Introduction
Unsurprisingly, apocalyptic tendencies make their way into nearly every civilization time and time again. From modern day film and literature, to ancient religions, talk of the apocalypse is unavoidable. Despite Buddhism being a religion with tenants based on detachment from the material, emphasis on the distinguishment of suffering, and an enlightened existence, there have been several notable moments in East Asian history when Buddhism was the source of all apocalyptic panic. The first took place in 6th century China when Chinese intellectuals closely examined the “Three Ages of Dharma”-- dharma being a word “used to describe both the teachings of the Buddha and their underlying moral laws” (9, The Art of Buddhism, Denise
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The same Three Age theory then made its way to 9th century Japan but had adverse effects on the culture. Instead of increasing their production of Buddhist art, intellectuals turned to writing pessimistic texts reflecting on the failures of the government and the military. In terms of explaining how an apocalyptic Buddhist panic can be considered a moral panic, turning to the writing of Sean P. Hier is most revealing. He writes, “scholars within and beyond the panic literature commonly conceptualize moral panics as exceptional rather than ordinary phenomena to explain seemingly irrational reactions to putative threats” (1, Bringing Moral Panic Studies into Focus, Hier). With this scholarly interpretation, Hier details a moral panic as being some “phenomena” with “irrational reactions”; a broad definition that certainly allows the tumultuous stages of an apocalyptic panic to translate to a moral panic. In China, they followed a specific outline of apocalyptic moral panics in that they felt their existence threatened, accepted their fate, proceeded to frantically increase their production of art and text in order to leave a legacy, and finally turned to their religion for salvation. Japan’s reaction was far different, proving the existence of a background ebb and flow
China was affected tremendously by the spread of Buddhism from 300 to 900 C.E. Buddhism itself was spread to China around 100 C.E by Indian missionaries, and after taking hold during the Era of Division (300s-500s), it became a household religion (particularly the Mahayana and Chan variations . Buddhism’s popularity rose consistently from the late Han dynasty through it’s peak during Empress Wu’s rule in the late 600s and early 700s. But, the religion’s popularity fell sharply during Emperor Wuzong’s reign as the persecution of Buddhism grew common (CONTEXT). The spread of Buddhism affected all classes and people of China in different ways; Chinese peasants were able to worship this religion regardless of education or social position (though
The response to the spread of Buddhism in China differed according to one’s social position.
Buddhism originated in India in fifth century BCE. In Buddha’s first sermon, he states that sorrow arises from craving and in order to stop the craving, one must follow the “Noble Truth of the Way” (Document 1). Later around 350 CE, China was invaded by central Asian steppe nomads. During this time, Zhi Dun, a Chinese scholar and author and friend of Chinese governmental officials, wrote that anyone who follows Buddha teachings and the path of Buddhism, he or she will be “enlightened in his spirit, and then he [or she] will reach Nirvana.” In Zhi Dun’s perspective, he believes that Buddhism will calm down China through its peaceful method of meditation. Due to invasions, disunity was present in the society (Document 2). As a result, many Chinese scholars saw Buddhism established order and control and found it as a way of reviving China. An anonymous Chinese scholar, who published the Disposition of Error in 500 CE, stated that he who follows the Way will gain “goodness and wisdom” in place of “worldly pleasures” (Document 3). While Confucianism was based on the idea of creating a better world, Buddhism focused more on acquiring more knowledge and being good to oneself. The monks who reach enlightenment give up their worldly views because they want peace in the world over their own desire of a wife and
I have always enjoyed movies. But at some point I started to think of movies as more than just entertainment. I began to view them as a movie critic would, rather than just a casual viewer. Because of this perspective, I think of "Apocalypse Now" as one of the best American made movies I have ever seen. As a student of and an active participant in the late twentieth century media age, I feel justified in making this statement. In my lifetime of observation of American media, including fourteen months of intense movie watching in conjunction with my employment at a local video store, I have had an opportunity to observe a broad sampling of the films, and feel more than qualified to make this statement. By referring to
Buddhism was founded in India in the sixth century B.C.E. and gradually moved to China after the fall of the Han dynasty in 220 C.E. For several centuries Buddhism influenced China greatly. During that time to 570 C.E., China experienced an era of political instability and disunity, afterwards which the imperial structure was restored. During the 1st century C.E. the spread of Buddhism from India to China was met with mixed results, in which many Chinese people accepted Buddhism and advocated its principles such as the philosophy and promise of afterlife over the Confucian ideals that were previously instituted, but the truth was that Chinese masses turned to Buddhism for its promises of eternal enlightenment during times of struggle and invasion
Buddhism was a powerful force in politics and in everyday life. It was a tool of the ruling class to appease the people in times of hardship - such as the political disunity in between dynasties. However, when the times changed, Buddhism was also blamed for much of the trouble, and for edging out the much more strict doctrine of Confucianism. Most of the documents presented indicated a spread nonetheless of Buddhism among the people. Additional documents needed to further evaluate the response to Buddhism should be from a source of a slightly lower class, such as a merchant, or a view from a convert to Buddhism - since most views seem to be from Confucian
Buddhism was transformed by Hellenism and other east-west connections during the first millennium CE. “In addition to Hellenism, other layers of influence came together in South Asia through increased seafaring and interaction with nomadic peoples.”1 These Kushans brought
