopted. The second part studies a modern adaptation of that system through humanistic Buddhism.

http://ir.uwest.edu/s/index/item/520

https://ir.uwest.edu/files/original/ff4ae33e5ee5690a2398a975e87d98e78d5ab382.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Yong Sang

Dialogue between Buddhism and Won-Buddhism: With Special Reference to Won-Buddhism`s Buddhist Reformation

This paper attempts to examine the dialogue between Buddhism and Won-Buddhist reformation. First, it investigates the religious character of Won-Buddhism from the perspective of historical development, it also examines the aspect of popular religion based on traditional Buddhism and comprehensive religion. Finally, Won-Buddhism as an engaged Buddhism is shown to be a modernized Buddhist order. The dialogue between Buddhism and Won-Buddhism was developed through tradition and reformation, singled-minded practice and harmonious comprehensiveness. As for the former, it was compared with traditional orders in Korea, explored the possibility of dialogue between both sides, while considering Won-Buddhism’s deconstruction and newly organization of the Three Jewels of the Buddha, Dharma, and Sa .gha. As for the latter, it sought dialogue between the sect-centric traditional orders of Buddhism and the aspect of the harmoniously comprehensive thoughts of Won-Buddhism. In other words, it elucidated the character of Won-Buddhism as a comprehensive Buddhism and a comprehensive religion, harmonious comprehensiveness between the spiritual and scientific civilization, and the aspect of unity of religious and economic lives. It also argued from the position of traditional Buddhism about how to accept and communicate with it. It illuminated that traditional Buddhism and Won-Buddhism at last should learn from each other and need to cooperate and unite to respond to local as well as global issues.

http://kiss.kstudy.com/thesis/thesis-view.asp?key=3266577

International Journal of Buddhist Thought and Culture

Journal Article

Redyson

Deyve

Social and Engaged Buddhism: The CEBB Experience and Lama Padma Samten

This work aims to make a historical recovery of the emergence of CEBB (Centro de Estudos Budistas Bodisatva) and his experiences as a vehicle for dissemination of Tibetan Buddhism in Brazil, as well as the very trajectory of Lama Padma Samten, its founder, and current religious leadership of this tradition. We intend to demonstrate that the CEBB experience set in a form of social and engaged Buddhism where prospects facing on education, social welfare and the preservation and respect for human rights are elements that approach the Brazilian reality. The lived experience of CEBB also binds to work at great social risk communities, but always connected with Brazilian identities of Buddhism that mirror the altruistic action, based on generosity and contemplation. Linked to CEBB it is also, in large part, the history and development of Buddhism in Brazil that link growth statistics and expansion as a result of social work engaged and universal responsibility with human beings.

https://periodicos.pucminas.br/index.php/horizonte/article/view/P.2175-5841.2016v14n43p827/10223

https://periodicos.pucminas.br/index.php/horizonte/article/download/P.2175-5841.2016v14n43p827/10223/

Journal Article

Jaramillo

María

Environmental Buddhism, Engaged Buddhism: An Insight to the Thai Environmental Buddhist Movement

The Thai society experiences an environmental crisis that manifests itself in the quick degradation of their natural resources, mainly generated by its ex-ploitation dynamics. Regarding this situation, the Buddhist monks have man-ifested in various ways acquiring a social, political and environmental com-promise towards finding solutions to the environmental crisis. One of these manifestations is the creation of the Thai Buddhist Environmental Movement, which is based on Buddhist principles to develop actions that contribute to the protection and conservation of the environment. The objective of this essay is to explore the role of this movement in Thailand, based on the “Engaged Bud-dhism” and the “Environmental Buddhism”, which are the schools of thought that allow the creation of the movement and its current existence. This will allow explaining the relationship between Buddhism and the environment, in order to contribute to the debate about the unification of these aspects and its current impact.

http://publicaciones.eafit.edu.co/index.php/map/article/view/2998/2656

https://publicaciones.eafit.edu.co/index.php/map/article/download/2998/2656/11402

Online Journal Mundo Asia Pacifico

Journal Article

Chao-hwei

Yinshun Studies and Humanistic Buddhism: from “Debating without Conflicting” to “Respecting Differences while Retaining Similarities”

This paper aims to explore the definition, scope, completed achievement, and areas for further development in ”Yinshun Studies” and ”Humanistic Buddhism.”In terms of ”Yinshun Studies,” Master Yinshun had completed his autobiography and had all his writings compiled and published; following the development and trends in time, he also had his disciples digitalize, archive, and promote these collected works. All these valuable primary resources have been accumulated and turned into an abundant database for ”Yinshun Studies” which is not only time-saving but also handy for interested researchers for it provides a complete and thorough basis for research.Meanwhile, the various feedback, responses and continuous researches on the thoughts and writings of the Master from all corners have constituted external data and secondary resources for ”Yinshun Studies.” The Master himself had compiled earlier response articles into a book titled Waves of Dharma; afterwards, large numbers of papers, books with special foci and digital information have continued to be produced. Consequently, a wide range of topics related to ”Yinshun Studies” keep flowing in, and scholarly research about ”Yinshun Studies” keep emerging. Besides scholarly research projects, it is also engaging for researchers to search for related information and consciously construct a systematic ”Yinshun Studies Digital Database.”In terms of Humanistic Buddhism, the author proposes a suggestion to facilitate dialogues ranging from ”Debating without Conflicting” to ”Respecting Differences while Retaining Similarities,” as well as a vision of co-flourishing scene where multiple representations of Buddhism contest yet complement each other, a vision where ”a thousand mountains compete for magnificence, while myriad valleys contest for depth and tranquility.” This vision of prosperity enables us to directly define the core spirit of Humanistic Buddhism shared by diverse interpretations-”to purify the land and facilitate maturation of sentient beings”-and thus helps formulate a broader scope of definitions of ”Humanistic Buddhism.” As for whether actual practices can be labeled as ”Humanistic Buddhism,” the author proposes two ethical criteria: first, if it fits the standards mentioned in The Agamas-that they are ”good at the beginning, good in the middle, and good in the end,” i.e., that they are good in motive, appropriate in the process and means, and effectives in results. Secondly, whether they can achieve the two priority objectives suggested by Master Yinshun: ”beginning with a pure thought” and ”engaging in the altruistic end.”

http://www.airitilibrary.com/Publication/alDetailedMesh?DocID=18133649-201203-201204100008-201204100008-3-34

Hsuan Chuang Journal of Buddhism

Tucker

Duncan

Williams

Buddhism and Ecology: The Interconnection of Dharma and Deeds

Cambridge, Mass.

Harvard University Center for the Study of World Religions

Given the challenges of the environmental crisis, Buddhism's teaching of the interrelatedness of all life forms may be critical to the recovery of human reciprocity with nature. In this new work, twenty religionists and environmentalists examine Buddhism's understanding of the intricate web of life. In noting the cultural diversity of Buddhism, they highlight aspects of the tradition which may help formulate an effective environmental ethics, citing examples from both Asia and the United States of socially engaged Buddhist projects to protect the environment. The authors explore theoretical and methodological issues and analyze the prospects and problems of using Buddhism as an environmental resource in both theory and practice. This groundbreaking volume inaugurates a larger series examining the religions of the world and their ecological implications which will shape a new field of study involving religious issues, contemporary environmental ethics, and public policy concerns.

