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A STUDY ON THE OSHO’S CONCEPTS OF HUMAN FREEDOM
Dhaniram Ghimire (2022)
The article entitled ‘A Study on the Osho’s Concepts of Human Freedom’, is of three objectives: 1) to explore the concept of human freedom in general, 2) to examine Osho’s concept of human freedom and 3) to analyze the Osho’s concept of the fundamental freedom of life. According to the general concept of human freedom, it refers to the condition or right to be able to do or believe what we desire without coercion or with any restrictions. Since freedom and responsibility are inevitable like two side of coin. It is comparable to two sides of the same coin. The concept of human freedom is indispensable to the traditional principles of Western and Eastern philosophy. Just as this idea represents the principle of human freedom, the primary purpose of this thesis is to study and analyze the concept of human freedom in relation to the system of the both philosophical tradition. Regarding Osho’s concept of human freedom, there are three types of Osho’s excellent idea of human freedom viz. 1) Freedom from the past, 2) freedom for the future, and 3) just freedom (freedom in itself). The concept of freedom from the past represents a reaction from the past constraints. While freedom is liberated to fulfill future indefinite conditions. The first two concepts of freedom unite to believe in the fundamental values of existential ideals as easily understood as those between the West and the East. The third concept of freedom refers to the only freedom, and it is the same concept called “freedom.” The concept of “Freedom to be” was the philosophical view of Jean-Paul Sartre and Jean-Jacques Rousseau. On the other hand, the first and second ideas of freedom can definitely be understood from the past of freedom and the future of freedom. However, the third idea is considered the absolute freedom of today.
Amartya Sen on freedoms as capabilities : a critical study
Malinee Puranitee (2012)
Development is ordinarily understood as economic growth. For Amartya Sen, however, this is not so, no matter how good the Gross Domestic Product (GDP) might be, that cannot be equated with development. Viewing growth in GDP as the single indicator of development is a traditional concept of economic development. Sen, in contrast, maintains that the main purpose of country develQpment is to provide freedoms to human beings. He insists that freedom is both the principal means and primary end of development. Freedoms enhance human capabilities enabling people to live as they wish and to do what they desire. Fundamentally, all humans hold some capacity to choose what is best for them
Bodhisattva, merit and identity: the belief and practice of Guanyin among Thai-Chinese
Luo Yong (2016)
Guanyin has become increasingly popular among Thai-Chinese in Bangkok and nationwide in Thailand in the past several decades. Guanyin originally has its roots in Mahayana Buddhism as a bodhisattva and a goddess in folk religion in China. Guanyin travels with the Chinese immigrants abroad and has taken its new roots in Thailand. Basing on the phenomenological theory of Van der Leeuw, this study concerns about the meaning of the religious phenomena for the believers themselves, and focus on the belief of Guanyin in religious spirituality, merit making, morality, salvation, and identity requiring. This study relies on textual history and field questionnaires and interviews to gain an understanding of the religious beliefa and practices related to Guanyin. The integration of Guanyin as a bodhisattva and goddess gams attraction for ThaiChinese who are mostly Buddhists. They worship Guanyin and acquire good luck, security, health, wealth, and happiness. At the same time, they have gained merit as well, and merit making will guarantee their wishes, expectations and moral actions. Making merit is the way for the followers of Guanyin to achieve the satisfaction in their spirituality and the salvation from the difficulties in their lives, and it even guides them towards the ultimate goal of Nirvana. This study shows that Guanyin worship for the Thai-Chinese followers relates to ethnic identity, economic environment and gender. Guanyin is generally accepted by both Thai-Chinese and Thais as a figure of Buddhism, and is considered to strengthen their Buddhist identity. In this way, Guanyin allows Thai-Chinese to practice Buddhism but also retain their Chinese ethnic identity. Guanyin's female gender feature combines features of love, compassion, kindness, perfection, tolerance, devotion, and thus is especially important for urban middle-class women. These reasons explain why Guanyin is popular in Thailand , and growing in popularity because of the challenges of ethnic and gender identity and the pressures of contemporary urban life.
