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Buddhism</title> <meta name="description" content="Search results for: humanistic Buddhism"> <meta name="keywords" content="humanistic Buddhism"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button class="d-block d-lg-none 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action="https://publications.waset.org/abstracts/search"> <div id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="humanistic Buddhism"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 137</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: humanistic Buddhism</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">137</span> The Humanistic Buddhist Ideas of Venerable Master Hsing Yun: A Case Study of the Eighteen Arhats at the Buddha Museum</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=You%20Lu%20Shi">You Lu Shi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Sixteen Arhats evolved around the third and fourth centuries based on a discourse expounded by the great Arhat Nandimitra, the text of which was translated into Chinese by Xuanzang in the mid-seventh century. The iconographical form emerged soon after, in the ninth century. Subsequently, two more Arhats were introduced, which gave rise to the Eighteen Arhats. Today, the Eighteen Arhats at the Fo Guang Shan Buddha Museum is not simply a recollection of the traditionally listed Eighteen Arhats; the roster includes three female Arhats as well. This paper aims to study the ideas that Venerable Master Hsing Yun envisioned when referring to these Eighteen Arhats, and what they represent in the modern world, in the context of Humanistic Buddhism. The differences between the traditional Eighteen Arhats and the new line-up erected at the Buddha Museum will be carefully examined. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=eighteen%20Arhats" title="eighteen Arhats">eighteen Arhats</a>, <a href="https://publications.waset.org/abstracts/search?q=humanistic%20Buddhism" title=" humanistic Buddhism"> humanistic Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Hsing%20Yun" title=" Hsing Yun"> Hsing Yun</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddha%20Museum" title=" Buddha Museum"> Buddha Museum</a> </p> <a href="https://publications.waset.org/abstracts/118367/the-humanistic-buddhist-ideas-of-venerable-master-hsing-yun-a-case-study-of-the-eighteen-arhats-at-the-buddha-museum" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/118367.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">131</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">136</span> The Embodied World — A Redefinition of "Emptiness" in Heart Sutra from the Perspective of Cognitive Science</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ke%20Ma">Ke Ma</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Through the long course of history, Buddhism has captivated generations of brilliant minds with its enlightening but elusive discernment. Far from religious dogmas, Buddhism not only represents spiritual revelation, but also logical reasoning.Among all of Buddhism’s concepts, emptiness is the most famous, and abstruse one. This word resulted from an inaccurate translation confuses both Buddhists and religious scholars who understand Heart Sutra based on its English version. In this essay, the idea of “emptiness” will be reinterpreted as “information,” leading not only to a clarification of the ideology of Buddhism, but also to greater correspondence between Buddhism concepts and cognitive science. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=religion" title="religion">religion</a>, <a href="https://publications.waset.org/abstracts/search?q=cognitive%20science" title=" cognitive science"> cognitive science</a>, <a href="https://publications.waset.org/abstracts/search?q=psychology" title=" psychology"> psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/17114/the-embodied-world-a-redefinition-of-emptiness-in-heart-sutra-from-the-perspective-of-cognitive-science" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/17114.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">272</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">135</span> Teaching English as a Second/Foreign Language Under Humanistic and Sociocultural Psychology</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mahrukh%20Baig">Mahrukh Baig</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research paper, sets out to draw some traditional english language teaching practices and to suggest ways for their improvement under the light of humanistic and socio-cultural psychology. This is going to aid language teachers by applying principled psychological methods on the field of education in order to introduce a reciprocal mode of teaching where teacher and learner begin with a mutual effort. However the teacher, after initiating most of the work, gradually passes on more and more responsibility to the learners resulting in their independent endeavors. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=English%20Language%20Teaching%20%28ELT%29" title="English Language Teaching (ELT)">English Language Teaching (ELT)</a>, <a href="https://publications.waset.org/abstracts/search?q=Second%20Language%20Acquisition%20%28SLA%29" title=" Second Language Acquisition (SLA)"> Second Language Acquisition (SLA)</a>, <a href="https://publications.waset.org/abstracts/search?q=teaching%20english%20as%20second%2Fforeign%20language" title=" teaching english as second/foreign language"> teaching english as second/foreign language</a>, <a href="https://publications.waset.org/abstracts/search?q=humanistic%20psychology" title=" humanistic psychology"> humanistic psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=socio-cultural%20psychology" title=" socio-cultural psychology"> socio-cultural psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=application%20of%20psychology%20to%20language%20teaching" title=" application of psychology to language teaching"> application of psychology to language teaching</a> </p> <a href="https://publications.waset.org/abstracts/30329/teaching-english-as-a-secondforeign-language-under-humanistic-and-sociocultural-psychology" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30329.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">608</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">134</span> An Exploration of the Place of Buddhism in the Tham Luang Cave Rescue and Its Aftermath</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hamish%20de%20Nett">Hamish de Nett</a> </p> <p class="card-text"><strong>Abstract:</strong></p> On 23rd June 2018, twelve young footballers from the Wild Boar Academy and their coach went to explore the Tham Luang cave in the Doi Nang Non mountain range in Chiang Rai Province, Northern Thailand. Whilst they were inside the cave, monsoon rains hit, and the complex became partially flooded. In the following days, Thai Navy SEALs and an international team of expert divers assembled at the cave complex in order to rescue the boys. Although it was only marginally reported in the Western press, Buddhism and ritual activities played a major role in the rescue and its aftermath. This paper utilises numerous news articles and books written by reporters who covered the cave rescue to uncover what the place of Buddhism was in the Tham Luang cave rescue. This paper initially sets out the development of Thai Buddhism and the Thai nation state, paying particular note to the tension in Thai Buddhism between Buddhism as it is popularly practised and normative, state-favoured Buddhism. Secondly, this paper demonstrates that, during the Tham Luang cave rescue, Buddhism helped people cope with the disaster, provided an explanation for its occurrence, and allowed bystanders some efficacy in the process. Thirdly, this paper discusses how Buddhism helped people to give thanks after the rescue, achieve reconciliation, and gain closure. Finally, this paper analyses how the government and the political sphere utilised Buddhism during the rescue. The conclusion reached is that the Buddhism practiced during the Tham Luang cave rescue and its aftermath is representative of the wider tension between popular Buddhism and normative state-favoured Buddhism that is currently present within Thai Buddhism and has been for centuries. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=cave%20rescue" title="cave rescue">cave rescue</a>, <a href="https://publications.waset.org/abstracts/search?q=contemporary%20Buddhism" title=" contemporary Buddhism"> contemporary Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=lived%20religion" title=" lived religion"> lived religion</a>, <a href="https://publications.waset.org/abstracts/search?q=Thai%20Buddhism" title=" Thai Buddhism"> Thai Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Tham%20Luang%20cave%20rescue" title=" Tham Luang cave rescue "> Tham Luang cave rescue </a> </p> <a href="https://publications.waset.org/abstracts/114372/an-exploration-of-the-place-of-buddhism-in-the-tham-luang-cave-rescue-and-its-aftermath" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/114372.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">129</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">133</span> Philosophical Interpretations of Spells in the Imperial Chinese Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saiping%20An">Saiping An</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The spells in Chinese Buddhism are often regarded by current scholarship as syllables with mystical power, as a ritual and practice of oral chanting, or as texts engraved on cultural relics. This study hopes to point out that the spell as a kind of behavior and material also provokes the believers to interpret its soteriology with various Buddhist doctrines and philosophies. It will analyze Mahāvairocana Tantra which is the main classic of the tradition regarded by the academic circles as 'Esoteric Buddhism', two annotations of these scriptures composed in the Tang and Liao Dynasty respectively, as well as some works of monks and lay Buddhists in the late Ming and early Qing dynasties. It aims to illustrate that spells in Chinese Buddhism are not simply magical voices and the words engraved on the cultural relics; they have also enriched the doctrines and thoughts of Chinese Buddhism. Their nature and soteriological methods are far more abundant than current academic circles have revealed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=spell" title="spell">spell</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhism" title=" Chinese Buddhism"> Chinese Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20doctrines" title=" Buddhist doctrines"> Buddhist doctrines</a> </p> <a href="https://publications.waset.org/abstracts/108168/philosophical-interpretations-of-spells-in-the-imperial-chinese-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/108168.