Thèse (M.A.Th.)--Université du Québec à Chicoutimi, 1997. / "Mémoire présenté à la faculté des études supérieures en vue de l'obtention du grade de maître es arts [en théologie]" CaQCU Document électronique également accessible en format PDF. CaQCU

Thesis (Ph. D.)--University of California, San Diego, 1999. / Vita. Includes bibliographical references (leaves 301-319).

Thesis (Ph. D.)--Indiana University, 2005. / Includes bibliographical references (leaves 168-179). Also available online (PDF file) by a subscription to the set or by purchasing the individual file.

Thesis (doctoral)--Erasmus Universiteit Rotterdam, 2008. / Description based on print version record. Includes bibliographical references (p. [213]-232).

Thesis (Ph. D.)--Indiana University, 2005. / Includes bibliographical references (leaves 168-179)

Thesis (M.A.P.S.)--Associated Mennonite Biblical Seminaries, 1984. / Includes bibliographical references (leaves 128-131).

Thesis (Ph. D.)--Miami University, Dept. of Educational Leadership, 2007. / Title from second page of PDF document. Includes bibliographical references (p. 63-75).

人間佛教是當代漢傳佛教發展的主流，而佛教女性的參與是人間佛教僧團主要特徵之一。這點在台灣尤其明顯。以佛光山為例，八成以上的出家眾為女性。因此佛教女性的參與是不可忽視之研究命題。自20世紀80年代開始，佛光山開始了國際化的過程。本文以香港佛光道場為個案，以道場中的佛教女性為研究對象，結合台灣和香港的社會處境，探討佛教女性在香港佛光道場中的角色和作用。 / 本文有兩條主線：佛教女性觀和佛教女性實踐。女性在佛教中處於何種地位，扮演何種角色，發揮何種作用受佛教對女性的看法影響。有鑑於此，本文將追本溯源，首先概述傳統佛教女性觀的基本情形，進而分析近代太虛、印順對佛教女性觀的調適，重點分析星雲大師的佛教女性觀。另一條主線便是佛教女性的實踐。文章以隸屬於台灣佛光山的香港佛光道場展開深描，力圖展現當代佛教女性參與佛教的方式，在佛教發展過程中扮演的角色及信眾對佛教女性的評價。 / 本文分為八個部份。第一章首先介紹問題緣起，然後就本文相關的研究現狀進行了回顧與反思。接著交代了本文所運用的研究方法。最後說明了本文的研究意義。第二章按照原始佛教、部派佛教和大乘佛教的順序回顧了早期佛教的女性觀，進而探討到漢傳佛教的佛教女性的信仰現實。第三章介紹了人間佛教的三位代表人物太虛、印順和星雲對佛教女性的看法，尤其從理論和實踐層面重點論述了星雲的佛教女性觀。第四章進入本文的案例。首先詳細介紹了香港佛光道場的發展歷程及其設施、人員構成和組織結構。第五章歸納了佛光女性實踐信仰的三種方式。第六章介紹佛光道場文化、教育、慈善和共修四項活動。第七章以佛光道場住持滿蓮法師為個案，將佛光山的女性生命歷程階段化，並分析佛光道場出家女性的素質以及佛教女性之間的合作。 / 本文從香港佛光道場佛教女性的“思想層次（星雲大師的佛教女性觀）、“制度層次（佛光山及佛光道場的組織形態）、“個人層次（出家女性的個人生命史）、“文化層次（佛教女性所處的香港背景）等多角度，在結合理論模型和田野材料的基礎上，本文得出下列結論：首先，就女性的虔信度上來說，佛教女性信仰佛教的動機較為純潔，她們主動選擇佛教，追尋自己的信仰家園。其次，佛教女性不僅人數眾多，參與時間長，頻率密集，同時參與方式也多樣化，包括教育、文化、慈善、共修等多種多樣的活動。第三，因佛光道場佛教女性是參與、建設、繁榮佛教的典範，總體上獲得了信眾的認可。最後，佛教女性對自我的認同也是其能夠在佛光山發展中發揮重要作用的原因之一。 / Being the mainstream of contemporary Chinese Buddhism, Humanistic Buddhism is characterized by the full participation of women in its religious practices, which is particularly evident in Taiwan. Taking Fo Guang Shan for an example, it has a larger female monastic population-over eighty per cent -of contemporary Buddhist order. Buddhist women’s full participation in contemporary Chinese Buddhism therefore deserves a comprehensive study. This present study, being organized as a case study of Fo Guang shan in Hong Kong, one of Fo Guang Shan’s worldwide branches, aims to explore the active and positive roles played by Buddhist women in Fo Guang Shan Buddhist Community, in particular, during its “stepping out for internalization and globalization since 1980s. Of course, the