Results for 'Theological anthropology Theravāda Buddhism'

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  1. Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological Contexts.David A. Clairmont - 2011 - Wiley-Blackwell.
  2.  24
    On Theological Anthropology and Philosophical Theology.Eva Neu, Michael Ch Michailov & Guntram Schulz - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:229-237.
    INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), (...)
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  3. Theological Debate Among Buddhist Sects in Indonesia.Abdul Syukur - 2022 - HTS Theological Studies 78 (4):1-8.
    Indonesian Buddhism has many sects such as Theravada, Mahayana, Buddhayana, Tantrayana, Maitreya, Tridharma, Kasogatan, Nichiren and so on. These sects historically come from the same source, the Buddha's teachings, but now they have differences in terms of doctrines and practices. This article analyses the differences with regard to their doctrines and beliefs in relation to the concept of God as required by the Indonesian Constitution. The discussion focuses on the debate among three sects, namely, Buddhayana, Theravada and Mahayana, about (...)
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  4.  6
    Grace, Symbol, and Liturgy: Constructing the Theological Anthropology of Nichiren Daishonin.Ralph H. Craig Iii - 2018 - Buddhist-Christian Studies 38 (1):267-285.
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  5.  7
    Gifts and Ghosts: A Derridean Reading of Theravada Communities.Sokthan Yeng - 2019 - Journal of French and Francophone Philosophy 27 (1):34-49.
    Because Europeans have shaped scholarly discourse about Southeast Asia and Buddhism, movement away from understanding “pure” Theravada Buddhism through religious and philosophical doctrine was a technique to decenter Western readings and shows how practitioners shaped their own beliefs. Stanley Tambiah called for academics to pay more attention to common beliefs of laypeople and everyday practices of monks. This, in turn, placed anthropologists at the center of collecting knowledge about Theravada Buddhism. Yet French philosophers continued, through their theories, (...)
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  6. Buddhist Monk, Buddhist Layman: A Study of Urban Monastic Organization in Central Thailand.Jane Bunnag - 2007 - Cambridge University Press.
    Most anthropological and sociological studies of Buddhism have concentrated on village and rural Buddhism. This is a systematic anthropological study of monastic organization and monk-layman interaction in a purely urban context in the countries where Theravada Buddhism is practised, namely, Burma, Cambodia, Ceylon, Laos and Thailand. The material presented is based on fieldwork carried out in Ayutthaya, Central Thailand. Dr Bunnag describes and analyses the socio-economic and ritual relations existing between the monk and the lay community, and (...)
     
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  7.  3
    Theological Incorrectness: Why Religious People Believe What They Shouldn't.D. Jason Slone - 2004 - Oxford University Press USA.
    "Ask two religious people one question, and you'll get three answers!" Why do religious people believe what they shouldn't--not what others think they shouldn't believe, but things that don't accord with their own avowed religious beliefs? This engaging book explores this puzzling feature of human behavior. D. Jason Slone terms this phenomenon "theological incorrectness." He demonstrates that it exists because the mind is built it such a way that it's natural for us to think divergent thoughts simultaneously. Human minds (...)
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  8.  34
    Theravada Buddhism: A Social History From Ancient Benares to Modern Colombo.Jonathan S. Walters - 1990 - Philosophy East and West 40 (2):251-253.
  9.  1
    Buddhism: Critical Concepts in Religious Studies. Buddhist Origins and the Early History of Buddhism in South and Southeast Asia. Vol. 1.Professor Paul Williams (ed.) - 2005 - Routledge.
    From a field primarily of interest to specialist orientalists, the study of Buddhism has developed to embrace inter alia, theology and religious studies, philosophy, cultural studies, anthropology and comparative studies. There is now greater direct access to Buddhism in the West than ever before, and Buddhist studies are attracting increasing numbers of students. This eight-volume set brings together seminal papers in Buddhist studies from a vast range of academic disciplines, published over the last forty years. With a (...)
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  10. The Theravāda Buddhist Understanding of Ethics: A Critical Appraisal of the Eight-Fold Path of Moral Perfection: A Study in Contrast with Thomistic Moral Perspectives.Leopold Ratnasekera - 2006 - Pontificia Universitas Urbaniana, Facolta Di Filosofia.
  11. Theravada Buddhism. A Social History From Ancient Times to Modern Colombo. Richard F. Gombrich.Maurice Walshe - 1991 - Buddhist Studies Review 8 (1-2):190-192.
    Theravada Buddhism. A Social History from Ancient Times to Modern Colombo. Richard F. Gombrich. Routledge, London 1988. x, 237 pp. Hbk £20.00, pbk £7.95.
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  12.  20
    Theravada Buddhism and Catholicism: A Social Historical Perspective on Religious Change, with Special Reference Tocentesimus Annus. [REVIEW]Steven Piker - 1993 - Journal of Business Ethics 12 (12):965 - 973.
    Centesimus Annus raises the issue of the relationship of religion to practical conduct. This paper constructs the issue; illustrates the construction with materials from Theravada Buddhist cultures; and applies the construction toCentesimus Annus. This is an exercise in social history.
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  13. Man in Nature: Guest or Engineer?: A Preliminary Enquiry by Christians and Buddhists Into the Religious Dimensions in Humanity's Relation to Nature.S. J. Samartha & Lynn De Silva (eds.) - 1979 - Ecumenical Institute for Study and Dialogue in Co-Operation with the World Council of Churches.
     
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  14. Christian and Buddhist Altruistic Love.Noel Sheth - 2006 - Gregorianum 87 (4):810-826.
    Nostra Aetate urges Christians to enter into dialogue and collaboration with religions, and to acknowledge, preserve and encourage the spiritual and moral truths found in them. It is in this spirit that this article makes a comparative theological study of altruistic love in the Christian and Buddhist Scriptures. Such comparison does not only facilitate better mutual understanding but also helps each tradition to understand itself better. The New Testament favours agape and related words to express the idea of altruistic (...)
     
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  15.  87
    Theravada Buddhism in Southeast Asia.Robert C. Lester - 1974 - Philosophy East and West 24 (4):459-461.
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  16.  2
    Theravāda Buddhist Ethics with Special Reference to Visuddhimagga. Vyanjana - 1992 - Punthi Pustak.
    Study of Buddhist ethics as reflected in the Visuddhimagga, philosophical work, by Buddhaghosa.
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  17.  12
    Theravada Buddhism and The British Encounter: Religious, Missionary, and Colonial Experience in Nineteenth Century Sri Lanka (Review).Terry C. Muck - 2008 - Buddhist-Christian Studies 28:188-191.
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  18.  74
    The Use of Theravāda Buddhist Practices and Perspectives in Mindfulness-Based Cognitive Therapy.Richard Gilpin - 2008 - Contemporary Buddhism 9 (2):227-251.
    This study explores and assesses the nature and practice of Mindfulness-Based Cognitive Therapy (MBCT) from the perspective of Therav?da Buddhism. It is particularly concerned with how both models of training understand and apply ?mindfulness?. The approach here is, firstly, to examine how the Therav?da understands and employs mindfulness and, secondly, to explore, and more accurately contextualize, the work of MBCT. The evaluation of MBCT in terms of the Therav?da suggests the former has both a strong affinity with, as well (...)
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  19.  20
    The Theravāda-Buddhist View of HistoryThe Theravada-Buddhist View of History.B. G. Gokhale - 1965 - Journal of the American Oriental Society 85 (3):354.
  20.  70
    Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand (Review).Steve Odin - 2011 - Philosophy East and West 61 (1):221-231.
  21.  86
    The Bodhisattva Ideal in Theravāda Buddhist Theory and Practice: A Reevaluation of the Bodhisattva-Śrāvaka Opposition.Jeffrey Samuels - 1997 - Philosophy East and West 47 (3):399-415.
    By illustrating the presence and scope of the bodhisattva ideal in Theravāda Buddhist theory and practice, this article shows that some of the distinctions used to separate Mahāyāna Buddhism from Hīnayāna Buddhism are problematic, and, in particular, calls into question the commonly held theoretical model that postulates that the goal of Mahāyāna practitioners is to become buddhas by following the path of the bodhisattva (bodhisattva-yāna), whereas the goal of Hīnayāna practitioners is to become arahants by following the (...)
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  22.  5
    Theravāda Buddhism in Western IndiaTheravada Buddhism in Western India.Balkrishna Govind Gokhale - 1972 - Journal of the American Oriental Society 92 (2):230.
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  23.  34
    Transhumanism, Theological Anthropology, and Modern Biological Taxonomy.Travis Dumsday - 2017 - Zygon 52 (3):601-622.
    I examine the ways in which the theological and philosophical debate surrounding transhumanism might profit by a detailed engagement with contemporary biology, in particular with the mainline accounts of species and speciation. After a short introduction, I provide a very brief primer on species concepts and speciation in contemporary biological taxonomy. Then in a third section I draw out some implications for the prospects of our being able intentionally to intervene in human evolution for the production of new species (...)
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  24. Americanization in Two Immigrant Theravada Buddhist Temples. Paul David Numrich.Sandra Bell - 1997 - Buddhist Studies Review 14 (1):101-105.
    Americanization in Two Immigrant Theravada Buddhist Temples. Paul David Numrich. University of Tennessee, Knoxville 1996. xxiv, 181 pp. Illustrations. $25. ISBN 0-87049-905-X.
