文章標題 | 作者 | 出版年 |
---|---|---|
慈濟人文教育之理念與實踐
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張永州 ; 洪素貞
|
2009
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" 市民社會的浮現或是傳統民間社會的再生産?-以台灣佛教新慈濟功德會的社會實踐模式爲焦點"
|
丁仁傑
|
2007
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無語良師:慈濟大體捐贈意義之分析
|
楊長憲
|
2006
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慈濟九二一希望工程:多元文化的觀點
|
張培新
|
2006
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花蓮慈濟志業園區對周邊鄰里社區實質發展之影響分析
|
江羿瑩
|
2005
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慈濟社區志工的發展及其意涵--以嘉義慈濟組織為例
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邱定彬
|
2000
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佛教女性的身體語言與形象-以慈濟功德會為例
|
盧蕙馨
|
2000
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文化脈絡中的積功德行為:以臺灣佛教慈濟功德會的參與者為例,兼論助人行為的跨文化研究
|
丁仁傑
|
1999
|
摘要:
「慈濟」的涵意是慈悲濟世,慈即是「compassion」,濟即是「relief」。慈濟的「人文」理念與慈濟四大志業發展的脈絡息息相關,溯源於濟貧予樂的慈善,推展至醫病拔苦的醫療工作,再延伸到作育英才的教育,最後由大眾傳播媒體的大愛台,將慈濟的「人文」理念傳到全世界。慈濟的人文教育是以培養「人品典範、文史流芳」 之人才為目標,證嚴上人的教育理念認為,小學階段的教育如同小樹苗需要向下紮根,強調生活教育以養成良好的生活習慣;中學階段就像小樹幹成長的方向,因此要讓中學生瞭解人生的方向;大學教育就像一顆長成的大樹,要懂得盡本份,為人付出回饋社會。因此不論大中小學的校訓皆是「慈悲喜捨」,都注重「感恩、尊重、大愛」精神的培養,將培育「以人為本、尊重生命及無所求付出」的社會人才為目標。校園內將人文教育融入課程及環境當中,一般課程包含慈濟人文暨服務教育、醫療與社會關懷、生態保育、解剖與人文及茶花道等。潛在的人文教育則融入於食衣住行各方面,包含學生社團活動、各項校園活動的內容設計。校園環境的硬體規劃,以成為綠色大學為目標,處處可見的靜思語,成為最佳的人文涵養教材。
Abstract:
”Tzu Chi” means ”to relieve with compassion;” Tzu stands for ”compassion”, and Chi represents ”relief”. The principles of Tzu Chi humanitarianism is closely related to the evolution of Tzu Chi Foundation's four missions, which was started from charity that helps the improvised and brings happiness, it was expanded to medical mission that cares for the ills and relieves the sufferings, it was further extended to education, and finally through the mass media the spirit of Tzu Chi humanitarianism is spread around the world. The humanitarian education is to nurture the students to be able to ”set a noble example and leave an indelible imprint on history.” Dharma Master Cheng Yen believes that, the elementary education helps the seedlings to take roots, hence, it focuses on the daily living education and cultivate the students to have good habits; the secondary education aims to direct the tree trunk to grow well, thus, the students know what they are up to; the college education is to guide the students to take care of their daily routines and to reach out to help others. All Tzu Chi schools have the same motto of ”kindness, compassion, joy and equanimity”, they all stress to nurture the spirit of ”gratitude, respect and great love”, and raise the students to be ”human-oriented, respectful to life and giving unselfishly. In order to mingle humanitarianism into the school curriculum and environment, the schools offer various courses, such as ”Tzu Chi humanities and service education”, ”Health care and care for society”, ”Ecological conservation”, ”Anatomy and humanity”, ”Tea ceremony”, ”Flower arrangement”. Humanitarian education is blended into the students' daily living as well through the activities of student clubs and other campus activities. The campus facility planning is set sights on becoming a green university; besides, Jing Si Aphorism can be seen everywhere, that is the best material for the students to develop their inner refinement.