Tanaka

Kenneth

Eisho

Engaged Pure Land Buddhism: The Challenges Facing Jōdo-Shinshū in the Contemporary World: Essays in Honor of Professor Alfred Blōm

WisdomOcean Publications

Diana

http://www.ecodharma.com/articles-influences-audio/engaged-buddhism

http://www.ecodharma.com/articles-influences-audio/engaged-buddhism

Prebish

Charles

Routledge

In 1964 Winston King asked the then critical question defining studies of Buddhist ethics: “What is the relation of ethics to the total structure of Buddhist doctrine and practice, particularly with regard to the definition of moral values ... and the nature of ultimate sanctions.” Nearly half a century later, this question retains its status for inquiries about Buddhist conduct. This paper examines the critical role of Vinaya, or monastic regulations for the renunciant tradition, in contrast to the code of conduct, known as śīla, for lay practitioners, and does so with respect to both the ancient Asian tradition and the modern Western tradition of Buddhists. It muses on the possibility of how these twin spires of Buddhist conduct can form the basis of a compassionate socially engaged Buddhism for today.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=547058&comefrom=authorinfo

Contemporary Buddhist Ethics

Journal Article

Winston

http://www.urbandharma.org/bcdialog/bcd2/justice.html

http://www.urbandharma.org/bcdialog/bcd2/justice.html

Journal of Buddhist Ethics

Michael

Secularization in a Global Perspective: The Case of China and Humanistic Buddhism

http://www2.crs.cuhk.edu.hk/f/page/333/1291/MICHAEL_CHAN_extensive_term_paper.pdf

http://www2.crs.cuhk.edu.hk/f/page/333/1291/MICHAEL_CHAN_extensive_term_paper.pdf

Journal Article

Carolyn

The Religious Varieties of Ethnic Presence: A Comparison between a Taiwanese Immigrant Buddhist Temple and an Evangelical Christian Church

This study deals with the seeming paradox of why an “other-worldly” Taiwanese immigrant Buddhist temple is more publicly engaged in American society than an “inner-worldly” Taiwanese immigrant Christian church. Based upon an ethnographic study of a Taiwanese immigrant Buddhist temple and an evangelical Christian church, this article shows how a combination of religious ideals, outreach strategies, and representations of racial and religious difference shape their respective types of public engagement. The temple's inner-worldly orientation of Buddhist practice leads it to public interaction through charity while the church's evangelical ideal of exclusive salvation leads it to engagement through personal evangelism. Because of the linguistic and cultural obstacles that immigrants face when evangelizing to those outside their own ethnic community, Buddhist outreach strategies of charity are more culturally transferable to the wider society than evangelical Christian strategies. Furthermore, Buddhists are construed as religious foreigners and face pressures to prove their “American-ness” and engage in acts of public relations that the immigrant Christians do not.

https://academic.oup.com/socrel/article/63/2/215/1614013

Sociology of Religion

Reynolds

Thich Nhat Hanh, a 76-year-old Buddhist monk of the Vietnamese meditation school, exemplifies mindfulness in his daily life and teaches these principles around the world. Preferring to be called ’’Thay" which means teacher, he has written over 75 books on such subjects as mindfulness in daily living and its relation to social action. His teachings can be identified with "engaged Buddhism, 11 which emphasizes the importance of community, yet points out that one need not look outside oneself for love because loving oneself with proper care and understanding is loving the world. Mindfulness is the energy of being aware and awake to the present moment throughout the day; It can be practiced in the kitchen, bathroom, one's room, and on the walking path. Thay believes America’s disregard for daily living has contributed to violence in the world and explains that its foreign policy and Americans’ personal relationships disallow the deep listening needed to understand the suffering and issues of people in other nations. Adult educators such as Freire and Boal wish to transform fear and oppression into empowerment and understanding. Adult educators also agree with Thay that learning is alive and well within each person, each community, each culture; equality is in one’s mind; dialogue is necessary; adult educators must be aware of the culture, customs, and very being of their students; and balance is valued.

https://archive.org/stream/ERIC_ED471265/ERIC_ED471265_djvu.txt

https://archive.org/stream/ERIC_ED471265/ERIC_ED471265_djvu.txt

Tsomo

Karma Lekshe

Out of the Shadows: Socially Engaged Buddhist Women

Sri Satguru

Since the time of the Buddha, women have played significant roles in Buddhist societies, but until recently their contributions have often gone unrecognized. In the past two decades, the landscape has shifted dramatically. Buddhist women have come out of the shadows and begun to take active roles, both in the spheres of religion and social transformation. The 1st Sakyadhita International Conference on Buddhist Women held in 1987 in Bodhgaya, India, gave rise to a revolutionary new awareness among Buddhist women that has led to major changes throughout the Buddhist world. Out of the Shadows: Socially Engaged Buddhist Women is a collection of essays that shed light on Buddhist women's past achievements. These essays recount women's struggles against tremendous odds, their earnest spiritual practice, and their diligent efforts to relieve the sufferings of the world. Beginning with the story of the Buddha's wife and spanning more than 2000 years of history, the essays illuminate the lives of Buddhist laywomen and nuns, from a diversity of cultures throughout, Asia and beyond. The richness and variety of their struggles and accomplishments are a valuable chapter in women's history and an inspiring legacy.

https://books.google.com.my/books/about/Out_of_the_Shadows.html?id=Rk0wAAAAYAAJ&redir_esc=y

https://digital.sandiego.edu/cgi/viewcontent.cgi?article=1024&context=thrs-faculty

Prebish

Charles

Keown

Damien

Routledge Curzon

This innovative volume brings together the views of leading scholars on a range of controversial subjects including human rights, animal rights, ecology, abortion, euthanasia, and contemporary business practice.

https://books.google.com.sg/books?id=SJMrBgAAQBAJ&dq=%22From+Monastic+Ethics+to+Modern+Society%22+charles+prebish&source=gbs_navlinks_s

Journal Article

Gable

Engaged Buddhism Enhances Christian Missiology and Congregations

In this article, the author explains how "liberative dialogue" with a Socially Engaged Buddhist may enhance the tasks of Christian missiology and North American Christian church congregations as they seek God's reign of personal and social harmony. By deeply listening to Engaged Buddhists such as the Vietnam monk Thich Nhat Hanh, we may discover new ways, become further convinced of our current practices, and possibly improve our methods to carry on Jesus' liberative mission as he proclaimed in Luke 4: 16–19. From the Christian Liberation perspective of Fr. Gustavo Gutiérrez, the author examines some of the different yet common themes, goals and methods that are shared by Engaged Buddhism. The insights gained from our investigation of these two men from Latin America and Asia will broaden our missiological horizons. Likewise, they will encourage our appreciation of meditation, inculturation, reconciliation, inter-religious dialogue, and action for solidarity in these faith traditions. The conclusion will offer a variety of contributions to Christian missiology and practical suggestions for our churches that are the fruit of deep listening and dialogue with Engaged Buddhism. At this time in history, God knows we need all the collaboration we can muster for individual and global justice and peace.

https://brill.com/abstract/journals/mist/25/1/article-p77_8.xml?crawler=true

Journal Article

Shuang-quan

On the Similarity and Difference of the "Applied Buddhism" between Tan Sitong and Liang Qichao

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=633074&comefrom=authorinfo

Hebei Academic Journal

Journal Article

Ensouling the Nation through Fiction: Liang Qichao’s Applied Buddhism

梁启超的应用佛学在他对构建现代中国的政治想象和社会倡导中起到了重要的作用。本文以梁启超的政治小说为个案提出三个相互关联的论点。第一，梁启超在他倡导政治小说的过程中所表达的民族主义是一种源于欧洲的浪漫民族主义，但是在晚清民初的语境下被推动；第二，梁启超的应用佛学是当时汉传佛教世俗化的一部分，其目的并不像欧洲政教分离式的世俗化，而是致力于把佛教价值观普及到中国社会里；第三，梁启超的应用佛学应该被追认为当代左翼佛教的前驱之一。

https://brill.com/abstract/journals/rrcs/2/1/article-p5_2.xml?crawler=true&mimetype=application%2Fpdf

