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1

Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in Taiwan

100%
Yu J.
Physical Culture and Sport. Studies and Research
|
2011
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vol. 53
|
issue 1
28-38
EN
In the past, traditional Buddhism in China focused on chanting and meditation that detached itself from the society. However, after generations of strenuous efforts to promote ‘Humanistic Buddhism’, several Masters have been encouraging religion to engage more in daily lives. One of the proponents was Master Hsin Yun, who was born and raised in mainland China and subsequently moved to Taiwan along with the ‘Monk Rescue Team’. It was in Taiwan that Master Hsin Yun founded Fo Guang Shan, one of the most sacred Buddhist sites on the island. At the beginning, he started the place from scratch, setting up basketball courts for the followers to take part in basketball games. Upholding the notion that Buddhism needs to engage the public, Master, therefore, has a unique way of combing religion with modern sports in an attempt to let more people get in touch with religion. Accordingly, basketball, soccer, gymnastics, and other sports were promoted and sponsored under the auspices of Fo Guang Shan, which certainly topples public stereotypes around sedentary Buddhism. In the end, Master hopes that, in the future, sports can unite healthy Fo Guang followers worldwide and bring honor to Taiwan.
2
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Původ Drtikolova (Československého) Buddhismu

75%
Lípa J., Dolista J.
Prosopon. Europejskie Studia Społeczno-Humanistyczne
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2018
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issue 4(25)
189-203
EN
František Drtikol (1883 - 1961) was a photographer, painter, Patriarch of Czech (Czechoslovak) Buddhism, but above all a man - a man who greatly influenced the spirituality of subsequent generations. The teachings of Fráni Drtikol are the signs of his meditation practice, as well as the now traditional community of people that united and unites the personality of František Drtikol and his meditation practice based on philosophical, but not religious, Buddhism. Its source, however, is primarily yoga and hermetism, as found by studying period materials.
3
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Mandala – symbol emanacji jedności w wielości Interpretacja motywu w sztuce współczesnej

63%
Gil A.
Amor Fati
|
2017
|
issue 1(7)
58-77
EN
The mandala symbol, which is a sui generis cultural phenomenon, however not because of its uniqueness, but generality of occurrence, and also a subject of the author's research interests, became the reason for writing this article. Mandala in the Eastern tradition, precisely in Buddhist tradiction, is a symbol of fullness, wholeness, emanation of unity in multiplicity. That is a uni-versal motif, which can be found in a wide range of cultural circles (f.e. in architecture, crafts and rituals). The aim of the article is to prove, that this symbol refers to unity and multiplicity in various ways of interpreting, among others, in Jungian psychology, semiology or Buddhist phi-losophy.
4
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Krytyka dialektycznej interpretacji filozofii Nagardżuny

51%
Bogacz S.
Diametros
|
2014
|
issue 42
227-246
PL
Celem niniejszej pracy jest zaprezentowanie dwóch argumentów przeciwko dialektycznej interpretacji filozofii Nagardżuny. Interpretacja dialektyczna zakłada, że Nagardżuna nie głosi żadnych twierdzeń, natomiast całość jego działalności filozoficznej polega na krytyce poglądów oponentów z pozycji pozbawionej założeń doktryny środkowej drogi. Pierwszy argument będzie dotyczył metody jaką posługuje się Nagardżuna, drugi pozytywnych twierdzeń głoszonych przez Nagardżunę, szczególnie tych na temat praktyki buddyjskiej. Ponadto zostanie omówiona koncepcja zręcznych środków oraz koncepcja dwóch prawd, obie związane z interpretacją dialektyczną. W tekście znajdzie się również przyczynek do interpretacji filozofii Nagardżuny jako wyznaczającej metafizyczne warunki możliwości praktyki buddyjskiej.
EN
The aim of this paper is to present two arguments against the dialectical interpretation of Nagarjuna's philosophy. This interpretation understands Nagarjuna's philosophy as a method of deconstruction, abstracting from Nagarjuna's own standpoint. The first argument refers to the metaphysical presuppositions of this method. The second argument refers to the positive statements asserted by Nagarjuna and focuses mainly on those concerning Buddhist practice. Furthermore, the conception of 'skillful means' and 'the two truths' will be discussed. The conclusion of this paper is that Nagarjuna's philosophy is based upon determining the conditions of the possibility of the Buddhist practice rather than on a dialectic without any metaphysical assumptions.
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