取自華藝線上圖書館
摘要:
市民社會的討論,主要目的不在於提出論斷來認定某個社會是或不是市民社會,而是在經由這個概念的觀照,有助於瞭解某個社會中之外在權威和個人私人場域間動態性的複雜關係。本文的主要宗旨,即在於以當前台灣民問規模最大的志願參與組織-台灣佛教慈濟功德會?例,說明其社會實踐背後所隱含的對於社會治理的基本概念,和其中所帶有的對於社會公眾利益與個人私人場域問的文化邏輯認定,同時,希望以此文化邏輯來和西方市民社會的運作邏輯相對照,說明其間的差異和其間有無可能相加以連結之處。和西方社會七○年代以來所出現的公共宗教相對比,慈濟在台灣的發展,的確與當代世界所出現的公共宗教有某種類似性,不過不同於西方社會的宗教先經歷私人化的擠壓後,再重回進入公共場域的歷史背景,慈濟的發展,它更接近於在全球化結構中各種西方力量衝擊下,本土民間社會自發性力量經自我重整後,由社區到社會的再生產與擴張。也就是就性質而言,它是傳統民間社會的再生產,而非市民社會的浮現。考察其內容,慈濟的運作模式所代表的公眾性社會實踐是一種「身體性的模型」,而非類似於西方公共領域中的「論述式的模型」。而出於華人「中央與地方雙軌統治/道德一元化意識形態」之治理邏輯,慈濟的「身體性的模型」,與其它「論述式的模型」的合作與聯盟,在地方社區層次裡的發生,會比其在全國性層次裡的發生來得更易出現。
Abstract:
The authors explore the hidden social and cultural mechanisms underlying the social practices of the Buddhist Tzu-Chi Association in Taiwan, compare Tzu-Chi with Western civil participation, and discuss how Tzu-Chi coexists or cooperates with other civil organizations at different levels. Tzu-Chi's rapid growth parallels the global emergence of public religion. However, Tzu-Chi's ideas of ”publicness”(gong) differ in important respects from Casanova's ideas of ”public religion” and then Western bourgeois-based ”public sphere” Tzu-Chi's public model is attained through the personal ”somatic realization” of moral value that potentially leads to a cooperative and peaceful community. It is therefore possible to label Tzu-Chi a ”somatic model” of civil engagement, in contrast to the ”discursive models” of the Western public sphere and Casanova's public religion. From Tzu-Chi’s sociogenesis we see that ”alternate traditionality” is more appropriate than ”alternate civility” for delineating its collective social participation.
取自華藝線上圖館
http://www.airitilibrary.com/Publication/alDetailedMesh?DocID=10112219-200706-x-38-1-55-a
摘要:
本研究採人類學的田野調查法,探討慈濟在台灣社會推廣大體捐贈的緣起、發展過程、與現況;及其捐贈行為背後所涉及文化觀念上的衝突與轉化。本研究分別從「慈濟人文理念」、「儀式的象徵與意義」、「捐贈者及其家屬的意義詮釋」三部分來探討自願性的遺體捐贈行為。
研究發現:慈濟基於人間佛教思想,開創出多元「人菩薩行」的社會實踐空間──大體捐贈,提供社會民眾一個現代的身體布施法門;而當中慈濟儀式轉化捐贈者的生命價值,具有聖化的象徵意義;家屬則透過實地參與儀式,對於大體捐贈賦予「超凡入聖」的詮釋意義。
「慈濟」、「儀式」、「捐贈者及其家屬」,三者彼此互相影響與詮釋,遂使捐贈行為在台灣社會持續生產出豐富且多元的詮釋意涵。
取自台灣博碩士論文知識加值系統
摘要:
九二一大地震造成台灣中部八百三十多所學校嚴重受創,在教育部的民間認養災區中小學重建計畫中,慈濟共認養了50所重建學校,這些統稱為「希望工程」,自1999年9月開始,至2003年4月全部竣工,範圍橫跨了台中、南投及嘉義三個縣市,18個鄉鎮。本研究將探討慈濟「希望工程」的緣起和目標,以及其所展現的特色,並從「希望工程」的規劃、執行,以及目前已經看得到的成果,來探討「希望工程」在慈濟教育志業中所產出的多元文化意涵。本研究發現,希望工程的重建校園經濟,豐富了慈濟教育志業的深層內涵,也累積了慈濟的社會信任與社會資本;惟就個人或社會層面,慈濟「希望工程」所展現的多元文化意涵,似乎也顯露出慈濟在各種實踐議題上,必要提昇倫理思想的深度與廣度,賦予個人寬廣的思考空間,這樣也就能夠開?豐富與多元化的潛能,呈現出旺盛活力的台灣社會力。
Abstract:
The 921 Earthquake shook over 830 schools in Middle Taiwan. From the Adoption Plan for Middle Schools and Elementary School in the Disaster Area, Tzu Chi adopted 50 schools for reconstruction. It is called the ”Hope Project”. From September 1999 to the completion of the project in April 2003, the scope of the project covered 18 townships in Taichung, Nantou, and Chiayi. This study discussed the origin, purpose, and features of the ”Hope Project”, as well as the connotation of the project to the cultural pluralism in the mission of Tzu Chu from the planning and execution of the plan. This study learned that the campus reconstruction project enriched the in-depth connotation of the Tzu Chi mission, and accumulated the social trust and social capital of Tzu Chi. In terms of individual or social aspect, the connotation of cultural pluralism delivered in the project revealed on the practical issues of Tzu Chi. Enhancing the depth and breadth of the ethnical thinking, and empowering individuals with broader space for thinking, could develop the rich and diverse potentials, and facilitate the social force of Taiwan.