localization of Fo Guang shan in Hong Kong against the social contexts of Hong Kong and Taiwan is also taken into consideration. / The focus of this study is twofold: 1) to provide an overview of major views of women in Buddhism and 2) to examine and analyze the contemporary Buddhist women’s participation in Buddhism. Indeed, Buddhist views of women exert their significant influence on women’s studies, practices and status in Buddhism. Thus, this study first traces the historical development of major views of women in Buddhism to identify its basic and general types. While, a big emphasis is put on the investigation of Tai Xu’s, Yin Shun’s and the founder of Fo Guang Shan Monastic Community-Master Hsing Yun’s views of women. The discussions on the contemporary Buddhist women’s participation in Buddhism in this study are mainly exemplified by the female monastics working for and in Fo Guang Shan in Hong Kong, such as their studies and practices of Buddhism, their responsibilities for preserving and teaching Buddhist teachings and guiding lay Buddhist followers in Hong Kong and their positive contributions to the society. / Chapter One explains the reasons for developing this study on contemporary Buddhist women’s participation in Buddhism. Also includes a detailed literature review of this topic, the methodology adopted in and the significances of this study. The early Buddhist views of women along its chorological order of development are then presented with a specific introduction to Chinese Buddhist views of women in Chapter Two. Next, Tai Xu’s, Yin Shun’s and Master Hsing Yun’s, the three representatives of Humanistic Buddhism, are analyzed respectively. A detailed explanation on the history, organization and the monastic environment of Fo Guang Shan in Hong Kong, my particular case study, is provided in Chapter Four. Chapter Five puts forward the three major ways of women’s engagement with Buddhist activities of Fo Guang Shan in Hong Kong and provides its followers’ evaluation on their female monastics. Chapter Six illustrates how the Fo Guang Shan in Hong Kong follow and practice Fo Guang Shan’s main objectives: to promote the Drarma through culture activities, to foster talent through education, to benefit society through charity and to purify people’s mind through cultivation. The final Chapter is devoted to the Venerable Man Lian, the general secretary of Fo Guang Shan in Hong Kong to illustrate the high quality of female monastics in Fo Guang Shan. / It is therefore clear to find that this study, by taking Fo Guang Shan as its specific example, explores the contemporary Buddhist women in Buddhism from the aspects of “conceptions (i.e. Master Hsing Yun’s views of Buddhist women), “systems (the organization and structure of Fo Guang Shan), “cultural and social contexts (for Buddhist women’s development in contemporary Chinese society) and “personal circumstances (the life story of particular female monastic). It shows, out of both theoretical and fieldwork data analyses, that the contemporary Buddhist women identify and express Buddhism as their personal religious beliefs much more actively and confidently. It also shows there is a large number of Buddhist women who are not only frequent visitors to Fo Guang Shan in Hong Kong but active participants in various religious activities for education, charity and cultivation. And the female monastics of Fo Guang Shan in Hong Kong gain a high evaluation from their followers because of their full contribution. Accordingly, their high level of identification as monastic women also makes them be able to play an important role in the process of internationalization and globalization of Fo Guang Shan. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 王富宜. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 199-210). / 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. / Wang Fuyi. / 中文摘要 --- p.I / Abstract --- p.III / 致谢 --- p.V / 目錄 --- p.VII / 圖目錄 --- p.X / 表目錄 --- p.XI / Chapter 第一章 --- 绪论 --- p.1 / Chapter 1.1 --- 研究緣起與研究問題 --- p.1 / Chapter 1.1.1 --- 研究緣起 --- p.1 / Chapter 1.1.2 --- 研究問題 --- p.5 / Chapter 1.2 --- 研究回顧 --- p.8 / Chapter 1.2.1 --- 佛教女性觀的研究 --- p.9 / Chapter 1.2.2 --- 佛教女性的歷史研究 --- p.12 / Chapter 1.2.3 --- 佛教女性的調查研究 --- p.15 / Chapter 1.2.4 --- 台灣佛光山的研究 --- p.18 / Chapter 1.2.5 --- 研究特點和研究不足 --- p.19 / Chapter 1.3 --- 研究方法與材料 --- p.20 / Chapter 1.4 --- 研究意義 --- p.24 / Chapter 第二章 --- 傳統佛教的女性觀 --- p.25 / Chapter 2.1 --- 早期佛教的女性觀 --- p.25 / Chapter 2.1.1 --- 經典中的女性觀 --- p.26 / Chapter 2.1.2 --- 制度上的女性觀 --- p.29 / Chapter 2.1.3 --- 比丘尼僧團的成立 --- p.32 / Chapter 2.2 --- 大乘佛教的女性觀 --- p.34 / Chapter 2.3 --- 中國比丘尼僧團的成立及其發展 --- p.36 / Chapter 2.3.1 --- 東晉南北朝時期 --- p.37 / Chapter 2.3.2 --- 隋唐時期 --- p.38 / Chapter 2.3.3 --- 宋元明清時期 --- p.39 / Chapter 2.4 --- 小結 --- p.40 / Chapter 第三章 --- 人間佛教的女性觀 --- p.42 / Chapter 3.1 --- 太虛、印順的佛教女性觀 --- p.43 / Chapter 3.1.1 --- 太虛的佛教女性觀 --- p.43 / Chapter 3.1.2 --- 印順的佛教女性觀 --- p.46 / Chapter 3.1.3 --- 太虛、印順女性觀的意義 --- p.47 / Chapter 3.2 --- 星雲的佛教女性觀 --- p.49 / Chapter 3.2.1 --- 星雲的佛教女性觀的背景 --- p.50 / Chapter 3.2.2 --- 星雲的佛教女性觀的理念層面 --- p.51 / Chapter 3.2.3 --- 星雲的佛教女性觀的實踐層面 --- p.55 / Chapter 3.2.4 --- 星雲的佛教女性觀的特點 --- p.58 / Chapter 3.3 --- 小結 --- p.59 / Chapter 第四章 --- 香港佛光道場的歷史和現狀 --- p.62 / Chapter 4.1 --- 香港佛光道場的歷史發展 --- p.63 / Chapter 4.1.1 --- 香港佛教之歷史發展 --- p.63 / Chapter 4.1.2 --- 台灣佛光山來港發展歷程 --- p.65 / Chapter 4.2 --- 香港佛光道場的環境和氛圍 --- p.72 / Chapter 4.2.1 --- 香港佛光道場的環境 --- p.73 / Chapter 4.2.2 --- 香港佛光道場的氛圍 --- p.75 / Chapter 4.3 --- 香港佛光道場的人員和組織 --- p.78 / Chapter 4.3.1 --- 香港佛光道場的人員及組織 --- p.78 / Chapter 4.3.2 --- 香港佛光協會的人員及組織 --- p.81 / Chapter 4.3.3 --- 法師、信眾和義工的溝通 --- p.86 / Chapter 4.4 --- 小結 --- p.90 / Chapter 第五章 --- 香港佛光道場的女性參與 --- p.92 / Chapter 5.1 --- 出家女性的僧伽參與 --- p.93 / Chapter 5.1.1 --- 出家女性僧伽參與的概況 --- p.93 / Chapter 5.1.2 --- 信眾對出家女性的認知 --- p.96 / Chapter 5.1.3 --- 信眾對出家女性的評價 --- p.98 / Chapter 5.2 --- 在家女性的個人參與 --- p.101 / Chapter 5.2.1 --- 在家女性個人參與的動機 --- p.101 / Chapter 5.2.2 --- 在家女性個人參與的情形 --- p.108 / Chapter 5.2.3 --- 在家女性個人參與的結果 --- p.112 / Chapter 5.3 --- 在家女性的社會參與 --- p.115 / Chapter 5.3.1 --- 在家女性社會參與的機制 --- p.115 / Chapter 5.3.2 --- 在家女性社會參與的原因 --- p.118 / Chapter 5.3.3 --- 在家女性社會參與的影響 --- p.122 / Chapter 5.4 --- 小結 --- p.124 / Chapter 第六章 --- 香港佛光道場的宗旨及體現 --- p.128 / Chapter 6.1 --- 以文化弘揚佛法 --- p.128 / Chapter 6.1.1 --- 文化活動的類型 --- p.128 / Chapter 6.1.2 --- 文化活動的體現 --- p.132 / Chapter 6.1.3 --- 文化活動的功能 --- p.133 / Chapter 6.2 --- 以教育培養人才 --- p.135 / Chapter 6.2.1 --- 教育活動的類型 --- p.136 / Chapter 6.2.2 --- 教育活動的制度 --- p.138 / Chapter 6.2.3 --- 教育活動的作用 --- p.140 / Chapter 6.3 --- 以慈善福利社會 --- p.142 / Chapter 6.3.1 --- 慈善活動的理念 --- p.142 / Chapter 6.3.2 --- 慈善活動的投入 --- p.144 / Chapter 6.3.3 --- 慈善活動的類型 --- p.147 / Chapter 6.4 --- 以共修淨化人心 --- p.152 / Chapter 6.4.1 --- 共修活動的類別 --- p.152 / Chapter 6.4.2 --- 共修活動的過程 --- p.154 / Chapter 6.4.3 --- 共修活動的功能 --- p.156 / Chapter 6.5 --- 小結 --- p.158 / Chapter 第七章 --- 香港佛光道場的住持--滿蓮法師 --- p.160 / Chapter 7.1 --- 滿蓮法師的個人成長經歷 --- p.162 / Chapter 7.1.1 --- 預備期 --- p.161 / Chapter 7.1.2 --- 養成期 --- p.164 / Chapter 7.1.3 --- 執事期 --- p.166 / Chapter 7.2 --- 滿蓮法師的領導才能 --- p.168 / Chapter 7.2.1 --- 領導理念 --- p.169 / Chapter 7.2.2 --- 領導素質 --- p.170 / Chapter 7.2.3 --- 領導策略 --- p.172 / Chapter 7.2.4 --- 領導模式 --- p.173 / Chapter 7.3 --- 滿蓮法師的佛教女性觀 --- p.175 / Chapter 7.3.1 --- 滿蓮法師對佛教女性問題的態度 --- p.175 / Chapter 7.3.2 --- 滿蓮法師對佛教女性問題的認識 --- p.177 / Chapter 7.4 --- 小結 --- p.181 / Chapter 第八章 --- 結論 --- p.184 / Chapter 8.1 --- 研究結論 --- p.184 / Chapter 8.2 --- 研究反思 --- p.189 / Chapter 附錄一： --- 香港佛光道場信眾調查問卷 --- p.191 / Chapter 附錄二： --- 訪談問題提綱 --- p.197 / Chapter 附錄三： --- 參考書目 --- p.199

楊莉. / 論文(博士)--香港中文大學, 2000. / 參考文獻 (p. 138-142) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / 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. / Mode of access: World Wide Web. / Yang Li. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 2000. / Can kao wen xian (p. 138-142) / Zhong Ying wen zhai yao.

Wiccan witchcraft, a contemporary religion, frequently suffers from misunderstandings; the worst of which, arguably, being that it thrives in a postfeminist society. Although it remains unclear why witches, despite their specific traditions, would not immediately embrace feminism, this study claims that whether practitioners agree or disagree, they are performing feminism. In this study, I argue that Wiccan rhetoric (both discursive and non-discursive) functions epistemically to encourage feminist values. The thesis analyzes three typical forms of Wiccan rhetoric using Sonja K. Foss and Cindy L. Griffin’s approach of invitational rhetoric and the values of equality, immanent value, and self-determination. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection