Buddhist translation has a long history and has become one of the most important translation activities in the new millennium. It plays an important role in popularizing the Buddhist doctrine and in facilitating the exchange of views on the Dharma between East and West. / But the sheer volume of texts to be translated and the complex nature of Buddhist translation bring challenges to translators. The use of electronic translation tools might provide a way out. To explore translation technology for the rendition of Buddhist texts and to evaluate its possible contributions, my research introduces six computational approaches to Buddhist translation. They highlight the significance of combining human intelligence and artificial intelligence in the process of translation. / I hope my research will help revolutionize Buddhist translation in the information age. It will also provide new insights into translation technology, Translation Studies, Buddhist studies, and translation activities in other domains. / The present research consists of 10 parts: Chapter 1 is the introduction, with the objectives and methodology explained. Chapter 2 (i) redefines Buddhist translation in a global context, and (ii) introduces the idea of translating Buddhist texts with technology. Chapters 3-8 explore the six approaches to bring technology and Buddhist translation together. Chapter 3 discusses the use of existing translation tools (e.g., translation engines and translation memory databases) and electronic resources (e.g., electronic Buddhist dictionaries). Chapter 4 presents a dialogue-based approach highlighting the interaction between human translators and virtual translation assistants. Chapter 5 examines a stepwise approach featuring human-aided natural language processing in a series of translation sub-tasks. Chapter 6 concerns itself with a hint-based approach involving computer-assisted human translation based on the automatic generation of translation tips and instant suggestions. Chapter 7 focuses on a collaborative approach to the open translation of Buddhist texts. Chapter 8 studies a new form of e-text that provides readers with new ways to interact with not only the target text but also other readers and translators. Chapter 9 examines possible ways to integrate the six approaches in different translation scenarios. Chapter 10 is the conclusion. / This study is a pioneer attempt to (i) explore computational approaches to the rendition of Buddhist texts and (ii) examine how these approaches might change the world of Buddhist translation in the digital era. / 蕭世昌. / Advisers: Sin Wai Chan; Yau Yuk Chong. / Source: Dissertation Abstracts International, Volume: 73-09(E), Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 306-318) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Xiao Shichang.

O trabalho tem, como tema, o estudo do sagrado na sociedade contemporânea, observando um importante fenômeno social: a retomada do sagrado. A produção artística do beneditino Carlos Eduardo Uchôa, inserida neste contexto, é considerada um exemplar, ao tangenciar este fenômeno. Para o procedimento desta pesquisa será empreendido um estudo do sagrado na sociedade atual, a partir de uma análise que estabelece as relações entre o sagrado e o profano. Desta forma, estes estudos apontam o surgimento de novos elementos simbólicos ritualísticos e míticos, provocando o desencadeamento de uma crise no sagrado. Por outro lado, as investigações comprovam, em diversos setores, a instauração de uma nova situação emblemática percebida através de um comportamento e de uma mentalidade vigentes no mundo contemporâneo. Uma pesquisa sobre a questão do espaço-tempo no aspecto da historicidade e no âmbito do Sagrado, igualmente serão perscrutados. Todos esses fatores serão observados à luz da produção artística do artista, respaldado em seu histórico de vida. Os aspectos socioculturais serão privilegiados, através de sua formação artística, acadêmica e literária até 1996 e após este período, quando ingressa para a vida monástica. Portanto, esta pesquisa será desenvolvida a partir da análise e reflexão sobre o ideário conceitual e imaginário do artista e monge beneditino Carlos Eduardo Uchôa, com a sua produção artística adensada por este contato com o mundo do sagrado refletido em sua poética. Este é o foco central da dissertação: estudar o sagrado na obra do artista que converge para a sua arte na sociedade atual. Contudo, através dos tempos, o sagrado se mantém vivo e atuante, resistindo e permanecendo até os dias atuais. / The work has, as in the subject, the study of the sacred in contemporary society, observing an important social phenomenon: the resumption of the sacred. Artistic production of Carlos Eduardo Benedictine Uchôa, inserted in this context, it is considered a copy, to lightly brush this phenomenon. For the procedure of this research will be undertaken a study of the sacred in current society, from an analysis that establishes the relationship between the sacred and the profane. In this way, these studies point to the emergence of new symbolic ritual and mythical elements, causing the triggering a crisis in the sacred. On the other hand, the investigations prove, in several sectors, the establishment of a new flagship situation perceived through a behavior and mindset prevailing in the contemporary world. A research on the issue of space and time in the aspect of historicity and under the Holy, will also be searched. All of these factors will be seen in the light of production artist, supported in its life history. Socio-cultural aspects will be privileged, through his artistic training, academic and literary until 1996 and after this period, when he enters to the monastic life. Therefore, this research will be developed from the analysis and reflection on the conceptual ideas and imagination of the artist and Benedictine monk Carlos Eduardo Uchôa, with their artistic production thickened for this contact with the sacred world reflected in his Poetics. This is the central focus of the dissertation: study the sacred work of the artist that converges to its art in current society. However, through the ages, the sacred remains alive and active, enduring and remaining until the present day.