Review of Religion and Chinese Society

Journal Article

Hong

Planting Good Roots and Creating Affinities: Engaged Buddhism in the Chinese-Filipino Context

https://brill.com/view/journals/jco/10/1/article-p33_3.xml

Journal of Chinese Overseas

Journal Article

Dharma

Suhitananda

Humanistic Buddhism and Education for Mental Development – A Case Study in Buddhist Self Transformation Techniques as Empowerment Tools for Mental Health Consumers

A number of Buddhist psychological insights found in the Abhidhamma and other Buddhist texts have been used in the areas of mental health, HIV, homelessness, substance abuse and youths at risk. The Tibetan Book of the Dead and the practice of the teachings in other Buddhist texts are, also very important in Hospice care. When working with the consumer on a one on one basis, we can work with the whole person, Body, Speech, and Mind. This approach is educational and the pedagogy is derived from Buddhist teachings. We can help guide the client towards self-empowerment through mindfulness and metta meditation, some sitting, and walking practice (we never do deep meditation practice with mentally ill clients). These techniques can help build self-esteem, and can be applied to ones daily life to help improve ones mental health and happiness. Self-help programs also play a major role in the process that helps the client return to living in the community.

https://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=396830

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Kimball

Richard

Humanistic Buddhist Psychology and Counseling for Social Well-Being

The aim of this paper is to articulate an expanded understanding of the term "Humanistic Psychology" in order to bring together the theoretical foundations and practices of Western and Buddhist humanistic psychology so that a more appropriate model for personal and social Well-Being can be formulated and put in practice. In this process, the work that the University of the West Buddhist Psychology and Counseling Research Center has been doing to integrate both the theoretical foundations and the modalities of psychotherapy found in various Western and Eastern traditions will be discussed. How this information can be utilized not only in psychotherapy and counseling, but also in social development as a whole, will be included in the final section of this paper.

https://buddhism.lib.ntu.edu.tw/DLMBS/en/search/search_detail.jsp?seq=396893

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Dhammaratana

The Place of Humanistic Buddhism in UNESCO Universal Ethics Project

Buddhism is humanistic in many ways and in a variety of the senses that the term "humanism" has acquired. The Buddha as a social reformer sought to establish human value, dignity, equal rights, freedom, justice and peace. There is no doubt that Buddhism has a very significant contribution to UNESCO's effort in evolving Universal Ethics or a Common Framework for Ethics of the Twenty-first Century.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=353950

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Kimball

Richard

Educational Contribution of Fo Guang Shan Humanistic Buddhism

The intention of this paper is to give an overview of both the Informal and Formal Educational aspects of the Fo Guang Shan Buddhist Order begun by Venerable Master Hsing Yun in Taiwan during the 1950's. His re-establishment of the humanistic aspect of Buddhism (how to live more fully in a healthy and beneficial way in this lifetime) is the focus of the Fo Guang Shan Buddhist Order. An introduction to the basic goals of the Fo Guang Shan educational system will be given as well as a description of some of the ways they are carried out within the many institutions and countries where Fo Guang Shan is present. This research will also present the focus and methods used in these educational practices. Fo Guang Shan has expanded rapidly world-wide over the last 40 years. It has opened up millions of people to the basic philosophy and practices of humanistic Buddhism through its educational system. An overview of the role of education in that process is the main focus of this research presentation.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=396827

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Leslie

Education through Jatakas in Humanistic Buddhism

Education has a pivotal role in Buddhism. Buddha was a great teacher. His pupils were missionaries, who transmitted his doctrines to the people at large. The doctrines were esoteric "morals" above the levels of understanding of the uneducated mass. He conceived the method of instruction by telling stories which illustrated episodes of his past experiences in which he played the role of people, animals other than himself. At the end of the stories he identified himself. These stories were his "birth-stories" the Jātakas and the Avadānas.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=396865

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Dhammaratana

To understand Humanistic Buddhism, in terms of present day interest, it is important to examine the Buddhist concept of equality taught by Sakyamuni Gotama, the Buddha. The Pali Tipitaka provides evidence for the Buddha’s. Universal Law of egalitarian principle, and his total rejection of inequality which prevailed in his days. The Buddha’s revolution against inequality between human beings is a new episode in the human history. The teaching of equal human rights for each and everyone benefited many millions of followers, since the foundation of the Buddhist religion. The Buddhist concept of equality is mainly oriented to the realisation of the Four Noble Truths, which leads to one’s own highest spiritual goal ‘nibbana’. The same principles of the universal law of ‘equality’ contributes to the development of social wellbeing. Sciences and technology made enormous progress in the 20th century, but human nature has not changed much. Therefore, discrimination in education, professions, religions, culture, politics, gender and all other fields of human activities has continued. Human classification leads to social inequality which brings indignity and curtailment of freedom. Therefore, in this study we examine the following: (a) Early classification of human society, (b) Pali Canonical references to the Buddha’s rejection of social inequality (c) The Buddhist way of equality and (d) United Nations initiatives to combat social inequality.

https://buddhism.lib.ntu.edu.tw/en/search/search_detail.jsp?seq=396881

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Naichen

Universal Ethics in the Context of Globalization and Humanistic Buddhism

This article starts with a discussion on the nature of universal ethics. By reviewing ideas from Confucius, Mencius, Socrates, Plato, Aristotle, Epicurus, Kant, John Stuart Mill, John Dewey and modern moral philosopher Louis Pojman in regard to this issue, the author tries to define universal ethics as indispensable for human beings, for creating better well-being of individuals and communities. Universal ethics is also defined as expedient, valid and flexible in its reaching out from philosophers' metaphysical thinking to human lives for daily application. This application endows ethics with value, and makes it an inseparable part of human progress. At the same time, this application makes the character of ethics evident as from its many faceted variations in human use though its core principles are usually very few. Universal principles are not in change, but their applications should be. This implies a two-in-one character of universal ethics. The permanent and the impermanent are not in conflict. On the contrary, they are two in one. The same is with the relation between the one (few) and the many, or the principle and the application. These ideas underlie many important philosophies, and they are explicitly expressed in Buddhism. According to Yogācāra Buddhism, concepts and language are basically in the form of "universal attachment." "Universal ethics" is also a concept, in one sense. Concepts are created by human beings, and of course originate in accord with the law of dependent origination. Due to the ignorance of their nature, many sentient beings misconceive them as fixed and permanent, and are attached to them as if they are sacred goals. Why can sentient beings create the concept of universal ethics? It is because sentient beings have the purest nature that is the core or the true reality of universal ethics. They project that purest seed in their contemplation. Therefore, universal ethics is both inherent and created. Humanistic Buddhism as propagated by Master Hsing Yun is a Bodhisattva Way leading towards perfect enlightenment. Based on unlimited compassion and wisdom, sentient beings may practice Bodhisattva Way to benefit themselves and other sentient beings. Bodhisattvas should not only learn the highest and perfect wisdom, but also all kinds of worldly knowledge and skills. They learn to know themselves as well as other sentient beings. Their practice is beyond space and time limit, and signifies a globalization of teaching universal truth to all sentient beings at all times and through all generations from the past, present to the future, based on a kind consideration of individual difference among sentient beings, cultural and other factors. This consideration requires a localization of Buddhism. One uniqueness of humanistic Buddhism among many is to use expedient, valid and beneficial methods to teach universal truths inherently shared by all sentient beings, in order to help them awake from ignorance, greed, hatred and arrogance.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353947.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353947.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Thich

