| Papers [1-15] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "BUDDHISM BUDDHIST ART": |
|
|
Buddhism and Buddhist Art, 2002.
Discusses Buddhism and Buddhist art in Vietnam.
1,900 words (approx. 7.6 pages), 3 sources, $ 71.95
»
Click here to show/hide summary
Abstract
Through a study of Buddhism in Vietnam, and how this has been reflected in art and architecture, we can understand how a country-specific approach to the analysis of Buddhism and Buddhist art can illuminate features of both. This paper discusses Buddhism and Buddhist art in Vietnam.
| |
|
Buddhist Art, 2005.
This paper establishes a timeline for the period of Buddhist Art and discusses two Buddhist artists and their works.
865 words (approx. 3.5 pages), 5 sources, MLA, $ 30.95
»
Click here to show/hide summary
Abstract
This paper explains that Buddhist Art sprang from the religion Buddhism; dragons, flowers, as well as Buddha himself are portrayed in paintings, statues, shrines, tapestry and many various forms and textures across many centuries of art. The author points out that not much is known about the ancient Buddhist artists, but two 19th century Buddhist artists are Utagawa Hiroshige, born in Tokyo and sometimes known as Ando Tokytaro, and Katsushika Hokusai, a master and genius of the Japanese art of woodblock printing. The paper relates that Buddhist Art continues to influence world art today; Cuiun Matsuda is a modern day Buddhist artist and a Buddhist priest. Chart.
Table of Contents
Statement of Thesis
Introduction
Aniconic Phase (5th Century - 1st Century BCE)
Iconic Phase (1st Century CE to Present)
Ancient Artists
Utagawa Hiroshige (1797-1858) Buddhist Artist
Katsushika Hokusai (1760 - 1849) Buddhist Artist
Conclusion
From the Paper
"Emperor Ashoka of the Mauryan era which was from 322 BCE to 180 BCE is defined by the first clear manifestations of Buddhist art. It was during the first and second centuries BCE that sculptures gained a characteristic of being explicit in representation of Buddha, his life and his teachings. India's representations of the Buddha were the bodhi tree, the footprint, the empty throne, the lions, the columns or the lotus. The lotus was a symbol of purity."
| |
|
Buddhist Art and Spirituality, 2007.
An analysis of the concept of the bodhisattvas as their place in Buddhist art and spirituality.
874 words (approx. 3.5 pages), 4 sources, MLA, $ 31.95
»
Click here to show/hide summary
Abstract
This paper discusses Buddhist art and spirituality, particularly the concept of the Bodhisattva. It describes the history of the idea of the Bodhisattva and its definition. The paper then describes depictions of the bodhisattvas and their place in Buddhist worship. The paper also shows how the bodhisattvas varied from China to Japan, depending on the needs of the people.
From the Paper
"From the Indian Subcontinent, Mahayana Buddhism spread from China to Japan and adapted itself to the religious needs and traditions of that nation. Japan developed its own pantheon of individuals who forestalled their enlightenment to help others find nirvana. For example, the Bodhisattva Jizo Bosatsu is the Japanese "Bodhisattva of the Earth Womb" and a "savior bodhisattva, who guides the faithful and helps those in hell. In Japan, he is also worshiped as the protector of women, children, and travelers. Stone statues of the bodhisattva are often placed at crossroads" to help travelers physically navigate the roads, and also encourage them to seek the path of enlightenment ("Jizo," Asian Art Outlook, 2002). This highlights the practical function of the bodhisattva in worship, but also shows how even a worldly depiction of this religious figure as a traveler's guide is not lacking in spirituality."
| |
|
Buddhist Art, 2006.
An analysis of the influence of Buddhist art on Chinese culture.
1,992 words (approx. 8.0 pages), 7 sources, MLA, $ 63.95
»
Click here to show/hide summary
Abstract
This paper discusses how when looking at ancient Chinese art and even art today, one can easily see the influence of the Buddhists after they arrived in this country during the Han Period of 200 B.C. It looks at how Buddhism traveled from India to China and how it was transformed into something that could be readily incorporated into the local culture. It also discusses how the Buddhist influence increased to such a significant extent that huge amounts of money and human work were used to create astonishing pieces of art and elaborate temples and how this expanding interest in Buddhism led to new ways of representing deities, different forms of architecture for worship and changing rituals.