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">179</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">132</span> A Middle Way Approach for the Conflicts between Death, Impermanence and Non-Self in Buddhist Philosophy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ruotian%20Wang">Ruotian Wang</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since the birth of the Buddha himself more than 2000 years ago, Buddhism has continued to lead many people’s lives. Scholars and Buddhists have contributed to give detailed explanations to all kinds of issues within the structure of Buddhist philosophy to make Buddhism more complete. Different schools have developed, therefore leading to a lot of different branches within Buddhism. Although they all follow what the Buddha himself taught, they still have various explanations to even fundamental issues. As one of the fundamental problems regarding our lives, death is widely discussed in Buddhism. The controversy regarding death is its seemly incompatibility with the idea of non-self and impermanence, which is what I will discuss in this essay. The idea of rebirth is the basic structure of birth and death, which suggests a connection between this life and the next. Therefore, according to common logic, we should tell that there is something that connects each life, an agent that receives the process of rebirth, which is normally known as a soul. In Buddhism, non-self is also an important concept which speaks to the illusion of a self or soul. The idea of rebirth and non-self seems contradicted. Many different schools of Buddhism attempt to resolve such conflicts, but there are logical flaws within the arguments they made. Thus, I raise a better solution: Different from the annihilationist view, non-self in Buddhism speaks only to the illusion of a self in each moment. There is a self that exists as a sum of all our karmas which we can achieve after Nirvana. However, the nature of such a self is still emptiness. There are no agents needed as one rebirth since the whole cycle of rebirth is the self. Then, the contradiction between rebirth and non-self can be resolved. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=impermanence" title=" impermanence"> impermanence</a>, <a href="https://publications.waset.org/abstracts/search?q=non-self" title=" non-self"> non-self</a>, <a href="https://publications.waset.org/abstracts/search?q=reincarnation" title=" reincarnation"> reincarnation</a> </p> <a href="https://publications.waset.org/abstracts/128783/a-middle-way-approach-for-the-conflicts-between-death-impermanence-and-non-self-in-buddhist-philosophy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/128783.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">123</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">131</span> The Zen Socrates Archetype and the Priority of the Unanswerable Question</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shawn%20Thompson">Shawn Thompson</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Socrates and Zen Buddhism are separated by time, distance, and cultures in a way that it is unlikely that they influenced each other. And yet the two have an amazing similarity in the principle that paradoxical and unanswerable questions can be a form of wisdom that produces a healthy psyche. Both have a sense that the limit of human awareness is a wisdom of this uncertainty. Both are at odds with the dogma of answers and of a western rationality that prioritizes the answer. Both have enigmatic answers that perpetuate the question. Both use the form of a dialogue of interaction with mutual illumination rather than the form of a lecture to passive recipients. If these premises are true, Socrates and Zen Buddhism has elements in common that reflect basic human needs for a good life. It can be argued that there is a joint archetypal experience of the wisdom of uncertainty and unanswerable questions in Socrates and Zen Buddhism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=zen%20buddhism" title="zen buddhism">zen buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=socrates" title=" socrates"> socrates</a>, <a href="https://publications.waset.org/abstracts/search?q=unanswerable%20questions" title=" unanswerable questions"> unanswerable questions</a>, <a href="https://publications.waset.org/abstracts/search?q=aporia" title=" aporia"> aporia</a> </p> <a href="https://publications.waset.org/abstracts/164172/the-zen-socrates-archetype-and-the-priority-of-the-unanswerable-question" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/164172.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">75</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">130</span> Mapping Early Buddhist History Through Architecture before Sui Era</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yin%20Ruoxi">Yin Ruoxi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhism, originating in ancient India, saw its most profound development in China. Similarly, Buddhist architecture, though derived from Indian prototypes, evolved distinctively as the religion reached new regions. The interaction with local traditions led to architectural forms that mirrored the unique cultural and ethnic identities of each area. Before the Sui and Tang dynasties, three prominent styles could be observed: Indian, Central Asian, and those of the northern Central Plains. This paper aims to analyze the spatial distribution of temples and the evolution of temple layouts， which means the general layout and floor plans in architecture study, with the innovation of the Pagoda in China. Through examining these transformations and their underlying causes, this paper seeks to unravel the early stages of Buddhism's adaptation to Chinese cultural contexts before the Sui dynasty. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20architecture" title="Buddhist architecture">Buddhist architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=early%20Buddhism%20in%20China" title=" early Buddhism in China"> early Buddhism in China</a>, <a href="https://publications.waset.org/abstracts/search?q=change%20in%20Buddhism%20with%20developing%20in%20architecture" title=" change in Buddhism with developing in architecture"> change in Buddhism with developing in architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=temple" title=" temple"> temple</a>, <a href="https://publications.waset.org/abstracts/search?q=pagoda" title=" pagoda"> pagoda</a> </p> <a href="https://publications.waset.org/abstracts/195233/mapping-early-buddhist-history-through-architecture-before-sui-era" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/195233.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">4</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">129</span> Humanistic Psychology Workshop to Increase Psychological Well-Being</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nidia%20Thalia%20Alva%20Rangel">Nidia Thalia Alva Rangel</a>, <a href="https://publications.waset.org/abstracts/search?q=Ferran%20Padros%20Blazquez"> Ferran Padros Blazquez</a>, <a href="https://publications.waset.org/abstracts/search?q=Ma.%20Ines%20Gomez%20Del%20Campo%20Del%20Paso"> Ma. Ines Gomez Del Campo Del Paso</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Happiness has been since antiquity a concept of interest around the world. Positive psychology is the science that begins to study happiness in a more precise and controlled way, obtaining wide amount of research which can be applied. One of the central constructs of Positive Psychology is Carol Ryff’s psychological well-being model as eudaimonic happiness, which comprehends six dimensions: autonomy, environmental mastery, personal growth, positive relations with others, purpose in life, and self-acceptance. Humanistic psychology is a clear precedent of Positive Psychology, which has studied human development topics and it features a great variety of intervention techniques nevertheless has little evidence with controlled research. Therefore, the present research had the aim to evaluate the efficacy of a humanistic intervention program to increase psychological well-being in healthy adults through a mixed methods study. Before and after the intervention, it was applied Carol Ryff’s psychological well-being scale (PWBS) and the Symptom Check List 90 as pretest and posttest. In addition, a questionnaire of five open questions was applied after each session. The intervention program was designed in experiential workshop format, based on the foundational attitudes defined by Carl Rogers: congruence, unconditional positive regard and empathy, integrating humanistic intervention strategies from gestalt, psychodrama, logotherapy and psychological body therapy, with the aim to strengthen skills in the six dimensions of psychological well-being model. The workshop was applied to six volunteer adults in 12 sessions of 2 hours each. Finally, quantitative data were analyzed with Wilcoxon statistic test through the SPSS program, obtaining as results differences statistically significant in pathology symptoms between prettest and postest, also levels of dimensions of psychological well-being were increased, on the other hand for qualitative strand, by open questionnaires it showed how the participants were experiencing the techniques and changing through the sessions. Thus, the humanistic psychology program was effective to increase psychological well-being. Working to promote well-being prompts to be an effective way to reduce pathological symptoms as a secondary gain. Experiential workshops are a useful tool for small groups. There exists the need for research to count with more evidence of humanistic psychology interventions in different contexts and impulse the application of Positive Psychology knowledge. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=happiness" title="happiness">happiness</a>, <a href="https://publications.waset.org/abstracts/search?q=humanistic%20psychology" title=" humanistic psychology"> humanistic psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20psychology" title=" positive psychology"> positive psychology</a>, <a href="https://publications.waset.org/abstracts/search?q=psychological%20well-being" title=" psychological well-being"> psychological well-being</a>, <a href="https://publications.waset.org/abstracts/search?q=workshop" title=" workshop"> workshop</a> </p> <a href="https://publications.waset.org/abstracts/43190/humanistic-psychology-workshop-to-increase-psychological-well-being" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/43190.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">416</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">128</span> Buddhism and Its Contribution to the World Culture</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Utsha%20Barua%20Joy">Utsha Barua Joy</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhism has been playing as a cultural mediator in the world Asia. Buddhism spread as a living spiritual tradition and philosophy and spread mostly as a part of the cultural heritage. Culture and religion concern and deal with some similar human issues in terms of the concept of values. This article mainly focuses on some pertinent issues. The Buddha created a revolutionary awareness in the history of mankind by giving equal status to all. With equality, man gets social, mental, economic, and political freedom. This article moreover discusses the concept of morality, educational system, and finally, missionary services. After the first rainy retreat, Buddha asked the monks to go from place to place and spread the Dharma for the welfare of mankind. Since then, all the monks took part in missionary work. Emperor Asoka’s missionary steps are the brightened example in the history of Buddhism. The goal of this article is to provide to the wise readers with a delineation of reference on how equality, morality, education system, and missionary services through Buddhism rendered great contribution to the cultural arena around the globe. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=equality" title="equality">equality</a>, <a href="https://publications.waset.org/abstracts/search?q=morality" title=" morality"> morality</a>, <a href="https://publications.waset.org/abstracts/search?q=educational%20system" title=" educational system"> educational system</a>, <a href="https://publications.waset.org/abstracts/search?q=missionary%20works" title=" missionary works"> missionary works</a> </p> <a href="https://publications.waset.org/abstracts/119799/buddhism-and-its-contribution-to-the-world-culture" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/119799.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">208</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">127</span> World Peace and Conflict Resolution: A Solution from a Buddhist Point of View</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Samitharathana%20R.%20Wadigala">Samitharathana R. Wadigala</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The peace will not be established until the self-consciousness would reveal in the human beings. In this nuclear age, the establishment of a lasting peace on the earth represents the primary condition for the preservation of human civilization and survival of human beings. Nothing perhaps is so important and indispensable as the achievement and maintenance of peace in the modern world today. Peace in today’s world implies much more than the mere absence of war and violence. In the interdependent world of today the United Nations needs to be representative of the modern world and democratic in its functioning because it came into existence to save the generations from the scourge of war and conflict. Buddhism is the religion of peaceful co-existence and philosophy of enlightenment. Violence and conflict from the perspective of the Buddhist theory of interdependent origination (Paṭiccasamuppāda) are same with everything else in the world a product of causes and conditions. Buddhism is totally compatible with the congenial and peaceful global order. The canonical literature, doctrines, and philosophy of Buddhism are the best suited for inter-faith dialogue, harmony, and universal peace. Even today Buddhism can resurrect the universal brotherhood, peaceful co-existence and harmonious surroundings in the comity of nations. With its increasing vitality in regions around the world, many people today turn to Buddhism for relief and guidance at the time when peace seems to be a deferred dream more than ever. From a Buddhist point of view the roots of all unwholesome actions (Conflict) i. e. greed, hatred and delusion are viewed as the root cause of all human conflicts. Conflict often emanates from attachment to material things: pleasures, property, territory, wealth, economic dominance or political superiority. Buddhism has some particularly rich resources for deployment in dissolving conflict. Buddhism addresses the Buddhist perspective on the causes of conflict and ways to resolve conflict to realize world peace. The world has enough to satisfy every body’s needs but not every body’s greed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict-violence" title=" conflict-violence"> conflict-violence</a>, <a href="https://publications.waset.org/abstracts/search?q=peace" title=" peace"> peace</a>, <a href="https://publications.waset.org/abstracts/search?q=self-consciousness" title=" self-consciousness"> self-consciousness</a> </p> <a href="https://publications.waset.org/abstracts/84470/world-peace-and-conflict-resolution-a-solution-from-a-buddhist-point-of-view" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/84470.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">208</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">126</span> Eradication of Mental Illness through Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Deshar%20Bashu%20Dev">Deshar Bashu Dev</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In this modern age, most people in developed and developing countries are affected by mental illness. There are many mental illnesses, and their differing symptoms impact peoples’ lives in different ways. These illnesses affect the way people think and feel, as well as how they behave with others. Mental illness results from compound interactions between the mind, body, and environment. New technologies and sciences make the world a better place. These technologies are becoming smarter and are being developed every day to help make daily life easier However, people suffer from mental illness in every part of the world. The philosophy propounded by the Buddha, Buddhism, teaches that all life is connected, from the microcosm to macrocosm. In the 2,500 years that elapsed since the death of the Buddha, his disciples have spread his teachings and developed sophisticated psycho-therapeutic methodologies. We can find many examples in Buddhist texts and in the modern age where Buddhist philosophy modern science could not solve. The Noble Eightfold Path, which is one of the main philosophies of Buddhism; it eradicates hatred and ill will and cultivates good deeds, kindness, and compassion. Buddhism, as a practice of dialectic conversation and mindfulness training, is full of rich therapeutic tools that the mental health community has adopted to help people. Similarly, Buddhist meditation is very necessary; it purifies thoughts and avoids unnecessary thinking. This research aims to study different causes of mental illness; analyzes the different approaches to eradicate mental illness problems and provides conclusions and recommendations present solutions through Buddhism in this modern age. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=mental%20illness" title="mental illness">mental illness</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=mindfulness" title=" mindfulness"> mindfulness</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20practices" title=" Buddhist practices"> Buddhist practices</a> </p> <a href="https://publications.waset.org/abstracts/57189/eradication-of-mental-illness-through-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/57189.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">253</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">125</span> Buddhism and Society: The History and Contribution of Buddhist Education in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meilee%20Shen">Meilee Shen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhist monks and nuns have changed within the dynamic culture of Taiwan that they find themselves in. The diverse cultures, economic development, and advanced educational levels of the island are all part of this. Buddhist education has become an interesting aspect in the history of Taiwanese Buddhism. In recent years, Buddhists in Taiwan have made significant contributions to both academic and religious studies. This paper will focus on the following questions: What is Buddhist education? How does a Buddhist education change monastic role in Taiwanese Buddhism? Finally, how has Buddhist education benefited Taiwanese society? Research indicates that Buddhist education in Taiwan possesses four features: 1. Master teaching disciple: Buddhist masters teach monastic rules to monastic disciples only. 2. Monastic education: It is mainly focused on Buddhist doctrines and sangha rules. 3. From Buddhist education to secular education: Buddhist studies were introduced into secular educational environments that were the beginning for outsiders to study Buddhism. It also opened a door to recruit young college students to enter the monastery. 4. Academic Buddhist training: Buddhist monks and nuns have begun to study at secular colleges in various programs besides Buddhist studies. In recent years, Buddhist colleges and secular universities’ religious studies programs have begun to admit overseas students due to the low birth-rate in Taiwan. Therefore, the relationship between Buddhism and Taiwanese society is dynamic. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20college%20and%20university%20in%20Taiwan" title="Buddhist college and university in Taiwan">Buddhist college and university in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20education" title=" Buddhist education"> Buddhist education</a>, <a href="https://publications.waset.org/abstracts/search?q=institutionalization%20in%20Taiwanese%20Buddhism" title=" institutionalization in Taiwanese Buddhism"> institutionalization in Taiwanese Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=monastic%20and%20secular%20education" title=" monastic and secular education"> monastic and secular education</a>, <a href="https://publications.waset.org/abstracts/search?q=Taiwanese%20Buddhist%20monks%20and%20nuns" title=" Taiwanese Buddhist monks and nuns"> Taiwanese Buddhist monks and nuns</a> </p> <a href="https://publications.waset.org/abstracts/94537/buddhism-and-society-the-history-and-contribution-of-buddhist-education-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/94537.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">171</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">124</span> The Five Aggregates in Buddhism and Natural Sciences: A Revolutionary Perspective of Nature</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Choo%20Fatt%20Foo">Choo Fatt Foo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Five Aggregates is core to Buddhism teaching. According to Buddhism, human beings and all sentient beings are made up of nothing but the Five Aggregates. If that is the case, the Five Aggregates must be found in all natural sciences. So far, there has not been any systematic connection between the Five Aggregates and natural sciences. This study aims at identifying traces of the Five Aggregates in various levels of natural sciences and pointing possible directions for future research. The following areas are briefly explored to identify the connection with the Five Aggregates: physics, chemistry, organic chemistry, DNA, cell, and human body and brain. Traces of the Five Aggregates should be found in each level of this hierarchy of natural sciences for human and sentient beings to be said to be made up of the Five Aggregates. This study proposes a hierarchical structure of nature cutting every level with the Five Aggregates and the Four Great Elements as its basis. The structure proposed by this study would revolutionize how we look at nature. Hopefully, better understanding of sciences in this manner will steer the application of scientific methods and technology towards a brighter future with compassion and tolerance. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=the%20five%20aggregates" title="the five aggregates">the five aggregates</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=four%20great%20elements" title=" four great elements"> four great elements</a>, <a href="https://publications.waset.org/abstracts/search?q=physics" title=" physics"> physics</a>, <a href="https://publications.waset.org/abstracts/search?q=calabi-yau%20manifold" title=" calabi-yau manifold"> calabi-yau manifold</a> </p> <a href="https://publications.waset.org/abstracts/81230/the-five-aggregates-in-buddhism-and-natural-sciences-a-revolutionary-perspective-of-nature" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/81230.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">190</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">123</span> Buddhism: Its Socio-Economic Relevance in the Present Changing World</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bandana%20Bhattacharya">Bandana Bhattacharya</a> </p> <p class="card-text"><strong>Abstract:</strong></p> ‘Buddhism’, as such signifies the ‘ism’ that is based on Buddha’s life and teachings or that is concerned with the gospel of Buddha as recorded in the literature available in Pali, Sanskrit, Buddhist Sanskrit, Prakrit and even in the other non-Indian languages wherein it has been described a very abstruse, complex and lofty philosophy of life or ‘the way of life’ preached by Him (Buddha). It has another side too, i.e., the applicability of the tenets of Buddha according to the needs of the present society, where human life and outlook has been totally changed. Applied Buddhism signifies the applicability of the Buddha’s noble tenets. Along with the theological exposition and textual criticism of the Buddha’s discourses, it has now become almost obligatory for the Buddhist scholars to re-interpret Buddhism from modern perspectives. Basically Applied Buddhism defined a ‘way of life’ which may transform the higher quality of life or essence of life due to changed circumstances, places and time. Nowadays, if we observe the present situation of the world, we will find the current problems such as health, economic, politic, global warming, population explosion, pollution of all types including cultural scarcity essential commodities and indiscriminate use of human, natural and water resources are becoming more and more pronounced day by day, under such a backdrop of world situation. Applied Buddhism rather Buddhism may be the only instrument left now for mankind to address all such human achievements, lapses, and problems. Buddha’s doctrine is itself called ‘akālika, timeless’. On the eve of the Mahāparinibbāṇa at Kusinara, the Blessed One allows His disciples to change, modify and alter His minor teachings according to the needs of the future, although He has made some utterances, which would eternally remain fresh. Hence Buddhism has been able to occupy a prominent place in modern life, because of its timeless applicability, emanating from a set of eternal values. The logical and scientific outlook of Buddha may be traced in His very first sermon named the Dhammacakkapavattana-Sutta where He suggested to avoid the two extremes, namely, constantly attachment to sensual pleasures (Kāmasukhallikānuyoga) and devotion to self-mortification that is painful as well as unprofitable and asked to adopt Majjhimapaṭipadā, ‘Middle path’, which is very much applicable even today in every spheres of human life; and the absence of which is the root cause of all problems event at present. This paper will be a humble attempt to highlight the relevance of Buddhism in the present society. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=applied%20Buddhism" title="applied Buddhism">applied Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=ecology" title=" ecology"> ecology</a>, <a href="https://publications.waset.org/abstracts/search?q=self-awareness" title=" self-awareness"> self-awareness</a>, <a href="https://publications.waset.org/abstracts/search?q=value" title=" value"> value</a> </p> <a href="https://publications.waset.org/abstracts/108995/buddhism-its-socio-economic-relevance-in-the-present-changing-world" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/108995.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">125</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">122</span> The Connection of the Nibbāna with the Six Sense Bases</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wattegama%20Subhavi">Wattegama Subhavi </a> </p> <p class="card-text"><strong>Abstract:</strong></p> A being is the working of the six sense bases. The sense bases are the eye, the ear, the nose, the tongue, the body and the mind. Buddhism describes what these sense bases are and how they work. These sense bases can be related to many of the philosophical and psychological teachings of the Buddha. One of the most important teachings of the Buddha is the Four Noble Truths. Buddhism explains that one who needs to attain <em>Nibbāna</em> must understand and realize these Four Noble Truths. These noble truths have a direct connection with the sense bases. The ultimate goal of Buddhism is <em>Nibbāna</em>. But there is no place or a special world called the “<em>Nibbāna</em>”. This paper describes that the noble truths can be identified within one’s own sense bases. The noble truth of suffering occurs within the functioning of the sense bases and the cause of suffering, “craving” operates inside the senses bases and the cessation of suffering, or <em>Nibbāna</em> is also experienced in the Sense Bases. Relevant material will be drawn for this paper directly from the <em>Pāli</em> canonical sources. The major finding is that the first three noble truths can be experienced through the six sense bases. The conclusion derived from the study is that the sense bases have direct relevance to <em>Nibbāna</em>, which is not to be conceived as another place or another dimension, but phenomena that can be experienced through one’s own sense bases, and that the other noble truths are also to be experienced in relation to one’s own sense bases. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Four%20Noble%20Truths" title=" Four Noble Truths"> Four Noble Truths</a>, <a href="https://publications.waset.org/abstracts/search?q=sense%20bases" title=" sense bases"> sense bases</a>, <a href="https://publications.waset.org/abstracts/search?q=Nibb%C4%81na" title=" Nibbāna"> Nibbāna</a> </p> <a href="https://publications.waset.org/abstracts/74800/the-connection-of-the-nibbana-with-the-six-sense-bases" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74800.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">183</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">121</span> Gender and Religion: The Organization and Recognition of Buddhist Nuns in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Meilee%20Shen">Meilee Shen</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Buddhist nuns in Taiwan have shouldered various responsibilities in educational, cultural, economic, and social aspects that transforms and transcends Chinese Buddhism to a higher level in Taiwan and overseas. In the recent years, Nuns in Taiwan have formed various associations to reach their goals and satisfy their needs. This research will focus on the following: 1. How to distinguish a Buddhist organization from temple? 2. Whether the forming of female Buddhist organizations reveals religious purpose or gender conflict in Buddhism? 