scholarly journals 評《大乘中觀哲學的生死觀》一文

2016 ◽  
Vol 14 (2) ◽  
pp. 87-91
Author(s):  
Kam Ming YIP
Keyword(s):  
Hospice Care ◽  
Death And Dying ◽  
The Other ◽  
Fear Of Death ◽  
Contemporary Society ◽  
Life And Death ◽  
Central Thesis ◽  
Digital Commons ◽  
Other World ◽  
Major Defect

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This article comments on Zhang Ying’s essay “Death and Dying in Chinese Madhyāmika Buddhism”. The central thesis of Zhang’s essay is that Madhyāmika’s non-dualist approach to samsara and nirvana, this world and the other world, and life and death helps narrow the gap between life and death and consequently remove our fear of death, which in turn has important implications for hospice care. However, Zhang did not explain how this non-duality can be put into practice, which is a major defect of Zhang’s paper. And if accessibility to non-duality in practice is not fully explained, people’s confusion around hospice care remains. Moreover, Zhang’s essay fails to explain the implications of Madhyāmika’s non-dualist approach for the practice of hospice care in contemporary society, which Zhang promised to do so.DOWNLOAD HISTORY | This article has been downloaded 147 times in Digital Commons before migrating into this platform.

scholarly journals 大乘中觀哲學的生死觀

2016 ◽  
Vol 14 (2) ◽  
pp. 65-86
Author(s):  
Ellen Y. ZHANG
Keyword(s):  
Hospice Care ◽  
Death And Dying ◽  
Well Being ◽  
The Body ◽  
Religious Support ◽  
Religious Traditions ◽  
Life And Death ◽  
Philosophy Of Life ◽  
Other World ◽  
General Desire

LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.

scholarly journals 《莊子》生死觀對臨終者的生命關懷

2016 ◽  
Vol 14 (1) ◽  
pp. 55-68
Author(s):  
Cuiting CHEN
Keyword(s):  
Hospice Care ◽  
Natural Transformation ◽  
Human Life ◽  
Death And Dying ◽  
Human Relations ◽  
True Nature ◽  
Life And Death ◽  
Transient Nature ◽  
Digital Commons ◽  
Self Transcendence

LANGUAGE NOTE | Document text in Chinese; abstract also in English.臨終關懷的兩大議題是疼痛和死亡，對於臨終患者來說，死亡的話題有為凸顯，患者在死亡面前普遍表現出濃重的焦慮和恐懼。本文試圖通過追溯《莊子》的生命哲學，從中汲取面對死亡的智慧，揭開死亡的神秘面紗，消解臨終患者對死亡的恐懼。將死亡從繁複的人倫關係中抽離出來，以期還原死亡的本真狀態。本文闡述了莊子自然主義思想對人們面對生死問題的啟發，並進一步論述從“觀化”的角度，消融狹隘的個體本位，才能實現形上生命的自我超越。而明瞭生死一條的道理，將死亡視作一種可能性經驗，則是對生的最為深刻的覺醒。Two major issues in hospice care are pain and death. For those who are facing death and dying, the issues are intensified. This paper discusses the issues relating to death and hospice care in a framework of the Daoist philosophy on life and death, as outlined in the Zhuangzi. The author attempts to show that the wisdom of Daoism can help us to deal with the finitude and vulnerability of human life when facing death. According to the Zhuangzi, the world of experience is constantly transforming and death is part of that transformation. Therefore, it is possible for the adaptive qualities of the perfectly well-adjusted person to remain balanced in the midst of this unavoidable stage of change and transformation (hua). This realization of the impermanence of life and the transient nature of worldly things, even human relations, leads to the Daoist attitude of non-attachment that enables one to realize the true nature of life and death. The paper concludes that a positive attitude toward life and death, as represented in the Zhuangzi, can help patients and their family members to deal with the pain of illness and death. The author also points out that embracing natural transformation is a way for the Daoist to attain the self-transcendence that ultimately dismantles the dichotomy between life and death.DOWNLOAD HISTORY | This article has been downloaded 1379 times in Digital Commons before migrating into this platform.

