Liberation as Revolutionary Praxis: Rethinking Buddhism Materialism

While it is only in recent decades that scholars have begun to reconsider and problematize Buddhist conceptions of “freedom” and “agency,” the thought traditions of Asian Buddhism have for many centuries struggled with questions related to the issue of “liberation”—along with its fundamental ontological, epistemological and ethical implications. With the development of Marxist thought in the mid to late nineteenth century, a new paradigm for thinking about freedom in relation to history, identity and social change found its way to Asia, and confronted traditional religious interpretations of freedom as well as competing Western ones. In the past century, several attempts have been made—in India, southeast Asia, China and Japan—to bring together Marxist and Buddhist worldviews, with only moderate success (both at the level of theory and practice). This paper analyzes both the possibilities and problems of a “Buddhist materialism” constructed along Marxian lines, by focusing in particular on Buddhist and Marxist conceptions of “liberation.” By utilizing the theoretical work of Japanese “radical Buddhist” Seno’o Girō, I argue that the root of the tension lies with conceptions of selfhood and agency—but that, contrary to expectations, a strong case can be made for convergence between Buddhist and Marxian perspectives on these issues, as both traditions ultimately seek a resolution of existential determination in response to alienation. Along the way, I discuss the work of Marx, Engels, Gramsci, Lukàcs, Sartre, and Richard Rorty in relation to aspects of traditional (particularly East Asian Mahāyāna) Buddhist thought.

Self-Immolation In Tibet: Beyond The Lens Of The Western Media

This thesis provides a critique of Western media articles concerning self-immolation in Tibet. I begin by illustrating how the Western media provides reductionist accounts of Tibetan self-immolation by depicting the act solely as a form of political protest in response to Chinese occupation. I argue that these limited portrayals of self-immolation can be attributed to the Shangri-La imagery that characterizes much of the Western conceptions of Tibet. Through Shangri-La imagery, both Tibetans and their Buddhist religion are portrayed as utopic, peaceful, and able to provide the antidote to solving Western problems relating to modernization and consumerism. After illustrating the ways in which Shangri-La imagery influences Western media portrayals of Tibetan self-immolation, this thesis explores the commonly disregarded Buddhist dimensions of the act. Looking to Buddhist doctrine, scripture, and history, this thesis establishes a clear relationship between self-immolation and Buddhism, which situates the act as being more complicated than mere political protest. I argue that these limited portrayals given by the Western media are problematic because they overlook a fundamental aspect of self-immolation, thus potentially misrepresenting Tibetans. This thesis explores the Buddhist dimensions of self-immolation as a possible way to further understand what has led more than one hundred Tibetans to perform this act during the time of political crisis.

Mending The Mind With Dharma

Anxiety, depression, and tragedy are all unavoidable aspects of existence that we find ourselves grappling with at some point in our lives. In those darker moments we often look beyond ourselves for a means to cope with our struggles in the hopes of transcending into enhanced states of being. The world¿s religions have provided various answers to problems of mental and physical affliction. Across cultures and throughout history, numerous techniques for ¿mending the mind¿ have emerged, conditioned by a number of factors, including the normative values of a society as well as the scientific advances and technologies available for therapeutic application. Buddhism encompasses a broad tradition of beliefs, practices, and philosophies that, taken together, aim at eliminating suffering from the human experience. It is suggested that anyone who comes to understand and practice Buddhist teachings¿Dharma¿will rise out of the life of suffering and into a condition of awakening or nirvana. With this as an intended goal, a person who is unfulfilled in their life or who is experiencing feelings of depression will, it might be assumed, find great potential in turning to Buddhism as means for alleviation of these states. In contemporary western society, however, the most common route for eliminating emotional distress is to take antidepressant medication, which aims for immediate relief of the negative feelings and experiences that arise from depression. As I will argue, while this may be a successful approach to masking unwanted feelings, it in fact fails to treat the actual roots or cause of the undesirable experiences. Moreover, such a ¿therapeutic¿ approach lacks any aspect geared towards developing a consistently rewarding lifestyle. I will argue that the incorporation of Dharma¿both a set of ideas and as a form of practices¿into daily routines and modes of thinking provides the means for a balanced lifestyle, allowing the individual to relieve suffering and depression in a manner that the narrow scope of western medicine cannot provide.

Die Bantu-Philosophie von Tempels aus afrikanischer Perspektive

The study presents Placide Temples’ way towards the “Philosophie bantoue” and the repercussion of the latter in the African discourse. Three decisive aspects are investigated: first the prehistory, i.e., the socio-political, scientific and religious contexts, which prepared him and put him in an estate to discover that Africans do have a Philosophy, second his purposefulness and his singularity, and finally the history of its reception and the reactions by the African scholars and sages.

