Global ETD Search

1	Ahimsa är vad vi gör av det : En granskning av två läroböcker i religionskunskap för gymnasiet Andersson Bíró, Diana January 2008 (has links) The attacks of September 11, 2001 have done more to focus attention on the conjunction of religion and conflict than any other event in recent history. Although much international research has focused since then on the role of Islam, religiously inspired violence is also found in countries as diverse as Thailand, Burma, or Sri Lanka, where Buddhism plays a central role. This paper addresses how these realities are reflected in two Swedish high school textbooks on religion. The thesis calls into question the manner in which Buddhism is presented in schoolbooks as the most probable candidate to be a conflict-free religion. Using Fairclough’s discourse analysis theoretical framework and Hellspong’s structural analysis, the thesis critically examines the relationship between text, the discourse practice in which text is produced and the wider social practices. The study concludes that schoolbooks are committed to presenting Buddhism as virtually conflict-free by means of rhetorical procedures which focus mainly on what is assumed to be “the most important” message of Tibetan Buddhism and its portal figure, Dalai lama – namely peace. At the same time, the author suggests that there is a strong intertextuality between the texts of the schoolbooks and the romanticised views of Dalai lama existent in three contemporary Hollywood films. The limits of the paper are finally addressed and various paths to future research are suggested, in an effort to improve schoolbooks, since pedagogical texts structure the students’ way of thinking about Buddhism in particular, and religion in general. diskursanalys buddhism ahimsa Dalai lama fred textbruksanalys populärklutur HUMANITIES and RELIGION HUMANIORA och RELIGIONSVETENSKAP
2	Ahimsa är vad vi gör av det : En granskning av två läroböcker i religionskunskap för gymnasiet Andersson Bíró, Diana January 2008 (has links) <p>The attacks of September 11, 2001 have done more to focus attention on the conjunction of religion and conflict than any other event in recent history. Although much international research has focused since then on the role of Islam, religiously inspired violence is also found in countries as diverse as Thailand, Burma, or Sri Lanka, where Buddhism plays a central role. This paper addresses how these realities are reflected in two Swedish high school textbooks on religion. The thesis calls into question the manner in which Buddhism is presented in schoolbooks as the most probable candidate to be a conflict-free religion.</p><p>Using Fairclough’s discourse analysis theoretical framework and Hellspong’s structural analysis, the thesis critically examines the relationship between text, the discourse practice in which text is produced and the wider social practices. The study concludes that schoolbooks are committed to presenting Buddhism as virtually conflict-free by means of rhetorical procedures which focus mainly on what is assumed to be “the most important” message of Tibetan Buddhism and its portal figure, Dalai lama – namely peace. At the same time, the author suggests that there is a strong intertextuality between the texts of the schoolbooks and the romanticised views of Dalai lama existent in three contemporary Hollywood films.</p><p>The limits of the paper are finally addressed and various paths to future research are suggested, in an effort to improve schoolbooks, since pedagogical texts structure the students’ way of thinking about Buddhism in particular, and religion in general.</p> diskursanalys buddhism ahimsa Dalai lama fred textbruksanalys populärklutur HUMANITIES and RELIGION HUMANIORA och RELIGIONSVETENSKAP
3	Jain Vegetarian Laws in the City of Palitana : Indefensible Legal Enforcement or Praiseworthy Progressive Moralism? van Popering, Ruben January 2015 (has links) The city of Palitana, India, has become the first region known to legally install de facto meat bans, essentially making Palitana a vegetarian city by law. These legal steps seem to be the direct result of social pressure put on local legislators in the form of a mass hunger strike performed by local Jain monks. This thesis is aimed at discussing the background of this case, its connections to a broader general discussion of moral and ethical vegetarianism, and arguments in favor of and against the legal installment of a meat ban in the Palitana case. It is concluded that although the meat ban is ideologically and theoretically speaking ethically justifiable and defensible it is in practice, at least in its current form, not ethically desirable. Ahimsa Animal Rights Anthropocentrism Ecology Jainism Minority Rights Moral Vegetarianism Palitana Philosophy of Law Religious Rights