Accuracy of Perception of Attitude: An Intergenerational Investigation

1982 ◽  
Vol 54 (1) ◽  
pp. 271-274 ◽  
Author(s):  
Robert T. Kurlychek ◽  
Terry Steven Trepper
Keyword(s):  
College Students ◽  
Death And Dying ◽  
Purpose In Life ◽  
The Other ◽  
Fear Of Death ◽  
Future Research ◽  
Subjective Response ◽  
Probable Response ◽  
Higher Purpose ◽  
Purpose In Life Test

A group of 23 college students and a group of 21 60 + -yr.-olds responded to the Purpose-in-Life Test and the Collette-Lester Fear of Death Scale, both subjectively and in a manner they perceived the other generation would respond. Actual differences were found on two of the five measures; the older generation reported significantly higher purpose in life and less fear of personal death. Both groups rated the other as having less purpose in life and more fear of death and dying. The 60 + -yr.-old group was accurate in perceiving the college students' feeling of purpose in life, elevation of fear of personal death, and level of fear of the death of another, while the students accurately predicted the older group's ratings on the scales designed to measure the fear of dying of oneself and the feat of another's dying. A significant positive correlation was found between the raters' subjective response to Feat of Death of Others and their perceptions of the probable response of the other generation. Results, interpretations, and directions for future research are discussed.

scholarly journals STRUCTURE AND ROLE OF THE RITE OF PASSAGE IN THE MOURNING CEREMONIES IN ANCIENT CHINA (FOLLOWING THE "LI JI" CONFUCIAN TREATISE)

2019 ◽  
pp. 67-76
Author(s):  
Irina B. Keidun ◽  
Keyword(s):  
The Other ◽  
Rite Of Passage ◽  
Ancient China ◽  
Life And Death ◽  
Other World

In each and every culture death is regarded as the most important event during the course of a person’s lifetime. The living were obliged to strictly follow the rules, governing the funeral and mourning rites in order to safeguard the passage of the deceased into the “other” world. On top of that, abiding regulations helped to neutralize the danger that appeared during the transit period and was a result of an interaction between life and death, it also helped society to restore its balance and to make sure it can peacefully continue its existence.Confucian culture too placed a big emphasis on the matters regarding the burial of the deceased and the following mourning after them. The “Li ji” canonical treatise, composed in the I century BC, contains a lot of various instructions regarding the mourning rites. These regulations, analyzed in the paradigm of concept of the rite of passage by A. van Gennep, allow to conclude that the mourning rite of ancient China does in general breaks down into the same stages as the other ceremonies of passage.

scholarly journals 《莊子》的生命倫理觀與臨終關懷

2008 ◽  
Vol 6 (2) ◽  
pp. 91-108
Author(s):  
Ellen Y. ZHANG
Keyword(s):  
Terminal Illness ◽  
Hospice Care ◽  
Symptom Control ◽  
Death And Dying ◽  
Spiritual Needs ◽  
Life And Death ◽  
Contemporary World ◽  
Transient Nature ◽  
Dying Patients ◽  
The Individual

