scholarly journals Simbolisasi Dhammacakkapavattana Sutta di Vihara Mendut

2019 ◽  
Author(s):  
Waluyo
Keyword(s):  
Empirical Data ◽  
Analytical Methods ◽  
Comprehensive Description ◽  
The Core ◽  
Middle Way ◽  
Vipassana Meditation ◽  
Data Objects ◽  
Object Material ◽  
The Buddha ◽  
Four Noble Truths

This study is based on the absence of a comprehensive description of the symbol of Dhammacakkappavattana Sutta (Sermon on the Dhamma Wheel) in the Mendut Monastery. This study aims to describe the holistic meaning of the symbolization of the first sermon containing the core of the Buddha's teachings, namely the Dhammacakkappavattana Sutta carved on the wooden window of the main dhammasālā at the Mendut Monastery complex.This study uses analytical methods of interpretation (understanding and interpretation) with procedures: (a) inventory of empirical data objects as simple ideas; (b) the granting and excavation of the meaning contained in the object; (c) understanding through insight; and (d) interpretation. The object material of this study is the twelve symbols of the first preaching of the Buddha, the Dhammacakkappavattana Sutta, carved in the wooden windows as a series arranged in sequence as an explanation of the content of the sermon. The validity of the study is based on a confirmability that reflects the objectivity of the study.The results of the study show that: (a) the Dhammacakkappavattana Sutta's sermon is symbolized into twelve icons or characters, namely the dharmacakra with thirty spokes (thirty-dharma wheels) and the dharmacakra with twelve spokes as an introduction, then the dharmacakra with three strings, the dharmacakra with eight spokes, the dharmacakra with four blades in which each has thick and thin sides, the dharmacakra with twenty four spokes, the dharmacakra with eight spokes, the lotus symbol, the striped circle, the eye symbol seeing waves, the single eye symbols, and the broken gongs; (b) the symbols of the Dhammacakkappavattana Sutta are understood and interpreted as a well-organized meaningful explanations reflecting the content of the sermon. They are commenced by cultivating the pāramitā (virtue) which is ten in number, each of which has three levels, the comprehension of the law of dependent origination, the two extremes namely self-mortification and self-indulgence, the Noble Eightfold Path as the middle way, the realization of the Four Noble Truths, the details of the Four Noble Truths, the Noble Eightfold Path as a path to be developed, the implementation of sīla as the basis, tranquility meditation, vipassanā meditation, the manifestation of paññā, and the attainment of Nibbāna.The consequence of the Dhammacakkappavattana Symbolization simplified into a particular icon makes it easy to understand the content of the sermon. It can be used as a medium of Dharma education which is more contextual with an easy and powerful language.

scholarly journals Simbolisasi Dhammacakkapavattana Sutta di Vihara Mendut

2019 ◽  
Author(s):  
Waluyo
Keyword(s):  
Empirical Data ◽  
Analytical Methods ◽  
Comprehensive Description ◽  
The Core ◽  
Middle Way ◽  
Vipassana Meditation ◽  
Data Objects ◽  
Object Material ◽  
The Buddha ◽  
Four Noble Truths

This study is based on the absence of a comprehensive description of the symbol of Dhammacakkappavattana Sutta (Sermon on the Dhamma Wheel) in the Mendut Monastery. This study aims to describe the holistic meaning of the symbolization of the first sermon containing the core of the Buddha's teachings, namely the Dhammacakkappavattana Sutta carved on the wooden window of the main dhammasālā at the Mendut Monastery complex. This study uses analytical methods of interpretation (understanding and interpretation) with procedures: (a) inventory of empirical data objects as simple ideas; (b) the granting and excavation of the meaning contained in the object; (c) understanding through insight; and (d) interpretation. The object material of this study is the twelve symbols of the first preaching of the Buddha, the Dhammacakkappavattana Sutta, carved in the wooden windows as a series arranged in sequence as an explanation of the content of the sermon. The validity of the study is based on a confirmability that reflects the objectivity of the study. The results of the study show that: (a) the Dhammacakkappavattana Sutta's sermon is symbolized into twelve icons or characters, namely the dharmacakra with thirty spokes (thirty-dharma wheels) and the dharmacakra with twelve spokes as an introduction, then the dharmacakra with three strings, the dharmacakra with eight spokes, the dharmacakra with four blades in which each has thick and thin sides, the dharmacakra with twenty four spokes, the dharmacakra with eight spokes, the lotus symbol, the striped circle, the eye symbol seeing waves, the single eye symbols, and the broken gongs; (b) the symbols of the Dhammacakkappavattana Sutta are understood and interpreted as a well-organized meaningful explanations reflecting the content of the sermon. They are commenced by cultivating the pāramitā (virtue) which is ten in number, each of which has three levels, the comprehension of the law of dependent origination, the two extremes namely self-mortification and self-indulgence, the Noble Eightfold Path as the middle way, the realization of the Four Noble Truths, the details of the Four Noble Truths, the Noble Eightfold Path as a path to be developed, the implementation of sīla as the basis, tranquility meditation, vipassanā meditation, the manifestation of paññā, and the attainment of Nibbāna. The consequence of the Dhammacakkappavattana Symbolization simplified into a particular icon makes it easy to understand the content of the sermon. It can be used as a medium of Dharma education which is more contextual with an easy and powerful language.

