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Published in last 1 year |  In last 2 years |  In last 3 years |  All Please wait a minute... For Selected: Download Citations EndNote Reference Manager ProCite BibTeX RefWorks Toggle Thumbnails Select The Relationship and Difference of Dependent Origination Theories in Mqdhyamika-!qstra and Qgama-S[tra YAO Wei-Qun Journal of East China Normal University (Philosoph    2016, 48 (2): 68-73.   DOI: 10.16382/j.cnki.1000-5579.1016.02.008 Abstract （372）   HTML （9）    PDF （1014KB）（1335）       Knowledge map    Dependent origination theories occupy an important position in different period of Buddhist thought system. There is discourse about the dependent origination theories in the important Mahqyqna Buddhist literature Mqdhyamika-!qstra and also in Qgama-s[tra which keeps many early Buddhist thought.Such theories in the two have many same points or similarities. There are also some differences in their views.To research and analyse the relationship and difference of the two in dependent origination theories has a positive significance for understanding the theoretical change from Mahqyqna Buddhism to H ]nayqna Buddhism ,and the important characteristics of different period of Buddhist thought. Related Articles | Metrics Select On Wonhyo’s Idea of “Harmony and Arguments”. YANG Wei-zhong Journal of East China Normal University (Philosoph    2015, 47 (4): 115-121.   DOI: 10.16382/j.cnki.1000-5579.2015.04.015 Abstract （418）   HTML （5）    PDF （1520KB）（1406）       Knowledge map    In his On Harmonizing Disputes in Ten Doctrines, Wonhyo provided syntheses for ten issues of Buddhist teachings that were heatedly discussed in Buddhist circle at that time, aiming to cease disputes from his own Buddhist position. In the extant Ten Doctrines, we can only find two of the original ten doctrines, that is, the doctrine of being and non-being and the doctrine of Buddha-nature. However, from the quotations in Comments on the Similarities and Differences of The Awakening of Faith we can sum up two other doctrines, that is, the doctrine of Dharmakaya and the doctrine of wisdom sphere. Wonhyo attempts to fuse different thoughts and put them in harmony. Wonhyo’s main ideas are from Mahāyāna Mahāparinirvā?a Sūtra and The Awakening of Faith. The former is about the thought of Tathagata-garbha, while the latter Yogacara. For Wonhyo, “no-similarity and no-difference” is the approach to interpret Buddhist teachings and to eliminate “different arguments” after the “declining of the true Dhamma”. Related Articles | Metrics Select On Differences and Similarities of the Cultivation Stages in Tibetan and Chinese Buddhism FENG Tian-chun Journal of East China Normal University (Philosoph    2015, 47 (4): 122-128.   DOI: 10.16382/j.cnki.1000-5579.2015.04.016 Abstract （485）   HTML （5）    PDF （1502KB）（1483）       Knowledge map    The doctrine of the cultivation stages of Tibetan Buddhism is characterized by “the paths of the three levels of learners”, that is, the path of learners at lower level, that of those at middle level and that of those at upper level. By contrast, the doctrine of the cultivation stages of Chinese Buddhism is characterized by “the perfect path” with three principles of equal significance, that is, the principle of perfect achievement, that of perfect conclusion, and that of perfect fusion. By analyzing, interpreting and comparing, this paper finds that there are prominent “five differences and five similarities” between these two Buddhist traditions. Five differences lie in the judgment and division of teachings, systematic structure, the degree of complexity and the emphasis on sudden enlightenment or gradual cultivation, contents, and the proportion of the practice of Tantrism. Five similarities lie in the practice of judging and distinguishing Buddhist teaching, the criteria of such judgment, core elements, comprehension of teachings, and the perspectives of Madhyamaka and Yogacara. However, the differences and similarities are relative. The structures, contents and systems of Tibetan and Chinese Buddhism are so complex that sometimes they are opposite to each other while sometimes similar to each other and many questions can only be clarified in particular contexts. Related Articles | Metrics Select On the Dilemma of Choosing a Successor in Shakyamuni’s Later Years as well as Its Result XIA Jin-hua Journal of East China Normal University (Philosoph    2014, 46 (3): 69-76.   Abstract （762）   HTML （8）    PDF （746KB）（1398）       Knowledge map    In his old ages, the issue of choosing a successor became a key flash point that ignited a series of internal and external conflicts and problems in the sangha. The issue was not only constrained by the conflicts between Shakya monks and Brahman monks, but also was closely related to the struggle between Buddhism and Jainism. The Buddha was in a dilemma and failed to make the final decision. The fact that the records in sutras seem to avoid this issue intentionally makes the issue particularly perplexing and complicated. This paper makes preliminary investigation by analyzing carefully documents and historical texts. It aims to reveal the actual situation in the ancient Buddhist circle in India and to put forward the author’s own opinion. Related Articles | Metrics Select On the Religious Implications of Laozi’s Dao AN Lun Journal of East China Normal University (Philosoph    2014, 46 (3): 77-83.   