“He Xie” (harmony) as political idea of Taoism and ITS Embodiment of Statecraft
Yao-Wu Lee (2019)
This research is titled: “He Xie” (Harmony) as Political Idea of Taoism and Its Embodiment of Statecraft. This work focuses on the concept He Xie as essential political idea in Lao Tzu’s Tao Te Ching, and on the analysis of other relevant ideas in Taoism. This dissertation includes five chapters. Chapter one is an introduction of the research. Chapter two analyses the concept of Tao and its essential implementation in the Tao Te Ching, Tao self-so naturally is the supreme value or principle embodied by the highest entity. Chapter three illustrates the concept of He Xie as statecraft. Wu Wei (inaction) is an important idea for ruler develop harmonious statecraft. With Wu Wei the ruler can make the state into a peaceful realm of He Xie. Chapter four deals with the embodiment of He Xie as statecraft. The good situation of a state, according to Lao Tzu, is not to ask people to develop much, but to keep the originality and naivety of the people. Chapter five is the conclusion of this research. The concept of He Xie can contribute well to the world nowadays, and also to the human culture in the future.
In the Pursuit of Peace: Reconsidering Epistemology of Morals in The Right View
Saumya Kanti Biswas (2017)
Suffering, as defines by T.R.V. Murti is the frustrated will. The frustrated will is the result from the grief of non-acquisition of something
“Mao Zedong Thought” and the Cultural Revolution
Siriporn Dabphet (2018)
This study examines “Mao Zedong Thought” in leading the Chinese Communist Party, China, and the Thought that led to the eruption of the Cultural Revolution in 1966 and its impacts. It is found that Mao Zedong Thought was mainly developed from Marxism-Leninism, his background and experience. The key elements of Mao Zedong Thought are Marxist revolution, the importance of the peasants, mass mobilization and voluntarism, continuous revolution, proletarian revolution, self-criticism, class struggle, and the primacy of Mao Zedong Thought. He was also interested in employing conflict theory to change culture and socio-political system of China. Campaigns launched under Maoist ideology had an important and serious impact on China and Chinese people. Reasons for the Cultural Revolution, erupted in 1966, are quite complex. For Mao, it is as an ideal of social transformation and his response to revisionism that threatened his thought of social equality and class struggle. Although purging the Party leaders, condemned as revisionists, was his personal reason, it was the Thought on continuous revolution and mobilizing the masses. The Cultural Revolution went beyond the stage of historical development and failed to lead effectively. It greatly impacted on various parts of China and changed the Chinese people’s world outlook and values.
Mindfulness and Motivation in Self-Transformation: Thich Nhat Hanh’s Teachings on the Interbeing
Hui Ling Lim (2021)
This paper aims to explore the relationship of mindfulness and motivation in self-transformation based on the teachings of Thich Nhat Hanh. It discusses mind and meditation, the application and impact of mindfulness on body and mind, the Buddhist’s roots of motivation in meditation, the dynamics of motivation in mindfulness practice and Thich Nhat Hanh’s teachings on interbeing. He argues that it is not necessary to hold the original Buddhist intention with the goal to attain enlightenment when practicing mindfulness because mindfulness is not only a means but also an end in itself. My discussion will highlight this interconnectedness of mindfulness and motivation where one’s motivation can affect mindfulness and mindfulness practice can further shape one’s motivation. The continuous practice of mindfulness has the ability to develop one’s motivation to change one’s mental state and life perspective, as the transformation will occur when the mind becomes more aware and more insightful.
On the concept of well-being from the viewpoint of Wang Yang-Ming's moral system
Tung I-Ching (2016)
This dissertation focuses on the concept of well-being discussed in reference to Wang Yang-ming' s major work, Instructions for Practical Living. Wang Yang-ming (王陽明, 1472-1529) was a Chinese Neo-Confucian scholar and an official in the Ming Dynasty (明朝, 1368-1644). He is considered to be the third most important Confucian thinker and outranked only by Confucius and Mencius. His thoughts started the last philosophical spiritual movement in China before the massive invasion of Western culture in the late nineteenth century. As his main publication, Instructions for Practical Living is highly representative of the philosophical work of Confucianism. This dissertation first in Chapter I presents an introduction of the overall background, objectives and the significance of the study, as well as the research methodology employed
Phra Paisal Visalo’s Ideas: Some Reflections on Liberty, Equality and Buddhism in Contemporary Thai Society
บดินทร์ สายแสง; Bordin Saisaeng (2019)
This article aims to argue that the thoughts on liberty and equality, the foundation of democratic movements over decades, had effects on Buddhist values and ways of thinking in the Thai society. By focusing specifically on Phra Paisal Visalo, it found that he did not only accept such thoughts, but also tried to make them go along with Buddhist concepts. Nonetheless, as Phra Paisal Visalo demonstrated, liberty and equaility, riding the wave of consumersim in Thailand, also created moral concerns, and had negative impacts on Buddhism and the Thai society as well.