An-Hue

The Humanistic Ethics to Nurture the Environment

We humans thrive physically in our 3-foot-by-3-foot-by-6-foot aura (personal domain) and learn，as we progress through the various stages of life，(the skills necessary for survival. We give care to the business of living healthfully，happily，prosperously and peacefully by taking action to insure these conditions of existence. The inner space of our minds is in constant flux，affected by the greater space "out there"，our environment. This paper points out that our attention to life and its complexities is the result of a four-pronged paradigm，a progression，as it is, from thoughts, to feelings, to emotions, to intuitions, or attitudes. When attitudes are established they govern the ways we move about，adjust to cope with, and survive in our space -- out there. Elements of our environment are thought of mostly as things happening，in a permanent way or just passing，and we complain about the discomfort，or express joy about the pleasantness. Humanistic Buddhism teaches that each human (and all sentient beings) survives by a dharma of co-dependent origination. This states that for all things in our environment，we humans and life's conditions are dependent，one on all the others. By observing the doctrinal moral guidelines set out in the Six Paramitas, viz. generosity，ethics, patience，energy，concentration and wisdom，we can develop compassionate attitudes with respect to treatment of ourselves, other beings and our environment within our ethical aura, which we discover can be changed through the power of spiritual，mental and physical unity.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353955.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag353955.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Naichen

Humanistic Buddhism and Challenges of Modern Life: A Philosophical Overview

Each age has its special challenges for human beings, but the main problems have always remained the same, though different in appearance and ways. These problems can be effectively dealt with and solved only by changing our thinking and attitude towards our lives, the world, and ourselves. Modern people have greatly benefited from science and technology, but the challenges they encounter are even more sophisticated and complex. As the essence of the Buddha’s teachings is humanistic, we can learn from them and make full application of them to positively guiding our way in modern life.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396789.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396789.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Hodgkin

James

The Rissho Kosei-kai, a Japanese Lay Buddhist organization of some 6,000,000 members, has among its religious practices an activity called the Hoza, literally Dharma seat. The purpose of this paper is to describe this activity, as defined in some of the few available source documents. The Rissho Kosei-kai is dedicated to providing its members religious services and guidance with the intent of achieving harmony and happiness in their interactions with other people. Hoza practice is an example of "applied Buddhism" that is presented as an element of the function of religion in society.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396790.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396790.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Lancaster

Lewis

The Buddhist tradition, like all religious systems, has been challenged to provide answers for the problems of society. Part of this pressure on Buddhism to deal with social and economic issues has come from Europe and North America, where these matters have been a major focus of attention in philosophy as well as political theory. This paper cannot provide answers to the many questions that arise from this contact of cultures. It is only an attempt to indicate the nature of some of these problems and to help define the important tasks of a scholarly community that wishes to deal with Humanistic Buddhism. The issues raised by those who are researching the field of comparative ethics should be given consideration as the focus for future conferences such as this one.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396791.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396791.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Naichen

Educational Philosophy in Humanistic Buddhism

The Buddha himself was a great teacher. The perfect ideas and the truth of the world discovered and developed by the Buddha are invaluable and undoubtedly useful for modern people to apply in education. His teaching transcends time and space. It makes sense to organize his teaching in paradigm accessible and acceptable by modern educators, philosophers of education, and others who are interested in education. The structure recommended in this article to organize Buddhist ideas of education is that of educational process, which begins with clarifying and defining the nature of education. From this the examination of educational aims, content and methods of education, personnel and premises and other facilities, and evaluation of educational effectiveness follows. Education itself is dynamic and changing rather than static and fixed. As implied by Buddhism, education is a concept and name created by sages to change people’s behavior for the better in order to benefit human beings individually and collectively through appropriate teaching and learning process. Education is selfless. It is used to benefit people but not to get attached to. Education should be always changed and improved. So are teachers, students, parents, educators and administrators. Bodhisattvas and great teachers share many virtues and merits. Both contribute to guide students with enthusiasm and efforts to benefit them. Bodhisattvas practice the six pramits to benefit sentient beings on the one hand, and improve themselves on the other hand. Teachers who practice giving, observing precepts, forbearance, diligence, meditation, and perfect wisdom can also benefit students on the one hand and improve themselves on the other hand. The ideal state education can assist people to achieve, according to Buddhism, is Buddhahood—perfection in intellectual and emotional development, in personality, wisdom, ability and compassion. One who becomes perfect in all these aspects becomes a Buddha. The path for one to follow and practice toward this ultimate goal is the practice of Bodhisattva Way. Therefore, like teachers, students and all others who want to learn should learn based on these six most effective ways, according to the Buddha. Buddhism is by nature human. By Humanistic Buddhism meant Buddhist principles aim at saving human beings from all kinds of suffering and assisting them to attain happiness, freedom, compassion and wisdom through the practice of most appropriate and perfect ways of daily life. Individual and collective improvement are both emphasized and valued. The research methods shared and unshared by Buddhist and Western scholars and philosophers were also mentioned and discussed in this article. It is through the use of logical analysis, synthesis, reasoning and generalization to clarify and redefine critical ideas and terminologies in education. It is also through the practice of samatha and vipasyana and other intuitive approaches to investigate the in-depth and ultimate meaning of education in order to establish an integrated system of educational philosophy based on Buddhism, e.g. Humanistic Buddhism.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396814.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396814.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Fredericks

James

The Buddhist Community as Social Capital: American Buddhism's Contribution to Social Well-Being

Often, the discussion of religions and their contribution to social well-being revolves around the question of how political action can be motivated by religious belief. Among Christians, the voluminous literature having to do with the theology of liberation bears witness to this fact. Among Buddhists, the growing literature having to do with engaged Buddhism does as well. This essay, however, charts a different course. While the importance of liberating Christian praxis and engaged Buddhist practice are not to be gainsaid, I want to reflect on an aspect of religions and their contribution to social well-being that has received scant, if any, attention. Buddhism and Christianity, each in their own way, promote social well-being by gathering Americans into communities of religious practice. In doing so, they provide Americans with a communitarian alternative to the individualism which drives so much of public life today. By forming social networks of a religious character, Buddhists and Christians contribute what sociologists call “social capital” to American society at large. Social capital contributes to social well-being by increasing levels of trust, cooperation, mutual aid, and collective action. I will also underscore the fact that religious communities contribute social capital to society by cultivating virtues in their adherents. With this in mind, I want to reflect on American Buddhism and its maturation as a recognizable religious community here in the United States. As Buddhist communities become more established as institutions, Buddhism’s contribution of social capital to American society increases. Therefore, I want to reflect on the communitarian aspect of Buddhism and the challenges facing it here in the United States. In order to appreciate Buddhism as social capital, I want to understand Buddhist communities in terms of what Christian theologians call a “community of character.” Although I will have more to say about Buddhism in this essay than about Christianity, much of what I have to say about American Buddhism as a community of character applies mutatis mutandis to American Christians as well.

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396879.pdf

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag396879.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Kimball

Richard

Humanistic Buddhism and Science: Can Spirituality and Materialism be Synergic?

