Religion and Psychosocial Development in Sinhalese Buddhism

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.”

1997 ◽  
Vol 36 (2) ◽  
pp. 203-207
Author(s):  
Faisal Bari

Most people in Pakistan look towards the West for models of economic development, and some even look to the Islamic past. But in recent decades, the more spectacular cases have been much closer to home, and towards the East. Japan, South Korea, and Taiwan are already in the ranks of the developed, while China, Malaysia, Indonesia, and Thailand are making good progress. Despite the recent setbacks, their progress over the last three decades has been enviable. On the other hand, the countries in South Asia have lagged behind. Four decades ago there was little to choose between most of these countries, but by the seventies, the paths of some had clearly diverged, while others were beginning to diverge. Today, Pakistan, India, Bangladesh, and Sri Lanka are amongst the poorest in the world, and on certain measures, they are the poorest! What happened in the last four decades? This is the issue that Omar Noman tackles in this book.


Author(s):  
Sharif Gemie ◽  
Brian Ireland

The chapter starts by recounting the story of ‘George’, who travelled to India and found a faith. Some historical contextualisation is given: the decline of Christian beliefs and practices in the UK and USA after 1945 is considered. There were precedents to spiritual searches in the East: in the nineteenth century both Egypt and Tibet were seen as lands which held mystical truths. The rise of new forms of religion in the West, such as Buddhism, is considered. It is argued that these religions had a particular force in the USA. The appeal of Buddhism, Hinduism and Sufism is considered. On the other hand, there was a groundswell of religious scepticism among some travellers. In conclusion, it is argued that the hippy trail should be considered as a form of secular, possibly spiritual, pilgrimage.


2021 ◽  
Vol 60 (3-4) ◽  
pp. 363-398

Abstract The Roman father and son of the same name, P. Decius Mus, became paragon heroes by deliberately giving their lives in battle that Rome might win over a fierce enemy. Both engaged in a special ritual called devotio (from which our word “devotion” derives) to offer themselves to the gods of the Underworld, with whom regular people have very little interaction and to whom they rarely sacrifice. While the Mus family is the most famous for this act, it turns out the willingness to sacrifice oneself for Rome frequently occurs within stories of great patriots, including the story of Horatius Cocles, Mettius Curtius, Atilius Regulus, and even the traitors Coriolanus and Tarpeia. Romans regarded self-sacrifice as a very high, noble endeavor, whereas they loathed and persecuted practitioners of human sacrifice. It is therefore quite amazing to read that the Romans thrice engaged in state-sponsored human sacrifice, a fact they rarely mention and generally forget. The most famous enemy practitioners of human sacrifice were the Druids, whom the Romans massacred on Mona Island on Midsummer Night's Eve, but the Carthaginians, the Germans, the Celts, and the Thracians all infamously practiced human sacrifice. To Romans, the act of human sacrifice falls just short of cannibalism in the spectrum of forbidden practices, and was an accusation occasionally thrown against an enemy to claim they are totally barbaric. On the other hand, Romans recognized their own who committed acts of self-sacrifice for the good of the society, as heroes. There can be no better patriot than he who gives his life to save his country. Often the stories of their heroism have been exaggerated or sanitized. These acts of heroism often turn out to be acts of human sacrifice, supposedly a crime. It turns out that Romans have a strong legacy of practicing human sacrifice that lasts into the historic era, despite their alleged opposition to it. Numerous sources relate one story each. Collecting them all makes it impossible to deny the longevity of human sacrifice in Rome, although most Romans under the emperors were probably unaware of it. The paradox of condemning but still practicing human sacrifice demonstrates the nature of Roman religion, where do ut des plays a crucial role in standard sacrifice as well as in unpleasant acts like human sacrifice. Devotio was an inverted form of sacrifice, precisely because it was an offering to the gods of the Underworld, rather than to Jupiter or the Parcae. Romans may have forsaken devotio, but they continued to practice human sacrifice far longer than most of us have suspected, if one widens the current narrow definition of human sacrifice to include events where a life is taken in order to bring about a better future for the commonwealth, appease the gods, or ensure a Roman victory in battle.


