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- Creators: Barrett, The Honors College
- Creators: Chen, Huaiyu
- Creators: Brown, Claudia
Description
This dissertation analyzes the way in which leaders of certain Taiwanese Buddhist organizations associated with a strand of Buddhist modernism called "humanistic Buddhism" use discourse and rhetoric to make environmentalism meaningful to their members. It begins with an assessment of the field of religion and ecology, situating it in the context of secular environmental ethics. It identifies rhetoric and discourse as important but under acknowledged elements in literature on environmental ethics, both religious and secular, and relates this lack of attention to rhetoric to the presence of a problematic gap between environmental ethics theory and environmentalist practice. This dissertation develops a methodology of rhetorical analysis that seeks to assess how rhetoric contributes to alleviating this gap in religious environmentalism. In particular, this dissertation analyzes the development of environmentalism as a major element of humanistic Buddhist groups in Taiwan and seeks to show that a rhetorical analysis helps demonstrate how these organizations have sought to make environmentalism a meaningful subject of contemporary Buddhist religiosity. This dissertation will present an extended analysis of the concept of "spiritual environmentalism," a term developed and promoted by the late Ven. Shengyan (1930-2009), founder of the Taiwanese Buddhist organization Dharma Drum Mountain. Furthermore, this dissertation suggests that the rhetorical methodology proposed herein offers offers a direction for scholars to more effectively engage with religion and ecology in ways that address both descriptive/analytic approaches and constructive engagements with various forms of religious environmentalism.
ContributorsClippard, Seth (Author) / Chen, Huaiyu (Thesis advisor) / Tirosh-Samuelson, Hava (Committee member) / Bokenkamp, Stephen (Committee member) / Tillman, Hoyt (Committee member) / Minteer, Ben (Committee member) / Arizona State University (Publisher)
Created2012
Description
Information Measurement Theory (IMT) is a decision-making system developed by ASU's Dr. Dean Kashiwagi that emphasizes the inefficiencies caused by decision-making and personal bias. Zen Buddhism is an ancient philosophical system designed to reduce life's suffering. IMT introduces readers to common-sense notions which are spun into more complex topics that reveal flaws in our normal modes of thinking. This style is often employed by Buddhist teachers, and the rigidly logical structure of IMT already proves many points tangent to Buddhist philosophy. In my thesis, I have exploited the similarities of IMT and Zen Buddhism to create a website introducing curious Western readers to the beauty of Zen in a refreshingly frank manner. This project will demonstrate the power of information theory and dominant communication to break down barriers towards understanding. Ultimately, this should offer an exciting new path for prospective students of Zen and help to build understanding between ideologically disparate groups.
ContributorsNess, Stuart Conrad (Author) / Kashiwagi, Dean (Thesis director) / Kashiwagi, Jacob (Committee member) / Barrett, The Honors College (Contributor) / Chemical Engineering Program (Contributor) / Economics Program in CLAS (Contributor)
Created2015-05
Description
Common treatments for substance addiction in the United States (U.S) are the twelve-step programs of Alcoholics Anonymous (AA) and Narcotics Anonymous (NA). However, there is a lack of evidence indicating the effectiveness of AA and NA as substance addiction treatment methods. The U.S. is currently grappling with one of its worst-ever alcohol and drug crises, illustrating that now more than ever it is necessary to examine alternative treatment methods for substance addiction to successfully treat this type of addiction. Thus, Buddhism can be seen as both a complement to and alternative for AA and NA treatment programs for treating substance addiction. The Buddhist teachings and practices of the Four Noble Truths, The Eightfold Path, mindfulness, and meditation can be used to treat substance addiction. Although only recently utilized in the U.S. to treat substance addiction, Buddhist teachings and practices offer a nontheistic approach to recovery which research has shown to be successful in treating substance addiction in countries with established Buddhist cultures. By determining what treatment method is most successful in treating this type of addiction, the U.S. will be able to effectively reduce substance addiction rates -- which is crucial to protect the health, safety, and quality of life for all.
ContributorsArmstrong, Megan (Author) / Gruber, Diane (Thesis director) / Huntington, Patricia (Committee member) / School of Social and Behavioral Sciences (Contributor, Contributor) / Barrett, The Honors College (Contributor)
Created2019-05
Description
The objective of my honors thesis was to implement the mindfulness habit of journaling over the course of six months, then use the journal entries as a means to reflect upon observations of pre-selected metrics (connecting Zen teachings to my daily life, accessing my ability to rest, navigating relationships to others, and developing compassion for myself) in order to track how learning about Zen Buddhist philosophy impacts my life.