The focus of this paper is on the relationship of Humanistic Buddhism with Western Science. It will show how they have similarities and differences. Some suggestions will be given as to how these two philosophies and practices can learn from each other, work together and bring benefit so we can increase the possibilities of enhancing our chances for developing a sustainable and healthy life in this increasingly complex and traumatized world. This research will also explain how we can create an environment that can both enhance our individual well-being and the well-being of others so that we can all have the opportunity of creating a "pure land" both within and without.

https://buddhism.lib.ntu.edu.tw/search/search_detail.jsp?seq=386129

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Junwei

Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in Taiwan

In the past, traditional Buddhism in China focused on chanting and meditation that detached itself from the society. However, after generations of strenuous efforts to promote ‘Humanistic Buddhism’, several Masters have been encouraging religion to engage more in daily lives. One of the proponents was Master Hsin Yun, who was born and raised in mainland China and subsequently moved to Taiwan along with the ‘Monk Rescue Team’. It was in Taiwan that Master Hsin Yun founded Fo Guang Shan, one of the most sacred Buddhist sites on the island. At the beginning, he started the place from scratch, setting up basketball courts for the followers to take part in basketball games. Upholding the notion that Buddhism needs to engage the public, Master, therefore, has a unique way of combing religion with modern sports in an attempt to let more people get in touch with religion. Accordingly, basketball, soccer, gymnastics, and other sports were promoted and sponsored under the auspices of Fo Guang Shan, which certainly topples public stereotypes around sedentary Buddhism. In the end, Master hopes that, in the future, sports can unite healthy Fo Guang followers worldwide and bring honor to Taiwan.

https://content.sciendo.com/view/journals/pcssr/53/1/article-p28.xml

Physical Culture and Sport. Studies and Research

Cotterman

Rachel

Bodhisattvas in the Pagoda and in the World: Socially Engaged Buddhism in Hue

How do Buddhist pagodas and other Buddhist institutions, practices, and practitioners engage with the larger realm of society in Vietnam? Does the majority Mahayana Buddhist population enact this tradition's Boddhisatva ideal of helping all beings transcend suffering? What Buddhist teachings might provide a successful model for social engagement today? This paper addresses these questions in the context of the city of Hue, with an in depth case study at Tu Hieu pagoda that is situated within an investigation into the broader culture of Buddhism in this city. Using participant observation, interviews, and literature reviewed, I explore the vibrant presence of Buddhism in contemporary Hue society. I argue that the youth generation currently entering adulthood shows interest in maintaining Buddhism as a central component of their lives. Social service programs run by pagodas are widespread and receive substantial support from the lay community. There are well-established networks of communal support among the monastic and lay Buddhist communities. A close relationship between the state and religious institutions both regulates and facilitates social engagement. However, there remains a perceived schism between life in the pagoda and life in society that prevents Buddhist teachings from fully entering daily life in Hue. The two major Mahayana strains in Vietnam, Pure Land and Zen, both offer inspiration for the practice of social engagement, although both carry different philosophical limitations for this practice. The “engaged Buddhism” taught by Vietnamese Zen master Thich Nhat Hanh offers an alternative and innovative practice that integrates the transformation of the self and society. This humanistic tradition is currently practiced at Tu Hieu pagoda, but has only been recently reintroduced to Vietnam following Thich Nhat Hanh's 2005 return from a long exile in the West. This practice offers concrete tools for transforming personal suffering as well as working for positive change in society. If it is successfully re-adapted to Vietnamese culture, this tradition may help to develop a model of Buddhist social engagement that is effective for contemporary Hue society. This model will draw on the strong existing practices of Buddhist social engagement and integrate traditional beliefs with new advancements in mindfulness practice as a tool for confronting the personal and social issues of our time.

https://digitalcollections.sit.edu/cgi/viewcontent.cgi?article=1710&context=isp_collection

https://digitalcollections.sit.edu/cgi/viewcontent.cgi?article=1710&context=isp_collection

Independent Study Project (ISP) Collection

Journal Article

Chiung Hwang

Feminist Debate in Taiwan's Buddhism: The Issue of the Eight Garudhammas

In 2001, during an academic conference on Humanistic Buddhism in Taipei, Venerable Shi Zhaohui, accompanied by a few Buddhist clergy and laypeople, tore apart a copy of the Eight Garudhammas (Eight Heavy Rules), regulations that govern the behavior of Buddhist nuns. Zhaohui's symbolic act created instant controversy as Taiwan's Buddhist community argued about the rules' authenticity and other issues within Buddhist monastic affairs. This paper examines the debate over the Eight Garudhammas and situates the debate within Taiwan's cultural terrain as well as the worldwide Buddhist feminist movement. I argue that while Zhaohui's call resulted in the abolishment of the rules neither at home nor abroad, it profoundly affected nuns' position in Buddhism and contributed to broader discussions on women and religion. In making this argument, I revisit the impact of Western feminism (and Western Buddhist feminists) on Eastern religions and reconsider the tensions this relationship encompasses.

https://digitalcommons.uri.edu/cgi/viewcontent.cgi?article=1011&context=jfs

https://digitalcommons.uri.edu/cgi/viewcontent.cgi?article=1011&context=jfs

Journal of Feminist Scholarship

Journal Article

Chang

This paper first explores the conceptual foundation of business ethics as defined currently in the mainstream western business world. In the second section, an ethical system comprising meta-ethical values and pragmatic ethical practices is constructed from the perspective of Humanistic Buddhism. Business ethics are then discussed as an integral part of this Humanistic Buddhism's interpretation of ethics. Finally, the paper addresses the possibility of constructing universal business ethics from the aforementioned conceptual framework of Buddhist ethics.

https://ir.uwest.edu/files/original/bfe41f9b75e6bb39d8fe003d8dfdcaf5ec8bc738.pdf

https://ir.uwest.edu/files/original/bfe41f9b75e6bb39d8fe003d8dfdcaf5ec8bc738.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Guruge

Ananda

Buddhism and Society: Reinforcement of Humanistic Buddhism through Social Involvement

The purpose of this paper is to treat phenomenologically the beliefs and practices of traditionally Buddhist countries where Southern Buddhism or the so-called Theravda Tradition prevails. Material is drawn from personal experience and observation and an attempt is made to understand how Buddhism as practiced in Sri Lanka, Myanmar, Thailand, Cambodia and Laos conform to the ideals of Humanistic Buddhism. Humanistic Buddhism is defined as Buddhism in the service of humanity here and now. The impact of Buddhism is traced from the time a child is introduced to his religious heritage and acquires a Buddhist identity. Equal emphasis is laid on the place of the Temple and the Sangha in Buddhist societies. Systematically explored are the ways and means by which Buddhism fulfills the intellectual, social and emotional functions which these societies expect from a religion. The data presented in this paper show why Master Tai Xu described the religious practices of South and Southeast Asia as ‘humanistic Buddhism’ and a host of modern scholars call them ‘Socially engaged Buddhism’. The conclusion drawn is that the Buddhist societies of the region reinforce the concept and the practice of Humanistic Buddhism as interpreted by Grand Master Hsing Yun.