David Loy’s book “The Great Awakening” made a similar argument while trying to present the challenges that Buddhism and other religions face in our world today, however he argued that religions themselves has been purposefully domesticated to fit in the ever-changing worldviews of different generations and geographies (3). He explained that as a result, the ‘sacred canopies’ known as religion are threatened “by the fundamental insight” that every religion and its accompanying texts are the creation of human beings living in a modern time, rather than the time the Buddha lived (2). Loy ultimately questioned the
The spread of Buddhism in China was a process which lasted over one thousand years. It was the inevitable result of social and economic development in ancient China. The doctrines of Buddhism met the need of the Chinese rulers as well as the spiritual demand of ordinary Chinese people. As a religion from abroad, Buddhism went through many hardship and difficulties but was finally accepted and worshiped by so many of its believers. The essence of Buddhism is love and forgiveness. It encourages people to be kind-hearted and helpful . It believes in punitive justice. All those have great influence on national characters of the Chinese people and ancient Chinese civilization. The Great Awakening took place when America was ruled by the British Empire. The new inhabitants were those European Christians suppressed by the Church of England. They were subjects
Looking throughout history, there are many instances in which cultures and ideologies mirror biological and scientific phenomena. Often ideas will propagate much like a species would in certain environments. Like Darwin’s finches, notions regarding religion, culture, or any other system of thought, struggle to survive through competition with other systems of ideas. Instead of having offspring that are able to survive longer, these ideologies will fight for converts to further the spread of their beliefs. But in nature it is rare that two species will actually come to learn how to live with each other, and adapt to become stronger from their interaction. Much like when Buddhism immigrated to China, carrying ideals similar to the native Daoist principles, the interaction between the two religions triggered a drastic change in both. This syncretism occurred on account of the competition in the Chinese environment. Specifically, both held similar beliefs, which caused the two to fall into direct competition. In particular, the entry of Buddhism in China was accomplished by way of using Daoist principles and former Daoist to spread their beliefs, which immediately impacted Buddhism by means of its translation. The early success of Buddhism in China forced Daoism to either adapt or become extinct. This interaction between the two caused both to adapt and develop similar religious
As Buddhism spread from India to China, It caused a variety of diverse beliefs. Several views on Buddhism were strongly influential to the Chinese society. For example the Emperor's opinion that Buddhism would leave ruin, havoc and destroy the country in Document 6 is a strong authoritative source in the Chinese society. This leaves the people of China to decide between listening to their Emperor, or violate the statement he made making the influence of Buddhism corrupt. A positive viewpoint from a philosopher in Document 5 compares Buddhism to other existing beliefs trying to get the religion accepted into society. While there are positive and negative views on Buddhism during the first century C.E. Some sources remained indifferent and have no opinion on the issue and want to meld all religions into a remarkable society. While some praised Buddhism and support all that it stands for, others used the spread of this religion as a scapegoat, incriminated for political and economic problems. Therefore the spread of Buddhism and how it was preserved was based on point of view and powerful opinions in China.
As mentioned earlier Stanley Cohen (1972) is one of prominent sociologists that devised the term ‘moral panic’. He defined the concept as ‘A sporadic episode which, as it occurs, subject’s society to bouts of moral panic, or in other terms, worries about the values and principles which society upholds which may be in jeopardy’ (Cohen, 1987; 9). The term ‘moral panic’ was introduced by Stanley Cohen (1972) in his book entitled ‘Folk Devils and Moral Panics’.
In the article, “Moral Panics: Culture, Politics, and Social Construction” by Erich Goode and Nachman Ben-Yehuda, the authors explore the meanings behind moral panics, what contributing factors ignite the panics, who or what may be the cause of moral panics and so forth all while with providing interesting examples. They also propose five criterias that goes into defining moral panics which are; concern, hostility, consensus, dispositionality and volatility. Concern is regarding a measurable or manifested heightened level of
Next Scott examines how this embracement of a modernist prosperity-gospel model of Buddhism becomes problematized within the socio-historical context of the Asian economic crisis of the late 1990s. After this, she expands the analysis looking at “the broader field of debate over the commercialization of Buddhism” and its commodification “as a product” as well as “the effects of consumerism on contemporary Thai society” (17). This is contextualized through an overview of the discourses of various “principle voices within this discussion” (17) such as Bhikkhu Buddhadasa, “a well known promoter of dhammic socialism. These diverse voices help to contextualize and complicate the discourse surrounding both the modernist prosperity Buddhism of Dhammakaya Buddhism through a post-modern commentary. It is this post-modern commentary that is the focus of the concluding chapter, in which she frames the commentary as a “rallying cry for religious reform” (17).
Buddhism in the twenty-first century is still applicable in such a fast paced and confusing world. Despite all of our advanced science and technology, we understand even less our reason for existing and we know more than ever just how big the universe is and how uncaring. These circumstances drive people to seek out spirituality even today in order to achieve the basic comfort required for them to conduct their daily lives. The recent episodes of tremendous violence have placed an unsavory patina of stifling ignorance over the religions of Christianity and Islam as they continue to carry on like demented spinsters in the decaying finery of their former glory with no intention of acknowledging the catastrophe of their current circumstances. Buddhism, with its sterling values of moderation, peace, and detachment from the impermanent things of this world, now appears dignified and splendid as the ancient beauty of Asia to modern seekers. No longer do we seek judgment and rigid, inexplicable rules from our God, with the hellfire and damnation that once drove us onward. We crave logic and sense from our world and in those circumstances, this faith tells us that lusting after expensive cars and clothes which we do not need will make us miserable. That is easy to understand. That makes