LANGUAGE NOTE | Document text in Chinese; abstract also in English.臨終關懷也稱為“安寧療護”、“善終服務”、“寧養服務”，主要指對生命臨終病人及其家屬進行生活護理、醫療護理、心理護理、社會服務等的關懷照顧，是現代社會一種強調身—心—靈的全人、全家、全社會、以及全程的全方位醫療方式。其目的是為臨終者及家屬提供心理及靈性上的支持照顧，使臨終者達到最佳的生活品質，並使家屬順利度過與親人分離的悲傷階段。本文以現代生死學為框架，從道家哲學，特別是《莊子》一書中所體現的生命倫理觀，探討構建道家臨終關懷的可能性與現實性。In the past, the term “hospice” was rooted in the centuries-old idea of offering a place of shelter and rest, or “hospitality,” to weary and sick travelers on long journeys. In 1967, Dame Cicely Saunders first applied the term “hospice” to the specialized care of dying patients at St. Christopher's Hospice in London. In the contemporary world, hospice care now refers to care that is targeted specifically at terminally ill patients. Sometimes called “end-of-life” care, hospices aim to provide humane and compassionate care for people in the last phases of an incurable disease, so that they may live as fully and comfortably as possible.This essay discusses issues relating to hospice care in China, from the framework of the philosophy of death and dying and the Daoist viewpoint on life and death, as outlined in the Zhuangzi. According to Zhuangzi, the world of experience is constantly transforming and death is part of that transformation. Hence, it is possible for the adaptive qualities of the perfectly well-adjusted person to remain balanced in the midst of this maelstrom of change and transformation. This realization of the impermanence of life and the transient nature of worldly fame and wealth leads to the Daoist ethical positions of “non-attachment” (wuzhi) and “non-self” (wuwo), which can help the individual to ultimately transcend the dichotomy between life and death, or life-affirmation and life-egation.This essay argues that a positive view towards life and death,as represented in Daoism, can help the patient and their family to deal with the pain of terminal illness. The essay also points out that good hospice care, which includes the physical, emotional, and spiritual needs of the patient, is an ethical and social issue that requires attention from both academia and society. The ideal model for hospice care should involve H (Hospitality), O (Organized Care), S (Symptom Control), P (Psychological Support); (Individual Care), (Communication), and E (Education).DOWNLOAD HISTORY | This article has been downloaded 1423 times in Digital Commons before migrating into this platform.

scholarly journals From Posthuman to Posthumous and Back

2018 ◽  
pp. 139
Author(s):  
Nataša Jovanović
Keyword(s):  
Media Studies ◽  
Human Behavior ◽  
Preliminary Report ◽  
Human Condition ◽  
The Other ◽  
Fear Of Death ◽  
Crossing Over ◽  
Human Beings ◽  
3 Dimensional ◽  
Life And Death

In this paper, I will endeavor to deal with the issues of the modality and status of human beings and forms of ‘existence’ that may depart from our understanding of what is meant by the term ‘living’. In this process, I shall refer to the contemporary ‘post-human discourse’, and its various aspects and interpretations, which are employed as a means of redefining the human condition. By means of examples, I shall try to explore the fear of death and the human quest to extend life by various means. Posthumanism is the dominant idea of today, and the problem of posthumanism in this text is dealt with in a narrow ideological sense that advocates the abolition of human biological limitations, and in the broader sense, a policy of globalization that works less directly, but significantly more forcefully, through the change of forms of human behavior to achieve the same goal. Hence, new ways of avoiding ‘crossing over to the other side’, as well as old ways, are still being sought. Holograms, these digitally-generated 3-dimensional images have been used as a means of providing entertainment by generating a simulacrum of an artist to perform for an audience, regardless of whether the actual artist is still alive. Thus, biological mortality is conquered and the line between life and death is blurred. Article received: April 30, 2018; Article accepted: May 10, 2018; Published online: October 15, 2018; Preliminary report – Short CommunicationsHow to cite this article: Jovanović, Nataša. "From Posthuman to Posthumous and Back." AM Journal of Art and Media Studies 17 (2018): 139−145. doi: 10.25038/am.v0i17.277

scholarly journals Representation of the World in the Novels of Arzhan Adarov

2020 ◽  
Vol 5 (4) ◽  
pp. 320-337
Author(s):  
Margarita S. Dedina
Keyword(s):  
Spatial Structure ◽  
The Other ◽  
Individual Choice ◽  
The Novel ◽  
Historical Reconstruction ◽  
Fictional World ◽  
Life And Death ◽  
Difficult Time ◽  
The World ◽  
Other World

The fictional world in A.O. Adarov’s novels corresponds to several levels of narration. First, there is the “real” time of the novel’s events; second, historical reconstruction given through subjective focalization; third, the realm of the unreal conveyed by visions and dreams. The novel shows the modeled reality from the perspective of a particular person, a survivor of political repressions. Through the categories of life and death, love and fate, honor and dignity, the novel speaks of the eternal ontological values and the importance of self-identification in a very difficult time, a time of re-evaluation of old values and the search for moral guidelines. According to the author’s concept, traditional folk constants play a crucial role in the worldview and perception of the world and turn out to be crucial for individual choice. The sacralization of space and the presence of a symbolically charged topos in the center of the fictional world, itself an infinite mosaic of various local territories, supports the idea of the spatial structure of the novel as a single cosmic whole. Conventional chronotopic boundaries as well as the theme of death as a pass to the other world present in all the novels of this author, together with the motif of the “eternal return,” support his conception of the soul’s immortality.