Prosper or inexistence: Path to Attaining Happiness in the Millennial Era from the Perspective of Eastern Philosophers and Students
Donrudee Suwankiri (2013)
Background: The world we live in never ceased to be problematic even after the arrival of the new millennium. Technology has possessed and consumed people into state of emptiness, solitary and isolation. They began to suffer, become utterly mystified
The Concept of Buddhas in the Karandavyuha Sutra
Minkwan Chaiyapong (2013)
The objective of this research is to see how the concept of Avalokitesvara and Buddhas is explained in the Karanaavyuha Sutra. To do so, I shall study and analyze the ideas regarding the Buddhas, Avalokitesvara Bodhisattva and Adibuddha as found in the Karandavyuha Sutra. The Karandavyuha Sutra is one of the primary sources of Mahayana Buddhism composed in Sanskrit, which has been used as the basis for both teaching and practicing Buddhism in many different Mahayana schools. In Tibetan Buddhism, in particular, the Karandavyuha Sutra is one of the most significant texts, because it is the source from which the syllable “Om Manipadme Hum” is derived. It has been found that according to the Karandavyuha Sutra, through Avalokitesvara qualities, the Buddha’s nature is clearly centred around the perfection of wisdom, as the latter is said to be the origin of all the tathagatas. To gain the perfection of wisdom, the text says, a bodhisattva has to engage himself in the development of bodhicitta through the contemplation of emptiness (Sunyata). Having done so perfectly, he will be liberated from samsara. However, in the Karandavyuha Sutra, there is more than one way of gaining the perfection of wisdom, another option being obviously the use the mantra dharani. Practising the mantra dharani is equivalent to that of the practice of the six paramitas. The text also explains that practising the recollection of the name of Avalokitesvara bodhisattva as dharanni will eventually lead to the extinction of samsara. Manifestating oneself in many different forms is another way of bodhisattvas that is stressed as boundless and timeless. Avalokitesvara bodhisattva has already reached the highest bhumi by attaining the perfection of wisdom. He can then manifest himself in order to help all sentient beings attain liberation. There is no self-existence as the manifestation quality also comes from the perfection of wisdom. His power for magical interventions in this world is boundless. The text also shows clearly some theistic influences from the Puranic Hindu Sanskrit literature by which Avalokitesvara is portrayed as the one responsible for creating the whole universe
The Concept of Preparations for Death in Pure Land Buddhism: A Case Study of the Great Pure Land Master Thích Thiền Tâm
Ven.Thich Ngo Phuong (2022)
All sentient beings were born to die. It is very difficult to know which day we will die and where we will be reborn after death. As ordinary beings, we cannot choose the place of birth, but we can choose for ourselves a peaceful death and determine in which one will be reborn after death according to the Buddha’s teachings. In Mahāyāna Buddhism, Pure Land Buddhism is one of the most appropriate sects which can lead the practitioners to get out of samsāra in one lifetime through being born in the Pure Land of Amitābha Buddha. This documentary article is to study the concept of preparations for death to be reborn in the Sukhāvatī according to the great Master Thích Thiền Tâm’s teaching and practice of Pure Land Buddhism. The findings show three main points that Pure Land practitioners should prepare to enhance their rebirth in the Pure Land. The first point is the practitioner should prepare the external conditions as well as spiritual preparation for his death while still in good health. The second one is about at the moment of death, it is necessary to invite the good spiritual advisors and good Dhamma friends to remind and support the dying person of recitation of the Amitabha Buddha’s name. And the last point is for the family and relatives of the dead person, they should know and follow the important tips to bring true benefits to the dead person. Thus, understanding the importance of preparing the Eve of Death, the Pure Land practitioners can arrange the essential conditions for their death to be reborn in the Pure Land immediately after the body leaves this world.
