Justice as active peace

This essay argues for a more formal relationship between policing and mindful practice as taught by the Zen monk Thich Nhat Hanh. The paper explores the value of Nhat Hanh’s teachings for improving the daily implementation of police services by individual officers, and the transformation of the suffering witnessed and experienced by those officers. Practical tools for the cultivation of mindfulness for officers are provided.     

The muslim slavs of Bosnia and Herzegovina (with reference to the Sandzak of Novi Pazar): Islam as national identity

Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues.     

回族与信仰其他宗教之民族的关系

回族信仰伊斯兰教,回族对非伊斯兰教的宗教文化表示排斥,但在日常生活和社会交往活动中又能够与其他宗教如佛教、道教和平相处,对其他宗教信仰者表示理解和尊重。这种社会交往行为对于当代不同民族宗教之间的和解与交流具有一定的启示意义。     

Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term <Emphasis Type="Italic">Dhāraṇī</Emphasis>

The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic and context-sensitive. After reviewing Western scholarship, the article discusses dhāraṇī semantic values and issues of synonymy, the early applications of mantras, the sonic/graphic background of coding in India extended into Buddhist applications, and the soteriological ideology of dhāraṇīs along with some of its many varieties.     

佛学的东方属性及亚洲核心思想之地位——高楠顺次郎的佛学价值功能论

日本“东洋学”家高楠顺次郎站在亚洲整体观及东方学的立场上,对佛学之于印度的“文化清算”功能做了深入系统的分析阐述,认为佛学的出现标志着来自西方的印度雅利安人的文化由物质性的文化改造为精神性的东方文化,指出佛学从十五个方面对以往婆罗门教文化做了彻底的“文化清算”,从而与雅利安人固有的“西方思想”分道扬镳,实现了佛学的东方化,不仅改变了印度的历史文化的发展进程,而且逐渐成为“亚洲的核心思想”;他还进一步对印度、中国和日本的佛学特色做了比较。高楠顺次郎关于印度佛学的研究贯穿着“东方-西方”意识,表现了“亚洲核心思想”的认同,富有理论东方学的价值,值得我们进行批判的分析研究。     

日本古代小说的佛学烙印与文化成因

日本古代小说大都具有浓郁的佛学色彩,净土、无常、果报是最典型的三个侧面。净土思想是日本佛教的主流且具有明显的现世特征:平安物语的净土信仰成为救赎宫廷贵族脱离苦难的精神支柱;中世战记物语的净土信仰多与死亡紧密相连,成为对战乱中人们渴求来世幸福的终极关怀。无常是日本小说尤其是中世物语中最浓墨重彩的一笔,无常既是对人间永无常住的感性叹息,也是对盛者必衰社会法则的理论解释,更成为武家社会切身感受的生死观。因果报应思想贯穿日本小说史的始终,它与宿世、轮回、转生等观念互为表里,成为孕育日本怪异小说流行的土壤之一,并表现出与儒家劝惩观念相结合的世俗化趋势。     

东南亚的儒释道文化

从宗教信仰角度看,东南亚的11个国家中,越南和新加坡属于祖宗崇拜、儒释道为主的文化。此外,在东南亚众多的族群、6亿多人口中,越南的京族和各国的华侨华人以祖宗崇拜和信奉儒释道为主,人口约有1.5亿。     

略论佛教对老挝社会的影响

14世纪中,老挝把佛教尊崇为国教。经过几个世纪的发展佛教已经渗透到老挝社会的各个方面,对老挝的政治、经济、文化和社会生活都产生了深远影响。     

Cultural and Spiritual Constructions of Mental Distress and Associated Coping Mechanisms of Tibetans in Exile: Implications for Western Interventions

The Tibet-TPO project in Dharamsala, North India aims to provideculturally sensitive psychosocial support to Tibetan refugees.In this study we have examined the cultural and spiritual constructionsof mental distress of Tibetan exiles from a secondary analysisof previously published data. Tibetans refugees' constructionsof mental distress were intimately linked to cultural, religiousand political factors. Family and religious support were regardedas key coping strategies, yet many new refugees lacked bothfamily support and detailed knowledge and understanding of TibetanBuddhism. Not all of those interviewed were positive about ‘westernapproaches’ to dealing with mental distress, but thoseusing the service seemed to do so in a pragmatic and integrativeway. We conclude that culturally sensitive psychosocial supportcan usefully ‘fill a gap’, especially for new refugeeswho lack both family support and access to, or understandingof, traditional religious coping mechanisms.     

论苏曼殊小说的悲剧意识及其形成原因

苏曼殊小说所描写的都是爱情悲剧,带有明显的主观抒情色彩和自传性质,充满着强烈的悲剧意识。这种悲剧意识既出于佛教观念和情爱追求的矛盾纠缠,更是根源于作家对现实世界的失望而认定人生本苦的生命意识。