Truth is God harm minimization through the practice of ecologically sustainable design and buddhism

The emergence of the global ecological crisis is presenting unique opportunities for the coordination of ethical thinking across cultural boundaries. Harm minimization as an ethical imperative operates as the ‘modus operandi’ behind both Ecologically Sustainable Design (ESD) and Buddhist practice. The architectural response to ESD is founded upon the ‘Declaration of Interdependence for a Sustainable Future’ adopted in 1993 by the International Union of Architects, of which the RAIA is a member.

Buddhism is a response to existential concerns universal to humanity. It developed as a set of principles for personal transformation known as the Four Noble Truths elucidated two and a half thousand years ago. Buddhist meditation practise ‘interrupts automatic patterns of conditioned behaviour’ recognised as the major obstacle to be overcome in any programme for change. Unsustainable egocentric behaviour is considered fundamental to our global ecological crisis and calls for radical behavioural change are increasingly being heard at the professional as well as the personal level. Emerging synergies between the Western cognitive sciences and Buddhist study of the mind increasingly validate the Tibetan Buddhist mind development phenomenon. Buddhists argue that their programme for enhancing ethical behaviour through mind development is a step-by step process of observation and analysis built upon empirical observation – a fundamental pre-requisite of any ‘scientific’ enquiry. Collaborative research programmes currently underway are an attempt to re-interpret Buddhist meditation techniques within a framework acceptable to Western scientific understanding. A truly holistic approach to harm minimization requires its consideration.

Relationship between analysis and insight in Mādhyamika Buddhism (a logico-psychological model)

This thesis investigates the relationship between analysis and insight in Prasarigika Madhyamika Buddhism. More specifically it asks whether analysis is a necessary and/or a sufficient condition for the generation of insight. The thesis is divided into six chapters which include an introduction, an appendix which outlines Prasangika and Svatantrika views regarding the syllogism (svatantra) and a conclusion. The remaining chapters seek to demonstrate that analysis for the Prasarigika and the Tibetan Geluk-ba school is a necessary, but not a sufficient condition for the arising of insight. Chapter one is an investigation of certain Western psychological theories which deal with the effects on the mind of cogitating upon contradictions. Though the psychological theories are only suggestive, this chapter will lend support to the claim a) of the Prasaiigika, that analysis generates an altered state of consciousness; and b) that analysis may be a necessary and sufficient condition for the generation of insight. Chapter two seeks to construct a logico-psychological model of how insight is generated. In this model it is argued that insight is a conceptual and intuitive experience: i.e. non-inferential, and that all thought comes via the intuition. This model argues that analysis is a necessary, but not a sufficient condition for the generation of insight. In chapter three an investigation of the writings of Dzong-ka-ba (Tsong-Kha-pa) is undertaken in order to ascertain how the Tibetan Geluk-ba (dGe lugs pa) school regard the relationship between analysis and insight. The model of chapter two will be compared with the Tibetan Geluk-ba accounts to gauge its explanatory power and correspondence with the Geluk-ba views. Chapter four is an investigation of the writings of certain Western scholars. This investigation seeks to ascertain how these scholars may have regarded the relationship between analysis and insight. The chapter then compares these views with the model developed in chapter two.

Emptiness and becoming : integrating Madhyamika Buddhism and process philosophy

Beginning with a comparison of process philosophy and Madhyamika Buddhism -focussing in particular on Charles Hartshorne and Nagarjuna - which seeks to find points of similarity and difference, this thesis goes on to ask whether the differences are disagreements or complementary insights that may be integrated by means of a hermeneutical framework which can facilitate the enrichment of both systems. It is argued that process philosophy's method of creative synthesis and Madhyamika's method of negative dialectics are complementary rather than rival methods, because: (1) the Madhyamika bi-negation of symmetrical internal and external relations is complemented by process philosophy's argument that asymmetrical relations have primacy, which can be integrated into a theory of 'asymmetrical interdependence'; (2) the Madhyamika bi-negation of being and non-being is complemented by process philosophy's argument that becoming has primacy; (3) Madhyamika's emptiness (or openness) and process philosophy's creativity are complementary ideas that can be integrated into a ‘creative emptiness’; (4) Madhyamika's deconstruction of theism and acceptance of a conventional (and thus empty) ‘Cosmic Buddha-Bodhisattva’ and process philosophy's panentheism are complementary and can be integrated in the idea of an ‘empty God’; (5) The creative emptiness and the empty God are two different but complementary ultimates - the ultimate activity and the ultimate actuality; (6) Madhyamika’s two truths -conventional (empty world) and ultimate (emptiness) - can be enriched by expanding the conventional to include ultimate actuality (empty God), and not subordinating the conventional to the ultimate; (7) process philosophy can be similarly enriched by meditating on creative emptiness, which reveals the empty God-world, which is not dominant vis-a-vis creative emptiness. An attempt is made to develop a hermeneutical framework for the comparison and integration of Madhyamika and process thought, which can also be used to construct a general theory of worldviews and a theory of interreligious dialogue. Finally, the practical applications of the integration of process thought and Madhyamika Buddhism are explored, focussing on ethical and socio-political issues and how the integration of the two systems can be used to advantage in these contexts.

Cultural politics and the appropriation of Theravada Buddhism in contemporary Burma (Myanmar)

In Burma, under the State Peace and Development Council, Burmese culture and Theravada Buddhism have become conjoined, the distinctions between the sacred and the secular have become blurred, and the political and the cultural have become intertwined, as the military regime seeks to legitimate its political power and authority.

Paths to Buddhahood : the "sudden" and "gradual" awakening models in Mah ̄y n̄a and Vajray n̄a Buddhism

Examines the graduated paths of Mah ȳn̄a and Vajrayn̄a Buddhism and the instantaneous paths of Ch'an/Zen, rDzogs chen and Mahm̄udr.̄ The main contention between these approaches relates to how the mental defilements are to be purified and how the positive qualities of Buddhahood are to be realised. After comparing and examining the paths it is argued that the polarisation of the "sudden" and "gradual" approaches is the result of the critical philosophies of late Indian and Tibetan Buddhism, rather than a real spiritual dilemma for adherents of either path.

Religiosity and subjective wellbeing in Christianity, Buddhism and Taoism

The relationship between three religions (Christianity, Buddhism and Taoism) and subjective wellbeing were studied. Religiosity and spirituality-religion satisfaction were significant predictors of subjective wellbeing. A new construct of religious self-esteem and a new scale of Christianity secondary control were found as useful in explaining subjective wellbeing.

Buddhism in Australia : an emerging field of study

In 2006, Paul D. Numrich (2008) posed the question of whether contemporary scholarship on North American Buddhism constituted a distinct "field of study" and identified several factors that defined both academic disciplines and fields. This paper applies Numrich's criteria to the study of Buddhism in Australia, in its multiple and diverse forms, suggesting that it is an emerging field of study. While there has been an increase in historical, anthropological, and sociological scholarship in recent years, a comprehensive analysis of Buddhism in Australia, and particularly its impact on Australian life and culture, is yet to be conducted. This paper argues that such a study is both timely and necessary, given that Buddhism is the second largest religion in Australia, and we appear to be entering an "Asian century."