Consumer Health Information for Asians (CHIA): a collaborative project.

According to the 2000 United States Census, the Asian population in Houston, Texas, has increased more than 67% in the last ten years. To supplement an already active consumer health information program, the staff of the Houston Academy of Medicine-Texas Medical Center Library worked with community partners to bring health information to predominantly Asian neighborhoods. Brochures on health topics of concern to the Asian community were translated and placed in eight informational kiosks in Asian centers such as temples and an Asian grocery store. A press conference and a ribbon cutting ceremony were held to debut the kiosks and to introduce the Consumer Health Information for Asians (CHIA) program. Project goals for the future include digitizing the translated brochures, mounting them on the Houston HealthWays Website, and developing touch-screen kiosks. The CHIA group is investigating adding health resources in other Asian languages, as well as Spanish. Funding for this project has come from outside sources rather than from the regular library budget.

History of Medicine Schedule and Abstracts 2009-2010

From Genes to Genome: An historical perspective (David Wheeler) Ignaz Semmelweis: Medical Prophet Without Honor (Ronald L. Young) Why Lewis Thomas, MD is Not a Bore: The Life of a Biology Watcher (Steven Greenberg) Doctors from Hell: The Horrific Account of Nazi Experiments on Humans (Vivien Spitz) Illuminating Autism: Passing the Torch from the Twentieth Century (Student Essay Contest Winners) (Lynn Yudofsky) Healing Beyond Hippocrates: The Temples of Asclepius and Public Health Care in Ancient Greece (Andrew Baldwin) Iron Wills and Iron Lungs: The Polio Years in Texas (Heather Green Wooten) William Osler and the Inspirational Uses of History (Michael Bliss) Working Too Hard and Achieving Too Much: The Cost of Being Harvey Cushing (Michael Bliss) Medicine in Ancient Egypt (Gene Boisaubin) The History of Diabetes (Jeff Unger)

Morphologic-anthropological investigations in tomb K93.12 at Dra’ Abu el-Naga (Western Thebes, Egypt)

In this study we present the analysis of the human remains from tomb K93.12 in the Ancient Egyptian necropolis of Dra’ Abu el-Naga, located opposite the modern city of Luxor in Upper Egypt on the western bank of the Nile. Archaeological findings indicate that the rock tomb was originally built in the early 18th dynasty. Remains of two tomb-temples of the 20th dynasty and the looted burial of the High Priest of Amun Amenhotep have been identified. After the New Kingdom the tomb was reused as a burial place until the 26th dynasty. The skeletal and mummified material of the different tomb areas underwent a detailed anthropological and paleopathological analysis. The human remains were mostly damaged and scattered due to extensive grave robberies. In total, 79 individuals could be partly reconstructed and investigated. The age and sex distribution revealed a male predominance and a high percentage of young children (< 6 years) and adults in the range of 20 to 40 years. The paleopathological analysis showed a high prevalence of stress markers such as cribra orbitalia in the younger individuals, and other pathological conditions such as dental diseases, degenerative diseases and a possible case of ankylosing spondylitis. Additionally, 13 mummies of an intrusive waste pit could be attributed to three different groups belonging to earlier time periods based on their style of mummification and materials used. The study revealed important information on the age and sex distribution and diseases of the individuals buried in tomb K93.12.

Taking a New Look at Neo-Assyrian Gates

The Assyrian capitals are not only known for their magnificent temples and palaces, but also for their monumental city walls. The most impressive and at the same time most delicate features of all the town defenses were the city gates. As they interrupted the line of defense, they were al-ways a vulnerable spot of every system of fortifications. However, the walled cities’ economic needs demanded these gateways to be built, in order to ensure the steady flow of goods and pro-visions. Apart from that, they also had a significant ideological meaning, which is emphasized by many cuneiform texts. During the excavations of the Assyrian capitals of Ashur, Dūr Šarrūkīn, and Nineveh, a fairly large number of Assyrian city gates were brought to light. By re-examining the archaeological reports and employing remote sensing, many details of these structures can still be revealed. The paper aims at illuminating the different considerations that went into constructing these gates, as well as the development Assyrian city gates underwent and what may have influenced this process.