From the Paper
"Most Buddhist monks came to China by way of the Silk Road, which was a critical junction at the caravan trails that stretched from China to the Mediterranean. As the easternmost Chinese station on the route, the village of Dunhuang (Tunhuang) became the ideal location for these foreign monks to learn the language and culture before moving into central China. The missionaries and their Chinese disciples built the earliest Buddhist communities at Dunhuang in the late third and early fourth centuries. Many religious sutras were translated at Dunhuang and then distributed outward. Uncountable economic and human resources were used to produce Buddhist sutras and construct religious centers, including thousands of cave temples. "
| |
|
Indian Buddhism and Chinese Art, 2005.
This paper discusses the Indian Buddhist influence on Chinese art.
1,800 words (approx. 7.2 pages), 8 sources, $ 71.95
»
Click here to show/hide summary
Abstract
This essay discusses the way in which Buddhism, whose origins are from India, influenced Chinese art. The essay discusses specific artists who employed Buddhist themes in their work, The writer also looks at exhibitions and architecture that reflect the tradition of using Indian Buddhism as either the subject of the work or that use Indian Buddhism to symbolically give a message to the viewer.
From the Paper
"Indian Buddhism was founded in India in 525 BC. Its creator Siddhartha Gautama--or Buddha--taught his followers four noble truths: "existence is suffering (dukha); suffering has a cause, namely craving and attachment (trishna); there is a cessation of suffering, which is nirvana; and there is a path to the cessation of suffering, the 'eightfold path' of right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration"."
| |
|
Key Ideas in Buddhist Studies, 2005.
Focuses on key ideas of Buddhism in terms of the four noble truths, the understanding of suffering in life through the Buddhist perspective and ethical ideas in Buddhism.
2,665 words (approx. 10.7 pages), 2 sources, APA, $ 80.95
»
Click here to show/hide summary
Abstract
The realm of the four noble truths in Buddhism is the first major focus of the paper by explaining how the life of the Buddha impacts Buddhist teachings (Dharma). The second point of analysis explains why people suffer from life and why it is a reality. The final section analyzes how the ethical ideas are applied in Buddhism and how they are oriented in Buddhist disciplines.
From the Paper
"Another important aspect of the life of Buddha that impacts Buddhist teachings is that Buddha himself has implemented all the ethical principles that he found out. He has renounced a luxurious life as well as earthly attachment and turned into an ascetic. This point proves a truth that Buddha himself renounced his desire of luxuries, sensual pleasures and all. Meanwhile, Buddha devoted his life to find a way to enlighten humankind's life. He learned, was enlightened and then preached to the people. In terms of this, Buddha becomes an ethical symbol which people should follow."
| |
|
Cha'an Buddhism, 2005.
This paper discusses the development, practice, and ideas of Cha'an Buddhism, also known as Zen Buddhism.
3,375 words (approx. 13.5 pages), 10 sources, $ 133.95
»
Click here to show/hide summary
Abstract
This paper explains that Cha'an Buddhism, also known as Zen Buddhism, emerged in China in the sixth century after Buddhism had been brought to China from India. The author points out that Zen Buddhism later was transferred to Japan and eventually reached America and other parts of the world. The paper relates that Cha'an Buddhism is only one of several major schools of Buddhist thought.
From the Paper
"One of the prevailing schools of Buddhist thought in China has been known as Cha'an Buddhism, or Chan Buddhism, and is known in America as Zen Buddhism. While Zen Buddhism was adapted from the Chinese, it also became common in Japan. Zen means the discipline of enlightenment. Much remains uncertain about the early history of Chan Buddhism, but the general development of the school is understood, as is the way it spread through China and into other regions. A School of Buddhism Chan Buddhism is the religion of jiyu, or "self-reliance," and jizai, or "self-being" (Suzuki 6). "
| |
|
Principles of Theravada Buddhism, 2008.