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  25.  13
    Theravada Buddhism: The View of the Elders by Asanga Tilakaratne.Donald K. Swearer & Sid Brown - 2014 - Buddhist-Christian Studies 34:219-221.
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  26.  4
    Theravāda Buddhist Abhidhamma and Moral Development: Lists and Narratives in the Practice of Religious Ethics.David A. Clairmont - 2010 - Journal of the Society of Christian Ethics 30 (2):171-193.
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  27.  27
    Theravāda Buddhism and the Definition of Religion.Ninian Smart - 1995 - Sophia 34 (1):161-166.
  28. Theravada Buddhism: The View of the Elders.Asanga Tilakaratne, James W. Heisig, Timothy W. Richardson, Mee-Jeong Park, Sang-Suk Oh, Joowon Suh, Mary Shin Kim, Young-Mee Cho, Hyo-Sang Lee & Carol Schulz - 2013 - Philosophy East and West 63 (2).
     
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  29.  3
    Routledge Handbook of Theravāda Buddhism.Stephen C. Berkwitz & Ashley Thompson - 2022 - Routledge.
    Among one of the older sub-fields in Buddhist Studies, the study of Theravāda Buddhism is undergoing a revival by contemporary scholars who are revising long-held conventional views of the tradition while undertaking new approaches and engaging new subject matter. The term Theravāda has been refined, and research has expanded beyond the analysis of canonical texts to examine contemporary cultural forms, social movements linked with meditation practices, material culture, and vernacular language texts. The Routledge Handbook of Theravāda (...)
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  30.  18
    The Cosmic Breath: Spirit and Nature in the Christianity-Buddhism-Science Trialogue.Amos Yong - 2012 - Brill.
    The interjection of pneumatology in both theologies of interreligious dialogue and in the theology-and-science conversation comes together in this volume. The resulting Christianity-Buddhism-science trialogue opens up to new pneumatological perspectives on philosophical cosmology and anthropology in interdisciplinary and global context.
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  31. Heideggerian and Theravada Buddhist View on the Motility of Life.Theptawee Chokvasin - 2009 - In On the Reception of Buddhism in German Philosophy and Literature: An Intercultural Dialogue. Bangkok, Thailand: pp. 135-144.
    In this essay, I offer a comparative analysis on the ontological perspective from Heidegger and Theravada Buddhism on ‘the motility of life’: namely, the essence of the organism belonging to living beings whether human or non-human animals. To question about the innermost essence of life by considering birth, maturing, aging, and death, Heidegger finds out later that his approach is incomplete and inadequate because his existential analytic of human Dasein cannot explain the animal motility as captivation. However, in Theravada (...)
     
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  32.  1
    Love and Sympathy in Theravada Buddhism. Harvey B. Aronson.Barbara Noll - 1981 - Buddhist Studies Review 6 (1):65-66.
    Love and Sympathy in Theravada Buddhism. Harvey B. Aronson. Motilal Banarsidass, Delhi 1980. 127 pp. Rs 45.
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  33. Reforming Theological Anthropology: After the Philosophical Turn to Relationality.F. LeRon Shults - 2003
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  34.  27
    Ethics of the Theravada Buddhist Tradition.P. D. Premasiri - 1989 - In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
  35.  17
    Memory in Augustine's Theological Anthropology.Paige E. Hochschild - 2012 - Oxford University Press.
    This book explores the theme of 'memory' in Augustine's works, tracing its philosophical and theological significance. It shows how Augustine inherits this theme from classical philosophy and how Augustine's theological understanding of Christ draws on and resolves tensions in the theme of memory.
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  36.  78
    Analysis in Theravāda Buddhism.Donald W. Mitchell - 1971 - Philosophy East and West 21 (1):23-31.
  37.  11
    The Social Dimension of Theravada Buddhism in Burma.Trevor Ling - 1962 - Hibbert Journal 60 (39):314-322.
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  38.  9
    Evolution of the Theravāda Buddhist Idea of ‘Merittransference’ to the Dead, and its Role in Sri Lankan Buddhist Culture.Soorakkulame Pemarathana - 2013 - Buddhist Studies Review 30 (1):89-112.
    The practice of merit-transference in Sri Lankan Therav?da Buddhism has evolved over three important stages of development, namely, assigning of dakkhi??, giving of patti, and direct transferring of merit. These stages are generally understood as similar practices but are significantly different from each other. It is not the merit but the meritorious act that is dedicated to, or shared with the departed ones in first two stages. Pattid?na, in this context, does not strictly mean giving merit or giving what (...)
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  39.  59
    Narrative, Sub-Ethics, and the Moral Life: Some Evidence From Theravāda Buddhism.Charles Hallisey & Anne Hansen - 1996 - Journal of Religious Ethics 24 (2):305-327.