1906 ◽  
Vol 3 (5) ◽  
pp. 206-216 ◽  
Author(s):  
J. B. Hill

The author, who has long been engaged on the Palæozoics of West Cornwall, divided the killas extending westward from Gerrans Bay into four groups that formed a natural sequence. Moreover, as they included definite Lower Silurian horizons, as characterized by the fossiliferous quartzite of Carne, these divisions were linked with the Lower Palæozoics. They consist of the Veryan, Portscatho, Falmouth, and Mylor groups. On the latest issues of the old Survey maps the area occupied by the first of these divisions is coloured as Silurian, and the region occupied by the remainder as Devonian. That colouring, however, was not adopted by De la Beche, who surveyed the region, nor was it the result of any subsequent survey of the area. In the original Geological Survey map of Cornwall the killas was separated by De la Beche into two divisions, viz., a grauwacke group and a carbonaceous series. Thus, the former lying below the Culm-measures was undifferentiated for the reason, as explained in his Report, that the progress of geology at that time only warranted the broadest generalizations. He moreover expressed the opinion that the terms Cambrian and Silurian should be restricted to the areas that gave rise to the prolonged researches of Murchison and Sedgwick, and deprecated the extension of that nomenclature to districts that had not received the same detailed investigations. In a later and undated issue of the map the grauwacke group is divided into Devonian and Silurian, presumably by the authority Sir Roderick Murchison. The Devonian colour was not only applied to fossiliferous strata in East and Mid Cornwall, but was extended over the unfossiliferous strata in the west. The Silurian tint, on the other hand, was restricted to a zone that had yielded organic remains. Murchison, however, was of opinion that the older zone extended far beyond those limits into the barren strata coloured as Devonian, and it is evident that the latter tint was adopted as a matter of convenience, as no re-examination of the area seems to have been undertaken. The known Silurian region was confined to the coastal belt between Chapel Point and Gerrans Bay, a boundary connecting those localities admitting of the ready isolation of that zone from the rest of the country. That such a broad generalization, however, was only regarded as provisional may be inferred from the absence of a line on the map between the two divisions. It will be seen, therefore, that the subdivision of the killas, as the result of the recent survey, neither invalidates the map published by De la Beche nor the subsequent conclusions of Murcliison. It has, on the other hand, not only brought their generalizations within more definite limits, but has carried the investigation a step farther by demonstrating the relations between the older and newer Palæozoics of Cornwall.


2017 ◽  
Vol 13 (1) ◽  
pp. 9-24
Author(s):  
Akmal Hawi

The 19th century to the 20th century is a moment in which Muslims enter a new gate, the gate of renewal. This phase is often referred to as the century of modernism, a century where people are confronted with the fact that the West is far ahead of them. This situation made various responses emerging, various Islamic groups responded in different ways based on their Islamic nature. Some respond with accommodative stance and recognize that the people are indeed doomed and must follow the West in order to rise from the downturn. Others respond by rejecting anything coming from the West because they think it is outside of Islam. These circles believe Islam is the best and the people must return to the foundations of revelation, this circle is often called the revivalists. One of the figures who is an important figure in Islamic reform, Jamaluddin Al-Afghani, a reformer who has its own uniqueness, uniqueness, and mystery. Departing from the division of Islamic features above, Afghani occupies a unique position in responding to Western domination of Islam. On the one hand, Afghani is very moderate by accommodating ideas coming from the West, this is done to improve the decline of the ummah. On the other hand, however, Afghani appeared so loudly when it came to the question of nationality or on matters relating to Islam. As a result, Afghani traces his legs on two different sides, he is a modernist but also a fundamentalist. 


2020 ◽  
Vol 28 (2) ◽  
pp. 173-186
Author(s):  
Sebastian Koch

Summary A (di)graph without parallel edges can simply be represented by a binary relation of the vertices and on the other hand, any binary relation can be expressed as such a graph. In this article, this correspondence is formalized in the Mizar system [2], based on the formalization of graphs in [6] and relations in [11], [12]. Notably, a new definition of createGraph will be given, taking only a non empty set V and a binary relation E ⊆ V × V to create a (di)graph without parallel edges, which will provide to be very useful in future articles.


2006 ◽  
Vol 34 (101) ◽  
pp. 122-139
Author(s):  
Thor Grünbaum

Action in Narratology, Literature, and LifeIn this article I argue that the representation of simple, bodily action has the function of endowing the narrative sequence with a visualizing power: It makes the narrated scenes or situations ready for visualization by the reader or listener. By virtue of this visualizing power or disposition, these narrated actions disrupt the theoretical divisions, on the one hand, between the narrated story and the narrating discourse, and on the other hand, between plot-narratology and discourse-narratology. As narrated actions they seem to belong to the domain of plot-narratology, but in so far as they serve an important visualizing function, these narrated actions have a communicative function and as such they can be said to belong to the domain of discourse-narratology. In a first part of the article, I argue that a certain type of plot-narratology, due to its retrospective epistemology and abstract definition of action, is unable to conceive of this visualizing function. In a second part, I argue that discourse-narratology fares no better since the visualizing function is independent of voice and focalization. In a final part, I sketch a possible account of the visualizing function of simple actions in narratives.