‘Extraordinary breathing space’:1 afterlife vision and redemption in the work of John McGahern

John McGahern ◽  
2017 ◽  
Author(s):  
Catriona Clutterbuck
Keyword(s):  
Twentieth Century ◽  
Driving Force ◽  
The Other ◽  
Fear Of Death ◽  
Breathing Space ◽  
Late Twentieth ◽  
Other World ◽  
The Given ◽  
Late Twentieth Century

This chapter explores John McGahern’s evolving map of the boundary and potentially shared territory between this world and the other world. An unstable yet consistent concept of an ideal realm of immutable fulfilment, which can only ever be tenuously perceived let alone claimed, underlies much of McGahern’s starkly sympathetic portraiture of unfulfilled or delimited lives in mid-to-late twentieth century Ireland. How this notional ideal realm overlaps with or else is foreclosed upon by formal and informal concepts of the afterlife is the focus of this chapter. The reading offered traces how the fear of death which the young McGahern diagnoses as a driving force in so many of his characters – a force with the potential to constrict or enrich their lives – gradually gives way in his later fiction to characters whose acceptance of death paradoxically returns them to the possibility of full and open embracement of this life. The idea of a liminal existence in which the given world and otherworlds freely intermingle while remaining sharply defined in their own terms / realms, is explored as a key to McGahern’s larger vision.

scholarly journals The Image of Death in the Texts of the Ket Linguoculture

2021 ◽  
Vol 2021 (2) ◽  
pp. 29-38
Author(s):  
Olga A. Luzik ◽  
Oleg A. Аlexandrov
Keyword(s):  
Life Events ◽  
The Other ◽  
Fear Of Death ◽  
Linguistic Representation ◽  
Other Hand ◽  
The World ◽  
Other World ◽  
Immortality Of The Soul

A fragment of the linguistic view of the world of the Kets, a minority ethnos, whose language is going through a period of shift, is reconstructed. The category of mortality is implicated on the basis of vocabulary united by the meanings “death”, “to die”. Through the analysis of contexts, including this vocabulary, the peculiarities of the linguistic representation of ideas about the category of death are revealed and cognitive-figurative models that order these representations are identified. As a result of the study, it is found that metaphorization and description of visual signs in the Ket language act as key mechanisms for the linguization of the phenomenon of death, and the meanings expressed in discourse reveal an ambivalent and antinomic character. Along with such metaphors as “eternal sleep,” “withdrawal into another world,” the Ket discourse of death also contains direct descriptions of objective ones, i.e. visible manifestations of the category under discussion - cessation of breathing, inability to move, etc. An analysis of the Ket discourse of death indicates that the belief in the immortality of the soul and the other world, expressed in it, is intended to neutralize the fear of death. On the other hand, plots are revealed that express the possibility of struggle and victory over death. This indicates that death is understood as an undesirable, frightening phenomenon that opposes the successful course of a person’s life events.

Sectarian struggle in the Middle East and the new Alliances

2019 ◽  
pp. 337
Author(s):  
Harith Qahtan Abdullah
Keyword(s):  
Middle East ◽  
Critical Period ◽  
The Other ◽  
New Era ◽  
Islamic World ◽  
The World ◽  
Gulf States ◽  
Other World ◽  
Islamic Civilization ◽  
New Formation

Our Islamic world passes a critical period representing on factional, racial and sectarian struggle especially in the Middle East, which affects the Islamic identification union. The world passes a new era of civilization formation, and what these a new formation which affects to the Islamic civilization especially in Syria, Iraq, Yemen, and Lebanon. The sectarian struggle led to heavy sectarian alliances from Arab Gulf states and Turkey from one side and Iran states and its alliances in the other side. The Sunni and Shia struggle are weaken the World Islamic civilization and it is competitive among other world civilization.

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