The Dalai Lama’s Reinvention of Buddhism Supporting Religious Pluralism: The Middle Way between Traditionalism and Secularism
Dedy Irawan (2018)
The HH 14th Dalai Lama (HH) is one of the most influential Buddhist figures nowadays. My research will focus on the HH’s role in promoting religious pluralism in the contemporary period. Particularly, I will discuss how HH skillfully highlights some Buddhist doctrines to adapt contemporary audiences from different religious backgrounds. He strongly advocates that Buddhism is a pluralistic religion par excellence that is suited to the modern pluralistic society. I am aware that some authors have the same idea of mine that HH is promoting religious pluralism in modern society. Further elaborating on the authors’s idea that HH actively reimagines and portrays Buddhism as modern, I will argue that his presentation of Buddhism as a pluralistic religion can be analyzed as his attempt or “skillful means” to bridge and find the “middle way” between traditionalism and secularism for his contemporary audiences.
The influence of Chinese geomancy on the site selection of the Ancient Chinese Emperors' Tombs
Jing Wang (2022)
Chinese geomancy (堪舆 KanYu) is also known as the art of matching places with one another. The Chinese character "堪 Kan" refers to a high place, which is astronomy, and "舆 Yu" refers to a lower place, which is geography. Geomancy is not only an interdisciplinary model in ancient China, but it also forms a subjective evaluation system for human beings in their natural environment for the sake of practice, involving site selection of dwellings and tombs to achieve a "overall dynamic balance" between human energy space and cosmic natural energy. Therefore, these space energy fields involving man and nature fully is related to the important philosophical themes of harmony between man and nature, and “Tao Taking Nature as Its Law" (Chapter 10 and 25,Tao Te Ching) in ancient China. Chinese geomancy is a "fossil of life" from ancient Chinese culture, reflecting fundamental traditional approaches to astronomy, geography, calendars, and energy. A long history of interaction with the environment has formed the process of spatial location selection and layout of human dwellings, as well as a comprehensive set of methods and theories of "man-land relationship" in ancient China. At the moment, the study of ancient Chinese geomancy by domestic and foreign scholars is primarily concerned with the practical study of the location and layout of human living space. In comparison to ancient Chinese geomancy, there is little research on tomb location methods and significance, and even less research on the correspondence and correlation between living space and tombs. The purpose of this dissertation is to demonstrate the philosophical and cultural significance of the spatial location of ancient imperial tombs. This dissertation decodes the methods and ideas of space location, and layout of tombs according to ancient Chinese geomancy, and explores the similarities and differences in philosophical ideas such as "sacred and profane," the corresponding energy balance between the "unreal and reality," and the spatial integration theory contained in the space location of imperial tombs, using comparative research, historical research, and literature research. Through the spatial location of ancient imperial tombs, this paper aims to explore the differences between Chinese and Western philosophical understanding of on tomb location methods and significance, and to explore the historical evolution of Chinese geomancy, in such a way that it can inform the modern systems of sustainable development.
The interaction of confucianism, buddhism and taoism in Chinese history, and its relevance to interfaith dialogue
Fei Wang (2015)
The 21st century is an era which faces political, economical, cultural ·and many other effects of globalization. Whether you like or dislike, accept or not accept it, it is still inevitable. Religion does also face the same effects and problems with the changing and developing of the society. Contemporary religious issue of interfaith dialogue faces the challenge of religious diversity. This is not the simple understanding as we have known before and religious dialogue cannot maintain only some models as we have known before as well. With the interaction between ideology and culture, the relations of each religion also undergo subtle changes. These changes influence the harmony and development of the society. As we all known, the traditional model of interfaith dialogue refers to cooperative, constructive and positive interaction between people of different religious traditions or spiritual or humanistic beliefs, at