The Buddha's Path of Peace

2020 ◽  
Author(s):  
Richard Gombrich
Keyword(s):  
Everyday Life ◽  
Personal Experience ◽  
Environmental Concern ◽  
Human Relationships ◽  
The Core ◽  
World Today ◽  
Introductory Overview ◽  
The World ◽  
The Buddha

The Buddha’s Path of Peace sets out the basic instructions for the life-changing way of the Buddha (the so-called “Noble Eightfold Path”) wholly in the context of contemporary and everyday life, personal experience, human relationships, work, environmental concern and the human wish for peace. In this book, the core of the Buddha’s teaching is comprehensively cast in modern models of thought—borrowed from science and philosophy—and informed by contemporary concerns. The reader, who may be completely new to Buddhism, is accompanied along the Path with practical exercises that are fully explained. The Path begins with an introductory overview and then proceeds through Right Speech, Right Acting, Right Livelihood, Right Effort, Right Concentration, Right Mindfulness, Right Understanding and Right Resolve, and concludes with a short chapter on the relevance of the Path to the multiple crises facing the world today. The reader is mentored throughout by practical meditational and contemplative exercises, with tables, diagrams, analogies and stories. Gradually the reader who has followed this handbook with commitment will feel the benefits of growing peacefulness, wisdom and compassion.

ON TWO THEOREMS OF QUINZII AND RENT CONTROLLED HOUSING ALLOCATION IN SWEDEN

2007 ◽  
Vol 09 (03) ◽  
pp. 515-525
Author(s):  
KIMMO ERIKSSON ◽  
JONAS SJÖSTRAND
Keyword(s):  
Control System ◽  
Empirical Data ◽  
General Theorem ◽  
Black Market ◽  
Utility Functions ◽  
Rent Control ◽  
Black And White ◽  
The Core ◽  
Special Cases ◽  
Housing Allocation

The Swedish rent control system creates a white market for swapping rental contracts and a black market for selling rental contracts. Empirical data suggests that in this black-and-white market some people act according to utility functions that are both discontinuous and locally decreasing in money. We discuss Quinzii's theorem for the nonemptiness of the core of generalized house-swapping games, and show how it can be extended to cover the Swedish game. In a second part, we show how this theorem of Quinzii and her second theorem on nonemptiness of the core in two-sided models are both special cases of a more general theorem.

A New Agenda for Cognitive Development

1996 ◽  
Author(s):  
Robert S. Siegler
Keyword(s):  
Cognitive Development ◽  
Empirical Evidence ◽  
Empirical Data ◽  
Change Process ◽  
Current Practice ◽  
The Core ◽  
Initial Decision ◽  
Basic Assumptions ◽  
Children’S Thinking ◽  
The Way

My goal in writing this book is to change the agenda of the field of cognitive development. In particular, I want to promote greater attention to the question that I believe is inherently at the core of the field: How do changes in children’s thinking occur? Focusing on change may not sound like a radical departure from current practice, but I believe it is. It will require reformulation of our basic assumptions about children’s thinking, the kinds of questions we ask about it, our methods for studying it, the mechanisms we propose to explain it, and the basic metaphors that underlie our thinking about it. That modifications of all of these types are being proposed as a package is no accident. Just as existing approaches have directed our attention away from the change process, so may new ones lead us to focus squarely on it. This concluding chapter summarizes the kinds of changes in assumptions, questions, methods, mechanisms, and metaphors that I think are needed. My initial decision to write this book was motivated by a growing discomfort with the large gap between the inherent mission of the field—to understand changes in children’s thinking—and most of what we actually have been studying. As I thought about the problem, I came to the conclusion that existing assumptions, methods, and theories acted in a mutually supportive way to make what we typically do seem essential, and to make doing otherwise—that is, studying change directly—seem impossible. Even approaches that proclaimed themselves to be radical departures from traditional theories maintained many fundamental assumptions of those theories. An increasing body of empirical evidence, however, indicates that some of the assumptions are wrong and that the way in which they are wrong has led us to ignore fundamental aspects of development. In this section, I describe prevailing assumptions regarding variability, choice, and change, and propose alternatives that seem more consistent with empirical data and more useful for increasing our understanding of how changes occur.