A discussion of the basic principles of Theravada Buddhism.
1,500 words (approx. 6.0 pages), 3 sources, APA, $ 49.95
»
Click here to show/hide summary
Abstract
This paper outlines the basic principles of Theravada Buddhism. It discusses the Buddhist view of all life and being as existing on a continuum that connects in an unending cycle past, present and future. The paper also discusses such principles as the capability to free oneself from material and physical desires, which are said to undermine Buddhist enlightenment, the impermanence of human experience, and meditation as the key element of practice. The paper concludes with a description of the four noble truths, a logically founded organization of all the principles that the Buddha must abide by in the pursuit of meditative clarity.
From the Paper
"The capability to free one's self from the material and physical desires which are said to undermine Buddhist enlightenment rests in part on disabusing one's self of the assumption of the Self. The Anatta doctrine illuminates the individual's essential nature as part of this flux rather than as a lone soul in search of contentment. Most commonly associated with the distortions of the Buddha principles forged by the impermanence of human experience, the Anatta speaks of a self which is shaped in the ego by the mundane--rather than divine--forces known as the Five Aggregates or the Pancakkhandha. Described as the form, feelings, perceptions, experiences and consciousness of the human being, these are the mundane pressures that may incline an individual to separate himself from the continuum. A consent to be distinguished as such may be seen as a fundamental obstruction to achieving the knowing bliss of Nirvana."
| |
|
Modigliani Art, 2005.
This paper examines an unusual painting by Amadeo Modigliani; "Standing Nude with Arms Crossed."
1,125 words (approx. 4.5 pages), 1 source, $ 44.95
»
Click here to show/hide summary
Abstract
The paper explains how Modigliani is usually thought of in relation to a short, brilliant, avant garde life of much turbulence. The paper shows, however, that his unique 1911 painting, "Standing Nude with Arms Crossed" shows his deep interest in cultural transmission across Asia and beyond. The paper explains that Indochina in the 1890s was annexed by France and the artist seems to have taken interest in Angkor and its Greek, Buddhist, Hindu and other Indian influences. The paper discusses that the figure also reminds of an African fetish style but the details mainly point to the Buddhist temple art in Indochina and its varied roots.
From the Paper
"Amedeo Modigliani's "Standing Nude with Cross Arms" was part of a recent Modigliani exhibit to arrive at the Art Gallery of Ontario. (2004-2005) This work of oil on cardboard in its geometric, fetishist and strongly non-Western style prompted reading on what could be learned of its inspiration. The piece is part of the collection of Japan's Nagoya City Art Museum. It can appear as far from anything Japanese, as from the Italian heritage of the artist. In effect, learning about this curious and striking painting was an exercise in learning about a most unusual artist."
| |
|
Buddhism, 2006.
An examination of the religion of Buddhism.
1,740 words (approx. 7.0 pages), 5 sources, APA, $ 56.95
»
Click here to show/hide summary
Abstract
The paper analyzes how Buddhism is both a religion and a philosophy. The paper discusses how Buddhism, one of the major world religions with 376 million followers worldwide, began in India and spread, via Asia, through the rest of the world. The paper analyzes how Buddhism, the only major religion that is not based on the existence of God, is a shramana, or wandering monk, religion. The paper examines the two branches of Buddhism, Theravada Buddhism and Mahayana Buddhism, which are differentiated based on their belief in the Pali suttas scriptures.
The paper includes an interview with a practicing Buddhist.