both the individual and -institutional levels. However, in contemporary society religious dialogue does not only try to achieve the common ground but also for self-understanding through dialogue to understand itself through the other. In ancient China, Confucianism, Buddhism and Taoism had a very drastic struggle with each other, but became harmony finally especially during Han to Tang Dynasty. It is really helpful in contemporary society to do religious dialogue without doubt. However, we cannot easily to copy all the historical experiences but also need a critical way to rethink of it and'. to try to find the good way for contemporary China and other countries. This dissertation tried to use a critieal and historical study of Chinese religious history during Han to Tang Dynasty to rethink how to make religions from conflict to harmony under the religious pluralism. Chapter one was the brief introduction of this dissertation and its structures
The Japanese perception of 'God' through bible translation : the way of Japanese christianity
Hideo Maruyama (2013)
This dissertation is concerned with investigating the Japanese translation 'Kami' from the English word 'God' and the role of inculturation in this process. The researcher aims to show that a perfect translation of this word is unattainable because it produces gaps in signification. However, these gaps allow for inculturation - i.e. the unique interpretation of such words within different cultural contexts. Thus translation is a significant factor in the process of religious inculturation. It is impracticable for translation to convey an original meaning fully to a target language, especially in the cases of abstract religious terminology. for instance, 'God' is rendered into 'Kami' in the Japanese Bible. 'God' is a term applied to monotheism, while 'Kami', reflects a traditional Japanese world perspective and includes elements of nature, animism, good and bad, invisible power, spirits of casualties and so on. This will be testified by analyzing the Japanese world perspective in relation to this term. In semiotic theory a sign (a meaning of a cultural unit) is composed of both a signifier (a word or picture) and a signified (a concept), thus if there is no specific concept to be represented, there will be no word to represent it. In traditional Japanese perspectives, there is no idea of monotheism and thus no term for monotheism. There is no other choice, in Japanese, than to render 'God' into 'Kami'. There is a gap between word and concept. These terms cannot completely converge. This is a gap of translation. The gap is produced from the differences of language and its perspective. The larger the difference in perspective, the greater the perspective gap. This is supported by theories of linguistic relativism. However, the researcher proposes that the impossibility of accurate translation provides a significant role for the process of inculturation. The gap is produced from the impossibility of the translation and it creates room for new meaning. This gap allows for the creation of Japanese 'Kami' from 'God'. God has to first dress in Japanese costume to enter into the Japanese context. This is the first step of inculturation of Christianity into Japanese contexts. Without the problems of translation, there is no inculturation. Yet acceptance is also achieved through translation. People interpret and understand the world, and the terms used to navigate it, conditioned by their language and their perspective. Through the process of translation, Christianity becomes Japanese Christianity. And it is Christianity by the Japanese people and for the Japanese people. Finally my thesis accepts a social constructionist viewpoint and multiple perspectives - as this Japanese Christianity constitutes one of many Christianities.
The Lotus: Symbolic Representation of a Bodhisattva Illustrated in the Vimalakīrti Nirdeśa Sūtra
Fung Kei Cheng (2018)
The lotus, the symbol of Buddhism, essentially represents purity and enlightenment. Based on the Vimalakīrti Nirdeśa Sūtra, a significant Mahāyāna scripture, this study analyses the meaning of the lotus, the attributes of a bodhisattva, and the association between lotus and mud, connoting the intimate, interdependent, and interactive relationships between the concept of bodhisattva and sentient beings, illuminating the dynamic of secular world and pure land, while also dismantling the binary mode of thinking. It elaborates on how the bodhisattva path should be exercised, which leads to bodhisattva altruism. Buddhist altruism and non-duality hint at how individuals cultivate meaningfulness with acceptance and inclusiveness, which elevates happiness in a context of diversity.