4	Foundations of a Political Identity: An Inquiry into Indian Swaraj (Self-Rule) Garg, Shantanu 01 January 2014 (has links) India is celebrated as the largest democracy in the world but is it truly democratic? Is it the nation-state that its founder’s envisioned it to be? Has it addressed it ancient issue of social diversity? This paper seeks to assess the present problem faced by the Indian Democracy; problems based on India’s inherent social diversity. Furthermore the paper seeks to recommend a solution based on Amartya Sen’s Open Impartiality approach that will allow the country to reassess its democratic platform. The paper also aims at providing a starting point to execute Sen’s approach by exploring the vision of two of India’s independence leaders: Mohandas Karamchandra Gandhi and Rabindranath Tagore. India Swaraj Amartya Sen Gandhi Tagore Ahimsa Ethics and Political Philosophy
5	Reconciling Gandhi’s Perpetrator and Victimhood Perspectives on Violence: Knowledge, Intersectionality, and Transcendence Allen, Michael 01 October 2019 (has links) In this article, I offer not only an alternative but also a superior account of how we might reconcile Gandhi’s perpetrator and victimhood perspectives on violence (himsa). Appealing to both critical social studies and philosophy, I emphasize both the intersections of these two perspectives and their intersection with his metaphysics. I reject the standard approaches to reconciling Gandhi’s commitment to nonviolence with his remarks on the occasional necessity and unavoidability of violence. Instead, I focus on how truth-seekers use their political freedom to ‘pass over,’ or cross and join, many different social viewpoints to gain knowledge and insight concerning the minimum of violence compatible with keeping everyone a path to ahimsa (nonviolence), truth and transcendence. Further, I contend my account of the intersections of nonviolence, violence, truth, and transcendence helps clarify a Gandhian contribution to UNESCO’s vision of knowledge societies through highlighting the kinds of knowledge required for such a path. Ahimsa Himsa intersectionality knowledge nonviolence perpetrators transcendence truth victims violence Philosophy and Humanities
6	Mahatma Gandhi and Martin Luther King, Jr. in the 21st Century: The Pedagogical Possibilities and Limitations for Transformative Education Adjei, Paul Banahene 20 August 2012 (has links) The current trend of global violence and their impact on families and communities as well as the field of university education is scary for a society that is struggling with this false sense of apathy and complacency. How did the ordinary people get seduced to the idea that there is no way out of this global assault? How then do we extricate ourselves from this “tortured consciousness” (Asante, 2007) and this false sense of “nihilism” (West, 1994) and recoup this “incommensurable loss” (Simmons, 2010) to global violence? Even more crucial, where is the place of education in retrieving this incommensurable loss while providing hope and possibility for a better future? Provoked by the desire to have answers to these questions, the dissertation relies on the knowledge and experiences of twenty qualitatively selected university activists and existing literature to critically examine the non-violent praxes of Gandhi and King, Jr. and their pedagogical implications for transformative university education. The dissertation further draws on the knowledge of Frantz Fanon and Malcolm X to bring complex and nuanced readings to violence and non-violence. The dissertation notes that violence and non-violence are not mutually exclusive as already known. The dissertation also notes that while resistive violence may be justified, it does not necessarily guarantee true transformation, reconciliation, and healing. Instead, love, humility, truth, dialogue, non-violent direct action, discipline, and spirituality are salient in achieving true transformation in university activism. The dissertation further observes that educational activism is more than walking on the street with placards to protest against institutional violence. Sometimes, the secret activism that is done strategically within the corridors of power can achieve more far-reaching results than the open protest against power on the street. The dissertation concludes with six key non-violent strategies that can help in social and political mobilization of university students for transformative university education. Non-Violence Violence Pedagogy Ahimsa Satyagraha Mahatma Gandhi Martin Luther King Jr Frantz Fanon Antiracism Anti-colonialism Love Spirituality
