By John Clifford Holt, Jacob N. Kinnard, Jonathan S. Walters
Constituting groups explores how neighborhood capabilities inside Theravada Buddhist tradition. even though the dominant concentration of Buddhist experiences for the prior century has been on doctrinal and philosophical concerns, this quantity concentrates on discourses that produced them, and why and the way those discourses and practices formed Theravada groups in South and Southeast Asia. From various views, together with historic, literary, doctrinal and philosophical, and social and anthropological, the individuals discover the problems that experience confirmed very important and definitive for settling on what it has intended, separately and socially, to be Buddhist during this specific sector. The booklet makes a speciality of textual discourse, how groups are shaped and maintained inside pluralistic contexts, and the formation of group either inside of and among the monastic and lay settings.
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Extra resources for Constituting Communities: Theravada Buddhism and the Religious Cultures of South and Southeast Asia
Kyoko Tokuno in Lopez, Buddhism in Practice, 269 (“In future generations when all types of evil have arisen, all the clergy and laity should cultivate and train themselves in great loving-kindness and great compassion. Patiently accepting the vexation of others, one should think, ‘Since time immemorial, all sentient beings have been my brother, sister, wife, children, and relatives. This being the case, I will have lovingkindness and compassion toward all sentient beings, whom I will succor according to my ability.
See Richard F. ” Gombrich seems to intuit that a social history of Theravada Buddhism would for a Buddhist have to be predicated on karma as much as a social history of Christianity would for a Christian have to be predicated on God, but he dismisses such a view at the outset on methodological grounds: “[A] social account of religion cannot command general attention unless its author aims for a certain metaphysical neutrality. If his apparatus of causal explanation depends on a particular metaphysic, so that, for example, he explains all misfortunes such as famine, disease and war as merely the results of bad karma or God’s punishment of sinners, 34 J o n a t h a n S.
8. , Development, 155. 9. , “Group Karma,” 77. 10. , “Group Karma,” 77. 11. , pp. 77–78. 12. , Development, 154–55. Here Baptist’s views are emblematic: “[I]f a people or a group of people—the largeness of this group may even constitute the inhabitants of a single country or many countries—get together and perpetrate a wrong, will they as a group, suffer for their evil deed? ” Egerton C. , 1972), 32–33, cited in McDermott, “Group Karma,” 72. In a footnote (n. 19) McDermott quotes Baptist quoting W.
Constituting Communities: Theravada Buddhism and the Religious Cultures of South and Southeast Asia by John Clifford Holt, Jacob N. Kinnard, Jonathan S. Walters