The problem of presential knowledge in the illumination philosophy of Suhrawardi
Sayed Payamaldin Sajjad (2020)
According to the Peripatetic philosophy of Avicenna, the “I” perceives itself directly as the “I” by the theory of Floating Man, and then the “I” knows itself distinctively in contrast to non-self. The “I” knows itself and non-itself as “thing” or existence and Avicenna believed existence is self-evident as a proposition for the “I”. There ought to be a reason (as indicated by Aristotle) to exist for what he recognizes as the existence and the reason is the proof of the existence of God (Existence of Existence). He tried to create a rational system to prove that the Many comes from the One. Avicenna recognized existence as the Many and then identified the Existence of Existence or God as the One and this is Avicenna's central metaphysical view. According to the Illumination philosophy of Avicenna, the “I” perceives itself directly as the “I” by Presential knowledge of the “I” to itself. The “I” knows itself and non-itself as light and Suhrawardi believed light is self-evident as wholeness. There ought to be a reason to exist for what he recognizes as light and the reason is the proof of the existence of God (Light of Light). He tried to create a rational system like Avicenna to prove that the Many comes from the One. In Suhrawardi's philosophy, like Avicenna first Suhrawardi recognized light as the Many and then identified the Light of Light or God as the One and this is Suhrawardi's central metaphysical view. Avicenna’s non-oneness view of Empirical knowledge based on Aristotle’s thought ultimately led him to separate himself from God, and he must acquire knowledge to achieve God. Suhrawardi’s oneness view of Presential knowledge based on his own mystical experience ultimately lead him to know himself and God as the One and the idea that there is a separation between man and God is an illusion. The great point in Suhrawardi's philosophy of illumination is not to present his philosophical structure based on light, because the structure of this philosophy of Illumination is based on the Peripatetic philosophy in many cases. The great point of Suhrawardi's thoughts is a new definition of self-evidence as wholeness by the concept of light. He believed that light knows itself as immediate, and this immediacy represents the One, unlike Avicenna, who believed that the starting point is self-evidence and that other things are knowable from this starting point. In fact, according to Suhrawardi, self-evidence is whole that is the One and nothing can be imagined outside of it. The researcher believes if light is self-evident then the “I” must know light directly without any intermediations but the “I” to know light, it has to make a relationship between itself and light, then light cannot be self-evident. Avicenna and Suhrawardi believed the “I” knows itself directly, without any intermediations and self-evident is knowable directly, without any intermediary then the researcher believes the “I” is self-evident and the “I” can be the starting point for knowledge. The “I” knows itself by itself and the “I” knows that the “I” is empty of any kind of relation or limitation. Perfection is beyond any kind of limitations and relation or in other words, Perfection is Absolute Simplicity. The researcher concludes that Perfection is Absolute Simplicity and the “I” is Absolute Simplicity then the “I” is Perfection (Absolute Simplicity). Suhrawardi and Avicenna believed that the “I” knows itself directly, but the “I” is Perfection and Perfection is beyond any consciousness, even consciousness of itself as Presential knowledge. Any kind of consciousness, even Presential knowledge, is a kind of relation, and it is not possible to know the Perfection based on relation. Unlike Avicenna and Suhrawardi, the researcher believes that the “I” does not know itself by itself, but consciousness, which is based on relation, recognizes the “I” in the form of a simple truth devoid of any relation as Perfection. The “I” is Perfection, and Perfection is beyond consciousness, but consciousness based on relation, perceives the “I” in two different states. In the first state, consciousness perceives the “I” in the form of a simple truth that is devoid of any relation as Presential “I”. Consciousness, in addition to knowing itself as a simple essence, always faces definitions in relation to itself as Empirical “I”. These relations present themselves with reason, feelings, imagination, and so on. The “I” is Perfection that is beyond consciousness, but the consciousness that is aware of the truth of the “I” is itself a kind of relation. Whatever is known as consciousness in the form of Presential knowledge or Empirical knowledge of the “I” to itself is the result of relation not the result of the “I” as Perfection. The “I” is the “I”. The “I” is not known as the physical body. The “I” is not known as feelings and emotions. The “I” is not known as an idea. The best answer to the question about “What is the “I”? Is the “I” is the “I”, and any description of the “I” does not show the truth of the “I” and the truth of the “I” cannot be described. The truth of the “I” is the simplest simple before the process of thinking.
Towards neo-confucian epistemology
Liu Caiqin (2022)
The research focuses on the theory of knowledge in the West and China. It starts with the the crucial epistemological puzzle in modern Western epistemology - the Gettier problem, and aim to explore the different ways to deal with the issue of knowing. Thus, the researcher investigates two different and popular theories of knowledge in the West first, which are the trthmaker theory of Heathcote and virtue responsiblism of Zagzebski. It turns out that they do not work well in dealing with the Gettier problem. Therefore, the researcher appeals to Chinese philosophy, specifically, Wang Yangming’s philosophy, and trying to get some inspirations from his theory to deal with the issue of knowing differently. Chapter I presents an introduction of the overall background of the research, objectives, and significance of the study
Understanding zhuangzi's onesess through the concept of Xu
Shuwen Wang (2019)
This dissertation focuses on discussing what is the reality in reference to Zhuangzi’s philosophy of Oneness. It begins with the discussion of the two significant issues in our contemporary world and suggests that the cause of the issues today may be rooted in the way that people look at the reality. In Chapter I, the dissertation first presents an introduction of the overall background, objectives, and significance of the study

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