ContributorsAmavisca, Andrea (Author) / Schmidt, Peter (Thesis director) / Voorhees, Matthew (Committee member) / Barrett, The Honors College (Contributor) / School of Mathematical and Statistical Sciences (Contributor) / School of Sustainable Engineering & Built Envirnmt (Contributor)
Created2022-12
Description
This paper considers acclaimed American writer Jack Kerouac's Buddhist practice within his life and writing, and its influence on his unique syncretic vision of America, a country that in his eyes is defined by its variability. Particular emphasis is placed on Kerouac's inspiration from Japanese monk D.T Suzuki's theories of Zen Buddhism, and how these theories allow Kerouac to develop a more profound connection to the American wilderness, and the country in its entirety.
ContributorsBruner, Lauren (Author) / Goodman, Brian (Thesis director) / Young, Alex (Committee member) / Barrett, The Honors College (Contributor) / Department of English (Contributor) / Historical, Philosophical & Religious Studies, Sch (Contributor)
Created2023-05
Description
It is the marvel of a sunset on the most ordinary day that can change life forever. In this Honors Project, I attempt to explore my innate fascination with beauty and the results of this relationship. This creative project aims to explore the five pillars that are responsible for the book of poems, Why Do We See Beauty?: The Human Event, the Tao Te Ching, Philosophy, Buddhism, and my relationship with God. These pillars have intertwined consistently throughout the past few years and the entire book of poems is a product of my engagement, integration, and synthesis with these components of my life. The creative project, Why Do We See Beauty?, consists of fifty-one poems that center around spirituality, truth, and the mystery of God; whether implicitly or explicitly stated, the poetry serves as a medium to wrestle with the truth in my life. Through a breakdown of these five pillars of my poetry and then the communication of key themes, texts, and ideas that are grounded in it, I hope to share my art from the past few years. What started in The Human Event during my first year at Barrett has evolved into an undergraduate creative project that shows how The Human Event became personal.
ContributorsOrtiz III, Rafael (Author) / Alcantara, Christiane (Thesis director) / deLusé, Stephanie (Committee member) / Barrett, The Honors College (Contributor) / School of Earth and Space Exploration (Contributor)
Created2023-05
Description
This dissertation will examine particular aspects of Yuan and Qing dynasty Chinese art historiography and argue that Chinese artistic creation is built on a transreligious and transethnic aesthetic, rather than an aesthetic centered on a single unitary culture. My project has two primary goals. The first is to propose that transreligious and transethnic factors fundamentally altered Chinese aesthetics, and discuss specifically what those changes were. The second goal of this dissertation is to evaluate the importance of interdisciplinary research approaches — including literature, ceremonial traditions, religious scriptures, and multiethnic material culture — to the study of art history, and specifically to non-Han Chinese art historiography. By studying four artists of different ethnic backgrounds — Uyghur (Gao Kegong, 1248–1310), Nepali (Anige, 1245–1306), Manchu (Manggūri, 1672–1736) and Mongol (Fashishan, 1753–1813) — this dissertation intends to answer several questions: how did these artists’ native cultural and religious aesthetics influence their artworks? Might further examination of the transethnic and transreligious aspects of later Imperial artistic production bring new focus to previously unnoticed aspects of Chinese art? And, on the individual level, what new insights can be uncovered when art historians consider the works of a non-Han Chinese artist from these transethnic and transreligious perspectives? The materials used for this research include a close visual study of artworks from the Rubin Museum of Art, the Cleveland Museum of Art, the Philadelphia Museum of Art, and the Los Angeles County Museum of Art.
ContributorsAIERKEN, YIPAER (Author) / Brown, Claudia (Thesis advisor, Committee member) / Berger, Patricia (Committee member) / Bokenkamp, Stephen (Committee member) / Codell, Julie (Committee member) / Arizona State University (Publisher)
Created2023
Description
In 1072 Jōjin (1011-1081) boarded a Chinese merchant ship docked in Kabeshima (modern Saga) headed for Mingzhou (modern Ningbo) on the eastern coast of Northern Song (960-1279) China. Following the convention of his predecessors, Jōjin kept a daily record of his travels from the time he first boarded the Chinese merchant ship in Kabeshima to the day he sent his diary back to Japan with his disciples in 1073.
Jōjin’s diary in eight fascicles, A Record of a Pilgrimage to Tiantai and Wutai Mountains (San Tendai Godaisan ki), is one of the longest extant travel accounts concerning medieval China. It includes a detailed compendium of anecdotes on material culture, flora and fauna, water travel, and bureaucratic procedures during the Northern Song, as well as the transcription of official documents, inscriptions, Chinese texts, and lists of personal purchases and official procurements. The encyclopedic nature of Jōjin’s diary is highly valued for the insight it provides into the daily life, court policies, and religious institutions of eleventh-century China. This dissertation addresses these aspects of the diary, but does so from the perspective of treating the written text as a material artifact of placemaking.
