 |
|
2nd International Association of Buddhist Universities Conference:
Buddhist Philosophy & Praxis |
 |
Title: Noble Truth versus Dependent Origination
 
|
|
|
The papers for this session include advanced studies related to philosophical issues in meditation practices; dialogues on meditation differences in the traditions; theological or cosmological issues and resultant meditative attainments. This panel aims towards a serious discussion of deep philosophical points actualized as possible or beneficial, with evidence of transformation. The papers in this panel represent an Indra's net of study of original text, ancient commentary, exegesis and various perspectives on modern context, ritual and applicability - with completely different arrangements - many, from apparently unrelated schools of Buddhism that deal with comparable issues, such as: the transmission of the teaching, the historical and modern opportunities provided by transporting one form of Buddhism to another region or culture, or the difficulty in expressing meditative experience through language. Many of the papers have been composed with passion and an appreciation of the great challenge in understanding Buddhist meditative practice and theory, and how they relate to one another. Each represents an attempt to communicate this challenge within a shared discourse. Indeed with subjects covering such a great range of geographical and historical contexts, from such a wide diversity of intellectual and scholarly traditions, addressed by contributors, all at different levels of knowledge and training, who employ a variety of scientific and arts based vocabulary, the papers seem like a slice through all the variety of embodiments of modern Buddhist debate, at many levels. Papers apply theory and practice understanding to many levels of bodily practice, emotional expression, ritual behavior, doctrinal exegesis, textual examination, philosophical debate and scientific discourse.
|
|
|
Papers were to focus on any of the following thematic sections: (1) Buddhism & therapeutic traditions: e.g. Cognitive and Behavior therapy, Psychodynamic therapy, existential therapy, emotion-focused therapy; (2) application of Buddhist therapeutic resources to issues in mental health: e.g. suicide, addictions, depression, grief counseling, death & dying, traumas and counseling for environmental disasters; (3) application & development of Buddhist positive Psychology for developing positive qualities: e.g. working with families, couple relations, Buddhist social work, emotional intelligence in professions; and (4) Buddhist world view & philosophy & its implications for therapy; studies collecting resources in the suttas for issues in counseling. Buddhist Psychotherapy has become a hot topic during this contemporary time. Several conferences have sprouted since we announced our themes for this conference this year, most recently by the American Academy of Religion; moreover, with the postponement of our conference and the subsequent news announcement of the date-change, news of Buddhist Psychotherapy became more widespread, and it is likely that others have heard of our possible trailblazing activities, since the announcement was first spread on the web list-server, H-Buddhism. With many of our scholars discussing themes on Facebook and other social media platforms, someone was bound to stand upon our ideas, and generate their own. We increasingly witness that we cannot adequately cope with the changing social-environment, and from our failures at adaptation, we begin to have mental problems, stemming from our mismanagement of circumstances. We hope that these papers dearly address the dilemmas.
|
|
Papers that were accepted into this panel session were to include advanced studies for searching the diverse Buddhist traditions and philosophical views (Theravada, Mahayana, and Vajrayana) for possible common grounds. The suggested areas of research were to include one or more of the following: where are the connections, possibilities and/or methods to actualize the possibility of unifying them; any evidence of such endeavors; the role and the implications of such exercise for the advancement of Buddhist studies; and how university students can benefit from such conception or research. The subjects discussed are profoundly philosophical, ethical and practical, and those related to engaged Buddhism. Each paper has its own viewpoint and contributes to the general theme of this session to search for common grounds for a possible unification of diverse Buddhist traditions and philosophical views. The papers presented here can be classified into three broad categories: a) Philosophical reconciliation among different traditions this includes papers dealing with the Buddhist interpretation of 'no-self' (anãtman) and 'dependent co-arising' (patïtyasamutpãda) in relation to western philosophy, other Indian traditions, even to modern phenomenology; b) Attempts to search for common grounds that could become a possible unifying tool among Theravãda, Mahãyana and Vajrayãna schools of Buddhist thought; and c) Engaged or Humanistic Buddhism as a unifying philosophy. The second category has been in the mainstream in the past where scholars and those interested tried to base their arguments for a possible unification on similarities rather than dissimilarities among the different Buddhist traditions and cultures. Even Western philosophy and theology are examined for comparison and contrast. Unification or bringing all the Buddhists together is possible, because the very fundamentals of Buddhist philosophy such as the Dependent Co-arising (pratïtyasamutpãda), the doctrine of 'no-self' (anãtman), the goal of all Buddhists the attainment of nirvãna, are common to all. Scholars and laymen alike agree that there exist diversity among the different Buddhist traditions, but different traditions can come closer to one another if their praxes are rightly considered and practiced. This may be called the 'unity-in-diversity-approach.' We have here a couple of papers adopting this methodology. Dealing with the reinterpretations of Buddhist philosophical concepts, some papers presented in this panel are highly technical and involve intricate philosophical views. The idea of 'unifying' philosophical views that this panel envisaged initially is examined in a more comparative manner. Under this, discussions on terms like 'anãtman', 'vijñãna', 'citta', 'manas', and 'nirvãna' are found. These philosophical views certainly falling into the category of Abhidharmic studies may be considered as individual case studies. The papers in the third category are more of anthropological or sociological nature in methodology. The authors tried to search for a common ground for unification. Engaged Buddhism or Humanistic Buddhism both terms seem to have been derived from different sociopolitical backgrounds, has been a focal point for discussion for some time now. The word 'dukkha' (suffering), according to its followers, has been given the interpretation that includes 'social/political causes of suffering'. This therefore calls for a collective action to eliminate such causes of suffering. Engaged Buddhism or humanistic Buddhism may therefore become a standard for a possible unification of different Buddhist traditions, denominations and culture. The keywords seem to be 'compassion' and 'right view'. There are three papers (by Peoples; Grossenbacher, et al.; and Queen) which have some suggestions for the advancement of Buddhist studies for the university students. Two of them come from subjects somewhat related to engaged Buddhism or humanistic Buddhism, and a third demonstrates a possible itemization of Buddhist teaching, which is more of the nature of a philological exercise.
|
|
Papers were to focus on ways in which the Dharma is integrating into the societies and cultures of predominantly Christian nation and in an Islamic nations. The papers addressed sociological and cultural issues and not merely ritualistic and practice based aspects of Buddhist traditions. For example, studies pertaining towards: gender, family, ethnic discrimination and other relevant issues, and Dhamma dissemination; intra-Buddhist relations; Buddhism and Secularism; Buddhist relationships with the host-country's social, political and religious culture; and Buddhism and the media. Additionally, papers on teaching Buddhism were welcomed, topics discuss: new ways of teaching Buddhism, and how can the Dhamma be taught and employed for the welfare of society.
|
|
Papers accepted into this panel should be related to the historical and contemporary roles of Buddhist scriptures, commentaries, and treatises, the relationships between these texts, and their respective roles in the formation and interpretation of Buddhist canons. Papers are also invited on the issues involved in making these texts available to contemporary cultures by way of translation, interpretation, and, especially, electronic resources, which reflects the project of the International Association of Buddhist Universities for the Union Catalog of Buddhist Texts that is dedicated to creating an online catalog that links all the major electronic projects devoted to the canons of Buddhism, e.g., Pali, Sanskrit, Chinese, Tibetan, and Mongolian
|
|
