Dalai Lama means something like ‘Ocean of Wisdom’. In Tibetan, lama is also closely related to the word for mother, which gives a nurturing dimension to the role as a religious teacher. In this paragraph we argued whether myth and history(truth)can happily coexist in the process of reputation construction as applies to the Dalai Lama’s case. Myth is a distortion that cannot be supported by evidence ,whereas history(truth) is an account of the past that is based on a careful interpretation of evidence .Both myth and truth represent attempts to bring order to the world and to supply meaning to circumstances that can otherwise
3. The beliefs are essentials to each Buddhist; these essentials assist us to achieve Nirvana and teachings guide and enlighten our paths. 4. The Buddhist teaching of the law of karma offers people a just, incorruptible foundation and reason for a living a moral life. Teachings and practices bring about qualities of gentle kindness, wisdom and unshakeable serenity.
The Dalai Lama 's Heart of Wisdom .1954) The Buddhists in India have believed that they follow the best religious teaching and also, they follow the traditional structures, which were diver’s traditions, which spread across Asian cultures. By the way, it has different schools which developing across the history and it teaching doctrine and practices, which they all aimed to happy and understanding. The reputation of Dalai Lama based in the West because of some qualities he has them. Moreover, he saw there as a model for peace and wisdom. One of his practices is to train the mind to some psychology’s level.
Neither one of the ideas that they have for the government will work for the world today, because the world is not as good and peaceful as Lao-tzu describes in Tao-Te Ching, and not as chaotic or mean as Machiavelli says in The Prince. Lao-Tzu’s writing is mainly based off the religion Taoism. This type of religion believes that the way of the universe is the natural way of life and that it shouldn’t be interfered with by man. Lao-Tzu believes that one shouldn’t have total control of the government, that everything should run its course as it is supposed to do not as the humans want to make it. He believes that the ruler should be carefree and should not rule forcefully but be kind and silent.
For instance, the reforming efforts were undermined when Prince Gong, who had been willing to cooperate with the Westerners and recognised the need for change, was replaced with the incompetent and conservative Prince Chun. In addition, Empress Cixi constantly oscillated between reform and reaction, giving no consistent backing to the provincial reform efforts. Large amounts of capital for the self-strengthening movement were also diverted for her extravagant purposes, thus creating further setbacks for the modernising efforts. Therefore, the consequence of China’s political reforms was that the lack of a common vision amongst the officials led to lack of focus in changing policies, thus little change could be enacted. In conclusion, China’s attempt to modernise ultimately failed because of the lack of coordination amongst the officials and the people.
Compared to areas, partly affected by Confucianism, South East Asia has already the Association of South-East Asian Nations (ASEAN) and the Asia-Pacific Forum of National Human Rights Institutions (APF). It should not, however be directly argued that a deficiency of human rights protection comes from the influence of Confucian culture. However, it still deserves to be considered whether the institution of Confucianism plays a role. Authoritarian governments often propose a blueprint that before economic growth and well-being for all, people should contribute their political freedom and be restricted partly. However, after the economic growth in China a development of the human right situation did not follow.
Taixu was a famous Buddhist modernist who promoted the reform and renewal of Chinese Buddhism by pioneering the term “Buddhism for Human Life” in China, in which the terms “Buddhism for Human World” and “Humanistic Buddhism” were usually interchangeable (Sik, 2016). The two words, “human” and “life”, were given emphasis so as to specify his criticisms of some aspects of late Ming dynasty and early Republican Chinese Buddhism that he wanted to correct, which were the overemphasis on spirits and ghost, and the overemphasis on funeral services and rites in Chinese Buddhism. At that time, Taixu believed that Chinese Buddhism was overly focused on death, funerals and future lives and
‘Dalai Lama’ is a nickname means something like “Ocean of Wisdom”. Deeper meaning The Tibetan word ‘Lama’ means “a religious teacher who deserves the respect and devotion of his followers”. (Keynes, 2008, 207). Dalai Lama who considered as religious leader at the Tibetan Buddhists, and his spiritual and temporal leadership, in the region, which suffers internal unrest. His followers saw as the "king of Tibet" and “Successor Buddha,” and called him one of the “advocates of peace”.
Through the dissection of Han, the author argues that Han is not and by no means should be treated as an ethnic identity, though the PRC government has intentionally bundled the two up. The paper further explains that Han does not qualify as an ethnic group because an ethnic group usually possesses its own language and a sense of uniqueness which distinguishes itself from other ethnicities, while ‘Hanzu’ in fact comprises diverse vernacular languages and has deep subdivisions concerning ethnic recognition. Instead, in the author’s view, Han is a “an artificial super-ethnicity” made up of a collection of real ethnic groups. Such viewpoints remind me of the methodology that political scientist Benedict Anderson adopted in Imagined Communities