3. How can nuns in Taiwan be unified together to establish their identification? This paper will mainly study on the Chinese Buddhist Bhikkhuni Association (CBBA) because they have gained allies together to work for religious causes and social needs since 1996. However, with a mission to promote female practitioners’ role in Buddhist circle, CBBA did not contribute much to the gender issue in Buddhism. The research found that CBBA did not achieve their goal to unite nuns in Taiwan because they failed to support nuns' education and did not recruit young and highly educated ones as CBBA's faculties. In conclusion, the research suggests i) to connect with other Buddhist organizations in order to achieve the dream of unity, ii) to fill the generation gap by overturn hierarchical system in Buddhist community and create a new environment for new generation to grow, iii) to shift financial contribution from social charity to nuns’ education to promote female role in Buddhism in the future. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bhikkhuni%20in%20Taiwan" title="Bhikkhuni in Taiwan">Bhikkhuni in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Bhikkhuni%20population%20and%20education" title=" Bhikkhuni population and education"> Bhikkhuni population and education</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism%20in%20Taiwan" title=" Buddhism in Taiwan"> Buddhism in Taiwan</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhist%20Bhikkhuni%20Association" title=" Chinese Buddhist Bhikkhuni Association"> Chinese Buddhist Bhikkhuni Association</a> </p> <a href="https://publications.waset.org/abstracts/78607/gender-and-religion-the-organization-and-recognition-of-buddhist-nuns-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/78607.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">205</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">120</span> The Expansion of Buddhism from India to Nepal Himalaya and Beyond</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Umesh%20Regmi">Umesh Regmi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the expansion of Buddhism from India geographically to the Himalayan region of Nepal, Tibet, India, and Bhutan in chronological historical sequence. The Buddhism practiced in Tibet is the spread of the Mahayana-Vajrayana form appropriately designed by Indian Mahasiddhas, who were the practitioners of the highest form of tantra and meditation. Vajrayana Buddhism roots in the esoteric practices incorporating the teachings of Buddha, mantras, dharanis, rituals, and sadhana for attaining enlightenment. This form of Buddhism spread from India to Nepal after the 5th Century AD and Tibet after the 7th century AD and made a return journey to the Himalayan region of Nepal, India, and Bhutan after the 8th century. The first diffusion of this form of Buddhism from India to Nepal and Tibet is partially proven through Buddhist texts and the archaeological existence of monasteries historically and at times relied on mythological traditions. The second diffusion of Buddhism in Tibet was institutionalized through the textual translations and interpretations of Indian Buddhist masters and their Tibetan disciples and the establishment of different monasteries in various parts of Tibet, later resulting in different schools and their traditions: Nyingma, Kagyu, Sakya, Gelug, and their sub-schools. The first return journey of Buddhism from Tibet to the Himalayan region of Nepal, India, and Bhutan in the 8th century is mythologically recorded in local legends of the arrival of Padmasambhava, and the second journey in the 11th century and afterward flourished by many Indian masters who practiced continuously till date. This return journey of Tibetan Buddhism has been intensified after 1959 with the Chinese occupation of Tibet, resulting in the Tibetan Buddhist masters living in exile in major locations like Kathmandu, Dharmasala, Dehradun, Sikkim, Kalimpong, and beyond. The historic-cultural-critical methodology for the recognition of the qualities of cultural expressions analysis presents the Buddhist practices of the Himalayan region, explaining the concepts of Ri (mountain as spiritual symbols), yul-lha (village deities), dhar-lha (spiritual concept of mountain passes), dharchhog-lungdhar (prayer flags), rig-sum gonpo (small stupas), Chenresig, asura (demi gods), etc. Tibetan Buddhist history has preserved important textual and practical aspects of Vajrayana from Buddhism historically in the form of arrival, advent, and development, including rising and fall. Currently, Tibetan Buddhism has influenced a great deal in the contemporary Buddhist practices of the world. The exploratory findings conducted over seven years of field visits and research in the Himalayan regions of Nepal, India, and Bhutan have demonstrated the fact that Buddhism in the Himalayan region is a return journey from Tibet and lately been popularized globally after 1959 by major monasteries and their Buddhist masters, lamas, nuns and other professionals, who have contributed in different periods of time. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=expansion" title=" expansion"> expansion</a>, <a href="https://publications.waset.org/abstracts/search?q=Himalayan%20region" title=" Himalayan region"> Himalayan region</a>, <a href="https://publications.waset.org/abstracts/search?q=India" title=" India"> India</a>, <a href="https://publications.waset.org/abstracts/search?q=Nepal" title=" Nepal"> Nepal</a>, <a href="https://publications.waset.org/abstracts/search?q=Bhutan" title=" Bhutan"> Bhutan</a>, <a href="https://publications.waset.org/abstracts/search?q=return" title=" return"> return</a>, <a href="https://publications.waset.org/abstracts/search?q=Tibet" title=" Tibet"> Tibet</a>, <a href="https://publications.waset.org/abstracts/search?q=Vajrayana%20Buddhism" title=" Vajrayana Buddhism"> Vajrayana Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/154497/the-expansion-of-buddhism-from-india-to-nepal-himalaya-and-beyond" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/154497.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">108</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">119</span> A Study of Tibetan Buddhism in Kalmykia: Reform or Revival</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dawa%20Wangmo">Dawa Wangmo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following Perestroika, the Kalmyks retained a sense of being essentially Buddhist people. Nevertheless, since the collapse of the Soviet Communist regime, Kalmykia has been going through vigorous ethnic and cultural revitalization. The new Kalmyk government is reviving the religion with the building of Buddhist temples and the attempted training of Kalymk monks. Kalmykia, officially an autonomous republic within the Federation of Russia, is situated in the European part of Russia in the steppe region bordering the Caspian Sea in its southeast. According to the 2010 census, the Kalmyks, a people of Mongolian origin, constitute over 57 percent of the Republic’s population of less than 290000. Russians living in Kalmykia comprise around 30 percent, the remainder being various Slavic and Asian groups. Since the Kalmyks historically adhere to Buddhism, Kalmykia is often described in tourist brochures and proudly by the Kalmyks themselves as one of the three “traditional Buddhist republics” of Russia and “the only Buddhist region” in Europe. According to traditional Kalmyk Gelug Buddhism, monasticism is the central aspect; hence monastic Tibetans from India have been invited to the Republic to help revive Buddhism and their Buddhist identity in Russia as a whole. However, for the young post-soviets, the monastic way of life is proving too alien, and the subsequent labeling by these monks of ‘surviving’ Kalmyk Buddhist practices as superstitious, mistaken, or corrupt is an initial step in the purification of alternate views, leading to religious reform. This sentiment is also felt by younger Kalmyks who do not find sense in surviving Buddhism but believe more in the philosophical approach of Buddhism taught by the visiting Buddhist teachers at Dharma centers. By discussing this post-soviet shift in local notions of religious efficacy, an attempt will be made to shed light on how the social movements of both reform and revival arise as a collusion between contemporary Tibetan and Kalmyk views on the nature of true Buddhism. This work explores aspects of religious innovation that have developed since the early 1990s in the process of reconstitution of ethnic and religious identity in Kalmykia, a Republic in the southwest of Russia. Any attempts to study the history of Buddhism in Kalmykia would surely mean studying the “History of the most northern Dharma community in the World.” <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kalmykia" title="Kalmykia">Kalmykia</a>, <a href="https://publications.waset.org/abstracts/search?q=Tibetan%20Buddhism" title=" Tibetan Buddhism"> Tibetan Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=reform" title=" reform"> reform</a>, <a href="https://publications.waset.org/abstracts/search?q=revival" title=" revival"> revival</a>, <a href="https://publications.waset.org/abstracts/search?q=identity" title=" identity"> identity</a> </p> <a href="https://publications.waset.org/abstracts/162925/a-study-of-tibetan-buddhism-in-kalmykia-reform-or-revival" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/162925.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">76</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">118</span> The Role of 'Hindu Tantrism' in Conceptualization of the Divine Manifestations in Vajrayana Tradition of Tibetan Buddhism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20T.