912 resultados para Buddhist sculpture
Resumo:
The morphology of the beach backshore and foreshore at Huiquan Bay, Qingdao, China, is characterized by a single intertidal sandbar system with a spring tide range of 4.59 m. The beach was measured with a laser total station of Leica TPS402. Contours of the beach were generated using data collected in March and November 2005. The survey method provided 2 mm measuring accuracy and 4-10 m horizontal spacing. The net accretion volume of the foreshore was about 11, 215 m(3) from March to November. After sand sculpture activity, the axis of the sand trough migrated onshore from about 3.5 m to 17.5 m on the foreshore beach in November. At the same time, the axis of the sandbar crest migrated onshore no more than 42.25 m on the northwest foreshore; and it migrated offshore no more than 23.75 m on the southeast foreshore. On the northwest and southeast foreshore beach, two strips of erosion areas with a thickness of 0-0.2 m appeared on the sandbar crest. Accretion occurred at the bottom of the sand trough with a thickness of similar to 0.2-0.6 m. The sandbar height decreased after sand sculpture activity, and it was no more than 0.7 m in March and 0.6 m in November. Human activities, such as sand digging on the sandbar crest during sand sculpture activity, also can disturb the beach morphology of intertidal bar systems. This phenomenon also was validated by comparison of beach morphology, the results of a color artificial tracer experiment and a sediment transportation trend prediction.
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The central claim of the dissertation is that lesser known and somewhat neglected, yet influential thinkers, within classical religious traditions have something worthwhile to contribute to the kind of ethos we should adopt in the face of the world’s various environmental crises. Moreover an exploration of such perspectives is best done in dialogue, particularly between Eastern and Western thought. I examine this claim primarily through a dialogue between the Christian philosopher John Scottus Eriugena and the Japanese Buddhist philosopher Kūkai (Kōbō Daishi). This dialogue, framed by the triad of divine-human-earth relations, primarily emphasises the oneness of all reality, and it finds expression in Eriugena’s concept of natura or phusis and Kūkai’s central teaching that the phenomenal world is the cosmic Buddha Dainichi. By highlighting this focus, I contribute to the existing academic field of ecology and religion on the subject of holism. However, I go beyond the materialist focus that generally marks such ecological holism within that field, offering instead a more metaphysical approach. This is indicated through my use of the concept of ‘immanental transcendence’ to describe Eriugena’s and Kūkai’s dynamic, numinous and mysterious notion of reality, as well as my exploration of Eriugena’s concept of theophany and Kūkai’s notion of kaji. I further explore how both philosophers highlight the human role in the process of reaching enlightenment—understood as attaining union with the whole. In that regard, I note significant differences in their positions: in particular, I note that Kūkai’s emphasis on bodily practices contrasts with Eriugena’s more conceptual approach. Finally to bolster my claim, I examine some ecologically oriented understandings of contemporary phenomenological approaches found particularly in the work of Jean-Luc Marion and to a lesser extent Merleau-Ponty, arguing that these reflect notions of reality and of the human role similar to those of the medieval philosophers.
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This paper examines the creation of religious place. It argues that the designation of a place as “religious” is a subjective and creative act which is dependent upon the perception and past, or memory, of the viewer. The paper focuses specifically on the creation of public places of worship by Hindu groups in the Dublin city area of Ireland and on the varied perceptions of the Indian Sculpture Park in County Wicklow. The creation of public places of worship results in places classified as “religious” due to the intention of the creator, the terminology used and the types of activities that take place in the space. This is in contrast to places such as the Indian Sculpture Park in County Wicklow which was created as a secular space but which is viewed by some Hindus as an outdoor temple due to the presence of sculptures of the Hindu deity Ganesh. Other Hindus do not view the space as having any religious significance and so its religiosity is contested. This points to the fact that the creation of religious place is a creative act of interpretation which is dependent upon the perception and past of the viewer and which changes over time.
Resumo:
The baiqi (Buddhist percussive instruments), also known as faqi (dharma instruments), are mentioned in the Chinese Buddhist scriptures under many different terms: jianzhi, jiandi, jianzhui, or jianchi. The original function of baiqi in earlier monastic life was to gather people or to call an assembly. With the completion of monasticism and monastic institutions, baiqi have become multifunctional in monasteries, and many baiqi instruments have been developed for different monastic applications. In contemporary Buddhist monasteries in Taiwan, baiqi are used, on the one hand, to mark the time throughout the day, signal the beginning and end of monastic daily activities, and regulate the monastic order; and on the other hand, baiqi are indispensable to the musical practices of all Buddhist rituals, where they are used to accompany fanbai (Buddhist liturgical chants) and to articulate the whole ritual process. This study investigates multiple facets of Buddhist baiqi in their performance practice, function, application, notation, and transmission, exploring the interaction between baiqi and fanbai, baiqi and the practitioner, baiqi and the monastic space, and baiqi and various Buddhist contexts. I draw upon ideas from performance theory as it concerns different disciplines, but I maintain a sharper focus on the musicological dimension of performance practice when analyzing, interpreting, and explaining the performance and music of baiqi in terms of the monastic lifestyle and its rituals. The study not only uncovers the musical system of baiqi, but also encapsulates various issues of performed identity, social interaction, performer/audience, associated behaviors, the musical construction of space, and transmission.
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1925/01/15 (SER4,N424).
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1908/02.
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1909/12 (SER3,N130)- (SER3,N133).
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1922/02 (SER4,N369)- (SER4,N370).
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1907/05.
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1907/07.
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1909/11/14 (SER3,N127)-1909/11/28 (SER3,N129).
