Buddhism, Critical Concepts in Religious Studies, Volume 7 by Paul Williams

April 3, 2017 | Buddhism | By admin | 0 Comments

By Paul Williams

From a box basically of curiosity to expert orientalists, the research of Buddhism has constructed to include inter alia, theology and spiritual reviews, philosophy, cultural experiences, anthropology and comparative experiences. there's now higher direct entry to Buddhism within the West than ever earlier than, and Buddhist reviews are attracting expanding numbers of students.

This eight-volume set brings jointly seminal papers in Buddhist reviews from an unlimited diversity of educational disciplines, released during the last 40 years. With a brand new creation via the editor, this assortment is a special and unrivalled study source for either scholar and scholar.

VOLUME VII BUDDHISM IN SOUTH AND SOUTHEAST ASIA
Acknowledgements
88 the feminine renunciants of Sri Lanka: the Dasasilamattawa
LOWELL W. BLOSS
89 "Merit transference" in Sinhalese Buddhism: a case study
of the interplay among doctrine and practice
RICHARD GOMBRICH
90 Narrative, sub-ethics, and the ethical existence: a few evidence
from Theravada Buddhism
CHARLES HALLISEY AND ANNE HANSEN
91 Buddhism and legislations: the view from Mandalay
ANDREW HUXLEY
92 the nice culture and the Little within the point of view of
Sinhalese Buddhism
GANANATH OBEYESEKERE
93 Dhamma in dispute: the interactions of faith and legislation in
Thailand 111
FRANK E. REYNOLDS
94 The 32 myos within the medieval Mon kingdom
H.L. SHORTO
95 Buddhist legislation in accordance with the Theravada-Vinaya: a survey
129
of idea and perform 149
OSKAR VON HINUBER
96 Buddhist legislation in accordance with the Theravada-Vinaya (II): some
additions and corrections
OSKAR VON HINUBER

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Obeyesekere 1991, 231 ). In the same vein, Ranj ini Obeyesekere comments, "Looking back on my childhood, I realize we were never given religious instruction as such, either in school or at home. We participated in Buddhist rituals and ceremonies ... and listened to many, many Buddhist stories. That was how we learned to be Buddhists" (R. Obeyesekere 1991, x). We thus find ourselves in the position of having to ask (as if for the first time after a century of intensive, productive scholarship), What did Buddhists learn from their stories and how did they learn from them?

Even if, like Kant, we accept an ethic of intention, the doctrine is not obvious; indeed, many moralists might find it startling. Moreover, I do not think that it was part of the original Buddhist doctrine. Malalasekere has cited (p. 86) as "the classic example of the transference of merit" the ritual by which it is transferred to dead relatives; and he further implies (top of p. 88) that this is where the doctrine originated. I agree with his implication. Unfortunately, in his presentation of the ritual and its aetiological myth, he has conftated canonical and commentatorial texts, giving no references, to build up a single synchronic picture.

Such dichotomies are familiar in a variety of particular guises to those of us who already consider ourselves engaged in studying Buddhist ethics, and they structure in an increasingly refractory manner many of our own discussions about what we are doing. They are readily apparent in, to give but one example, the essays collected in Ethics, Wealth, and Salvation: A Study in Buddhist Social Ethics. As Russell Sizemore and Donald Swearer, the editors of that volume, say: The question of how Buddhist ...

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