https://ir.uwest.edu/files/original/ec2eeadb7d27488b874c443cf3a3a5da25c26616.pdf

https://ir.uwest.edu/files/original/ec2eeadb7d27488b874c443cf3a3a5da25c26616.pdf

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Kimball

Richard

Humanistic Buddhism and Environmental Ethics

The current environmental crisis we are all facing brings to our attention the critical need for some kind of individual and collective change of outlook and behavior for human survival as well as the survival of other species. This process includes creating a positive, sustainable lifestyle for the future which requires a healthy mental and behavioral transformation. In the first section of this paper, some of today's critical environmentally related issues found throughout the world are addressed. The Origin and Nature of the Current Crisis is detailed and some Positive Benefits that are Happening in Today's World are presented. Next, the reader is introduced to an ethical basis for the necessary transformation to occur which is found in Original Buddhism. Later Developments of Environmental Ethics related to the spreading of Buddhism to other areas of Asia are included in this section as well as a piece on Humanistic Buddhist Environmental Ethics as Expressed by Venerable Master Hsing Yun of the Fo Guang Buddhist Order. Finally, the Role that Humanistic Buddhism Can Play in Dealing with the Environmental Crisis is offered as a positive alternative to the current, predominant ethical basis which has contributed the crisis. In summary, the critical nature of the current environmental crisis, created by humans because of their ignorance and attachments, is the focus of this paper. Some useful contributions that Buddhist philosophy and practice can make to its solution are offered. A serious personal and cultural transformation based on Mind, Body and Spiritual integration is the key element for future sustainable life on this planet earth.

https://ir.uwest.edu/s/index/item/438

Hsi Lai Journal of Humanistic Buddhism

Journal Article

Gombrich

Richard

Yu-Shuang

A Radical Buddhism for Modern Confucians: Tzu Chi in Socio-Historical Perspective

The new Taiwanese religious movement Tzu Chi raises interesting issues for the study of religions. First, as a Chinese form of Buddhism, it embodies an attempt to reconcile or even merge the cultures and mindsets of two utterly different civilizations, the Indian and the Chinese. Secondly, it casts doubt on the presupposition that a sect, as against a church, demands of its members exclusive allegiance. Thirdly, it shows that an emphasis on orthopraxy rather than orthodoxy may be modern as well as archaic. Fourthly, it also suggests that the view that secularization is tantamount to a narrowing of the domain of religion cannot be taken for granted. In the case of Tzu Chi there is probably some overlap between the last three issues, in that they show that generalizations about sects formulated by western sociologists have taken Christian sects as their model and may not be universally applicable.

https://journal.equinoxpub.com/BSR/article/view/13708/15931

https://journal.equinoxpub.com/BSR/article/download/13708/15931/20733

Buddhist Studies Review

Journal Article

Temprano

Victor

Defining Engaged Buddhism: Traditionists, Modernists, and Scholastic Power

Thomas F. Yarnall’s 2003 categories of ‘modernist’ and ‘traditionist’, used to classify accounts of the origins of engaged Buddhism, have proven useful as methodological tools but today need considerable reevaluation. This article investigates two more recent accounts dealing with engaged Buddhism — David Loy’s The Great Awakening and Sallie B. King’s Socially Engaged Buddhism — in order to critique and ultimately to go beyond Yarnall’s categories. It touches on questions concerning the legitimacy and obligations of scholars in defining Buddhism for practitioners and for fellow academics, and makes the case that a significant shift is needed in order to avoid problems of Orientalism at work in some academic accounts of engaged Buddhism.

https://journal.equinoxpub.com/BSR/article/view/13709/15933

https://journal.equinoxpub.com/BSR/article/download/13709/15933/20735

Buddhist Studies Review

Journal Article

Wang

Wenli

Mindfulness Education in Information Systems Analysis and Design

This research examines the definitions and interpretations of mindfulness in information systems (IS) literature and in Buddhism. It extends a previous qualitative case study (Wang, 2015) and further examines the students’ learning outcome in mindfulness and their interpretations of mindfulness in information systems development and end user experience. Students in a Systems Analysis and Design undergraduate course were asked to design websites for a contemplative community of practice. More than half of the IS students can interpret mindfulness using both the concepts in the existing IS literature and in Buddhism, even without the explicit exposure to the literature. For those students who have not related to both, they applied the IS literature to interpret mindfulness in systems development and applied Buddhism to interpret mindfulness in end user experience. Overall, the majority of the IS students who were exposed to mindfulness have recognized its importance in IS design and in end user experience and learned to express themselves with the terminologies of mindfulness, awareness, and contemplation.

https://journals.aom.org/doi/abs/10.5465/ambpp.2017.17747abstract

Academy of Management Annual Meeting Proceedings

Journal Article

Schak

David

Hsiao

Hsin-huang Michael

Taiwan’s Socially Engaged Buddhist Groups

A new religious phenomenon in Taiwan is the advent of socially engaged Buddhism, Buddhist groups committed to working for the betterment of society and the welfare of the poor and the ill. The growth of these groups has been concomitant with democratisation, membership increasing very rapidly in the 1990s so that self-identification with Buddhism has now reached 13% of the adult population. This article examines the roles undertaken by members of these groups in society and asks whether they are contributing to the growing civil society.

https://journals.openedition.org/chinaperspectives/2803

https://journals.openedition.org/chinaperspectives/pdf/2803

China Perspectives

Journal Article

Makransky

A Buddhist Critique of, and Learning from, Christian Liberation Theology

This article is an exercise in comparative theology from a Buddhist perspective. Christian liberation theology and engaged Buddhism both seek to empower people by liberating them from causes of suffering that prevent them from realizing their deeper identity and fuller potential. Christian and Buddhist liberation theologies differ in what they identify as the main conditions of suffering, as well as in the epistemologies they use to disclose those suffering conditions and to address them. Through their differences, the author argues, each tradition points out an epistemological weakness in the other that would otherwise have remained unnoticed and, by exposing it, helps correct it.

https://journals.sagepub.com/doi/abs/10.1177/0040563914541028

Theological Studies

Journal Article

Hyun Mee

Si Hyun

Becoming a city Buddhist among the young generation in Seoul

The quest for spirituality among young urban dwellers represents a novel and highly distinctive form of social reproduction in contemporary South Korea. As young people are forced by a hyper-competitive work environment, fragmenting family, and high youth unemployment, they strive to overcome the attendant feelings of stress and anxiety, turning to the anti-materialist values of Buddhism. Within this context, the emergence of Mahayana Buddhism’s ‘engaged Buddhism’ – as manifested in Jungto Society – provides an interesting case study to examine the ways in which the culture of healing is being popularized among the young city dwellers. Of particular appeal to this generation is Jungto Society’s combination of individualistic practice with social action, which also differentiates it from other Buddhist organizations. Based on participant observation and in-depth interviews with young city dwellers who engage in Buddhist meditation and practices, this article aims to analyze how a young urban population strives to reconcile the knowledge and management of one’s heart, promoted by Buddhist religion, with the neoliberal ethos of self-improvement. This article argues that the fundamental Buddhist concepts generate a certain form of self-reflection among their practitioners that expands both their religious and civic minds.

https://journals.sagepub.com/doi/abs/10.1177/0268580916643089

International Sociology

Journal Article

Laliberté

André

The Growth of a Taiwanese Buddhist Association in China: Soft Power and Institutional Learning

This article looks at Ciji (Tzu Chi), a Taiwanese Buddhist charity which has been active in China since 1991. Ciji’s presence in China is all the more remarkable in view of outbreaks of crises in relations across the Taiwan Strait as well as the religious nature of the organization. The article first addresses the issue of Taiwan’s soft power in its relations with China and suggests the possibility that Ciji’s activities in Taiwan have shown China the benefits of a liberal policy towards religion in that charitable activities carried out by religious organizations complement the government’s social policies. The second section chronicles Ciji’s presence in China since 1991 and shows that local governments have their own reasons for welcoming Ciji’s volunteers. The third section compares and contrasts state approaches in China and Taiwan with respect to the provision of social services by religious organizations and notes that even if local governments in China are learning about the benefits of a more open policy in their dealings with Ciji, the central government has not adopted the liberal approach of the Taiwanese government in the regulation of religion.

