Weberian Buddhism and Sinhalese Buddhism

1976 ◽  
Vol 23 (4) ◽  
pp. 355-382 ◽  
Author(s):  
P.A.S. Saram
Keyword(s):  

L'Auteur de cet article se propose de fournir quelques observations sociologiques au sujet du Bouddhisme à Sri Lanka (Ceylan). Il fait référence tout particulièrement à la tradition théorique wébérienne.

1978 ◽  
Vol 25 (2) ◽  
pp. 251-265
Author(s):  
A.D.P. Kalansuriya
Keyword(s):  

L'Auteur de cet article revient sur le problème du bouddhis me singhalais tel qu'il a été abordé par P.A.S. SARAM dans le n° 1976/4 de Social Compass. Il remarque que les socio logues qui traitent du bouddhisme singhalais se réfèrent large ment à certaines formes de bouddhisme dont la définition demeure soit inexistante, soit très vague. Ces sociologues ne tiennent pas compte du « bouddhisme empirique », développe ment nouveau au sein du bouddhisme singhalais. Sans avoir compris quelle est la nature de cette tendance nouvelle, il est impossible d'élaborer un cadre conceptuel alternatif pour une analyse du bouddhisme et de la société à Sri Lanka. Le bouddhisme singhalais contemporain est une « religion en de venir », alors que le bouddhisme ancien (le dhamma) est le formalisme éthique tel qu'il a été formulé par le Bouddha. Mais on peut se demander pourquoi les sociologues, dans ce domaine, tentent d'établir une comparaison et une distinction entre le « bouddhisme ancien » et le « bouddhisme singhalais ». Il faudrait à cet égard clarifier et expliciter la logique inhérente au formalisme éthique bouddhiste. Enfin, il faut remarquer que l'on ne peut pas ajuster un formalisme sans changer en toute logique sa structure con ceptuelle. De même, on ne peut pas étendre la portée du dhamma (formalisme) à d'autres phénomènes sans changer sa structure fondamentale. C'est pourquoi l'affirmation de Saram est inexacte. Conceptuellement, le dhamma n'a qu'un seul but : la libération devant l'angoisse.


1978 ◽  
Vol 37 (2) ◽  
pp. 221-232 ◽  
Author(s):  
John Halverson

Even under the best of circumstances, “religion” can be a slippery term. In Buddhist Sri Lanka (Ceylon), it is especially so. Anthropologists recognize a religious complex that includes spirit exorcism as well as orthodox Buddhism; yet in Sinhalese usage, the word for religion, agama, applies to the latter but specifically excludes the former. On the other hand, from a Western perspective, orthodox “doctrinal” Buddhism—rationalistic, atheistic, non-supernatural—hardly seems to qualify as religion by any ordinary definition of the English word or its European equivalents. Indeed, that has, historically, been one of the strong appeals of Buddhism to the West. However, the terminological problem is not a vital one. Though it is well to keep in mind the indigenous distinctions, the various beliefs and practices of Sinhalese Buddhists so blend into one another and are so overtly connected, ritually and ideologically, that they present themselves as an identifiable complex that has been conventionally and justifiably called “religious.”


2015 ◽  
Vol 21 ◽  
pp. 114-115
Author(s):  
Kavinga Gunawardane ◽  
Noel Somasundaram ◽  
Neil Thalagala ◽  
Pubudu Chulasiri ◽  
Sudath Fernando

Crisis ◽  
2010 ◽  
Vol 31 (1) ◽  
pp. 30-35 ◽  
Author(s):  
Sudath Samaraweera ◽  
Athula Sumathipala ◽  
Sisira Siribaddana ◽  
S. Sivayogan ◽  
Dinesh Bhugra

Background: Suicidal ideation can often lead to suicide attempts and completed suicide. Studies have shown that Sri Lanka has one of the highest rates of suicide in the world but so far no studies have looked at prevalence of suicidal ideation in a general population in Sri Lanka. Aims: We wanted to determine the prevalence of suicidal ideation by randomly selecting six Divisional Secretariats (Dss) out of 17 in one district. This district is known to have higher than national average rates of suicide. Methods: 808 participants were interviewed using Sinhala versions of GHQ-30 and Beck’s Scale for Suicidal Ideation. Of these, 387 (48%) were males, and 421 (52%) were female. Results: On Beck’s Scale for Suicidal Ideation, 29 individuals (4%) had active suicidal ideation and 23 (3%) had passive suicidal ideation. The active suicidal ideators were young, physically ill and had higher levels of helplessness and hopelessness. Conclusions: The prevalence of suicidal ideation in Sri Lanka is lower than reported from the West and yet suicide rates are higher. Further work must explore cultural and religious factors.


Crisis ◽  
2002 ◽  
Vol 23 (3) ◽  
pp. 104-107 ◽  
Author(s):  
Murad M. Khan

Summary: The Indian subcontinent comprises eight countries (India, Pakistan, Bangladesh, Nepal, Sri Lanka, Afghanistan, Bhutan, and the Maldives) and a collective population of more than 1.3 billion people. 10% of the world's suicides (more than 100,000 people) take place in just three of these countries, viz. India, Sri Lanka, and Pakistan. There is very little information on suicides from the other four countries. Some differences from suicides in Western countries include the high use of organophosphate insecticides, larger numbers of married women, fewer elderly subjects, and interpersonal relationship problems and life events as important causative factors. There is need for more and better information regarding suicide in the countries of the Indian subcontinent. In particular, studies must address culture-specific risk factors associated with suicide in these countries. The prevention of this important public health problem in an area of the world with myriad socio-economic problems, meager resources, and stigmatization of mental illness poses a formidable challenge to mental health professionals, policy makers, and governments of these countries.


1998 ◽  
Vol 53 (7) ◽  
pp. 771-777 ◽  
Author(s):  
John D. Rogers ◽  
Jonathan Spencer ◽  
Jayadeva Uyangoda

2012 ◽  
Author(s):  
Wietse Tol ◽  
Fiona Thomas ◽  
Anavarathan Vallipuram ◽  
Sambasivamoorthy Sivayokan ◽  
Mark Jordans ◽  
...  

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