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| Challenging the Curriculum: The Course of Studies in Buddhist Monasteries of Medieval Tibet and Beyond | ||
| 作者 | Samuels, Jonathan (著) |
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| 出處題名 | The Eastern Buddhist: Third Series |
| 卷期 | v.1 n.1 Third series |
| 出版日期 | 2021 |
| 頁次 | 89 - 129 |
| 出版者 | The Eastern Buddhist Society |
| 出版者網址 | https://ebs.otani.ac.jp/ |
| 出版地 | 京都, 日本 [Kyoto, Japan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 摘要 | The notion of a "traditional Buddhist monastic curriculum" is frequently invoked in contemporary discourses about curricula reform,1 relating to attempts to broaden and modernize the fields of Buddhist monastic learning and even develop "postcolonial" curricula.2 Within such discourses, it is in contrast with the "new" or "modern" coun- terpart that the concept of a traditional curriculum seems to assume a clear definition. But what of the notion of Buddhist monastic curricula in premodern settings? Is the concept of such a curriculum so clearly defined without the benefit of the juxtaposi- tion? Given monastic Buddhism's long association with learning, it may seem unsur- prising that the topic of monastic curricula is central to studies relating to monastic training in a wide variety of regional and historical settings, including Laos and Northern Thailand,3 Tibet,4 Sri Lanka,5 and Korea.6 It seems, however, that questions bout the concept of a curriculum in these settings are far from common. Considering, for a moment, the range of things to which the term "curriculum" has been applied, we see that in the context of monastic learning during the middle to late era of the Chosŏn 朝鮮 dynasty (1392–1910) in Korea7 and the Nara 奈良 (710–784) and Heian 平安 (794–1185) periods in Japan,8 it has been used to denote a prescribed group of subjects that formed the basis of graduated courses of study within highly organized academic systems, those in which a student's progress was regulated through assembly- based examinations.9 By contrast, in the nonscholastic context of learning in Laos and Northern Thailand, "curriculum" has been used to refer to pedagogical materi- als, which served as informal "lecture notes,"10 that were "composed to guide sermon givers."11 Whereas in relation to seventeenth-century Tibet, "curriculum" has been used to denote an ideal set of monastic activities, embracing not just study, but also deportment, ritual performance, and meditational practice, which reportedly could be varied, in keeping with the individual's capacities. |
| 目次 | Curricula Conceptions 89 Sakya Pandita and the Monastic Curriculum 93 Issues of Curricula Enumeration: A Historical Case Study 100 Academic Terms: Indigenous Concepts, Historical Contexts 103 Strength in Numbers: Are Ten Pillars Preferable to Four? 108 A Discourse on Categories 115 Conclusion 125 |
| ISSN | 24366366 (P) |
| 點閱次數 | 53 |
| 建檔日期 | 2021.08.02 |
| 更新日期 | 2022.02.25 |
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