https://journals.sagepub.com/doi/abs/10.1177/0920203X12466206?journalCode=cina

China Information

Journal Article

Jonathan

Fo Guang Shan Buddhism and Ethical Conversations across Borders: “Sowing Seeds of Affinity”

On the basis of a study of an international Buddhist movement, this article de nes “ethical conversations across borders” – acts of ethical deliberation, evaluation or argument that take place in cognisance of multiple ethical regimes – and proposes the conditions under which they can take place. Fo Guang Shan, described in the rst part of the article, is a Buddhist movement that originated in Taiwan, but which now has branches around the world. It seeks to promote the cultivation of virtue among its members and among other people with which it has contact. The teachings of Master Hsing Yun, the movement’s founder, advocate two methods through which this project can be realised, “sowing seeds of af nity” and “convenience”. The second part of the article generalises observations made in relation to Fo Guang Shan and draws the conclusion that all “ethical conversations across borders” require two things, namely, the identi cation of similarities or “af nities”, and an account of difference that stipulates the units between which the conversation is to be carried on

https://kar.kent.ac.uk/57898/

https://kar.kent.ac.uk/57898/1/04_MAIR_1305.pdf_sequence%3D1

Studies across Disciplines in the Humanities and Social Sciences

Journal Article

Hurley

The Doctrinal Transformation of Twentieth-Century Chinese Buddhism: Master Yinshun’s Interpretation of the Tathagatagarbha Doctrine

Examines the doctrinal transformation of twentieth-century Chinese Buddhism and the interpretation of the tathagatagarbha, the doctrinal foundation of traditional Chinese Buddhism, by scholar-monk Master Yinshun. Relationship between the doctrine of emptiness and the tathagatagarbha; Teachings about tathagata and the selfhood of the tathagatagarbha; Presentation of the tathagatagarbha in the different Buddhist texts.

https://www.researchgate.net/publication/233438449_The_doctrinal_transformation_of_twentieth-century_Chinese_Buddhism_Master_Yinshun's_interpretation_of_the_tathagatagarbha_doctrine

RCBH Contemporary Buddhism

Journal Article

Struhl

Karsten

Buddhism and Marxism: Points of Intersection

I contend that Marxism and Buddhism can mutually enrich and support each other, offer constructive criticisms of each other, and intersect in a variety of ways. To demonstrate this, I follow the order of Buddha’s “four noble truths.” I focus first on the general concern which informs both perspectives—their respective analyses of suffering (the first noble truth). While Buddhism emphasizes the pervasive existential and ontological nature of suffering (dukkha), and Marx focuses on its historical construction, I argue that the former is always mediated by the latter. Second, I examine their respective analyses of the causes of suffering (the second noble truth). While Buddhism locates the cause of suffering in the illusion of self and its attendant desires, cravings, and attachments and while Marxism sees suffering as caused by the division of labor, class exploitation, and alienation brought about by the capitalist mode of production, I argue that capitalism both feeds on and reinforces these cravings and attachments; and that the illusion of the self provides the desperation that capitalism turns into profit accumulation, competitiveness, and consumerism which, in turn, reinforce this illusion. Third, I consider their respective ways of understanding the overcoming of suffering (the third noble truth). For Buddhism, this requires extinguishing the illusion of self and its attendant desires, cravings, and attachments. Here, I argue that Marxism’s vision of communism, the construction of a classless society which would ultimately overcome all divisions of labor and forms of domination, will require extinguishing of the illusion of self and its attendant poisons; and that the possibility of overcoming dukkha and attaining Nirvana will, for the vast majority of human beings, require the construction of such a society. Fourth, I argue that Buddhism’s analysis of the eight-fold path as the praxis necessary to attain Nirvana (the fourth noble truth) needs to be extended to a “socially engaged Buddhism,” to a social praxis which confronts and struggles to change the oppressive social institutions that cause suffering; and that Marx’s understanding of revolutionary social praxis can inform and, in turn, be guided by this Buddhist social praxis. Finally, in the last section of this article, I use the challenge to the ecological crisis as an example of how Marxism and Buddhism can work together as well as to critique one another, how confronting this crisis requires both challenging global capitalism and the anthropocentric assumption which separates our species identity from the whole of nature.

https://link.springer.com/article/10.1007/s40636-017-0085-2

International Communication of Chinese Culture

Journal Article

Oppenheim

Enduring Values for Contemporary Issues: Integrating Buddhist and Jewish Morality Into Contemporary Management Models

In today’s multi-cultural world and global economy, attention is often focused on the diversity of cultural values and practices and the need for management approaches to take these differing cultural environments into account. While there is much to be valued in this approach, the focus is often on how to navigate through distinct cultural practices in order to achieve a singular business aim, which falls within the current neoliberal paradigm of global trade. In addition, by focusing on differences in cultural practices, rather than on similarities in underlying values, this approach fails to utilize an important way to achieve a greater degree of global integration in management. Despite striking cultural differences, it is possible to identify some enduring values that underlie what often appear to be quite discrete value paradigms, especially by looking at value paradigms that have endured for centuries, even millennia. This paper proposes to explore the values embedded in two such value paradigms or religious traditions, zen buddhism and Judaism, describing crucial core values in each and comparing and contrasting their ethical frameworks, in order to be able to evaluate their utility in today’s world and especially their significance for creating a more holistic, inclusive, and responsible management framework. The paper will begin by explicating the set of foundational values in each religious tradition. For example, zen buddhism, especially as expressed by Vietnamese monk Thich Nhan Hanh, utilizes the concepts of engaged mindfulness and inter-being to demonstrate the ways in which all global issues are linked together, and the collective responsibility that all humans bear for the state of our planet and the beings who live on it. This approach is inherently holistic and inclusive, and requires a management approach that takes into account the moral responsibility that we all carry. Likewise, the Jewish tradition, while using quite different terminology, also lays out a holistic and inclusive moral vision. Key concepts include the values of Tikkum Olam, to repair the world, and Tsedakah, which literally means justice or righteousness, but is commonly used to indicate charitable giving. The first value, to repair the world, emphasizes the collective moral responsibility to heal whatever damage has been done to the world in order to make the it a better place for all. It does not matter who has done the damage; what matters is each person’s obligation to improve the status quo, under the assumption that all our fates are linked together. The second value, justice and charity, is also considered to be a moral obligation, not simply a voluntary act of charity. The emphasis here is on anonymous giving, done in order to help others and without any expectation of receiving some benefit, such as positive publicity. As a moral obligation, it is not something that one should benefit from. Thus, the concept of tsekakah also emphasizes the inter-connectedness of all humanity. In addition, in the Torah, there are a series of rules about how to deal with others in business as well as the obligation, during harvest-time, to leave some grain in the fields for the less fortunate. In all, we see a focus on being mindful of others, on seeing our fates as interconnected, as in zen buddhism. The last section of the paper will explore some of the ways in which these moral imperatives can be utilized to undergird and buttress a more holistic, inclusive and responsible management approach. Some management models already include moral imperatives, such as corporal social responsibility, and this section will explore in greater detail how the above concepts have been more fully integrated into current management models.