Il est clairement établi que les forêts à caractère sacré ne sont pas que des créations socioculturelles émanant de sociétés traditionnelles comme cadre privilégié d'accomplissement de diverses cérémonies rituelles, mais représentent aussi des formes locales de conservation de la biodiversité. C'est ce dernier rôle qui attire toute l'attention des institutions internationales, des états et des scientifiques. Bien que de telles forêts aient été largement étudiées en Asie et dans d'autres parties de l'Afrique, notre compréhension des forêts sacrées de la Guinée reste pauvre. En effet, ces forêts sont placées, en raison de leur statut sacré, sous l'entière responsabilité des communautés locales et non l'état. Dans ce travail de thèse, quatre cas représentatifs ont été retenus en Haute Guinée, dans les localités proches de Kankan. C'est l'une des régions dont les écosystèmes sont les plus anthropisés par l'agriculture et les activités minières. Les villages de Diankana, Tintioulenkoro et Dossori font partie des rares où des forêts à caractère sacré sont encore maintenues. L'objectif de cette thèse est de diagnostiquer les valeurs socioculturelles et écologiques de ces forêts, dans un contexte local fort d'anthropisation, en vue de leur documentation et de l'élaboration des stratégies d'une gestion durable. Plusieurs approches méthodologiques ont été utilisées : enquêtes sociologiques et ethnobiologiques, inventaires écologiques et botaniques. L'étude révèle un mode de gestion des forêts sacrées qui connaît une évolution chez les Malinkés, reposant à la fois sur des ''codes mythiques'' et des lois définies par la législation traditionnelle. La rigueur dans la gestion et le rôle des forêts pour les populations sont des atouts. Toutefois, les mutations sociales relativement récentes, l'agriculture et l'urbanisation fragilisent le système et pénalisent la conservation. L'analyse diachronique démontre qu'au cours de ces trois dernières décennies, le couvert forestier de l'ensemble des sites sacrés étudiés a connu un recul moyen d'environ 40 % de leur superficie initiale par l'agriculture et l'urbanisation. [...] / It has been widely reported that sacred forests are not just socio-cultural creations emanating from traditional societies as a privileged setting for ritual ceremonies, but that they also represent important local forms of biodiversity conservation. In recent decades, it is this latter role that has attracted the attention of international institutions, states and scientists. Although such forests have been widely studied in Asia and other parts of Africa, our understanding of Guinea's sacred forests remains poor because local communities, not the state, manage them. In effect, because of the sacred status of these forests, the state favours local management strategies by individual communities. In this thesis, four representative case studies of the sacred forests of Upper Guinea, located near Kankan, are studied. The region's ecosystems have been profoundly affected by human impacts, notably agriculture and mining. The villages of Diankana, Tintioulenkoro and Dossori, where these forests are amongst the few areas to conserve sacred forests. The aim of this thesis is to probe the socio-cultural and ecological values of the forests, in a local context of strong human pressures, with a view to their documentation and the elaboration of sustainable management strategies. Several methodological approaches have been used: sociological and ethno biological surveys, ecological and botanical inventories. The study elucidates a mode of management of these sacred forests by an ethnic group, the Malinkés, which is based on both "mythical codes" and laws defined by traditional legislation. The rigor of this management system, and the socio-cultural importance of these forests for local populations, favours their conservation in the wider context of profound human pressures on the environment. However, social changes in recent years appear, agriculture and urbanisation to have weakened this management system and exposed the area's sacred forests to factors that preclude their effective conservation. The diachronic analysis shows that over the last three decades, the forest cover of all sacred sites studied has decreased by just over 40% of their initial area by agriculture and urbanization. [...]

Este Proyecto se enfoca en formar parte del circuito arqueológico de Caral, el cual empieza en el estacionamiento y termina en la Ciudad Sagrada. El proyecto debe servir como antesala a la ciudadela. Se ubica de manera estratégica para ordenar la ruta y que muchos restos que no son tomados en cuenta sean visitados. También está emplazado de tal forma que obliga los visitantes a pasar por el mirador panorámico que muchos ignoran el día de hoy. El museo de sitio de Caral enfrenta el desafío de integrarse con el paisaje. Esto se logra con la fragmentación de volúmenes y el emplazamiento adecuado en el terreno, lo cual que da una oportunidad para obtener visuales hacia el valle Supe. La permeabilidad es un factor importante para generar ejes visuales hacia el valle y los elementos naturales. Estos ordenan el proyecto y crean momentos conforme uno va recorriendo el museo. La materialidad genera un contraste que acentúa la intención de fragmentar los volúmenes que sirven para distintos usos. / The focus of the site museum of Caral is to develop the project so that it forms part of the route that begins in the entrance of the archaeological site and ends in the Sacred City of Caral. It must serve as a preview to the sacred city. This Project faces the challenge of integrating itself into the landscape and the archaeological circuit, and this is achieved with the fragmentation of the volumes and the suitable location in the topography taking advantage of the opportunity to generate visuals towards the valley and the natural elements of the site. The visual permeability is an important element that helps the spatial composition, directed by the architectural route that complements and supports the order of the space. As a result, it manages to frame the natural landscape as a visual finish when traversing the circulations inside and outside the spaces. This way the project adapts to site and harness its potential. / Tesis

There is a tendency in modern times for life to be divided into strictly separated categories-our music is divided into bins at the record store according to sometimes arbitrary genre distinctions, courses offered by one university department often cannot be counted towards a degree in another department, and students from middle school through college are outraged when they learn that "spelling counts" in a history paper. These distinctions, which are second nature to us even in childhood, were not as numerous or as strict in the medieval European understanding of life. Even when there were systems of division, such as the classification of scholarly subjects according to the Trivium and Quadrivium, the classifications were seen as interconnected and were meant to be studied together. I don't believe we can hope to truly understand any aspect of medieval culture if we examine these aspects in isolation according to our own categories. My hope is to come to a greater understanding of some part of medieval culture by examining in combination two aspects of this culture that are not normally combined in modern study-sacred architecture and sacred literature. I will explore correlations in the use of sacred geometry, number symbolism, light metaphysics, and optics in Gothic cathedral architecture and sacred literature of the same period. I will also explore the evolution of cathedral architecture from the Romanesque model to the Gothic model in terms of correlations with an evolving approach to popular theology as reflected in the literature of the period. More specifically, I will look at the use of sacred geometry and number symbolism as a central element of sacred architecture regardless of style and period and the increasing importance of light metaphysics and optics in Gothic architecture as a reflection of a changing approach to popular theology culminating in such thirteenth and fourteenth century writings as those of Robert Grosseteste, Chaucer, and Dante, particularly his Divine Comedy, which present to a popular audience a complex theology which would previously have been reserved for a clerical audience.

There is growing interest in attributing sacred value to the environment for its protection and management. Claiming the environment as sacred, however, is different from the environment in sacred sites. Sacred sites, places of heightened religious and spiritual significance, are found in all societies and visited by thousands of visitors. Visitor flows affect the environment in sacred sites in direct and indirect ways. Two distinct approaches can be identified in the discussion of impact on sacred sites: one focuses on the assessment of the physical environment and the other emphasises the effects on the cultural and sacred space. The first approach reports environmental problems such as deforestation, river pollution, and real estate development without supporting infrastructure of roads and environmental services including sewerage, water supply, and accumulation of waste, but fails to explain why these problems do not deter visitors whose numbers continue to increase. The second approach, by negating the physicality of the environment and relying on subjectivity of environmental discourses, avoids questions about environmental responsibility and management. Both these approaches do not consider how the environment in a sacred site is created. This thesis attempts to explain how the environment in the sacred site of Vrindavan is shaped by socio-economic, religious and political processes that take place within, and outside the site. By adopting a historical-spatial analysis, it shows how the trajectory of environmental change in Vrindavan is shaped by broader patterns of changes in political economy, religious patronage, pilgrimage travel and institutional developments. It examines the changes in the iv pilgrimage landscape of Vrindavan through three phases since its establishment as a pilgrimage site in the 15th century: pre-colonial (15th-19th century), colonial (19th-mid 20th century) and post-colonial (post-1947). It details the ways in which social, economic, political and institutional developments from the precolonial and colonial past are linked to some of the contemporary problems and how these are translated into fragmented institutional responses. The thesis examines the contemporary environment in Vrindavan in relation to the shifts in pilgrimage economy and interactions of various actors and institutions that control and manage it. It shows that the contemporary environment in Vrindavan is a poorly regulated market of religious entrepreneurs, tourism operators and real estate developers driven by the opportunities of religious tourism. The lack of institutions to regulate these activities and the inability to cater to the increased demand for environmental services contribute to the continued degradation of the religious urban space of Vrindavan. This institutional vacuum leads different actors to use contesting attitudes in absolving themselves from their responsibility towards environmental management and articulate discourses that reinforce the idea of environmental degradation in Vrindavan. The study illustrates that claiming the sacred and making the sacred/religious environment are two different things. It argues that understanding and addressing environmental degradation in a sacred environment requires an understanding of how sacred space is produced. It shows that the environment of pilgrimage is a dynamic process shaped by the activities, forms of control, perceptions, and representations of the actors involved in the production of sacred sites. The thesis calls for a comprehensive v spatial approach to address environmental change and sustainability issues in sacred sites by integrating concerns for maintaining the religious significance of the place with the physical transformations in sacred sites.