Neo-Assyrian concepts of fortification

The major cities of the Neo-Assyrian Empire were not only home to impressive palaces and temples, but they were also equipped with strong fortifications. The city walls were not only meant to keep out potential enemies, but by demonstrating Assyria’s power to any approaching person, they served an ideological purpose, as well. However, military efficiency was just as crucial, since, over its entire history, the empire repeatedly faced internal and external threats and could not have afforded to lose any of its urban centers which were essential to maintaining control over the various provinces or geographic regions associated with them. The study of Neo-Assyrian fortifications relies on evidence provided by archaeological excavations, the study of Assyrian reliefs and information from cuneiform texts. Even though these sources help us reconstruct the appearance of the town defenses, the question of why the individual fortification systems were built in a specific way cannot be addressed by these means alone. Remote sensing offers an opportunity to view the course and placement of the city walls within their topographical context. Furthermore, geographical information systems (GIS) offer a tool to illustrate the distribution of the strongly fortified Assyrian towns, thereby allowing us to recognize patterns and functions of regional fortification systems during the Neo-Assyrian period.

Der Tod - gefürchtet oder ersehnt?

Lebensverlängernde Massnahmen auf der einen, begleiteter Suizid auf der anderen Seite: Mensch und Medizin greifen zunehmend in den Sterbeprozess ein. Wie beeinflussen Glaube und Jenseitsvorstellungen die Haltung zum Lebensende? Amira Hafner-Al Jabaji spricht mit Gästen aus drei Religionen. Die Frage, ob aktive Hilfe zum Suizid erlaubt sein soll, ist ein sensibles Thema. Bisher haben sich von religiöser Seite vor allem christliche Kirchen dazu kritisch vernehmen lassen. Doch wie sieht die Sicht auf den Tod und auf das Sterben in anderen Religionen aus? Was hat den Vorrang im Spannungsfeld von Selbstbestimmung und Schicksal, zwischen Patientenwillen und Gotteswillen, zwischen Möglichem und Wünschbarem am Ende des Lebens? Es diskutieren der muslimische Arzt und Philosoph Ilhan Ilkiliç, die evangelische Theologin und Religionspsychologin Isabelle Noth und der Sozialpädagoge und Zen-Buddhist Marco Röss.

Der mongolische Maskentanz (Tsam) in Vergangenheit und Gegenwart

Since the early 2000s the Mongolian Buddhist masked ritual dance, in the Khalkh-Mongolian language called Tsam, has been re-introduced to the Mongolian religious field. Nowadays a couple of Buddhist monasteries in Mongolia perform the Tsam once a year. This paper examines the Mongolian masked dance in its historical and contemporary aspects, with a special focus on the Khüree Tsam. It provides an overview of the Tibetan history of the masked ritual dance and its historical Mongolian developments, as well as an ethnographic study of the 2009 performance of the Khüree Tsam in Dashchoilin monastery of Ulaanbaatar. Whereas the historical part of this paper draws on Tibetan and Mongolian dance manuals and chronicles, the ethnographic part is methodologically based on participant observation, expert and semi-structured interviews. Finally, the paper discusses the changes and adaptations the Khüree Tsam underwent within and outside the monastic context in today’s Mongolia.

The Process-Outcome Mindfulness Effects in Trainees (PrOMET) study: protocol of a pragmatic randomized controlled trial

Background Mindfulness has its origins in an Eastern Buddhist tradition that is over 2500 years old and can be defined as a specific form of attention that is non-judgmental, purposeful, and focused on the present moment. It has been well established in cognitive-behavior therapy in the last decades, while it has been investigated in manualized group settings such as mindfulness-based stress reduction and mindfulness-based cognitive therapy. However, there is scarce research evidence on the effects of mindfulness as a treatment element in individual therapy. Consequently, the demand to investigate mindfulness under effectiveness conditions in trainee therapists has been highlighted. Methods/Design To fill in this research gap, we designed the PrOMET Study. In our study, we will investigate the effects of brief, audiotape-presented, session-introducing interventions with mindfulness elements conducted by trainee therapists and their patients at the beginning of individual therapy sessions in a prospective, randomized, controlled design under naturalistic conditions with a total of 30 trainee therapists and 150 patients with depression and anxiety disorders in a large outpatient training center. We hypothesize that the primary outcomes of the session-introducing intervention with mindfulness elements will be positive effects on therapeutic alliance (Working Alliance Inventory) and general clinical symptomatology (Brief Symptom Checklist) in contrast to the session-introducing progressive muscle relaxation and treatment-as-usual control conditions. Treatment duration is 25 therapy sessions. Therapeutic alliance will be assessed on a session-to-session basis. Clinical symptomatology will be assessed at baseline, session 5, 15 and 25. We will conduct multilevel modeling to address the nested data structure. The secondary outcome measures include depression, anxiety, interpersonal functioning, mindful awareness, and mindfulness during the sessions. Discussion The study results could provide important practical implications because they could inform ideas on how to improve the clinical training of psychotherapists that could be implemented very easily; this is because there is no need for complex infrastructures or additional time concerning these brief session-introducing interventions with mindfulness elements that are directly implemented in the treatment sessions.