%20Shabeer">Mohammed T. Shabeer</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Hoary moorlands of Tibet bear bundle of religious traditions. Vajrayana tradition of Tibetan Buddhism is one of the deep rooted religious orders of the area. It demands the homage to a variety of gods and diverse worships, especially to manifestations like the Dalai Lamas. This divine diversity has been conceptualized by remoteness of the area and transcontinental intrusion of Asiatic philosophies like Indian Buddhism, Mongolian Shamanism and Hindu Tantrism. This study reveals the role of Hindu Tantrism in conceptualizing the manifestations in Vajrayana Tradition of Tibetan Buddhism in a comparative way. Nowadays, the academic explorations and researches in the field of ‘Tibetology’ are widely tolerable in east and west alike. International community concerns such studies supportive of the restless campaigns for ‘free Tibet’. Moreover, the scientific sources on the topic are rarest and precious in the field of comparative religion. This study reveals a clear account of god concept of Vajrayana tradition and insists that the god concept of the tradition is conceptualized from the amalgamation of Indian Hindu Tantrism, Mongolian Shamanism, and Indian Buddhism. Primly, it sheds the light upon the mysterious similarities between Indian and Tibetan concepts of manifestation of gods. The scientific examination of this problem lasts in the conclusion that the transcontinental transmission of Hindu Tantrism in the special occasion of Buddhist Diaspora of 12th century in consequence of the invasion of Muslim Ghorid Sultanate had paved a vital role in shaping the Vajrayana tradition especially conceptualizing the manifestation of Tibetan gods. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhist%20diaspora" title="Buddhist diaspora">Buddhist diaspora</a>, <a href="https://publications.waset.org/abstracts/search?q=Hindu%20tantrism" title=" Hindu tantrism"> Hindu tantrism</a>, <a href="https://publications.waset.org/abstracts/search?q=manifestation%20of%20god" title=" manifestation of god"> manifestation of god</a>, <a href="https://publications.waset.org/abstracts/search?q=Vajrayana%20tradition%20of%20Tibetan%20Buddhism" title=" Vajrayana tradition of Tibetan Buddhism"> Vajrayana tradition of Tibetan Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/48326/the-role-of-hindu-tantrism-in-conceptualization-of-the-divine-manifestations-in-vajrayana-tradition-of-tibetan-buddhism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/48326.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">208</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">117</span> Walking in a Weather rather than a Climate: Critique on the Meta-Narrative of Buddhism in Early India</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yongjun%20Kim">Yongjun Kim </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Since the agreement on the historicity of historical Buddha in eastern India, the beginning, heyday and decline of Buddhism in Early India have been discussed in urbanization, commercialism and state formation context, in short, Weberian socio-politico frame. Recent Scholarship, notably in archaeology and anthropology, has proposed ‘re-materialization of Buddhism in Early India’ based on what Buddhist had actually done rather than what they should do according to canonical teachings or philosophies. But its historical narrations still remain with a domain of socio-politico meta-narrative which tends to unjustifiably dismiss the naturally existing heterogeneity and often chaotic dynamic of diverse agencies, landscape perceptions, localized traditions, etc. An author will argue the multiplicity of theoretical standpoints for the reconstruction on the Buddhism in Early India. For this, at first, the diverse agencies, localized traditions, landscape patterns of Buddhist communities and monasteries in Trans-Himalayan regions; focusing Zanskar Valley and Spiti Valley in India will be illustrated based on an author’s field work. And then an author will discuss this anthropological landscape analysis is better appropriated with textual and archaeological evidences on the tension between urban monastic and forest Buddhism, the phenomena of sacred landscape, cemetery, garden, natural cave along with socio-economic landscape, the demographic heterogeneity in Early India. Finally, it will be attempted to compare between anthropological landscape of present Trans-Himalayan and archaeological one of ancient Western India. The study of Buddhism in Early India has hardly been discussed through multivalent theoretical archaeology and anthropology of religion, thus traditional and recent scholarship have produced historical meta-narrative though heterogeneous among them. The multidisciplinary approaches of textual critics, archaeology and anthropology will surely help to deconstruct the grand and all-encompassing historical description on Buddhism in Early India and then to reconstruct the localized, behavioral and multivalent narratives. This paper expects to highlight the importance of lesser-studied Buddhist archaeological sites and the dynamic views on religious landscape in Early India with a help of critical anthropology of religion. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=analogy%20by%20living%20traditions" title="analogy by living traditions">analogy by living traditions</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism%20in%20Early%20India" title=" Buddhism in Early India"> Buddhism in Early India</a>, <a href="https://publications.waset.org/abstracts/search?q=landscape%20analysis" title=" landscape analysis"> landscape analysis</a>, <a href="https://publications.waset.org/abstracts/search?q=meta-narrative" title=" meta-narrative"> meta-narrative</a> </p> <a href="https://publications.waset.org/abstracts/42407/walking-in-a-weather-rather-than-a-climate-critique-on-the-meta-narrative-of-buddhism-in-early-india" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/42407.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">333</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">116</span> Early Buddhist History in Architecture before Sui Dynasty</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yin%20Ruoxi">Yin Ruoxi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> During the Eastern Han to Three Kingdoms period, Buddhism had not yet received comprehensive support from the ruling class, and its dissemination remained relatively limited. Based on existing evidence, Buddhist architecture was primarily concentrated in regions central to scripture translation and cultural exchange with the Western Regions, such as Luoyang, Pengcheng, and Guangling. The earliest Buddhist structures largely adhered to the traditional forms of ancient Indian architecture. The frequent wars of the late Western Jin and Sixteen Kingdoms periods compelled the Central Plains culture to interact with other civilizations. As a result, Buddhist architecture gradually integrated characteristics of Central Asian, ancient Indian, and native Chinese styles. In the Northern and Southern Dynasties, Buddhism gained formal support from rulers, leading to the establishment of numerous temples across the Central Plains. The prevalence of warfare, combined with the emergence of Wei-Jin reclusive thought and Buddhism’s own ascetic philosophy, gave rise to mountain temples. Additionally, the eastward spread of rock-cut cave architecture along the Silk Road accelerated the development of such mountain temples. Temple layouts also became increasingly complex with the deeper translation of Buddhist scriptures and the influence of traditional Chinese architectural concepts. From the earliest temples, where the only Buddhist structure was the temple itself, to layouts centered on the stupa with a "front stupa, rear hall" arrangement, and finally to Mahavira Halls becoming the sacred focal point, temple design evolved significantly. The grand halls eventually matched the scale of the central halls in imperial palaces, reflecting the growing deification of the Buddha in the public imagination. The multi-storied wooden pagoda exemplifies Buddhism’s remarkable adaptability during its early introduction to the Central Plains, while the dense- eaved pagoda represents a synthesis of Gandharan stupas, Central Asian temple shrines, ancient Indian devalaya, and Chinese multi-storied pavilions. This form demonstrates Buddhism’s ability to absorb features from diverse cultures during its dissemination. Through its continuous interaction with various cultures, Buddhist architecture achieved sustained development in both form and meaning, laying a solid foundation for the establishment and growth of Buddhism across different regions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=buddhist%20architecture" title=" buddhist architecture"> buddhist architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=pagoda" title=" pagoda"> pagoda</a>, <a href="https://publications.waset.org/abstracts/search?q=temple" title=" temple"> temple</a>, <a href="https://publications.waset.org/abstracts/search?q=South%20Asian%20Buddhism" title=" South Asian Buddhism"> South Asian Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Chinese%20Buddhism" title=" Chinese Buddhism"> Chinese Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/195272/early-buddhist-history-in-architecture-before-sui-dynasty" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/195272.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">4</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">115</span> Examining Criminology via Diverse Philosophical Paradigms: Considering the Nomological-Deductive Model of Science versus the Humanistic Tradition</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=William%20R.%20Crawley">William R. Crawley</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The current paper provides an examination of the primary conceptual and historical foundations leading to contemporary perspectives in criminological theory. This subject area involves the examination of theory that is vast and highly interdisciplinary but must, at its core, consider several postulates. The following areas of consideration will be the focus of this examination: presentation of various definitions of criminology as a discipline and attention to a dialogue which inquires as to whether criminological modes of explanation can be regarded as scientific with respect to focus, methods, and findings – e.g., conceptualization, operationalization, measurement strategies, analytical techniques, etc. Specifically, two opposing philosophical frameworks—naturalistic and anti-naturalistic philosophy—are examined by means of conceptual analysis for their necessary and sufficient conditions. Like all academic disciplines, for practitioners and students of criminology to understand and effectively use insights and discoveries, it is imperative that disciplinary axioms and methodologies are critically scrutinized. This paper provides a primer to this critique. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=anti-naturalistic%20philosophy" title="anti-naturalistic philosophy">anti-naturalistic philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=humanistic%20tradition" title=" humanistic tradition"> humanistic tradition</a>, <a href="https://publications.waset.org/abstracts/search?q=is%20criminology%20a%20science" title=" is criminology a science"> is criminology a science</a>, <a href="https://publications.waset.org/abstracts/search?q=naturalistic%20philosophy" title=" naturalistic philosophy"> naturalistic philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=nomological-deductive%20model" title=" nomological-deductive model"> nomological-deductive model</a> </p> <a href="https://publications.waset.org/abstracts/166386/examining-criminology-via-diverse-philosophical-paradigms-considering-the-nomological-deductive-model-of-science-versus-the-humanistic-tradition" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/166386.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">69</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">114</span> Study of Human Position in Architecture with Contextual Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=E.%20Zarei">E. Zarei</a>, <a href="https://publications.waset.org/abstracts/search?q=M.%20Bazaei"> M. Bazaei</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20seifi"> A. seifi</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20Keshavarzi"> A. Keshavarzi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Contextuallism has been always the main component of urban science. It not only has great direct and indirect impact on behaviors, events and interactions, but also is one of the basic factors of an urban values and identity. Nowadays there might be some deficiencies in the cities. In the theories of environment designing, humanistic orientations with the focus on culture and cultural variables would enable us to transfer information. To communicate with the context in which human lives, he needs some common memories, understandable symbols and daily activities in that context. The configuration of a place can impact on human’s behaviors. The goal of this research is to review 7 projects in different parts of the world with various usages and some factors such as ‘sense of place’, ‘sense of belonging’ and ‘social and cultural relations’ will be discussed in these projects. The method used for research in this project is descriptive- analytic. Library information and Internet are the main sources of gathering information and the method of reasoning used in this project is inductive. The consequence of this research will be some data in the form of tables that has been extracted from mentioned projects. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=contextuallism%20with%20humanistic%20approach" title="contextuallism with humanistic approach">contextuallism with humanistic approach</a>, <a href="https://publications.waset.org/abstracts/search?q=sense%20of%20place" title=" sense of place"> sense of place</a>, <a href="https://publications.waset.org/abstracts/search?q=sense%20of%20belonging" title=" sense of belonging"> sense of belonging</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20and%20cultural%20relations" title=" social and cultural relations"> social and cultural relations</a> </p> <a href="https://publications.waset.org/abstracts/36918/study-of-human-position-in-architecture-with-contextual-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/36918.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">396</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">113</span> Role of Monks in Civil Society and Democracy in Thailand</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Chuenaarom%20Chantimachaiamorn">Chuenaarom Chantimachaiamorn</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study is an analysis of the roles of the Thai monks i.e. the Sangha in the development of the civil society, democracy and politics in Thailand. This study may be significant for determining the relation of Buddhism and its Sangha to the Thai society and polity. This study is based upon the documentary research from the sources of Pali Scripture, historical documents, and other publications and related matter, including with the interviews concerning political thought and role of high senior monk, scholarly monks and Dhamma-espousing monk who are well known and accepted by people in general for their political role in contemporary Thai society. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=role" title=" role"> role</a>, <a href="https://publications.waset.org/abstracts/search?q=monk" title=" monk"> monk</a>, <a href="https://publications.waset.org/abstracts/search?q=Sangha" title=" Sangha"> Sangha</a>, <a href="https://publications.waset.org/abstracts/search?q=civil%20society" title=" civil society"> civil society</a>, <a href="https://publications.waset.org/abstracts/search?q=politics" title=" politics"> politics</a> </p> <a href="https://publications.waset.org/abstracts/5494/role-of-monks-in-civil-society-and-democracy-in-thailand" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/5494.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">395</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">112</span> Re-Thinking Humanism as a Guiding Philosophy of Education: A Critical Reflection on Ethiopian Higher Education Institutions</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sisay%20Tamrat%20Ayalew">Sisay Tamrat Ayalew</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper explores the concept of humanism as a guiding philosophy in education, specifically focusing on Ethiopian Higher Education Institutions (EHEIs). It highlights the perceived lack of humanistic elements within the educational system and the resulting intellectual and moral decay among students. The aim of this study is to critically reflect on the essence of humanism and its relevance to Ethiopian higher education. By examining the philosophy and practice of humanism, the paper seeks to evaluate the existing state of EHEIs in relation to this educational approach. The methodology employed in this research is qualitative. The study relies primarily on literature review and analysis of policy documents to gain insights into the subject matter. A hermeneutic approach is utilized to interpret the realities observed in various contexts. The key finding of this paper is that Ethiopian higher education institutions lack humanistic elements in their educational practices. This deficiency contributes to the overall moral and intellectual decay among students. The study accentuates that humanism is not merely an optional extra but an essential tool for creating a clean academic environment and fostering the holistic development of students. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=humanism" title="humanism">humanism</a>, <a href="https://publications.waset.org/abstracts/search?q=higher%20education" title=" higher education"> higher education</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20dignity" title=" human dignity"> human dignity</a>, <a href="https://publications.waset.org/abstracts/search?q=intellectual%20decadence" title=" intellectual decadence"> intellectual decadence</a>, <a href="https://publications.waset.org/abstracts/search?q=moral%20sickness" title=" moral sickness"> moral sickness</a> </p> <a href="https://publications.waset.org/abstracts/169835/re-thinking-humanism-as-a-guiding-philosophy-of-education-a-critical-reflection-on-ethiopian-higher-education-institutions" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/169835.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">77</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">111</span> The New Contemporary Cross-Cultural Buddhist Woman and Her Attitude and Perception toward Motherhood </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Szerena%20Vajkovszki">Szerena Vajkovszki</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Among the relatively large volume of literature, the role and perception of women in Buddhism have been examined from various perspectives such as theology, history, anthropology, and feminism. When Buddhism spread to the West, women had a major role in its adaption and development. The meeting of different cultures and social structures had the fruit of a necessity to change. As Buddhism gained attention in the West, it produced a Buddhist feminist identity across national and ethnic boundaries. So globalization produced a contemporary cross-cultural Buddhist Women. The aim of the research is to find out the new role of such a Buddhist woman in aging societies. More precisely to understand what effect this contemporary Buddhist religion may have, direct or indirect, on fertility. Our worldwide aging society, especially in developed countries, including members of EU, raise sophisticated sociological and economic issues and challenges to be met. As declining fertility has outstanding influence underlying this trend, numerous studies have attempted to identify, describe, measure and interpret contributing factors of the fertility rate, out of which relatively few revealed the impact of religion. Among many religious guidelines, we can separate two major categories: direct and indirect. The aim of this research was to understand what are the most crucial identified (family values, gender related behaviors, religious sentiments) and not yet identified most influential contributing contemporary Buddhist religious factors. Above identifying these direct or indirect factors, it is also important to understand to what extent and how do they influence fertility, which requires a wider (inter-discipline) perspective. As proved by previous studies religion has also an influential role in health, mental state, well-being, working activity and many other components that are also related to fertility rates. All these components are inter-related, hence direct and indirect religious effects can only be well understood, if we figure out all necessary fields and their interaction. With the help of semi-structured opened interviews taking place in different countries, it was showed that indeed Buddhism has significant direct and indirect effect on fertility, hence the initial hypothesis was proved. However, the interviews showed an overall positive effect, the results could only serve for a general understanding about how Buddhism affects fertility. Evolution of Buddhism’s direct and indirect influence may vary in different nations and circumstances according to their specific environmental attributes. According to the local patterns, with special regard to women’s position and role in the society, outstandingly indirect influences could show diversifications. So it is advisory to investigate more for a deeper and clearer understanding of how Buddhism function in different socioeconomic circumstances. For example, in Hungary after the period of secularization more and more people tended to be attracted toward some transcendent values which could be an explanation for the rising number of Buddhists in the country. The present research could serve as a general starting point or a common basis for further specific national investigations how contemporary Buddhism affects fertility. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=contemporary%20Buddhism" title="contemporary Buddhism">contemporary Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=cross-cultural%20woman" title=" cross-cultural woman"> cross-cultural woman</a>, <a href="https://publications.waset.org/abstracts/search?q=fertility" title=" fertility"> fertility</a>, <a href="https://publications.waset.org/abstracts/search?q=gender%20roles" title=" gender roles"> gender roles</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/77285/the-new-contemporary-cross-cultural-buddhist-woman-and-her-attitude-and-perception-toward-motherhood" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/77285.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">153</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">110</span> Religion and Sustainable Development: A Comparative Study of Buddhist and Christian Farmers’ Contribution to the Environmental Protection in Taiwan</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jijimon%20Alakkalam%20Joseph">Jijimon Alakkalam Joseph</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The UN 2030 Agenda for Sustainable Development claims to be a comprehensive and integrated plan of action for prosperity for people and the planet, including almost all dimensions of human existence. Nevertheless, critics have pointed out the exclusion of the religious dimension from development discussions. Care for the earth is one of the vital aspects of sustainable development. Farmers all over the world contribute much to environmental protection. Most farmers are religious believers, and religious ideologies influence their agricultural practices. This nexus between faith and agriculture has forced policymakers to include religion in development discussions. This paper delves deeper into this religion and sustainable development connection. Buddhism and Christianity have contributed much to environmental protection in Taiwan. However, interviews conducted among 40 Taiwanese farmers (10 male and female farmers from Buddhism and Christianity) show that their faith experiences make them relate to the natural environment differently. Most of the Buddhist farmers interviewed admitted that they chose their religious adherence, while most of the Christian farmers inherited their faith. The in-depth analysis of the interview data collected underlines the close relationship between religion and sustainable development. More importantly, concerning their intention to care for the earth, farmers whose religious adherence is ‘chosen’ are self-motivated and more robust compared to those whose religious adherence is ‘inherited’. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title="Buddhism">Buddhism</a>, <a href="https://publications.waset.org/abstracts/search?q=Christianity" title=" Christianity"> Christianity</a>, <a href="https://publications.waset.org/abstracts/search?q=environmental%20protection" title=" environmental protection"> environmental protection</a>, <a href="https://publications.waset.org/abstracts/search?q=sustainable%20development" title=" sustainable development"> sustainable development</a> </p> <a href="https://publications.waset.org/abstracts/153115/religion-and-sustainable-development-a-comparative-study-of-buddhist-and-christian-farmers-contribution-to-the-environmental-protection-in-taiwan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/153115.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">84</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">109</span> An In-Depth Definition of the 24 Levels of Consciousness and Its Relationship to Buddhism and Artificial Intelligence</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=James%20V.%20Luisi">James V. Luisi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Understanding consciousness requires a synthesis of ideas from multiple disciplines, including obvious ones like psychology, biology, evolution, neurology, and neuroscience, as well as less obvious ones like protozoology, botany, entomology, carcinology, herpetology, mammalogy, and computer sciences. Furthermore, to incorporate the necessary backdrop, it is best presented in a theme of Eastern philosophy, specifically leveraging the teachings of Buddhism for its relevance to early thought on consciousness. These ideas are presented as a multi-level framework that illustrates the various aspects of consciousness within a tapestry of foundational and dependent building blocks as to how living organisms evolved to understand elements of their reality sufficiently to survive, and in the case of Homo sapiens, eventually move beyond meeting the basic needs of survival, but to also achieve survival of the species beyond the eventual fate of our planet. This is not a complete system of thought, but just a framework of consciousness gathering some of the key elements regarding the evolution of consciousness and the advent of free will, and presenting them in a unique way that encourages readers to continue the dialog and thought process as an experience to enjoy long after reading the last page. Readers are encouraged to think for themselves about the issues raised herein and to question every facet presented, as much further exploration is needed. Needless to say, this subject will remain a rapidly evolving one for quite some time to come, and it is probably in the interests of everyone to at least consider attaining both an ability and willingness to participate in the dialog. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=consciousness" title="consciousness">consciousness</a>, <a href="https://publications.waset.org/abstracts/search?q=sentience" title=" sentience"> sentience</a>, <a href="https://publications.waset.org/abstracts/search?q=intelligence" title=" intelligence"> intelligence</a>, <a href="https://publications.waset.org/abstracts/search?q=artificial%20intelligence" title=" artificial intelligence"> artificial intelligence</a>, <a href="https://publications.waset.org/abstracts/search?q=Buddhism" title=" Buddhism"> Buddhism</a> </p> <a href="https://publications.waset.org/abstracts/114079/an-in-depth-definition-of-the-24-levels-of-consciousness-and-its-relationship-to-buddhism-and-artificial-intelligence" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/114079.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">109</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">108</span> A Narrative of Monks: Culture Heroes in Songkhla Province</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kuntalee%20Vaitayavanich">Kuntalee Vaitayavanich</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aimed to look into roles of culture heroes of monks in Buddhism in Songkhla province during the last 50 years. Qualitative study, in-depth interviews, participatory observation and non-participatory observation were employed for this study. The results of the study indicated that culture heroes in Songkhla province would act as the followings. 1) For secular matters, monks would do something beneficial to the community. 2) For religious matters, monks would behave to follow Buddhism discipline strictly and unambitiously. At the same time, monks would not neglect to teach Buddhists to give respect to Lord Buddha by doing meditation and praying. However, when some of those culture heroes passed away, villagers in the community would show gratitude and appreciation by arranging a religious death anniversary ceremony, having icon, or having narrative to recognize those, continuously. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=narrative%20of%20monks" title="narrative of monks">narrative of monks</a>, <a href="https://publications.waset.org/abstracts/search?q=culture%20heroes" title=" culture heroes"> culture heroes</a>, <a href="https://publications.waset.org/abstracts/search?q=Songkhla%20province" title=" Songkhla province"> Songkhla province</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20sustainability" title=" social sustainability"> social sustainability</a> </p> <a href="https://publications.waset.org/abstracts/3555/a-narrative-of-monks-culture-heroes-in-songkhla-province" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3555.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">382</span> </span> </div> </div> <ul class="pagination"> <li class="page-item disabled"><span class="page-link">&lsaquo;</span></li> <li class="page-item active"><span class="page-link">1</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=humanistic%20Buddhism&page=2">2</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=humanistic%20Buddhism&page=3">3</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=humanistic%20Buddhism&page=4">4</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=humanistic%20Buddhism&page=5">5</a></li> <li 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