scholarly journals 中觀哲學與佛教的生死觀

2016 ◽  
Vol 14 (2) ◽  
pp. 93-96
Author(s):  
Zhihua YAO
Keyword(s):  
World Religions ◽  
Extreme Position ◽  
Life And Death ◽  
Life After Death ◽  
Digital Commons ◽  
Life Itself ◽  
Heaven And Earth

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This essay highlights the tension between the Madhyāmika and mainstream Buddhist views on life and death. As an extreme position that aimed to refute the ideas of Abhidharma and Yogācāra, the Madhyāmika view cannot properly reflect the mainstream Buddhist view on the issue. To explain the possibility of reincarnation, Buddhists developed the concept of a mental continuum, which is in contrast to the Hindu idea of a soul (ātman) and the Jaina idea of subtle matter (pudgala). Many Buddhist philosophical schools have expounded various concepts along this line, for instance, the Theravāda concept of a life continuum (bhavāṅga), the Mahāsāṃghika concept of root consciousness (mūlavijñāna), the Mahīśāsaka concept of the aggregate that penetrates life and death (āsaṃsārika-skandha), the Vātsīputrīya concept of person (pudgala), and the Yogācāra concept of store consciousness (ālayavijñāna). With these concepts, the mainstream Buddhist schools assume life after death in the form of a mental continuum.In contrast, the Madhyāmikas developed their view on life and death based on their doctrine of non-duality. For them, life is no other than death and death is no other than life. It is not necessary that there is life after death. By comparing the various views on death among different world religions, we learn that the Madhyāmikas’ view is similar to the Daoist view that sees death as another form of union between heaven and earth, and hence is not substantially different from life itself. I conclude that there is a certain tension between the Madhyāmika view of life and death and the mainstream Buddhist view, and, to a certain extent, it is non-Buddhist.DOWNLOAD HISTORY | This article has been downloaded 743 times in Digital Commons before migrating into this platform.

scholarly journals 儒道死亡思想之比較

1999 ◽  
Vol 2 (3) ◽  
pp. 99-115
Author(s):  
Fenglin JIN
Keyword(s):  
Human Life ◽  
Life And Death ◽  
Human Control ◽  
Four Seasons ◽  
Depth Analysis ◽  
Digital Commons ◽  
Human Tendency ◽  
Life Itself ◽  
Attitude Toward Death ◽  
Human Death

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.

The Religious Functions of Near-Death Experiences

2018 ◽  
Author(s):  
Jens Schlieter
Keyword(s):  
Religious Experience ◽  
Life And Death ◽  
Life After Death ◽  
Life Threatening ◽  
Near Death Experiences

This final chapter secures the result of the survey by discussing the religious functions of near-death experiences for affected individuals, but also the functions of the reports for the audience. It outlines (a) ontological, (b) epistemic, (c) intersubjective, and (d) moral aspects. It has been argued that experiencers feel closer to God, are less attracted to religion, and are significantly more inclined to believe in life after death. A function of the narratives consists in the claim that, in atheistic and secular times, individual religious experience is still possible. Several reports argue with a copresence of life and death. Discussing cognitivist approaches, the chapter finally concludes that, given the Latin etymology of “experience,” harboring, among others, the meaning of “being exposed to danger” or “passing a test,” near-death experiences can be seen as a match for conceptions of religious experience as a transformative, gained by surviving a life-threatening danger.

Active Dead or Alive: Some Kenyan Views About the Agency of Luo and Luyia Women Pre- and Post-Mortem

2000 ◽  
Vol 30 (4) ◽  
pp. 433-467 ◽  
Author(s):  
Nancy Schwartz
Keyword(s):  
Significant Part ◽  
Post Mortem ◽  
Roman Catholicism ◽  
Community Agency ◽  
Community Members ◽  
Western Kenya ◽  
Indigenous Religion ◽  
Life And Death ◽  
Life After Death

AbstractPaying attention to burial disputes can help us to understand better matters relating to gender, kinship, community, agency, and power. Since Luo and Luyia believe that life after death is a significant part of a person's life, paying attention to 'the hold death has' upon people is important, as are the writing of 'life-and-death histories.' The paper presents three cases, one involving a Luyia woman and two involving Luo women in which the women involved have, in the views of community members, shown the ability to manipulate kinship structures and strictures pre- and post-mortem. The paper seeks to challenge views that have depicted women in western Kenya as passive pawns of a particularly patriarchal form of patriliny. The paper discusses the effect religion has on views about death and burial, and examines the influence of indigenous religion, Roman Catholicism, Anglicanism, and Legio Maria on these cases.

