Thesis (Ph. D.)--University of Wisconsin--Madison, 1987. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 359-371).

Thesis (Ph.D.)--McMaster University, 2005. / Supervisor: Graeme MacQueen. Also available online.

Cette thèse contribue à la connaissance des débuts de la tradition Karma Bka’-brgyud du bouddhisme tibétain, un domaine n’ayant jusqu’i ici reçu qu’une attention universitaire limitée. Elle s’intéresse plus particulièrement à la vie et l’œuvre de l’un des pères fondateurs de cette tradition, le célèbre maître bouddhiste du XIIème siècle Dus-gsum-mkhyen-pa (Düsum Khyenpa). Sa biographie principale, le Gser gling, le « Monde doré », est un récit de son propre parcours de la voie du bodhisattva. Elle date du début du XIIIème siècle. Le Gser gling est un récit unique de la façon dont Düsum Khyenpa manifeste l’idéal du bodhisattva dans dix vies passées, dans sa vie XIIème siècle et dans trois incarnations futures. Le Gser gling combine la voie du bodhisattva et la biographie d’une manière inédite et est basé en grande partie sur les mots du maître. On peut noter également que le contenu du Gser gling correspond parfaitement à l’approche spécifique développée par le maître de Düsum Khyenpa, Sgam-po-pa. De plus, cette biographie comprend un récit inspirant de la façon dont Düsum Khyenpa, en tant que disciple, s’engage dans une relation d’apprentissage spirituel auprès de son maître Sgam-po-pa. Cette partie est constituée de « notes autobiographiques », Zhus lan 2, un « échange entre Sgam-po-pa et Düsum Khyenpa ». Ce texte décrit l’éveil de Düsum Khyenpa, qui est le but principal du chemin bouddhique. La thèse participe également à la connaissance d’un groupe d’œuvres spécifiques compilées au XVème siècle, que je nomme la « Collection de Düsum Khyenpa ». / The dissertation contributes to an area of knowledge that to date has received limited attention, namely the Karma Bka’-brgyud tradition of Buddhism. Specifically, it adds new insights into the life and work of one of his founding fathers rge renowned 12th century Buddhist master Dus-gsum-mkhyen-pa (Düsum Khyenpa). The research suggest that his main goal was to embody the bodhisattva ideal in Buddhism, i.e. making progress in capabilities in order to guide sentient beings in general and one’s students in particular. His main biography, the Gser gling – “A Golden World” –, offers a record of his own journey on the bodhisattva path. The biography dates from the early thirteenth century. The Gser gling itself is a unique record of how Düsum Khyenpa manifests the bodhisattva ideal, through ten past lifetimes, his 12th century life, and three future lifetimes. The Gser gling combines bodhisattva path and biography in an unprecedented way, and is based in large on words of the master himself. The dissertation also presents his “autobiographical notes”, Zhus lan 2, “An Exchange between Sgam-po-pa and Düsum Khyenpa”. This Zhus lan 2 describes Düsum Khyenpa’s “Awakening”, which itself is the main goal on the Buddhist path. Furthermore, the dissertation adds knowledge to a specific 15th century untitled group of works, which I call the “Düsum Khyenpa Collection”. The dissertation explores this collection of very diverse scriptures that all, in one way or another, are related to Düsum Khyenpa.

From the perspective of the present day, Puritan-inspired capitalism seems to have succeeded globally, including in India. Connected to this, short-term profit-orientation in management seems to constrain the scope of different management approaches in a tight ideological corset. This article discusses the possibility of replacing this Puritan doctrine with the crucial elements of Indian philosophy: Karma and samsara. In doing so, the possibility of revising the guiding principles in capitalist management becomes conceivable, namely the monetary focus of profit-orientation and its short-term orientation. This perspective allows a detachment of the concept of profit from the realm of money, as the seemingly only objectifiable measure of profit. Furthermore it allows a removal of the expectation that every "investment" has to directly "pay off". A karmic view offers management a possible facility for being more caring about the needs and fates of other stakeholders, as profit-orientation would no longer be attached as a factual constraint to merely accumulate money. (author's abstract)

宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。 / 佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。 / 业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。 / 本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。 / Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism? / The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics. / Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science. / This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 傅晓. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 196-205) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Fu Xiao. / 摘要 --- p.I / ABSTRACT --- p.III / 致谢 --- p.IV / 目录 --- p.VI / 导言 --- p.1 / Chapter 第一章 --- 研究背景与研究问题 --- p.4 / Chapter 1.1 --- 研究问题的提出 --- p.4 / Chapter 1.2 --- 文献回顾 --- p.8 / Chapter 1.2.1 --- 宗教与科学的关系 --- p.8 / Chapter 1.2.2 --- 佛学与科学的关系 --- p.11 / Chapter 1.2.3 --- 佛学与遗传学 --- p.15 / Chapter 1.2.3.1 --- 理论比较 --- p.15 / Chapter 1.2.3.2 --- 伦理角度 --- p.16 / Chapter 1.2.3.3 --- 其他. --- p.19 / Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20 / Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20 / Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21 / Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23 / Chapter 1.2.6 --- 小结 --- p.24 / Chapter 1.3 --- 研究方法与材料 --- p.26 / Chapter 1.4 --- 研究优势及局限性 --- p.28 / Chapter 1.5 --- 研究意义和价值 --- p.29 / Chapter 1.6 --- 论文架构 --- p.30 / Chapter 1.7 --- 本章小结 --- p.31 / Chapter 第二章 --- 佛学与科学的关系模式 --- p.33 / Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33 / Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42 / Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44 / Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45 / Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48 / Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50 / Chapter 2.3.4 --- 结语 --- p.53 / Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55 / Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57 / Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57 / Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59 / Chapter 2.4.2.2 --- 特征二：深度 --- p.59 / Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60 / Chapter 2.5 --- 本章小结 --- p.61 / Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64 / Chapter 3.1 --- 遗传学相关背景 --- p.64 / Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69 / Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69 / Chapter 3.2.1.1 --- 疾病 --- p.71 / Chapter 3.2.1.2 --- 衰老 --- p.72 / Chapter 3.2.1.3 --- 生死 --- p.73 / Chapter 3.2.1.4 --- 宗教性 --- p.77 / Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79 / Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81 / Chapter 3.2.2.1 --- 人性 --- p.82 / Chapter 3.2.2.2 --- 自由意志 --- p.88 / Chapter 3.3 --- 本章小结 --- p.91 / Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93 / Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93 / Chapter 4.1.1 --- 业论 --- p.93 / Chapter 4.1.1.1 --- 业 --- p.96 / Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100 / Chapter 4.1.1.3 --- 业力的传递 --- p.103 / Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105 / Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105 / Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106 / Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108 / Chapter 4.2.1 --- 基因与遗传信息 --- p.113 / Chapter 4.2.2 --- 环境 --- p.122 / Chapter 4.2.3 --- “定业不可灭？ --- p.126 / Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134 / Chapter 4.3 --- 本章小结 --- p.142 / Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146 / Chapter 5.1 --- 自然科学层面 --- p.146 / Chapter 5.1.1 --- 疾病 --- p.146 / Chapter 5.1.2 --- 衰老 --- p.152 / Chapter 5.1.3 --- 生死 --- p.154 / Chapter 5.1.3.1 --- 生 --- p.154 / Chapter 5.1.3.2 --- 死 --- p.160 / Chapter 5.1.4 --- 宗教性 --- p.162 / Chapter 5.2 --- 哲学层面 --- p.170 / Chapter 5.2.1 --- 人性 --- p.170 / Chapter 5.2.2 --- 自由意志 --- p.175 / Chapter 5.3 --- 本章小结 --- p.179 / Chapter 第六章 --- 结论 --- p.182 / Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183 / Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192 / 参考文献 --- p.196 / Chapter （1） --- 佛学相关 --- p.196 / Chapter （2） --- 遗传学相关研究 --- p.197 / Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200 / Chapter （4） --- 宗教与科学以及其他 --- p.202

Thesis (Ph. D.)--University of California, San Diego, 1998. / Vita. Includes bibliographical references.

Thesis (Ph. D.)--University of Texas at Austin, 2008. / Vita. Includes bibliographical references.

Denna studie ämnar undersöka framställningen av den hinduiska och buddhistiska karmaläran i svenska läroböcker i religionskunskap för högstadiet och gymnasiet. Genom en kvalitativ innehållsanalys undersöks innehållet i fem läroböcker i syfte att undersöka framställningens fokus och dess koppling till religionskunskapsämnets styrdokument. Genom att använda Edward Saids teori om orientalism undersöks också hur förhållandet mellan öst och väst kan ha påverkat framställningen av karmaläran. Analysen visar att den karmalära som framställs är handlingsfokuserad på ett sätt som skiljer sig från hur karmaläran studeras i akademin. Det är också en karmalära som är tydligt kopplad till hinduismens och buddhismens tro på återfödelse, med en större påverkan på återfödelsen än det nuvarande livet. Diskussionen av analysen når slutsatsen att karmaläran är en nödvändig del av undervisningen, samt att läroböckernas framställningar visar vissa tecken på ett orientalistiskt förhållningssätt till hinduiska och buddhistiska traditioner.

As part of the Phenomenological Method used in this dissertation, the research work applied the hermeneutical concepts of bhakti, karma and moksha. Focus was on the role played by the guru, the sadhus and devotees of the Swaminarayan Movement and how they related t~ their religious, ethical and social obligations. Their responses to ethical scriptures were evaluated, especially with a view to determining the extent to which ethical injunctions permeates, enhances, uplifts and shapes the adherents spiritually ,morally and socially. Swaminarayan ethics was also placed within the context of Classical Hindu Texts and in particular, the work of Ramanuja and his Vishistadvaita philosophy. Further, it has been observed that the quest for the Ultimate Reality (Purushottam) is through their relationship with Akshar, Guru Pramukh Swami, the model of ethical excellence whose charisma binds the fibre of the Movement and his role serves both the ethical and transcendental plane of the Movement. / Religious Studies and Arabic / MA (Religious Studies)

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