The introductory chapter first contextualizes Jōjin’s diary within the travel writing genre, and then presents the theoretical framework for approaching Jōjin’s engagement with space and place. Chapter two presents the bustling urban life in Hangzhou in terms of Jōjin’s visual and material consumption of the secular realm as reflected in his highly illustrative descriptions of the night markets and entertainers. Chapter three examines Jōjin’s descriptions of sacred Tendai sites in China, and how he approaches these spaces with a sense of familiarity from the textual milieu that informed his movements across this religious landscape. Chapter four discusses Jōjin’s impressions of Kaifeng and the Grand Interior as a metropolitan space with dynamic functions and meanings. Lastly, chapter five concludes by considering the means by which Jōjin’s performance of place in his diary further contributes to the collective memory of place and his own sense of self across the text.
Jōjin’s diary in eight fascicles, A Record of a Pilgrimage to Tiantai and Wutai Mountains (San Tendai Godaisan ki), is one of the longest extant travel accounts concerning medieval China. It includes a detailed compendium of anecdotes on material culture, flora and fauna, water travel, and bureaucratic procedures during the Northern Song, as well as the transcription of official documents, inscriptions, Chinese texts, and lists of personal purchases and official procurements. The encyclopedic nature of Jōjin’s diary is highly valued for the insight it provides into the daily life, court policies, and religious institutions of eleventh-century China. This dissertation addresses these aspects of the diary, but does so from the perspective of treating the written text as a material artifact of placemaking.
The introductory chapter first contextualizes Jōjin’s diary within the travel writing genre, and then presents the theoretical framework for approaching Jōjin’s engagement with space and place. Chapter two presents the bustling urban life in Hangzhou in terms of Jōjin’s visual and material consumption of the secular realm as reflected in his highly illustrative descriptions of the night markets and entertainers. Chapter three examines Jōjin’s descriptions of sacred Tendai sites in China, and how he approaches these spaces with a sense of familiarity from the textual milieu that informed his movements across this religious landscape. Chapter four discusses Jōjin’s impressions of Kaifeng and the Grand Interior as a metropolitan space with dynamic functions and meanings. Lastly, chapter five concludes by considering the means by which Jōjin’s performance of place in his diary further contributes to the collective memory of place and his own sense of self across the text.
ContributorsHarui, Kimberly Ann (Author) / West, Stephen H. (Thesis advisor) / Bokenkamp, Stephen R (Committee member) / Chen, Huaiyu (Committee member) / Hedberg, William (Committee member) / Arizona State University (Publisher)
Created2018
Description
This is a comparative study of two advanced ordination rituals, Daoist chuanshou (conferral of ordination rank) and Buddhist abhiṣeka (guanding) in the mid-late Tang and Five Dynasties (763-979). I analyzed a number of not-well-studied Daoist ritual protocols in the early medieval period, and revealed that rituals recast gender and fostered monastic relations. On the other hand, relying on both canonical materials and a manuscript preserved in Japan that recorded an abhiṣeka performed during the Tang dynasty in 839 C.E., I demonstrated how the canonical prescriptions of Indian origin, with modified actions and reinterpreted meaning, were transformed to respond to the Chinese religious and social environment. Having examined the language of the texts and the step of the rituals, I interpreted how these rituals were made sense in their own religious context, and compared their frame, structure, modality, symbol, and meaning.
Ordination rite concerns the transmission of religious knowledge and authority, and the establishment of religious identity. It is in the relationship between the individual body and the community that Daoists and Buddhists found the form of apprenticeship that led to the embodiment of the community. The mastery of religious knowledge within the community––scriptures, register, mantras, and precepts, etc., was known only through the actual ritual practice. In other words, the ritual body became the locus for coordination of all levels of bodily, social, and cosmological experience via the dialectic of objectification and embodiment in the ordination rites. As the ritualized bodies, those who were ordained coherently comprised the community, which in turn remolded them with dynamically and diversely shaped identities.
Ordination rite concerns the transmission of religious knowledge and authority, and the establishment of religious identity. It is in the relationship between the individual body and the community that Daoists and Buddhists found the form of apprenticeship that led to the embodiment of the community. The mastery of religious knowledge within the community––scriptures, register, mantras, and precepts, etc., was known only through the actual ritual practice. In other words, the ritual body became the locus for coordination of all levels of bodily, social, and cosmological experience via the dialectic of objectification and embodiment in the ordination rites. As the ritualized bodies, those who were ordained coherently comprised the community, which in turn remolded them with dynamically and diversely shaped identities.
ContributorsWu, Yang, Ph.D (Author) / Bokenkamp, Stephen (Thesis advisor) / Tillman, Hoyt (Thesis advisor) / Cutter, Robert Joe (Committee member) / Chen, Huaiyu (Committee member) / Arizona State University (Publisher)
Created2019