scholarly journals Diaspora

AILA Review ◽  
2013 ◽  
Vol 26 ◽  
pp. 42-56 ◽  
Author(s):  
Li Wei ◽  
Zhu Hua
Keyword(s):  
Intercultural Communication ◽  
21St Century ◽  
Empirical Data ◽  
Sense Of Belonging ◽  
Chinese Diaspora ◽  
The Core ◽  
The Past ◽  
The Individual ◽  
Everyday Communication ◽  
Core Issues

The nature of diaspora is changing in the 21st century. Yet many of the communication issues remain the same. At the heart of it is multilingual and intercultural communication across time and space. There is much that applied linguists can contribute to the understanding of diaspora in the era of globalization. This article discusses some of the core issues of communication between the diaspora and the homeland, the past and the present, the individual and the community, and the sense of belonging and the ascribed category with a detailed analysis of empirical data collected through linguistic ethnography in the Chinese diaspora in Britain and elsewhere. It also highlights the significance of dynamic multilingualism in everyday communication.

scholarly journals Experience of Joy and Sadness in Alexithymic Emotional Discourse

2018 ◽  
Vol 7 (1) ◽  
pp. 62-83
Author(s):  
Marie-Mathilde Dupont-Leclerc ◽  
Serge Lecours
Keyword(s):  
Cognitive Processing ◽  
Interpretative Phenomenological Analysis ◽  
Negative Emotions ◽  
Phenomenological Analysis ◽  
Qualitative Properties ◽  
Comprehensive Description ◽  
The Core ◽  
The Difference ◽  
Typical Experience ◽  
Positive And Negative Emotions

Alexithymia is a personality trait characterized by difficulties identifying and describing emotions. Suffering from a deficit in the cognitive processing of emotions, alexithymic individuals are unable to symbolize their emotions. Even though emotional elaboration is one of the core aspects of alexithymia, it has not been thoroughly investigated. Few studies have reported quantitative features of alexithymic’s discourse. However, the qualitative properties of alexithymic emotional discourse and the difference in symbolization between positive and negative emotions remain to be investigated. This study aims to examine how individuals with alexithymia symbolize their subjective emotional experiences by defining the characteristics of their discourse related to positive and negative emotions. A sample of 9 clinically alexithymic individuals rated on the TAS-20 was interviewed about a typical experience of joy and sadness. Data were analysed using interpretative phenomenological analysis. Themes associated with sadness revealed that alexithymic individuals tend to avoid contact with sadness. They also perceived sadness as an imposed state by external events. Themes associated with joy revealed that this emotion seemed easier to share with peers. Moreover, joy seemed easier to express and symbolize for alexithymic individuals than sadness. This comprehensive description of alexithymic emotional discourse allows to better understand the symbolization of emotions according to their valence and to better recognize alexithymic ways of expressing emotions.

Adam Smith and the Buddha

2018 ◽  
Vol 31 (1) ◽  
pp. 3-39 ◽  
Author(s):  
Ronald Wintrobe
Keyword(s):  
Social Sciences ◽  
Adam Smith ◽  
Zen Buddhism ◽  
The Core ◽  
Human Happiness ◽  
The Social ◽  
Way Of Thinking ◽  
Economic Thinking ◽  
The Buddha ◽  
Simple Economic

Economics is a powerful way of thinking. While there may occasionally be major errors in its application, at its core the principles of economics remain the strongest paradigm in the social sciences. Buddhism is also a powerful way of thinking. The central question in Buddhist philosophy is the same as that in economics: what is the key to human happiness? How can human suffering be reduced? But the answer to this question in the Buddhist way of thinking is exactly the opposite of that given by economics. Can Adam Smith learn from the Buddha? Can Buddhism learn from economics? This essay explores these topics. I first present an interpretation of what I take to be the core of Buddhist thinking in economic terms, and then show how that could be incorporated into economic thinking, and how economics would change as a result. I then try to do the reverse, and show how the economic way of thinking can clarify Buddhist thinking. I apply simple economic theory to develop a model of rational Zen Buddhism.

