基于白居易诗歌中偏正式佛教词语的研究

唐代是宗教信仰开放的时代,诗人信奉佛教还是道教,抑或儒释道并信,都是自由的。白居易虽崇尚道教,但他更虔诚地信奉佛教,这体现在他诗歌创作中使用了大量的佛教词语。据统计,《白居易诗集》中出现了86个偏正式佛教词语,涉及佛教文化的方方面面,包括佛教基本概念方面的词语;佛法、佛事、戒律方面的词语;以具体表佛教抽象含义的词语;佛教、道教通用的词语。这充分证明白居易的诗歌创作与佛教关系甚为密切。     

Tracing the roots of mindfulness: Transcendence in Buddhism and Christianity

The field of social work has embraced mindfulness skills in the training of social workers and as an intervention used in practice. However, there is little discussion regarding the theoretical or religious roots of mindfulness. In addition, social workers often employ mindfulness by practicing within a behaviorist frame. Missing from this behaviorist frame are the historic religious definitions, aims, and values of mindfulness, which lead to a fuller understanding of mindfulness in social work practice. This article traces the religious roots of mindfulness to clarify its goals in both Buddhism and Christianity, with an emphasis on the Mahayana branch of Buddhism and the contemplative and mystical traditions within Christianity. In both religions, mindfulness leads one to an experience of transcendence, assisting the follower to realize that the self belongs in relationship with a divine oneness in Buddha nature, that is believed to be intrinsic to all sentient beings (in Buddhism), or a divine God through the person of Jesus Christ (in Christianity) where the self is retained. Social workers uphold the values of mindfulness and the profession itself when being sensitive to root mindfulness practice within its historical and religious contexts, particularly within Buddhist and Christian faith systems.     

Toward a Buddhist Sociology: Theories,Methods, and Possibilities

This article explores potential links between Buddhism and sociology, highlighting the many commonalities between sociology and Buddhism, with an emphasis on ways that Buddhist thought and practice may contribute to the field of sociology. What could Buddhism offer to our understanding of social institutions, social problems, and to the dynamics and possibilities for social change? The Four Noble Truths, central to Buddhist teachings, are explored in reference to their sociological theory applications. Finally, mindfulness practices that are endemic to Buddhism are explored as tools for sociologists to consider as they work reflexively, develop sociological insights, and pursue social justice.     

The Thai bhikkhuni movement and women's empowerment

This paper discusses the recent emergence of a movement in Thailand that aims to critique and transform patriarchal values supported by the Theravada Buddhist tradition by introducing female ordination (bhikkhuni ordination). The paper argues that there is a relationship between the low status of women in Thai Buddhism and the inferior status of women in Thai society. The introduction of female leadership roles in Thai Buddhism could play a role in balancing the gender hierarchies within the tradition as well as in society more broadly.     

A Buddhist Middle Way Approach in Therapy

For many years I have been practising Buddhist meditation in my personal life. In this article, I present one way in which Buddhism has influenced my work. People who seek counselling often swing between two unsustainable or unsatisfactory alternatives, for example being ‘full on’ or doing nothing. Polarisations that trap people can be lived, remembered or imagined. Buddhism proposes the middle way as a path out of these extremes. I present ways to deconstruct dichotomies, allowing people to find more effective alternatives. I show how to actualise a ‘middle way’ approach that is appropriate to Western therapy. I will also examine times when a middle way is not an ethically acceptable response.     

The effects of religion on subjective aging in Singapore: An interreligious comparison

This interreligious comparison deals with Buddhist and Christian Chinese elderly Singaporeans. Based on the data gathered from in-depth interviews with five Buddhists and five Christians, this article explores how religion plays a role in the adjustment to the physical, social, and existential aging processes. It investigates the similarities and differences between Buddhist and Christian beliefs in terms of their effects on the subjective experience of aging. Findings indicate that religion can play an integrative role that facilitates adjustment to the aging process. Also, they suggest that though there are fundamental, irreducible differences in terms of religious beliefs and practices between Buddhism and Christianity, there are far less differences in the ways they impact on the integrative aging process. Some negative effects of religion on aging and some viewpoints about successful aging are presented in the discussion.     

