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Death in chinese culture
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Impermanence and Death in Sino-Japanese Philosophical Context
This paper discusses the notions of impermanence and death as treated in the Chinese and Japanese philosophical traditions, particularly in connection with the Buddhist concept of emptiness and void and the original Daoist answers to the problem. Methodological problems are mentioned and two ways of approaching the theme are proposed: the logically discursive and the meditative mystical one, with the two symbols of each, Uroboros and the open circle. The switch of consciousness is suggested as an essential condition for liberation of the Ego and its illusions. Rational logic as well as the sophisticated meditative ways of selflessness and detachment are suggested when treating the Chinese and Japanese philosophical notions, and examples of the discussed topics from the texts given. The instructive seventh chapter of the classical Daoist work, Lie Zi, is analyzed in detail and put into contrast with the answers given to that problem in the Greco-Judeo-Christian tradition.
When reflecting on immortality, longevity, death and suicide, or taking into consideration some of the central concepts of the Sino-Japanese philosophical tradition, such as impermanence (Chinese: wuchang, Japanese: mujo), we see that the philosophical methods developed in the Graeco-Judaeo-Christian tradition might not be very suitable. On the other hand, it is instructive to put them into contrast with the similar themes developed in the Graeco-Judeo-Christian tradition, since these problems present a challenge for a redefinition of "philosophy" which has traditionally regarded itself as a European (and in an even less acceptable variation as a "Western") phenomenon and therefore today the very borders of philosophical discourse known in European history as "philosophia" are reexamined (affected).
By rethinking the history of philosophy as a single narrative, one might come closer to the movements related to the levels of consciousness that were activated in philosophical undertakings in various Asian philosophical schools. In this regard Japanese and Chinese philosophical traditions might be instructive, since from the beginning through the various stages of their development they have attempted to put into words the inexpressible. The awareness of the insufficiency of words brought many original solutions. In the Song dynasty, for instance China produced a variety of diagrams (tu), by which the philosophers and practitioners represented their theories, which often arose on the basis of meditation techniques and could not be fully transmitted by means of language alone. The illustration of the nine step process (known in Japan as kuso) is one such representation and it is taken here as a starting point for approaching the concept of impermanence and death in the Japanese philosophical
Socrates a classical Greek philosopher and character of Plato’s book Phaedo, defines a philosopher as one who has the greatest desire of acquiring knowledge and does not fear death or the separation of the body from the soul but should welcome it. Even in his last days Socrates was in pursuit of knowledge, he presents theories to strengthen his argument that the soul is immortal. His attempts to argue his point can’t necessarily be considered as convincing evidence to support the existence of an immortal soul.
The high rate of absorbance change in blue light in the chloroplast samples (Figure 1) can be attributed to its short wavelength that provides a high potential energy. A high rate of absorbance change is also observed in red light in the chloroplast samples (Figure 1), which can be accredited to the reaction centre’s preference for a wavelength of 680nm and 700nm – both of which fall within the red light range (Halliwell, 1984). Green light showed low rates of photosynthetic activity and difference in change in absorbance at 605nm in the chloroplast samples (Figure 1) as it is only weakly absorbed by pigments, and is mostly reflected. The percentage of absorption of blue or red light by plant leaves is about 90%, in comparison to the 70–80% absorbance in green light (Terashima et al, 2009). Yet despite the high absorbance and photosynthetic activity of blue light, hypocotyl elongation was suppressed and biomass production was induced (Johkan et al, 2012), which is caused by the absorption of blue light by the accessory pigments that do not transfer the absorbed energy efficiently to the chlorophyll, instead direction some of the energy to other pathways. On the other hand, all of the red light is absorbed by chlorophyll and used efficiently, thus inducing hypocotyl elongation and the expansion in leaf area (Johkan et al, 2012).
In The Heart of Understanding, Thich Nhat Hanh’s uses simple but powerful words and real world examples to illustrate the profound Buddhist philosophy from the Prajnaparamita Heart Sutra, an important representative of Mahayana Buddhist literature. The Mahayana school of Buddhist teachings emphasizes the doctrine of Sunyata- emptiness. The doctrine of emptiness, one of the most important Mahayana innovations, focuses on the relational aspect of existence. Thich Nhat Hanh coins and introduces a new word- interbeing to explain the state of emptiness. This idea of interbeing not only illustrates emptiness well but also provides understanding of other fundamental Buddhist ideas such as No-Self, impermanence and non-duality.
Life and death are two opposing states of being. The man was originally incorporated the desire for reform activities, to overcome death. The proximity of death increases the value and the sweetness of life; it opens up unexplored depths, making sense of life more keen saturated. Facing the death, a person is differently look at life, unusually acute experiencing its value, clearly separating the fundamental fact of life on the chance it worldly forms. This sensation is usually morally cleansing sense connects life and dignity in an inseparable whole. The current paper will address the moral dilemma and commonalities between “The Twilight
The five Eastern religions of Hinduism, Buddhism, Confucianism, Daoism, and Shinto have some similarities when it comes to the their beliefs on death. Hinduism and Buddhism both believe in karma and reincarnation, while Daoism and Shintoism revolve their beliefs around nature. Confucianism chooses not to focus on things we do not know, so their beliefs on death are limited. In deciphering the different beliefs on death associated with each religion, it is important to understand the different belief systems and their origins. While some religions merged the views of the other religions, some came from the views of an originating founder. Each religion has their own view on life after death and whether or not their followers should be concerned
When considering the origin of the faiths and philosophies of the world, it is judicious to take into consideration the culture and religious practices of the period. For instance, Daoism developed out of the political climate of the time and the religious beliefs and practices and that existed in China in the preceding centuries. In order to gain a greater comprehension of the creation Daoism, the theory, philosophy, and practices, it necessitates a journey to China in the distant past.
This paper is a comparison between two very different religions. Specifically Christianity and Buddhism. Coming from opposite sides of the globe these two religions could not be any farther apart in any aspect. I will discuss who Christ is for Christians and who Buddha is for Buddhists. I will also get into the aspects of charity, love, and compassion in both religions and I will be looking at the individual self and how christians see resurrection where the buddhists feel about the afterlife. One thing to keep in mind is that the two religions are very different but they seem to have a very similar underlying pattern. Both believe that there was a savior of their people, Buddha and Christ, and both believe that there is something good that happens to us when our time is done here on earth. This is a very generalized summarization but in order to go in to depth I need to explain the two religions more to fully convey this theory.
In the book Plato 's Phaedo, Socrates argues that the soul will continue to exist, and that it will go on to a better place. The argument begins on the day of Socrates execution with the question of whether it is good or bad to die. In other words, he is arguing that the soul is immortal and indestructible. This argument is contrary to Cebes and Simmias beliefs who argue that even the soul is long lasting, it is not immortal and it is destroyed when the body dies. This paper is going to focus on Socrates four arguments for the soul 's immortality. The four arguments are the Opposite argument, the theory of recollection, the affinity argument, and the argument from form of life. As the body is mortal and is subject to physical death, the soul
In Hagakure, a great emphasis is placed on the samurai ideology surrounding death. The samurai should live his life as though his body has already passed, and through this “he gains freedom in the Way”. His whole life will be without blame, and he will succeed in his calling”. This detachment is of fundamental importance to the samurai, and this relationship with death is influenced heavily by Buddhism. Zen Buddhism influenced the samurai by lending him his unique respect for life and death.
The Western philosophical tradition has developed numerous viewpoints on, and fostered various attitudes toward, our mortal nature. There was once a situation where people regarded death as a theme and we shall die. In Western Attitudes Toward Death and Dying (1974) Aries proposes that death itself has, from the early medieval period onward, undergone a series of gradual yet discernible changes, which he titles “tame death,” “one 's own death,” “thy death,” and “forbidden or wild death.” This fourfold division centers directly on how people experience and understand death. As such, it stands as a peculiar history, one that often eschews more visible changes (e.g., the Reformation) in favor of less discernible shifts present in literature, art (including funerary art), liturgy, burial practices, and wills. It is characterized by the use or assumption
In the teaching of “viewing the mind”, Shenxiu taught that meditation could clarify the mind in the direction of sudden enlightenment, which became the fulcrum of daily meditation practice. Historically, the conflict between the disciples of Hongren in the Eastern Mountain School began to show distinctions in the perception of meditation through Shenhui’s criticisms of this form of mediation as a “gradual” form of enlightenment. In The Platform Sutra, the symbolic use of a “lamp” describes the vehicle of meditation as a way to achieve sudden enlightenment, which is utilized by Shenhui to criticize the symbolism of “polishing the mirror” that Shenxiu implies through mediation. The Platform Sutra is primarily a criticism of Shenxiu’s failure to understand the True Mind in a test given by Hongren in order to pass on the Buddhist lineage, or patriarchy. A
Buddhism is a beautifully complex religion that since its widespread introduction to Japanese culture by the end of the seventh century has made enormous impacts and direct influences on the government and cultural practices of society (Hoffmann 36). The Japanese death poetry composed by Zen monks and haiku poets, compiled by Albert Hoffmann, is an excellent literary explication of the Japanese attitude towards death. This attitude is most notably derived from Buddhism, the main religion of the Japanese people. Even Japanese citizens who are not literal Buddhists still embrace the philosophies that have now become instilled in the cultural history of Japan due to such a heavy Buddhist influence on government and education throughout the centuries.
There were no heroes on the psychiatric ward until McMurphy's arrival. McMurphy gave the patients courage to stand against a truncated concept of masculinity, such as Nurse Ratched. For example, Harding states, "No ones ever dared to come out and say it before, but there is not a man among us that does not think it. That doesn't feel just as you do about her, and the whole business feels it somewhere down deep in his sacred little soul." McMurphy did not only understand his friends/patients, but understood the enemy who portrayed evil, spite, and hatred. McMurphy is the only one who can stand against the Big Nurse's oppressive supreme power. Chief explains this by stating, "To beat her you don't have to whip her two out of three or three out of five, but every time you meet. As soon as you let down your guard, as sson as you loose once, she's won for good. And eventually we all got to lose. Nobody can help that." McMuprhy's struggle for hte patient's free will is a disruption to Nurse Ratched's social order. Though she holds down her guard she yet is incapable of controlling what McMurphy is incontrollable of , such as his friends well being, to the order of Nurse Ratched and the Combine.
Socrates was a philosopher who was true to his word and his death was ultimately felt by his closest friends and followers. In Phaedo, Socrates is met with his closest friends during his final hours as they await his death. At this point Socrates is prepared for death and seems to welcome it. Although death may seem like a scary inevitable fate that we all must face at one point; Socrates saw death as a privilege mainly because he believed that the soul was immortal. As a result, Socrates provides arguments as to why he believed the soul was immortal and even though all his arguments lacked unconvincing evidence, he does bring up good points. In this paper I will talk about Socrates’ most and least convincing arguments on immortality, and explain what Socrates’ problem was with Anaxagoras.
Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline the relationship between quantum physics and non-locality, as this gives a western scientific explanation for no-self. Returning to the original source of Buddhism, I will briefly outline the discussion between Siddhartha and Vaccha regarding atman, then discuss the mind and no-self and their relationship to liberation. Finally I will summarize a few issues that the western mindset may face approaching this topic.