‘I want to go!’ How older people in Ghana look forward to death

2002 ◽  
Vol 22 (1) ◽  
pp. 7-28 ◽  
Author(s):  
SJAAK VAN DER GEEST
Keyword(s):  
Older People ◽  
Life And Death ◽  
Life After Death ◽  
Rural Town ◽  
Anthropological Fieldwork ◽  
Southern Ghana ◽  
Christian Beliefs

Older people in a rural Ghanaian community indicated that they look forward to death. Traditional ideas of ancestorhood, reincarnation and modern Christian beliefs about life after death had little influence on their resignation. Images of a possible ‘hereafter’ hardly existed. Agnosticism – in a religious guise – prevailed. They saw death foremost as a welcome rest after a long and strenuous life. Their readiness for death did not, however, include an acceptance of euthanasia. Both the young and the old held the view that life and death are and should remain in God's hands. This article is based on anthropological fieldwork in the rural town of Kwahu-Tafo in southern Ghana.

scholarly journals MENGANTAR ARWAH JENAZAH KE PARAI MARAPU : UPACARA KUBUR BATU PADA MASYARAKAT UMALULU, SUMBA TIMUR

2013 ◽  
Vol 5 (2) ◽  
pp. 232
Author(s):  
Lukman Solihin
Keyword(s):  
Data Collection ◽  
Social Stratification ◽  
Qualitative Approach ◽  
Life And Death ◽  
Life After Death ◽  
The People ◽  
The Social ◽  
Clifford Geertz ◽  
Free People ◽  
Depth Interviews

AbstrakAgama Marapu merupakan akar dari sistem sosial, politik, dan budaya orang Sumba. Di bidang sosial, ia mendasari terbentuknya pelapisan sosial dari kaum bangsawan, orang bebas, dan budak. Di bidang politik, golongan bangsawan mendapat legitimasi sebagai penguasa lokal (raja). Sementara di bidang budaya, agama ini melahirkan ritual yang diyakini berasal dari zaman megalitik, yaitu upacara kubur batu. Upacara ini diselenggarakan secara kolosal dengan melibatkan jaringan kerabat yang luas, pemotongan hewan dalam jumlah besar, penggunaan kain tradisional yang sarat makna, serta berbagai tahapan ritual yang dimaksudkan untuk mengantar arwah jenazah menuju alam leluhur (parai Marapu). Artikel ini mendeskripsikan konsep-konsep dalam agama Marapu dan manifestasinya dalam upacara kubur batu. Konsep-konsep dalam agama Marapu, meminjam analisis Clifford Geertz, telah menjadi model of reality dan model for reality bagi masyarakat Sumba dalam memahami kehidupan dan kematian. Sebagai model of reality, agama Marapu mengandaikan konsepsi ideal tentang kehidupan pasca-kematian, yaitu parai Marapu. Sementara sebagai model for reality konsepsi mengenai parai Marapu menjadi panduan (peta kognitif) untuk memuliakan orang yang meninggal melalui penyelenggaraan upacara kematian, pemberian bekal kubur, dan persembahan hewan kurban. Penelitian ini menggunakan pendekatan kualitatif, di mana proses pengumpulan data dikerjakan dengan cara melakukan observasi, wawancara mendalam, serta kajian pustaka. Informan dalam penelitian ini adalah kerabat atau anggota keluarga yang hadir dalam penyelenggaraan upacara kubur batu.AbstractMarapu belief is the root of the social, political, and cultural system of Sumba. Socially it underlies the formation of social stratification: the nobles, free people, andslaves. Politically, the nobility have legitimacy as local rulers (kings). Culturally, this belief has given birth to rituals called stone grave ceremony which dates back to megalithic era. The ceremony was held in a colossal way involving extensive network of relatives, large amount of animal slaughtering, the use of very meaningful traditional fabrics, as well as various stages of rituals that are meant to take the bodies to the millieu of an cestral spirits (Parai Marapu).This article describes the concepts of Marapu belief and its manifestations in the stone graveceremony. Borrowing Clifford Geertz’s analysis, concepts in Marapu belief have become a model of reality and models for reality for the people of Sumbain understanding life and death. As a model of reality, Marapu belief counts on ideal conception of life after-death that is Parai Marapu. Whileas a model for reality the conception of Parai Marapu becomes a guide (cognitive map) to honor the dead through the organization of the funeral ceremony, grave goods offering, as well as animal sacrifices. This study used a qualitative approach, in which the process of data collection was conducted through observation, in-depth interviews, and bibliographical review. Informants in this study were relatives or family members who attended the stone grave ceremony.

scholarly journals 莊子的生命自由觀及其生命倫理學意義

2008 ◽  
Vol 6 (2) ◽  
pp. 53-73
Author(s):  
Hongwen LI
Keyword(s):  
Predicate Logic ◽  
Human Life ◽  
Individual Autonomy ◽  
Life And Death ◽  
Western Idea ◽  
Digital Commons ◽  
Subject And Object ◽  
Bioethical Issues ◽  
The Subject ◽  
The Many

