佛光山人間佛教研究院
佛光山人間佛教研究院
佛光山人間佛教研究院
佛光山人間佛教研究院
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Humanistic Buddhism: Responding to Contemporary Developments

Humanistic Buddhism: Responding to Contemporary Developments

Humanistic Buddhism: Responding to Contemporary Developments

Today, the study of consciousness has become a major part of cognitive science and Buddhist meditation has found a home in science labs. Having made it to these sites of new technology, in some ways, meditation has been moved from being viewed as a metaphysical experience to the mainstream of science and quantitative analysis. This has given the practice a new imprimatur of respectability and perceived usefulness. Thus, in our contemporary world, the trail, by which Buddhism is making inroads into social and cultural spheres, leads not just to monasteries, shrines, temples, or religious organizations. Instead, we can see the imprint of influence taking place in universities, public schools, business headquarters, hospitals, mental health clinics, prisons, internet sites, and films. Much of the documentation of this is still limited to the internet and has not yet found its way into published scholarly volumes.

關於作者

Lewis R. Lancaster
Lewis R. Lancaster
美國

University of California  

專業領域: East Asian languages and cultures, East Asian studies, East Asian Buddhism

回應討論

  • Lewis R. Lancaster
    Lewis R. Lancaster

    What is the role of Buddhist organizations to such efforts that are receiving wide-spread exposure for the general public on the internet, television, and film media? How will Buddhist groups respond to the inclusion of such practices in elementary, secondary and college education? What is to be made of providing prisoners with training in meditation? These developments present a challenge of no small scale. For years people have wondered what a Western form of Buddhism would look like. In many ways, these Mindfulness programs may be the largest developments yet seen for a massive Buddhist movement in the societies of Europe and North American. There are problems to be faced in this situation. Will the programs simply take an original seed of Buddhist teaching and practice and adapt it to a secular and more easily acceptable format. In the process, will the Buddhist heritage become invisible? Does the current approach provide the “best” of Buddhist teachings and thought?

    http://www.fgsihb.org/article-info.asp?id=2205