    The intent of this article is to explore the extent to which we can apply to Buddhist ethics Martha Nussbaum's statement that "[l]iterary form is not separable from philosophical content, but is itself, a part of content - an integral part, then, of the search for and the statement of truth". We explore the transformative impact that narratives can have on moral life, using examples from the story literature of Theravāda Buddhist traditions in Sri Lanka and Southeast Asia. Focusing (...)
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  40. Theological Anthropology of Gaudium Et Spes and Fundamental Theology.Joseph Xavier - 2010 - Gregorianum 91 (1):124-136.
    The Pastoral Constitution, Gaudium et Spes, is a key document for fundamental theology. In it, for the first time, the Church openly discusses the anthropological question as a specific theme. It explains what Christian anthropology is and in what way the mystery of Christ sheds light on the mystery of man. From the point of view of fundamental theology, the document shows how theological reason is closely related to anthropological meaning. It takes note of the potential mediatory role (...)
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  41. The Effects of Momentariness on Karma and Rebirth in Theravāda Buddhism.Adam L. Barborich - 2017 - In Proceedings of the International Conference on Indian Cultural Heritage: Past, Present and Future. Bhubaneswar, India: Institute of Media Studies. pp. 01-05.
    In the development of Indian Buddhism we begin to see a shift away from the early Buddhist epistemology based in phenomenology and process metaphysics toward a type of event-based metaphysics. This shift began in the reductionist methodology of the Abhidhamma and culminated in a theory of momentariness based in rationalism and abstraction, rather than early Buddhist empiricism. While early Buddhism followed an extensional model of temporal consciousness, when methodological reductionism was applied to the concept of time, it necessarily (...)
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  42.  19
    Theravāda Transformed?Theravāda Buddhism: A Social History From Ancient Benares to Modern ColomboBuddhism Transformed: Religious Change in Sri LankaTheravada Transformed?Theravada Buddhism: A Social History From Ancient Benares to Modern Colombo.Edmund Perry, Richard F. Gombrich, Richard Gombrich & Gananath Obeyesekere - 1997 - Journal of the American Oriental Society 117 (2):339.
  43.  19
    Theravāda Transformed?Theravāda Buddhism: A Social History From Ancient Benares to Modern ColomboBuddhism Transformed: Religious Change in Sri LankaTheravada Transformed?Theravada Buddhism: A Social History From Ancient Benares to Modern Colombo. [REVIEW]Edmund Perry - 1997 - Journal of the American Oriental Society 117 (2):339-342.
  44.  6
    Demonic or Divine? Theravāda Buddhist Interpretations of Jesus.Mathias Schneider - 2019 - Buddhist-Christian Studies 39 (1):259-270.
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  45. Samatha Meditation in Theravada Buddhism.Mahesh Tiwari - 1988 - Buddhist Studies Review 5 (1):21-37.
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  46.  36
    Theological Anthropology and Relationality: A Promising Exploration By LeRon Shults. [REVIEW]Paul Lewis - 2003 - Tradition and Discovery 30 (1):35-36.
    In Reforming Theological Anthropology, F. LeRon Shults draws from work on relationality in other disciplines to suggest ways in which theological anthropology might profitably be reformulated. While the task is worthwhile, the method promising and the results suggestive, much fine-tuning remains to be done.Paul Lewis review is followed by a brief response from F. LeRon Shults.
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  47.  20
    Beauty and Aesthetic Experience in Theravāda Buddhism.Paolo Euron - 2017 - Contemporary Buddhism 18 (2):305-320.
    The following essay deals with the specificity of aesthetic experience and apprehension of beauty in the frame of Theravāda Buddhism. This essay is aimed, above all, to Western readers, since aesthetics and beauty, as an inherent quality of nature and works of art, are constitutive parts of the Western philosophical and cultural tradition. I consider texts written in Western languages and available in the Western debate. On the one hand, so far as aesthetics is concerned, as a philosophical (...)
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  48.  7
    Review of Buddhadāsa: Theravada Buddhism and Modernist Reform in Thailand. [REVIEW]Steve Odin - 2011 - Philosophy East and West 61 (1):221-231.
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  49.  3
    In the Hope of Nibbana; an Essay on Theravada Buddhist Ethics.Winston Lee King - 1964 - Lasalle, Ill., Open Court.
  50.  14
    Becoming Selfless: The Evolving Not‐Self.Tahn Pamutto - 2017 - Anthropology of Consciousness 28 (2):173-177.
    Venerable “Than” Pamutto was ordained in 2010 in the austere forest tradition of Theravada Buddhism. He lives as a mendicant monk traveling among the towns and forests of rural New England. The Buddha's teaching to avoid identification with the “five aggregates subject to clinging” promises disenchantment with the outward manifestations of a person and an opening to seeing and appreciating the being right in front of us.
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