LANGUAGE NOTE | Document text in Chinese; abstract also in English.莊子的生命自由觀是一種用自由來定義生命的哲學觀念，其核心內容是追求無待的絕對自由觀，以“吾喪我”來消解人的主體意識、“齊萬物”的平等精神，以及同生死的觀念。無待的自由是指一種絕對的、不依賴於外在條件的自由，它體現為無己、無功和無名。“無待”的主旨就是超越主觀和客觀的對立，超越有限的自我，達到無限而自由的自我。“喪我”便是摒棄偏執的我、固執的我。這個偏執的“我”是封閉的我，是假我；喪失了“我”的“吾”才是開放的我，才是拋棄了偏執的本真之我。莊子的“吾喪我”乃是一種消解主體意識的方式，超越了西方主體哲學的主觀和客觀的二元對立模式。“齊物論”闡發的是平等思想，它包括三個方面：即物物平等、人人平等、人與萬物平等。莊子認為人的生死是自然世界中的一個普通事件，人的身體乃是由外在物質世界元素（氣）假借而成，只是暫時的湊集，終究是要滅亡的。這些哲學觀念對中國生命倫理學的建構具有重要的意義，主要表現在：消解人的主體性和自主性，以區別於西方生命倫理學尊重自主性原則；物物平等、人人平等以及人與萬物平等的思想對生命倫理學提出了更高的要求；以貴生、養生的方法來善待生命，反對對生命的強干涉主義。Freedom is a key concept in the philosophy of Zhuangzi. This kind of freedom requires a deconstruction of the “subject…predicate” logic and an attitude that views all things equally. The ethical views of Zhuangzi focus on the notion of “losing oneself” or “forgetting oneself”, the purpose of which is to subvert the position between subject and object and to see things as they are. Unlike the Western idea of individual autonomy, Zhuangzi’s concept of freedom is based on the interconnectedness between individuals. This essay contends that the Daoist position on the meaning of human life and freedom can serve as a source of inspiration when we consider the many bioethical issues we face today—including the issue of life and death—and how to interpret those issues within the Chinese context.DOWNLOAD HISTORY | This article has been downloaded 4268 times in Digital Commons before migrating into this platform.

scholarly journals 瀕死經驗的解釋及其在哲學上的限制

2016 ◽  
Vol 14 (2) ◽  
pp. 51-56
Author(s):  
William SIN
Keyword(s):  
Good Reason ◽  
Fundamental Difference ◽  
Life And Death ◽  
Digital Commons ◽  
Experiential Content ◽  
Exact Moment ◽  
Near Death Experiences

LANGUAGE NOTE | Document text in Chinese; abstract in English only.The objective of this paper is to reject Kwan’s claim in his paper “Does the Soul Exist? What Near-Death Experiences Reveal.” As Kwan draws heavily on references from Pim van Lommel, I also reject van Lommel’s position. Kwan and van Lommel’s claim is that the phenomenon of NDE supports the view that people’s experiential content and their consciousness exist independently of their physical bodies. I raise three objections to Kwan. First, I argue that there is a fundamental difference between life and death; therefore, the phenomena of NDE may give us little idea of whether some form of experience exists after death. Second, there is no evidence that an NDE happens at the exact moment the patient’s body shuts down. Third, the potential biological and physiological explanations of NDE are excluded by Kwan and van Lammel without good reason, and the explanations they offer to replace them are far from convincing.DOWNLOAD HISTORY | This article has been downloaded 181 times in Digital Commons before migrating into this platform.

Belief In Life After Death Among The Zeliangrongs Of Northeast

2019 ◽  
Vol 5 (5) ◽  
pp. 177-185
Author(s):  
Dr Kamei Budha Kabui ◽  
Dr Oinam Ranjit Singh ◽  
Dr. Th. Mina Devi
Keyword(s):  
Human Soul ◽  
Indigenous Religion ◽  
Physical Body ◽  
Life And Death ◽  
Life After Death ◽  
Form Of Life ◽  
Good Will ◽  
The Dead

The Zeliangrong people who follow the indigenous religion believe in life hereafter, land of dead, Thuntadijang and Heaven. It is believed that Buh, soul is not born and does not die since it originates from Tingkao Ragwang, the Supreme God. The life and death of man is indicated by the presence or absence of soul. After the disintegration of physical body, human soul goes to Taroilam, the land of death where he will face the judements given by Taroigwang, the king of the dead based on his past deeds. The pious soul will be sent to Tingkao Kaidai, Heaven where he will remain in peace forever. While the good soul who did less bad and more good will be permitted to live in Taroilam. The sinner will be sent to Thuntadijang, a stage of degraded form of life which is almost equivalent to the extinction of life. However, there is no concept of hell and permanent extinction of life in Zeliangrong indigenous religion known as Tingkao Ragwang Chapriak.

Sign in / Sign up

Export Citation Format

Share Document