Sociologija ◽  
2007 ◽  
Vol 49 (4) ◽  
pp. 289-312
Author(s):  
Dragoljub Kaurin

This paper is centrally concerned with discussing critically and rethinking the theoretical concepts put forward by Oswald Spengler in Decline of the West and Arnold Toynbee in A Study of History. It focuses on the theoretical, heuristic and epistemological value of these theories in the era of renaissance of philosophic history in some quarters (see for example Graham, 2002) and cooperation between social sciences. Spengler is credited with the idea of historical cycles, rethinking of the progressivist view and discovering a radically different approach to the study of the human past, which is embodied in his idea of culture as the proper unit for historical and sociological study. However, some of his views proved to be intrinsically intellectually dubious, but on the whole, his was a major contribution to the study of social change. Arnold Toynbee on the other hand was more empirically and sociologically oriented, while Spengler?s views are more heavily philosophical. Toynbee partly developed his ideas rather consistently, but at the same time included many unclear and inaccurate points in his theory. Both authors can be rightfully considered to be classical authors in this field and both provided incentive for studies that cross-cut social sciences (philosophy, history, sociology). Moreover, Decline of the West and A Study of History are truly post-disciplinary works.


2015 ◽  
pp. 153
Author(s):  
Gordana Matic

<div class="WordSection1"><p><strong>Resumen</strong></p><p>La fábula ha tenido desde siempre una función retórica e ilustrativa que se ha manifestado a lo largo de la historia de modo dual: mostraba para enseñar, lo que muchas veces implicaba el componente moralizador, o para criticar. Mientras se empeñaba en conseguir una de las dos intencionalidades, o las dos simultáneamente, ha podido ser revestida de un tono humorístico, burlón, irónico o sarcástico. Partiendo de las observaciones sobre el género de Fedro, Rodríguez Adrados o Mireya Camurati, en este trabajo nos proponemos analizar una selección de fábulas clásicas, medievales, dieciochescas y decimonónicas, para demostrar que el aspecto crítico e incluso subversivo del género se mantiene abiertamente activo aun en las épocas en las que se potencia su intención didáctico-moralizante.</p><p>Palabras clave: fábula, definiciones del género, estudio diacrónico, aspecto crítico, aspecto didáctico-moralizante</p><p> </p><p><strong>Abstract</strong></p><p>The fable has always had a rhetoric and illustrative function that manifested itself during its long history in two different ways: on one hand, it represented an example in order to teach, which usually implied the moral component, or on the other hand, to criticize. While it strived to achieve one of these intentions, or sometimes both simultaneously, it could have been written in a humorous, mocking, ironic or sarcastic tone. In this paper, we analyze a selection of classical and medieval, 18th and 19th century fables written in Spanish, with definitions proposed by Phaedrus, Rodríguez Adrados and Mireya Camurati as starting points, in order to show that the critical aspect of this genre was openly maintained and taken benefit of even in the historical periods when its didactic and moralizing intention was preferred and strongly emphasized.</p></div><p>Key words: fable, definition of genre, diachronic approach, critical aspect, didactic and moral aspect</p><p> </p>


Author(s):  
Daniel Gracia Pérez

Resumen: El presente trabajo parte de la hipótesis de que no es posible diseñar un régimen de protección internacional para las personas desplazadas por disrupciones medioambientales sin antes aclarar qué se entiende por “desplazado medioambiental” y cómo se ha llegado a tal entendimiento. Así, el artículo se estructura en dos partes. La primera de ellas pretende reconstruir el íter que ha configurado la figura del desplazado medioambiental en el pensamiento académico, tanto desde los estudios medioambientales como desde los migratorios. La segunda, por su parte, analiza la primera definición de desplazado ambiental, con vocación jurídica, que aparece en plano internacional y la influencia que en su redacción han tenido las corrientes anteriores. Abstract:  This paper is based on the hypothesis that it is not possible to design an international protection regime for people displaced by environmental disruptions without first clarifying what is meant by "environmental displaced" and how this understanding has been reached. Thus, the article is structured in two parts. The first of them aims to reconstruct how the concept of environmentally displacement has been shaped in academic thinking, both from environmental and migratory studies. The second one, on the other hand, analyzes the first definition of environmental displaced which appears, with a legal vocation, on the international scene and the influence that those previous streams have had on it.


Sign in / Sign up

Export Citation Format

Share Document