Table of Contents:
Introduction
Basic Tenets
Buddhist Temple
Interview
Compare and Contrast
Conclusion
From the Paper
"The beginning and the end of the Eightfold Path is the right view, because it starts and ends with an understanding of the Four Noble Truths. (Knierim, 2005). The right view consists of an awareness of suffering and of the fact that suffering can end. The second path on the Eightfold path is right intention, which involves an individual commitment to be free from ill will. (Wikipedia, 2005, "Noble Eightfold Path"). The third component is right speech, which means that one should only speak nurturing, worthy words and should abstain from false speech, slander, idle chatter, and harmful words. The fourth component is right action, which means that one must abstain from doing intentional harm, especially to sentient beings. (Wikipedia, 2005, "Noble Eightfold Path"). The fifth component is right livelihood, which means that one should earn one's living through means that are peaceful, non-harmful, and legal."
| |
|
Taixu and Modern Chinese Zen Buddhism, 2008.
An analysis of the efforts of Buddhist activist monk, Taixu, to improve Buddhism and life in China.
1,622 words (approx. 6.5 pages), 5 sources, MLA, $ 52.95
»
Click here to show/hide summary
Abstract
This paper discusses the life and influence of the Buddhist activist monk, Taixu. It describes how he was profoundly affected by China's experience of World War I and the suffering of ordinary Chinese and what he did to improve the situation. In particular, the paper discusses how Taixu improved Buddhism, in order to improve the life of ordinary people in China.
Table of Contents:
Introduction
Improving Buddhism, Improving China
Concluding Remarks
From the Paper
"What was observed as a New Buddhist Movement in China after the Communist Revolution of 1949 was still remarked upon by observers and associated with Taixu after his death. (See Callahan 1952) Taixu had hoped for a Buddhism that was national, transnational, public and populist, as needed well educated and otherwise prepared monks and outlets suiting lay people who wanted to create an improved society. Taixu could not imagine what lay in store for the Chinese in the decades after his death. In 1950, his disciplines saw his writings published, and then all things of the kind were steadily discouraged. In 1989, there was renewed interest in Taixu and his followers, in a rather glorified rendition of Taixu, despite his failure to ever gain leadership of the Chinese Buddhist Association. The regime backed several volumes of his works that were reprinted in various languages, as though the People's Republic of China had never opposed its spiritual authorities, the competing network in the Buddhist establishment."
| |
|
Theravada Buddhism, 2007.
A comparison of Theravada Buddhism with Zen and Mahayana Buddhism.
1,743 words (approx. 7.0 pages), 5 sources, MLA, $ 56.95
»
Click here to show/hide summary
Abstract
This paper reviews the precepts and philosophies put forward by those interpreting Theravada Buddhism and discusses why it has become the popular form of Buddhism practiced by Westerners. It then compares Theravada Buddhism with Zen and Mahayana Buddhism (and Shin Buddhism, a form of Mahayana), discussing how they relate differently to the precepts of Buddhism.
From the Paper
"And in fact, monks in America in Theravadan communities now do shake hands with women, and there is innovation and change on the way, Numrich writes. And in some cases, monks are married and living normal lives, because as Numrich points out on page 151, monasticism "is irrelevant to the practice of Buddhism" in America.
"The fact of normal family life for monks is certainly a good reason for Americans practicing Buddhism to heartily relate to the faith, in particular, given the widespread sexual molestation scandals that have rocked the Roman Catholic Church in America over the past few years. If celibacy appears to create carnal desires that result in little boys being sexually abused by clerics, then certainly a more normal life for monks would seem to be advisable, as Theravada Buddhism takes hold in the West."
| |
|
The History of Tantric Buddhism, 2006.
A general history of Buddhism with particular focus on Tantric Buddhism.
3,866 words (approx. 15.5 pages), 6 sources, MLA, $ 105.95
»
Click here to show/hide summary
Abstract
This paper begins with a general discussion of the history of Buddhism in and then goes on to discuss the specific history of Tantric Buddhism. The paper briefly discusses the life of Buddha and how, after his death, several different sects within Buddhism arose, including Tantric Buddhism. The paper explains that Tantric (esoteric) Buddhism arose in the seventh and eighth centuries in India and the Himalayas and still survives today, in the twentieth century, as a living tradition of the Buddhism found in Nepal and Tibet. The paper also discusses early Tantric scriptures, Tantric practices and beliefs and its spread to other countries. In addition, the paper examines Western acceptance of Tantric Buddhism and the modern expression of this ancient religion and philosophy.