Empirical Methodologies and the Value of Subjectivity in the Analysis of the Experience of Contemporary Experiential Art

2020 ◽  
pp. 1-20
Author(s):  
Sadia Sadia
Keyword(s):  
Empirical Data ◽  
Data Gathering ◽  
Affective States ◽  
Biometric Data ◽  
Objective Reality ◽  
The Core ◽  
The Subject ◽  
Art Research ◽  
Cultural Constructions

Current neuroscientific methods for the investigation of art experience are circumscribed by the researcher’s own cultural constructions of gender, art and beauty, and these present difficulties in the production of unassailable empirical data. Gathering biometric data of viewers or participants’ responses to artworks remains equally problematic as a consequence of the anticipation or arousal brought about by the act of preparing the subject for the collection of data. Much of the methodology that has been designed to study aesthetic psychological and affective states is based in classicism, a convention which contemporary experiential art defies. There is a group of contemporary experiential artworks, defined herein as ATRIA (Affective Transcendental Revelatory Immersive Artworks), which report a significantly higher rate for profound, life-changing, epiphanic, transcendent experiences, and the study of the experience of these artworks defies current methodologies. An understanding of these works and states requires a re-evaluation of the value of subjective reportage and the personal truths that are central to these experiences of art. Research artists understand that objective reality does not lie at the core of the experience of art, and that practice-based artist-led research (PBR) must as a consequence critically inform any neuroaesthetic or neuroscientific endeavour or study. The article is an opinion paper by a practising artist, academic and researcher.

Managing the risk of CSG water to LNG project production reliability

2013 ◽  
Vol 53 (2) ◽  
pp. 455
Author(s):  
Mick Varidel ◽  
Mark Salisbury
Keyword(s):  
Water Management ◽  
Risk Management ◽  
Analytical Methods ◽  
Management Practices ◽  
Supply And Demand ◽  
Water Production ◽  
Significant Challenge ◽  
The Core ◽  
Wrong Place ◽  
Reliability And Availability

From afar, managing CSG water seems simple: capture it, treat it, and deliver it to someone who needs it. On closer inspection, however, it is difficult. CSG water production varies considerably across time and space and in both quality and quantity. This means that whatever the infrastructure is built for CSG water management, it will sometimes be the wrong size or specification or built in the wrong place. The complications do not end there—the most difficult question of all is often: what can be done all this water? Most water outlets available in CSG project areas are heavily influenced by a combination of climatic, environmental, and commercial variability. This effectively results in no easy set-and-forget water outlets. Predicting the reliability and availability of CSG water outlets is a significant challenge. CSG water management, therefore, involves risk and variability on both supply and demand, making it difficult to optimise investment in infrastructure and outlets. Importantly, it also impacts directly on the core objective of CSG operators: to reliably, predictably, and efficiently produce gas. This extended abstract explores how management of CSG water risk is being addressed in CSG projects being developed in Queensland. It also examines analytical methods and strategies for improving existing CSG water risk-management practices.

Noun-epithets of Dongba and Daba oral traditions

2021 ◽  
Vol 44 (1) ◽  
Author(s):  
Duoduo Xu
Keyword(s):  
Oral Traditions ◽  
Comprehensive Description ◽  
Comparative Linguistics ◽  
Main Category ◽  
Significant Percentage ◽  
The Core ◽  
The World ◽  
Monosyllabic Words ◽  
Core Meaning

Abstract Dongba and Daba chants represent two of the few oral traditions still surviving in the world. In both traditions, the main category of formulaic expressions consists of traditional noun-epithets describing spirits. Dongba and Daba spirits can be classified into five categories, of which the noun-epithets used to describe them share similar features. Another significant percentage of noun-epithets portray figures of animals. Dongba and Daba chants are both chanted in odd-numbered metric patterns in which noun-epithets are adapted to the metric context. Besides the core expression (often a tetra-syllabic compound), several monosyllabic words not affecting the core meaning may be inserted as optional morphemes to modify the number of syllables in the noun-epithet. This study provides a systematic philological analysis of the vast repertoire of Daba and Dongba noun-epithets. Comparative mythology and comparative linguistics combine to present a comprehensive description of the stylistic features of Daba and Dongba noun-epithets.

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