Master Taixu(太虚, 1890-1947) was an eminent monk of modern China, and is well-known for his passionate appeal for a fundamental reform of Chinese Buddhism and the establishment of “Humanistic Buddhism(renjian fojiao...Master Taixu(太虚, 1890-1947) was an eminent monk of modern China, and is well-known for his passionate appeal for a fundamental reform of Chinese Buddhism and the establishment of “Humanistic Buddhism(renjian fojiao 人间佛教, meaning Buddhism in human life).” While being well versed in traditional Chinese culture and Buddhist thought, he also embraced the Western social sciences, such as psychology and sociology. Historical documents show that he was also familiar with the new currents of European sociology of the day and he had developed his own interpretation of these theories and methodologies. This study mainly focuses on the sociology within his voluminous works. By combing through Master Taixu’s ideas such as a call for the creation of a new system of work ethic based on Buddhist values and a new kind of Buddhist “Realism” with the goal of helping to reform society and modernize China, this paper attempts to explore the potential for further sociological study regarding the relationship between Buddhism and secular society based on his social theory, thus establishing that Master Taixu was an important pioneer of interpreting modern sociology from the perspective of Buddhism.展开更多
The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swis...The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swiss businessman Henri Dunant. This contribution challenges that narrative for overlooking, or being ignorant of, the way that societies around the world have approached the matter of the captured enemy fighter. Traces of some of the critical principles about humane treatment that we see in our present law can actually be found in much older societies from outside of Europe. A more accurate and representative way of understanding humanitarianism in the treatment of captured enemy fighters can and must be crafted, with the prevailing Euro-centric account balanced with practices, cultures and faiths from elsewhere. The quest to achieve more humane treatment in armed conflict is first and foremost a battle of the intellect. Narratives and conceptualisations that are more inclusive, recognising and appreciating of the ways of the rest of the world are likely to be more effective in communicating humanitarian ideals. This work adopts a new method of approaching the richness and diversity of the treatment of captured enemy fighters over time and space. This new framework of analysis uses six cross-cutting themes to facilitate a broader international and comparative perspective, and develop a more sophisticated level of understanding. The first theme is how older and indigenous societies approached the matter of captured enemy fighters. The second focuses on religions of the world, and what they teach or require. The third section examines the matter of martial practices and codes of ethics for combatants in certain societies. The fourth category engages with colonisation and decolonisation, and regulation （or non-regulation） of the treatment of captives of war. Fifth is the issue of modernisation and the impact it has had on armed forces and fighters, including on the treatment of captives. The final issue is the shift towards formalised agreements, beginning with the first bilateral agreements and then the multilateral codification exercise that began in the mid-19th century and continues to this day. This framework for analysis leads into a final chapter, presenting a fresh and holistic view on the evolution of prisoner of war protections in the international order. It provides a different way of looking at International Humanitarian Law, starting with this effort at a global understanding of the treatment of captured enemy fighters.展开更多
基金preliminary result of the 2017 major project of National Social Science Fund of China titled“Social Life History of Chinese Buddhist Monks”(17ZDA233)
文摘Master Taixu(太虚, 1890-1947) was an eminent monk of modern China, and is well-known for his passionate appeal for a fundamental reform of Chinese Buddhism and the establishment of “Humanistic Buddhism(renjian fojiao 人间佛教, meaning Buddhism in human life).” While being well versed in traditional Chinese culture and Buddhist thought, he also embraced the Western social sciences, such as psychology and sociology. Historical documents show that he was also familiar with the new currents of European sociology of the day and he had developed his own interpretation of these theories and methodologies. This study mainly focuses on the sociology within his voluminous works. By combing through Master Taixu’s ideas such as a call for the creation of a new system of work ethic based on Buddhist values and a new kind of Buddhist “Realism” with the goal of helping to reform society and modernize China, this paper attempts to explore the potential for further sociological study regarding the relationship between Buddhism and secular society based on his social theory, thus establishing that Master Taixu was an important pioneer of interpreting modern sociology from the perspective of Buddhism.
文摘The prevailing narrative instructs us that humane treatment of captured enemy fighters is down to white knights from the western parts of the European continent with their codes of chivalry, or alternatively, the Swiss businessman Henri Dunant. This contribution challenges that narrative for overlooking, or being ignorant of, the way that societies around the world have approached the matter of the captured enemy fighter. Traces of some of the critical principles about humane treatment that we see in our present law can actually be found in much older societies from outside of Europe. A more accurate and representative way of understanding humanitarianism in the treatment of captured enemy fighters can and must be crafted, with the prevailing Euro-centric account balanced with practices, cultures and faiths from elsewhere. The quest to achieve more humane treatment in armed conflict is first and foremost a battle of the intellect. Narratives and conceptualisations that are more inclusive, recognising and appreciating of the ways of the rest of the world are likely to be more effective in communicating humanitarian ideals. This work adopts a new method of approaching the richness and diversity of the treatment of captured enemy fighters over time and space. This new framework of analysis uses six cross-cutting themes to facilitate a broader international and comparative perspective, and develop a more sophisticated level of understanding. The first theme is how older and indigenous societies approached the matter of captured enemy fighters. The second focuses on religions of the world, and what they teach or require. The third section examines the matter of martial practices and codes of ethics for combatants in certain societies. The fourth category engages with colonisation and decolonisation, and regulation （or non-regulation） of the treatment of captives of war. Fifth is the issue of modernisation and the impact it has had on armed forces and fighters, including on the treatment of captives. The final issue is the shift towards formalised agreements, beginning with the first bilateral agreements and then the multilateral codification exercise that began in the mid-19th century and continues to this day. This framework for analysis leads into a final chapter, presenting a fresh and holistic view on the evolution of prisoner of war protections in the international order. It provides a different way of looking at International Humanitarian Law, starting with this effort at a global understanding of the treatment of captured enemy fighters.