From the Paper
"The historical Buddha spoke a language of Sanskrit, the classical language of ancient India, although it is not clear which specific dialect he spoke. Sanskrit was a formal literary language used almost exclusively by the elite of society. There is an extensive record of the Buddha's teaching that survives today; it is written in an ancient Indian dialect known as Pali. This record forms the scriptural basis for one of two forms of contemporary Buddhism, the Theravada; this is practiced in Sri Lanka and Southeast Asia."
| |
|
Buddhism in India, 2008.
A historical discourse on Buddhism in India.
3,210 words (approx. 12.8 pages), 5 sources, APA, $ 92.95
»
Click here to show/hide summary
Abstract
This paper is a historical analysis of the period in India's history which supported a rise in the profile, influence and perpetuation of Buddhism. While this was a dominance which was to be definite, confined to only a few centuries in its scope, its impact would in many ways be permanent. By exploring the origins of the Buddhist tradition in India and the principles that were there espoused, this paper offers an explanation for the conditions that enabled such a dominance as well as the circumstances that ultimately led to its declination from such a status. The paper ends with a consideration of the lasting influence of Buddhism today and the impact which the period of dominance in India had on the broader perpetuation of Buddhism as an internationally recognized way of life.
Table of Contents:
Introduction
Methodology
Buddhism in India
A Brief History
Buddhist Principles
The Implications of Buddhist Dominance
Conclusion-The Buddhist Revival
From the Paper
"The experiences which brought Siddhartha to his point of enlightenment yielded some of the fundamental truths from which Buddhism proceeds. After seeing a sick man, a poor man, a beggar and a dead man, Siddhartha makes the decision to denounce all worldly possessions and comforts and to invest only in finding the root to human suffering. He thus underwent a period of strict ascetic survival, where he denied the body its nourishment, frailties and vices. In their place, he dedicated every ounce of his being to engaging in the course of self-discovery. This was a method of pursuit that, while not yielding the cardinal revelations of Buddhism, brought him to an important element of the faith. Through near starvation and overwhelmingly low morale, Siddhartha's self-denial led him to a point of desperation:
"In this state of wretched concentration, in heroic but futile self-denial, he overheard a teacher speaking of music. If the strings on the instrument are set too tight, then the instrument will not play harmoniously. If the strings are set too loose, the instrument will not produce music. Only the middle way, not too tight and not too loose, will produce harmonious music." (Hooker, 3)"
| |
|
The Dalai Lama and Howard Cutler's "The Art of Happiness", 2007.
This paper is a critical analysis of "The Art of Happiness" by the Dalai Lama and Howard Cutler.
1,860 words (approx. 7.4 pages), 4 sources, APA, $ 59.95
»
Click here to show/hide summary
Abstract
This paper argues that the Dalai Lama and Howard Cutler's "The Art of Happiness" integrates, dilutes and distorts the message of traditional Buddhism to make it more accessible to Western readers and Buddhism-enthusiasts. The author points out that this book was written to give Cutler the opportunity to boil down the Buddhist teachings of the Dalai Lama so that they only deal with pursuing happiness and then to present those teachings through a lens of Western education and intellectual training. The paper stresses that Cutler's express purpose is not to provide readers with access to Buddhism as a religious and spiritual tradition. The author underscores that the book fails to impress upon readers that it has taken the Dalai Lama a lifetime of study and training through a traditional Buddhist education to achieve happiness and peace.
From the Paper
"For instance, at the start of Chapter 8: 'Facing Suffering', the story of Kisagotami, a woman who lived during the Buddha's lifetime, is presented. Kisagotami suffered the loss of her only child, only to be taught by the Buddha that her suffering was not unique but rather was a part of the lives of every living person. In a fashion typical of the book, Cutler doesn't use this example to launch into a discussion of how traditional Buddhism teaches that all life is suffering and that is only through Enlightenment that one can transcend this world and the endless cycle of rebirth. Instead, he fixates on the material component of the parable ..."
|
|
|
