Search results for 'Phra Mēthīthammāphō̜n' (try it on Scholar)

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  1.  12
    Sallie B. King (2002). From Is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto. Journal of Religious Ethics 30 (2):275 - 293.
    The contemporary Thai Theravada Buddhist monks Buddhadasa Bhikkhu and Phra Prayyudh Payutto espouse a version of natural law thinking in which the norms of good behavior derive from the nature of the world, specifically its features of conditionality, causality, karma and interdependence. An ethic which stresses non-egoic harmony is the result. This paper (1) develops the notion of natural law in their thinking and (2) critically evaluates these ideas as a foundation for ethical thought, specifically asking whether such ideas (...)
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  2.  3
    Phrakhru Palad Chaiwat, Songkoon Chantachon & Phrakhru Vinaitorn Manop Palapan (2014). Conserving the Culture of Phra Prang Shrines in Thailand: The State of Ceremonial Customs in Three Thai Prang. Asian Culture and History 6 (2).
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  3.  2
    Sallie B. King (2002). From is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto. Journal of Religious Ethics 30 (2):275-293.
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  4.  4
    Jason E. S. Roussos (forthcoming). Phra Nang Klao or King Rama Ⅲ-(1824-1851): An Examination of Certain Aspect of His Reign. Sophia.
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  5.  1
    Bancha Nakthong, Sitthisak Jumpadaeng & Souneth Phothisane (2014). Wat Phra Tat: Space and Environment Management of Buddhist Temples and Relics in the Esan Region. Asian Culture and History 7 (1).
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  6. Čhamnong Khanthik (2009). Phutthapratyā Nai Phra Suttantapidok =. Samnakphim ʻōdīan Satō.
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  7. John Giordano, Phra Phirap Mask Made by Phra & Siriphong Kharuphankit (2009). The True Gods of Sound and Stone. Budhi: A Journal of Ideas and Culture 13 (1-3).
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  8.  3
    Andrew Skilton (2013). Elective Affinities: The Reconstruction of a Forgotten Episode in the Shared History of Thai and British Buddhism – Kapilavaḍḍho and Wat Paknam. Contemporary Buddhism 14 (1):149-168.
    The article discusses the first attempt to establish an independent bhikkhu-sa?gha in England in 1956 and the reasons that this initial attempt failed. The account draws on testimony from George Blake, one of the monks ordained under this initiative. After a short contextualization of the situation in which Blake met with Buddhism in London, there follows a further discussion of two issues on which his evidence sheds fresh light: the falling out of the British monk Kapilava??ho with Luang Por Sodh (...)
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  9.  23
    Phra Nicholas Thanissaro (2012). What Makes Younota Buddhist?: A Preliminary Mapping of Values. Contemporary Buddhism 13 (2):321-347.
    This study sets out to establish which Buddhist values contrasted with or were shared by adolescents from a non-Buddhist population. A survey of attitudes toward a variety of Buddhist values was fielded in a sample of 352 non-Buddhist schoolchildren aged between 13?15 years in London. Buddhist values where attitudes were least positive concerned the worth of being a monk/nun or meditating, offering candles & incense on the Buddhist shrine, friendship on Sangha Day, avoiding drinking alcohol, seeing the world as empty (...)
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  10.  11
    Phra Nicholas Thanissaro (2010). Teaching Buddhism in Britain's Schools: Redefining the Insider Role. Contemporary Buddhism 11 (1):69-84.
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  11.  2
    Phra Somphop Nasing, Chamnan Rodhetbhai & Ying Keeratiburana (2014). A Model for the Management of Cultural Tourism at Temples in Bangkok, Thailand. Asian Culture and History 6 (2).
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  12. Phra Mēthīthammāphō̜n (1988). Selflessness in Sartre's Existentialism and Early Buddhism. Distributed by Klett Thai Co..
  13. Phra Nicholas Thanissaro & Sriya Kulupana (2015). Buddhist Teen Worldview: Some Normative Background for Health Professionals. Contemporary Buddhism 16 (1):28-42.
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  14. Phra Thēpwēthī (1998). A Constitution for Living: Buddhist Principles for a Fruitful and Harmonious Life. Buddhadhamma Foundation.
     
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