https://link.springer.com/article/10.1007/s40926-016-0036-8

Philosophy of Management

Journal Article

Barnhill

David

Good Work: An Engaged Buddhist Response to the Dilemmas of Consumerism

https://muse.jhu.edu/article/176725

Buddhist-Christian Studies

Journal Article

Boreth

Buddhist Walking Meditations and Contemporary Art of Southeast Asia

This essay considers the significant role that Engaged Buddhism plays in contemporary art of Southeast Asia. It argues that this modern Buddhist intellectual movement, which came about in the 1960s in Southeast Asia as a response to political crisis in the world, merits visibility in positions. I look closely at the works by two artists, Montien Boonma and Ann Hamilton. I argue that their works are artistic embodiments of Vipassana meditation and social sufferings, both issues that Engaged Buddhism engages with. Furthermore, I point out that Boonma's installations and Hamilton's site-specific works create a path where the viewers are invited to walk in and to participate in the space of compassion and mindful healing. Last, this essay is a poetic meditation on the political role that Buddhist walking meditation plays as a silent political resistance to an increasingly tourist world of Southeast Asia. I have chosen with deliberation a poetic style of writing that subverts the traditional academic style of writing and in effect, provides an alternative way of articulation that challenges the hegemonic mode of representations in the academy.

https://muse.jhu.edu/article/477204

Journal Article

Harris

Elizabeth

Report on the Ninth European Network of Buddhist-Christian Studies Conference: "Hope: A Form of Delusion? Buddhist and Christian Perspectives"

https://muse.jhu.edu/article/486715

Buddhist-Christian Studies

Journal Article

Gross

The Suffering of Sexism: Buddhist Perspectives and Experiences

https://muse.jhu.edu/article/567823/pdf

Buddhist-Christian Studies

Journal Article

Harris

Melanie

Buddhist Resources for Womanist Reflection

https://muse.jhu.edu/article/567826

Buddhist-Christian Studies

Journal Article

Largen

Kristin

Introduction to Liberation Theology and Engaged Buddhism

https://muse.jhu.edu/article/632515

Buddhist-Christian Studies

Journal Article

Sallie

Through the Eyes of Auschwitz and the Killing Fields: Mutual Learning between Engaged Buddhism and Liberation Theology

https://muse.jhu.edu/article/632516

Buddhist-Christian Studies

Journal Article

Enriquez

Karen

Expanding the Cultivation and Practice of Love and Compassion in our Suffering World: Continuing the Dialogue between Liberation Theologians and Engaged Buddhists

https://muse.jhu.edu/article/632517

Buddhist-Christian Studies

Journal Article

Knitter

Liberation Theology and Engaged Buddhism: Challenging Each Other, Learning from Each Other

https://muse.jhu.edu/article/632519

Buddhist-Christian Studies

Journal Article

Habito

Ruben

A Buddhist and Christian on the Way to Carnegie Hall: A Response

https://muse.jhu.edu/article/632520

Buddhist-Christian Studies

Journal Article

Hyun Mee

Si Hyun

Engaged Buddhism for the Curative Self among Young Jungto Buddhist Practitioners in South Korea

This article examines the contemporary surge in young South Koreans’ interest in and engagement with the Buddhist community of the Jungto Society. Meaning ‘‘Pure Land,’’ the Jungto Society is a Buddhist organization established in 1988 by Ven. Pomnyun. For three years the authors participated in diverse activities offered by the Jungto Society and conducted in-depth interviews with 40 young Jungto practitioners. Today’s young Koreans are exposed to the harsh reality of high youth unemployment, which threatens to deny them the normative stages of life, including a secure job, marriage, and family. They face constant stress and depression as they endure the ‘‘burn-out cycle of life’’ in a highly competitive education environment and job market. This article interprets Jungto Society’s social messages, practices, and teachings to analyze the critical juncture between this popular Buddhist community and the social conditions of young Korean people’s lives. In doing so, this article analyzes how the young practitioners interpret Buddhist teachings, including the concept of the middle way, dependent origination, and renunciation to strive to establish certainty within their precarious and competitive lives, and to transform their identities. This article shows how young Koreans engage Buddhism for the formation of the curative self in terms of perception, affect, and practice amidst their radical identification as religious practitioners.

https://muse.jhu.edu/article/641036

Journal of Korean Religions

Journal Article

Glenn

Abandon All Hope of Fruition: Critical Notes on Engaged Buddhism

https://muse.jhu.edu/article/675597

Buddhist-Christian Studies

Journal Article

Thatamanil

Revolutionary Love as Shared Interreligious Comparative Category: Christian Engagements with Engaged Buddhism and Gandhian Nonviolence

Is revolutionary love a narrowly Christian category inappropriate as a theme for the American Academy of Religion? This paper argues no. Revolutionary love can be reconfigured as a vague interreligious category. This paper does that conceptual work and then proceeds to show that both Engaged Buddhists and Gandhian Hindus can recognize revolutionary love as a meaningful category for their communities and traditions. By demonstrating that revolutionary love is no merely Christian category, this paper suggests that the theme is not only appropriate for a body such as the AAR but can also help those groups within the AAR that are interested in normative conversation across religious boundaries to have those conversations.

https://muse.jhu.edu/article/687119

Toronto Journal of Theology

Journal Article

Expectation, Affection and Responsibility: The Charismatic Journey of a New Buddhist Group in Taiwan

This article explores how charismatic building and grouping are made possible, and how charisma, as a specific type of social relational structure, determines collective religious actions. Through a case study of a lay Buddhist charismatic leader, Li Yuansong, and his reformist group, Modern Chan Society, in contemporary Taiwan, the author argues that charisma stems from social interactions focusing on the extraordinary and taking place between a leader and followers, during which three decisive socio-psychological dispositions——expectation, affection and responsibility——call for and reinforce each other. Forming and moving around these three axes, charisma paradoxically links reality and utopia, submission and autonomy, domination and sacrifice. It implies a continual circle, in which hope, care and trust circulate as gifts and counter-gifts.

https://www.researchgate.net/publication/32221580_Expectation_Affection_and_Responsibility_The_Charismatic_Journey_of_a_New_Buddhist_Group_in_Taiwan

https://www.researchgate.net/profile/Zhe-Ji-8/publication/32221580_Expectation_Affection_and_Responsibility_The_Charismatic_Journey_of_a_New_Buddhist_Group_in_Taiwan/links/548fb5470cf225bf66a80410/Expectation-Affection-and-Responsibility-The-Charismatic-Journey-of-a-New-Buddhist-Group-in-Taiwan.pdf?origin=publicationDetail&_sg%5B0%5D=u2pWQO1Z9Kui1akh8YEywsKMClooavtSOv54RFDda-lMPDqkpF_7mxWtgXIHAqgpCaufJ4hUCdLTju2EfSG4wQ.EwQW5RA2fTnXnj3SW_sUt-Y7_dANe1gg1YfiPaU7-cPE7NPcHbB9pDJw_5iy22BAZGijrOcKI1_62NU3h5PzCA&_sg%5B1%5D=yYZJsgmZxqpD2jrqTLbpVhcWeiURufD5u1AKWeUk1OsqSAxqNJ848ssE3xgctES4BTdPEN-Vsz_zCQHSAVTt0Wz4xgHNI7-HxYLmHVoZCjs1.EwQW5RA2fTnXnj3SW_sUt-Y7_dANe1gg1YfiPaU7-cPE7NPcHbB9pDJw_5iy22BAZGijrOcKI1_62NU3h5PzCA&_iepl=&_rtd=eyJjb250ZW50SW50ZW50IjoibWFpbkl0ZW0ifQ%3D%3D&_tp=eyJjb250ZXh0Ijp7ImZpcnN0UGFnZSI6InB1YmxpY2F0aW9uIiwicGFnZSI6InB1YmxpY2F0aW9uIiwicG9zaXRpb24iOiJwYWdlSGVhZGVyIn19

Nova Religio: The Journal of Alternative and Emergent Religions