Abstract （783）   HTML （5）    PDF （538KB）（1585）       Knowledge map    As the core of Dao De Jing, the Dao is the mostly discussed topic which has caused most disputes and misinterpretations. According to the original idea of Dao De Jing, the metaphysical Dao, as the origin of the all things in the universe, is effortless and spontaneous, weak and far from having intention for struggle, and ready for turning to the opposite. The Dao for human conduct, the Dao for administration, and the Dao of the sage – all of these advocated by Laozi are worldly principles following the example of the metaphysical Dao. The essential attributes of the metaphysical Dao, including having no image, no sound and no substance, being ineffable, existing for itself and being eternally, make the Dao similar to the supreme God or the Creator in other civilizations in the world. Related Articles | Metrics Select The Whole Course of the Debate on the Relationship between Bergsonism and Buddism around 1921 Yaobinbin Journal of East China Normal University (Philosoph    2014, 46 (3): 84-88.   Abstract （706）   HTML （7）    PDF （551KB）（1750）       Knowledge map    Around the year 1921 when Bergsonism was wide spread in Chinese academia, the debate on the correlation between Bergsonism and Buddism appeared and Zhang Taiyan, Lv Cheng, Liang Shuming, Li Xijin and other famous scholars took part in this debate successively. Zhang and Li argued that Bergsonism and Buddism were related to each other and intuitionism, vital impetus and other categories conform to Alaya-consciousness and other thoughts in Vijnana-vada, whereas Lv and Liang held opposite opinion against this idea. Through exploring original materials, this thesis teases out the whole course of this debate and points out that this two opposite opinions represent the typical attitude toward the issue of “comparision between China and the West” among Chinese academia over a hundred years. Related Articles | Metrics Select On the Sinicization of Buddhism and the Relationship among the Three Religions in China HONG Xiu-ping and HAN Feng-ming Journal of East China Normal University (Philosoph    2013, 45 (2): 14-21.   Abstract （1088）   HTML （13）    PDF （1750KB）（2339）       Knowledge map    The relationship among the three religions, i.e., Buddhism, Confucianism and Taoism, has always been an important issue in the history of Chinese philosophy. Examined in the context of the Sinicization of Buddhism, many significant perspectives of this issue will be understood appropriately. When Buddhism was first introduced into China, it had to depend upon and adapt itself to the local culture of China; then with the development of Buddhism, its conflicts with Confucianism and Daoism emerged; with the gradual communication and fusion among the three religions, sinicized Buddhism characterized by humanity eventually took shape. By analyzing the relationship among the three religions in the historical course of the Sinicization of Buddhism, this thesis attempts to put forward some new points of view and provide some methodological suggestions to the study of the history of Chinese philosophy. Related Articles | Metrics Select Two Concepts of Belief and Their Ideas of Power LI Xiang-ping Journal of East China Normal University (Philosoph    2013, 45 (2): 22-32.   Abstract （1028）   HTML （12）    PDF （1757KB）（2154）       Knowledge map    Although belief is related to such characteristics as ultimate, transcending and holy, it can be reduced to the construction of a certain holy relation in terms of sociological theory of belief, and based on this “a theory of belief relation” is established, which examines the types of belief practices from the perspective of the relation between god(s) and human beings. In the process of construction, people have not only constructed the forms of belief such as religious belief and folk belief, but also have participated in the construction of mainstream culture and ideology, and finally have constructed a unique field of symbol power. Different belief concepts and different belief types effectively imply different god-human relations and different forms of the construction of the holiness. In terms of the relation between belief and power, there is a distinction between politics of belief and politics of skepticism. In addition, concerning how to construct a belief in justice in modern society, a public and civil belief paradigm, which surpasses both anthropocentric belief and god-centered belief, cannot be constructed until the constitutional democracy is constructed. Related Articles | Metrics Select Religion and Charity, Mirror and Practicing LI Tian-gang Journal of East China Normal University (Philosoph    2013, 45 (2): 33-40.   Abstract （902）   HTML （12）    PDF （1684KB）（1590）       Knowledge map    Taking religious institution as a body for charity, this paper deals with some current affairs debating in the field of religious governance. The author suggests that religious institution has been the main body for charity in the history of world and China as well. The religious motivation and practicing has been the origin of charity. Then the paper takes the examples from an Italian Catholic charity organization of Community of Sant’Edegio and a Shanghai Protestant charity group from Pu’an Church to examine the relationship between religion and charity. The author suggests that the charity invested by religious institution should be distinguished as the “fourth section” when sociologists take charity as the “third section”. Related Articles | Metrics Select Reflection on the “Chan Buddhism Fever” in the Late 20th Century GU Wei-kang Journal of East China Normal University (Philosoph    2013, 45 (2): 41-45.   Abstract （905）   HTML （12）    PDF （1740KB）（2237）       Knowledge map    The “Chan Buddhism Fever” in 1980s was impacted by the Zen of Suzuki, which was popular in Europe and America at that time. In the particular social and historical conditions, Chan was promoted as an effective medicine with which individuals can perfect their personalities on their own. The rising and spread of “Chan Buddhism Fever” was necessary and reasonable. However, there is still much to do about analyzing the positive and negative aspects of Chan as cultural heritage in cultivating ideal personality and treating the relationship between group and individual so as to serve for the rising of China in the post-modern era. Related Articles | Metrics Select Discarding the West-centrism and Reconstructing the System of Native Religious Studies AN Lun Journal of East China Normal University (Philosoph    2012, 44 (5): 107-113.   Abstract （1307）   HTML （5）    PDF （1761KB）（1401）       Knowledge map    Created and developed in the powerful and prosperous period of the West, the theories of religion were largely based upon the model of Christianity. Because of their west-centrism, they lack universality and cannot properly interpret many religions including indigenous Chinese religions. Over the years, the Chinese academia blindly copied the theories in the West only resulting in creating much misunderstanding in the religious studies in China. Currently, intellectuals in the circle of religious studies in China have realized the necessity of reconstructing a proper system for religious studies. In this backdrop, it is more and more important to discard the west– centrism in the theories of religion with recognition of its harm to national religious research on the one hand and to reconstruct the system of religious studies for future religious studies in China on the other hand. Related Articles | Metrics Select Transformation of lay Buddhism in Modern Times and Its Sociological Significance: A Case Study on Lay Buddhism in Shanghai in the Republic of China (1912—1949) TANG Zhong-Mao Journal of East China Normal University (Philosoph    2012, 44 (5): 114-123.   Abstract （1414）   HTML （3）    PDF （1764KB）（1509）       Knowledge map    Lay Buddhism is the motivator and main force of the revitalization movement of Buddhism in modern China. Compared to traditional lay Buddhism, modern lay Buddhism has transformed in aspects such as its core members, organizational structure and social function. In respect of the core groups of modern lay Buddhism, massive people engaged in the newly developing industry and commerce and new intellectuals are interested and committed themselves in Buddhism study and belief practice. As lay Buddhists, scholars, thinkers and even revolutionists, they conduct Buddhism study and bring Buddhism to actual social life. In respect of organization form and social function, modern lay Buddhism has extricated itself from the traditional form of organization, which was dependent on temples and led by Buddhist monks. Lay Buddhists in modern times start to build their own form of organization independent of Buddhist monks, and conduct sermons and practices of proclaiming somebody as a Buddhist and Buddhist disciplines, study and preach, and wide-ranging social charity in various forms on their own. Therefore, in addition to theoretical studies of Buddhist doctrines and intellectual history, a sociological examination of the transformation of the organization form, core members and social function of lay Buddhism from the perspective, will help us not only inspect the complete picture of the development of modern lay Buddhism, but also understand thoroughly the social background in depth behind the transformation of modern lay Buddhism and the basic features of its rational proceeding. In this way, we can deepen our understanding of the interaction between “metaphysical theories” and “physical social conditions” in modern Buddhism. Related Articles | Metrics