The influence of Indian Buddhism on Bai identification and understanding of their origins as a people: a research note

Exactly when Buddhism spread to the Lake Erhai region continues to be a hotly debated issue among scholars. Upon examining currently available documents and artifacts, however, one starts to see evidence that Indian Buddhism spread to the Lake Erhai region of western Yunnan from the ‘Southern Branch of the Silk Road’ by about the middle of the seventh century ad.Indian Buddhism has had a profound impact on Bai history and culture, most notably in (1) the spread and assimilation of Acaya Buddhism into Bai culture, and (2) the Bai perception that they are the descendents of King Asoka, India's famous early promoter of Buddhism.     

Longitudinal Trends of Religious Groups in Deregulated Taiwan: 1990 to 2009

Religious economies theory predicts that in a deregulated religious market, well‐organized religions will thrive, and loosely organized religions will struggle and decline in membership. This research (1) tests this hypothesis with representative sample data from Taiwan between 1990 and 2009; (2) contrary to religious economies theory, finds significant growth of folk religion in Taiwan; and (3) highlights the growth of religious commitment among Taiwanese Buddhism—evidenced by a decrease in the overall number of Buddhist adherents and an increase in the proportion of Buddhists who are formal converts. Additionally, neither significant growth in congregational religion nor organized, sectarian folk religion is detected in the analysis.     

Choosing Buddhism in Australia: towards a traditional style of reflexive spiritual engagement

There has been little dedicated sociological research on the appeal Buddhism holds for many individuals in the West. It is suggested that this absence reflects a current tendency within the discipline to highlight a new age approach to spiritual involvement and to overlook other optional styles of engagement. Such a pattern of study is concerning because the propensity to privilege the new age style would seem to be less an outcome of a coherent research agenda than a result of the currency that the idea of postmodern religion has come to assume in theoretical accounts of spiritual transformation in contemporary societies. Using data from a modest quantitative survey, the study investigates spiritual style among a sample of Australians who have developed an interest in Buddhist practice and belief. The results point to the prevalence of a traditional approach to involvement, whereby the individual decides to engage solely with Buddhism for the long duration. Given its possession of these qualities, the research goes on to examine the social patterning of spiritual commitment. The findings suggest that comprehending the social restrictions to any kind of involvement is a more pressing sociological question than explaining social divergences among the engaged.     

Buddhist commons and the question of a third sector in Asia

Very little attention has been devoted by third sector researchers to the question of comparable or related activities in Asia. This article explores a complex of Asian Buddhist religious beliefs and practices using ‘the commons’ as a comparative concept. Examination of published, English-language sources provides clear evidence of the existence of a variety of third sector-like activity in Asia far in the past. Village codes codifying charitable practices and village associations have been recorded in China, Japan and Korea. In addition, a good deal of charitable and philanthropic activity has been associated with Asian Buddhism: beliefs supporting gift exchange (dharma anddana), veneration of certain leader-philanthropists, a distinctive model of community organisation (sangha), a Japanese model of fund-raising (kanjin) campaigns, and a long tradition of international Buddhist convocations are among the range of indigenous common goods which can be found in the Asian context prior to any discernible western influences.     

新型城市化背景下城市休闲文化发展研究

城市作为文化的载体,城市文化建设体现了"以人为本"的城市基本责任与发展方向,其中城市休闲文化发展将提升城市文化品位,提高市民生活质量,丰富游客旅游体验。在新型城市化背景下,面对市民游憩休闲与游客旅游休闲需求,促进"城市文化休闲化、城市休闲文化化",建设城市休闲文化,丰富市民与游客休闲生活应该成为城市规划、建设与管理的指导思想和基本政策之一。     

Techniques of Death: Buddhist Practice,Femininity and Self-Cultivation at the Last Stage of Life in Vietnam