Bibliography: leaves 474-489.

In the nineteenth century considerable ambiguities arose regarding sacred and secular categories in music. Although such ambiguities have often been discussed in relation to the mass, this study uses the genre of the lied - in particular, Dvořák's Biblical Songs - as a means of examining the interaction between these categories. The problems inherent in the idea of 'sacred lieder' are discussed, including case studies of Schubert's 'Die Allmacht' and Wolf's 'Nun wandre, Maria' from the Spanisches Liederbuch. The Biblical Songs are located within Dvořák's biography, to show the great extent to which they were a reflection of his personal situation. In-depth analysis of the music and texts of the songs, both individually and as a cycle, reveals that they are representative of a point of interaction between secular lieder for concert performance, and devotional lieder for a domestic context. A comparison with Brahms and his Four Serious Songs reveals two very different responses to biblical texts: whereas Brahm's solution places emphasis on secular love, Dvořák's songs show a progression from doubt and confusion about God through to faith and rejoicing. Furthermore, whereas the Four Serious Songs demonstrate a highly individualistic solution to the pessimism expressed earlier in the cycle, Dvořák's use of folk idioms at key locations in the Biblical Songs places emphasis on communality and tradition. However, the cycle also reveals a more complex expression of faith than is often assumed of Dvořák.

The premise of this thesis is that the ???concrete holographic image???, a laser transmission hologram which has an object or a hologram of an object as its subject, has unique spatial and temporal properties which can suggest a plurality of tenses to a viewer. There is a lack of comprehensive analysis of the holographic representational system within art related theoretical and critical writing and a tendency to analyse individual works only in terms of generalities which apply to the concepts surrounding the holographic medium. While these form an important background for art image production, in some cases corresponding to artists works, the existing written material on the subject is inadequate as a model from which to draw the all important temporal conclusions. To date the critical reception of holograms has made no mention of acuity, the size of the viewing frustum, the depth of the image and scant mention of interference phenomena which are the intrinsic factors which I believe precipitate temporal illusions. Therefore this thesis examines the concrete holographic image in great detail on its own terms, firstly through theories of the basic image forming phenomena of interference and diffraction and secondly through the techniques of production as they have been adapted for the making of my art works. The extent of the metaphorical and allegorical potential of the spatial and temporal properties of the concrete holographic image are put to the ultimate test in a commission for St Brigid???s Church, Coogee. The Shrine of the Sacred Heart commission for St Brigid???s requires a concrete holographic image to facilitate devotion to the Sacred Heart. The Sacred Heart is not a physical thing but a complex, evolving spiritual entity with a realist pictorial history.

In a time of rapid social change pilgrimages are resurfacing as significant and visible social phenomena. Australia has historically been noted as a very secular society but in recent years there has been some scholarly attention to forms of spirituality outside of the orthodox, Church religion. In matters of national identity and commitment to place it is argued that there could be an upsurge in spirituality, in contrast to the decline of those practising formal religion. In this dissertation it is argued that two journeys undertaken by contemporary Australians can be considered true pilgrimages with spiritual dimensions and are therefore part of a growing spirituality apart from formal Church. A survey of the theological and anthropological literature about pilgrimages allowed the development of an eight-point frame of criteria that could be used as a standard against which an assessment of contemporary journeys could be made. Pilgrimage is a non-local physical journey to a historically and or mythically significant site or shrine that embodies the centre of a person’s most valued ideals. These ideals may or may not be theistic but must be portrayed within the limits of the culture. The shrine casts an image of the culture and has an expert shrine custodian, but has the capacity to absorb a multiplicity of discourses. Pilgrims go to a shrine to experience the place of past events, take home spiritual traces and to model a changed or improved future. In order to apply this frame to two Australian journeys, field trips were made to the plaster image of Mary at Our Lady of Yankalilla Church in South Australia and to Gallipoli in Turkey around the Anzac Day commemorations in 2000. Participant observations and interviews with six key informants, when considered in association with the historical context and media reports, provided ‘thick description’ of the behaviour at the journey destinations and insight into participants’ experiences, motives and understandings. Both journeys, the sacred and ostensibly secular, satisfied the frame of criteria for a pilgrimage. Furthermore they may also exemplify some features that are distinctively Australian, in that in these pilgrimages spontaneity and egalitarianism jostled against bureaucratic structures and national hierarchies.