Master Jinghui is an eminent monk shouldering the mission of the times,who loves his country and his religion.His contributions to contemporary Buddhism are manifold,with the founding of Shenghuo Chan(生活禅Chan in/of...Master Jinghui is an eminent monk shouldering the mission of the times,who loves his country and his religion.His contributions to contemporary Buddhism are manifold,with the founding of Shenghuo Chan(生活禅Chan in/of/for life,also translated as Living Chan)being the most prominent,which not only effectively implements Humanistic Buddhism(renjian fojiao人间佛教),but also represents a modern choice and positive subjective practice in the context of the revival of Buddhism since the reform and opening up in the mainland of China.展开更多
This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is ...This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is traced in the context of the colonial rule, independence, and modern administration of Singapore. The early transmission of Chinese Buddhism to Singapore was a symbol of civilization and power, which was closely associated with immigrant societies and association power structure. Around the Second World War, following the propagation of Humanistic Buddhism(Buddhism in human life, renjian fojiao 人间佛教) in Singapore, its characteristics including elite feature and transcendence were culturally acknowledged by mainstream society. Meanwhile, during the 1940s, that laywomen built Buddhist temples appeared as a prominent phenomenon. As Chinese Buddhism from Chinese mainland ceased to spread to Singapore, Chinese Buddhism, as a local religion, has been completely embedded in the capitalist institutions, and thus the modernity of Humanistic Buddhism and capitalism reach coincidence in the context. Against the background of Humanistic Buddhism, after the 1960s, Chinese Buddhism has made more achievements in education, culture, charity, and organizations, showing a combination of gender awareness, elite feature, and social actions. The practice of Chinese Buddhism in Singapore for the 120 years is a story in which Chinese Buddhism has gradually got rid of the localism of an agricultural civilization while returning to the globalism of modern civilization. Its experiences aptly demonstrate the struggles and inner motives for modernization of Chinese Buddhism.展开更多
基金the middle-stage research findings of the 2016 Major Grant of the Chinese National Social Sciences Fund titled“Multi-volume of History of Modern Chinese Buddhism(多卷本《中国现代佛教史》,16ZDA170)”.
文摘Master Jinghui is an eminent monk shouldering the mission of the times,who loves his country and his religion.His contributions to contemporary Buddhism are manifold,with the founding of Shenghuo Chan(生活禅Chan in/of/for life,also translated as Living Chan)being the most prominent,which not only effectively implements Humanistic Buddhism(renjian fojiao人间佛教),but also represents a modern choice and positive subjective practice in the context of the revival of Buddhism since the reform and opening up in the mainland of China.
基金the middle-stage research findings of the 2017 Major Grant of the Chinese National Social Sciences Fund titled“Social Life History of Chinese Buddhist Monks”(17ZDA233)
文摘This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is traced in the context of the colonial rule, independence, and modern administration of Singapore. The early transmission of Chinese Buddhism to Singapore was a symbol of civilization and power, which was closely associated with immigrant societies and association power structure. Around the Second World War, following the propagation of Humanistic Buddhism(Buddhism in human life, renjian fojiao 人间佛教) in Singapore, its characteristics including elite feature and transcendence were culturally acknowledged by mainstream society. Meanwhile, during the 1940s, that laywomen built Buddhist temples appeared as a prominent phenomenon. As Chinese Buddhism from Chinese mainland ceased to spread to Singapore, Chinese Buddhism, as a local religion, has been completely embedded in the capitalist institutions, and thus the modernity of Humanistic Buddhism and capitalism reach coincidence in the context. Against the background of Humanistic Buddhism, after the 1960s, Chinese Buddhism has made more achievements in education, culture, charity, and organizations, showing a combination of gender awareness, elite feature, and social actions. The practice of Chinese Buddhism in Singapore for the 120 years is a story in which Chinese Buddhism has gradually got rid of the localism of an agricultural civilization while returning to the globalism of modern civilization. Its experiences aptly demonstrate the struggles and inner motives for modernization of Chinese Buddhism.