This article explores how death is conceptualised by elderly lay Buddhist women in H? Chí Minh City (Vietnam). It explores the traits of a ‘good death’ which elderly laywomen wish to experience, and their dedicated practice of Buddhism to prepare themselves for a peaceful end stage of life. This article contends that, in fact, women’s perceptions of death speak to their desires to live a life with dignity and retain their full personhood and nurturing femininity which they have embodied throughout their adult lives even until their last moments. They pursue devotional practices to train their body and mind in order to prepare themselves for the critical moment of dying, believing that these self-cultivating practices will enable them to transcend physical suffering and mental confusion, and immediately move on to the next, better life.     

Moderation, contentment, work, and alms—A Buddhist household theory

The paper deals with household theory from the angle of Buddhist thought. We build on the Buddhist terms of tanha versus chanda to express Buddhist preferences and Buddhist household theory in terms of textbook microeconomic terms. We find that preferences of Buddhist (enlightened) people may differ from those of non-Buddhist people in a systematic manner. Among other hypotheses, we deduce that Buddhists work harder than non-Buddhists if we control for meditation time. We argue that any full-grown Buddhist economics (if it is to exist) needs to build on Buddhist preference and household theory, either as presented here or in a different form.     

Negotiating the Edge: The Rationalization of Sexual Risk Taking Among Western Male Sex Tourists to Thailand

Every year thousands of Western men travel to Thailand as sex tourists to participate in paid-for sex. Although many of these men will use condoms to protect themselves against sexually transmitted infections (STIs), others will not, despite the risks. By applying Steven Lyng’s (1990) concept of edgework to data collected from 14 face-to-face interviews with male sex tourists in Pattaya, Thailand, and 1,237 online discussion board posts, this article explores the ways in which these men understood and sought to rationalize the sexual risks they took. We argue that notions of likelihood of infection and significance of consequence underpin these behaviors, and we identify the existence of understandings of sexual risk that reject mainstream safer-sex messages and frame condomless sex as a broadly safe activity for heterosexual men. The article concludes by summarizing the difficulties inherent in driving behavior change among this group of men, for whom sexual risks appear to be easily rationalized away as either inconsequential or irrelevant.     

Cartographies of disease: Maps,mapping, and medicine

Although sociologists regard charisma as a social construct, few studies look at the explicit interactions that create and maintain this type of authority. This article examines one specific, but ubiquitous social interaction between leader and follower – the charismatic touch. The charismatic touch is a semi-formal interaction in which leader and followers exchange mutual recognition through verbal, visual and physical touch. Through touching each other this way, charisma becomes palpable, the bond with followers enlivened and the authority of the leader reconstituted. By analysing photographs from a visual ethnographic study of Diamond Mountain, a Western convert Buddhist community, and images of political leaders culled from mass media, one can observe a dynamic of intimacy and distance in maintaining and performing charisma. As data, visual representations of the charismatic touch capture evidence of its micro-interactional nature and offer a new approach to the field of charisma in the digital age.     

On the relation between ‘visual research methods’ and contemporary visual culture

One of the most striking developments across the social sciences in the past decade has been the growth of research methods using visual materials. It is often suggested that this growth is somehow related to the increasing importance of visual images in contemporary social and cultural practice. However, the form of the relationship between ‘visual research methods’ and ‘contemporary visual culture’ has not yet been interrogated. This paper conducts such an interrogation, exploring the relation between ‘visual research methods’ – as they are constituted in quite particular ways by a growing number of handbooks, reviews, conference and journals – and contemporary visual culture – as characterized by discussions of ‘convergence culture’. The paper adopts a performative approach to ‘visual research methods’. It suggests that when they are used, ‘visual research methods’ create neither a ‘social’ articulated through culturally mediated images, nor a ‘research participant’ competency in using such images. Instead, the paper argues that the intersection of visual culture and ‘visual research methods’ should be located in their shared way of using images, since in both, images tend to be deployed much more as communicational tools than as representational texts. The paper concludes by placing this argument in the context of recent discussions about the production of sociological knowledge in the wider social field.     