7	Mahatma Gandhi and Martin Luther King, Jr. in the 21st Century: The Pedagogical Possibilities and Limitations for Transformative Education Adjei, Paul Banahene 20 August 2012 (has links) The current trend of global violence and their impact on families and communities as well as the field of university education is scary for a society that is struggling with this false sense of apathy and complacency. How did the ordinary people get seduced to the idea that there is no way out of this global assault? How then do we extricate ourselves from this “tortured consciousness” (Asante, 2007) and this false sense of “nihilism” (West, 1994) and recoup this “incommensurable loss” (Simmons, 2010) to global violence? Even more crucial, where is the place of education in retrieving this incommensurable loss while providing hope and possibility for a better future? Provoked by the desire to have answers to these questions, the dissertation relies on the knowledge and experiences of twenty qualitatively selected university activists and existing literature to critically examine the non-violent praxes of Gandhi and King, Jr. and their pedagogical implications for transformative university education. The dissertation further draws on the knowledge of Frantz Fanon and Malcolm X to bring complex and nuanced readings to violence and non-violence. The dissertation notes that violence and non-violence are not mutually exclusive as already known. The dissertation also notes that while resistive violence may be justified, it does not necessarily guarantee true transformation, reconciliation, and healing. Instead, love, humility, truth, dialogue, non-violent direct action, discipline, and spirituality are salient in achieving true transformation in university activism. The dissertation further observes that educational activism is more than walking on the street with placards to protest against institutional violence. Sometimes, the secret activism that is done strategically within the corridors of power can achieve more far-reaching results than the open protest against power on the street. The dissertation concludes with six key non-violent strategies that can help in social and political mobilization of university students for transformative university education. Non-Violence Violence Pedagogy Ahimsa Satyagraha Mahatma Gandhi Martin Luther King Jr Frantz Fanon Antiracism Anti-colonialism Love Spirituality
8	The Tensions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence Paz, Anthony 31 March 2016 (has links) This thesis investigates the nature of environmental racism, a by-product of “slow violence” under capitalism, from the perspective of Jain philosophy. By observing slow violence through the lens of Jain doctrine and ethics, I investigate whether the central tenets of ahimsa and karma are philosophically anti-capitalist, and if there are facets within Jain ethics supporting slow violence. By analyzing the ascetic and lay ethical models, I conclude that the maximization of profit and private acquisition of lands/resources are capitalist attributes that cannot thrive efficiently under a proper Jain ethical model centered on ahimsa (non-harm, non-violence) and world-denying/world-renouncing practices. Conversely, karma and Jain cosmology has the potential to support slow violence when considering their philosophical and fatalistic implications. Furthermore, by connecting the theory of slow violence with the theory of microaggressions, I assert that, while resolving microaggressions, Jainism’s highly individualistic ethical system can hinder confronting slow violence. Karma Ahimsa Capitalism Jainism Violence Racism Environment Asian Studies Ethics in Religion Inequality and Stratification Other Religion Peace and Conflict Studies Place and Environment Race and Ethnicity
9	The Normative Ethics of Gandhian Nonviolence Bauer, Jacob N. January 2013 (has links) No description available. Philosophy Ethics Religious History Religion History Gandhi Normative Ethics Ethics Morality Mahatma Gandhi Mohandas Gandhi Nonviolence Non-violence Pacifism Violence Ahimsa Shelly Kagan Deontology Consequentialism
10	The Buddhist Coleridge: Creating Space for The Rime of the Ancient Mariner within Buddhist Romantic Studies Pacheco, Katie 27 June 2013 (has links) The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance. Romanticism Romantic poets Buddhism Samuel Taylor Coleridge The Rime of the Ancient Mariner dualism Ecocriticism Zen meditation transcendence albatross animal rights environmental rights green anthropocentrism prajna wisdom enlightenment ignorance ethics ahimsa Buddha Buddhist Arts and Humanities Chinese Studies Christianity Comparative Methodologies and Theories English Language and Literature Ethics and Political Philosophy Ethics in Religion Literature in English, British Isles Other Arts and Humanities Other English Language and Literature Other Languages, Societies, and Cultures Other Religion Philosophy Philosophy of Mind Practical Theology Religion

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