PERFORMING THE VISUAL NORTH

During the last decade, the phrase ‘visual culture’ has come to identify a variety of interdisciplinary approaches to the visual in everyday life. While analytic perspectives may come from gender, race or media theory, political economy, psychoanalysis, and so forth, there is an apparent agreement about the critical relation the visual has to subjectivity and social organization. The travelling of critical and cultural theory across disciplinary boundaries has given ‘visual culture’ an institutional form through new degrees, programmes, cross-faculty appointments, courses, introductory textbooks, and research publications. This paper comments on the intellectual history of ‘visual culture’, identifies cultural aspects of visual performance that have been understated in recent formulations of visual culture and visual studies, and argues that the current institutional form of visual culture research has contributed to the disappearance of cultural and anthropological approaches within visual culture. The paper is developed in relation to a case study involving popular photography as a cultural performance of the Canadian north, and considers the contribution of performance to visual culture.     

Nationalising civilisational resources: sacred mountains and cosmopolitical ritual in Mongolia

This paper is concerned with the historical process by which elements drawn from a religious ‘civilisation’ have been reinvented as specifically national phenomena. It examines the Mongolian state ceremonies for sacred mountains conducted by the President as an example of the reinvention of an institution originally produced by the wider culture or civilisation of the Buddhist ecumene encompassing both Mongolia and Tibet. Such ritual, I argue, can be thought of as ‘cosmopolitical’ in that sense that they engaged with non-humans as actors in the political arena. Furthermore, the contemporary reinvention of these practices has generated a space for a very different, but also cosmopolitical, register for conceiving of relations between human persons and the landscape.     

Social roles and negotiation of status in host-tourist interaction: A view from British television holiday programmes

Although folk discourses frequently emphasise such raison d’être benefits of tourism as broadening one's horizons through knowing foreign people(s) and cultures, most critical studies of tourism stress tourists’ relative illiteracy with regard to the ‘reading’ of the local. This paper is based on extracts from two British holiday programme series, BBC's Holiday 2000/1 and ITV's Wish You Were Here?, in which the presenters engage in some form of verbal (and non‐verbal) interaction with local people. A close discourse analysis of these interactions reveals that the dominant ideology of tourism, as propagated in the programmes, gives evidence of only limited contact between tourists and local people, although the former often create the illusion of closeness, familiarity and ‘friendship’. Most contact with local people occurs in their principal roles as either ‘helpers’/‘servants’, ‘experts’, or as part of ‘local scenery’. At times, however, local people are seen to resist these super‐imposed roles, casting themselves as worldly and cosmopolitan. Meanwhile, it is often the presenter‐tourists who construct for themselves parochial identities by adhering to stereotyped interpretations of local people and seeking ‘safe’ interpretations of the host culture. These encounters are therefore often sites of power struggle, in which presenter‐tourists assert themselves as dominant and powerful, while local people may subvert these attempts, for example, by claiming high status for themselves through expert knowledge.     

Discourses of Resource Dependency: Second Homeowners as “Lifeblood” in Vacationland

In recent decades, rural destinations that once relied on the production and extraction of land and resources now rely on tourism as the primary economic pursuit. Such destinations have experienced a surge of new migrants in the form of tourists, permanent newcomers, and second homeowners. Scholars have turned to how permanent residents perceive these changes and new populations, revealing that in some instances permanent residents are more accepting of newcomers due to economic constraints. I extend this line of research by asking how, and under what conditions, permanent residents favorably view second homeowners, a specific type of rural in-migrant. Drawing on ethnographic data in Rangeley, Maine, I develop the concept “discourses of resource dependency,” to clarify how and why localities justify, explain, and ultimately pursue one economic resource over another. In this case, local residents view second homeowners as a resource that will ensure the town's economic sustainability, and this frame enables local residents to view their in-migration favorably. This frame emerges not just from structural economic circumstances, but also from a confluence of historical and cultural conditions that elevate the import of second homeowners in Rangeley's place-making project.