取自華藝線上圖書館
摘要:
長期以來,花蓮地區較於台灣北部、西部等地區發展緩慢,加上先天自然環境限制緣故,聯外交通不便,導致公部門或私部門的許多相關資源投入花蓮不足,基礎設施建設腳步緩慢,在近年來,觀光休閒活動獲得社會大眾重視與熱衷,此亦為花蓮的發展帶來曙光。花蓮在這樣的發展脈絡與環境下,證嚴法師領導的慈濟基金會於此發源,並於花蓮市的西部地區落地生根,對於相關醫療、慈善資源與醫院、學校匱乏的花蓮居民給予很大協助。慈濟基金會歷經近四十年的努力,將其組織日益擴大外,對台灣社會的影響增加,以及一般民眾對於慈濟的認知與印象加深,提高花蓮的形象與知名度,本研究於此觀察角度下,分析花蓮慈濟志業園區對周邊鄰里社區人口、經濟活動、社區發展、土地價格與交通運輸之影響。
本研究透過實地觀察、相關人士的訪問,以及二手相關資料的整理和分析,瞭解花蓮慈濟園區對於其週邊鄰里社區發展之影響分析,探究不同的實質和非實質影響項目之間的相互關係。慈濟基金會在社會層面發揮的影響力,吸引不同目的的人口居聚於園區周圍,產生許多生活需求,而於周邊鄰里間產生服務業和餐飲業為主的經濟活動,帶來商機,同時因為大量的居住與活動人口,影響土地價格與不動產市場成長,亦產生交通、攤販與環境衛生等問題。在鄰里社區活動或意識凝聚方面的影響上,顯示愈是與慈濟志工或基金會互動良好的社區,對慈濟的認同度愈高,這從兩個在空間上緊連慈濟園區的國興里與國慶里可看出最好的驗證與反證。
Abstract:
Due to the geographical conditions and inconvenient traffic connection, Hualien County had been less-developed than other regions of Taiwan for a long time. Although all kinds of incentives have been provided to encourage industrial investment in Hualien, not much effect was resulted. Recently, thanks to the rapid development of recreation and tourism activities in Taiwan, and Hualien city is able to have opportunity to develop its tourism industry and makes itself a tourism-oriented place. Among many sources attracting tourists to Hualien, religious tourists attracted by Tzu-Chi deserves our attention in terms of regional development.
Forty years ago, the Tzu-Chi Foundation led by Master Cheng-Yeng chose the west part of Hualien city as it’s headquarter. Currently, the Tzu-Chi Foundation not only expanded its organization, increased its influence in Taiwan society, but also had deepened her impression and identity in common people. Moreover, the image of Tzu-Chi also highlighted the image of Hualien and made Hualien a more well-known place, which is a favorable variable to the tourism promotion.
This research is aimed to analyze the impacts of Hualien Tzu-Chi Park on its surrounding neighborhood, and to analyze the relationship between physical and non-physical factors. On the one hand, because of the reputation of Tzu-Chi Foundation in Taiwan society, Tzu-Chi Park in Hualien city not only attracted lots of different people to live nearby, but also brought benefits to the real estate industry in the surrounding area. Furthermore, the daily needs of immigrants bring in retailing opportunities in this area so that commercial streets are developed. On the other hand, the number of residents, students, and workers also brought huge traffic flow, informal stalls, and environmental problems. The complicated relationships of different aspects found in this research should be helpful for the formulation of future regional development policy.
取自華藝線上圖書館
摘要:
佛教慈濟功德會自從民國85年年底以來,在證嚴法師的倡導之下,開始了一連串組織的重整與變革。變革的過程,主要是將各地的委員組織,重新依照社區編組。再以各個社區的委員組,負責每個社區的慈濟會務工作。而整個組織變革的過程,慈濟稱為「社區志工」的推廣。
本研究的主軸,就是在探討「社區志工」對慈濟帶來的衝擊、影響與長遠效應。研究主要採取參與觀察的質性研究取向,以嘉義地區慈濟組織作為長期參與觀察的對象。
本研究發現,慈濟的組織運作因為三十年來的歷史發展,呈現龐大而複雜的體系。從最早宗教社群特質的「委員-會員體系」、再到因為跨足醫療、教育等現代社會服務事業所形成的「現代事業組織」、為了統整全國的會務而設立的「志業中心」、為了運作各地會務的「功能組織」以及吸納各種族群的「次文化族群志工團體」。每一個部門團體在慈濟都有其特定的功能,以及形成其特有的組織運作模式。
慈濟地方組織主要是由慈濟委員所組成,包括維繫會員的「委員組」以及運作各種會務的「功能組」。而各地慈濟會務的運作,受到各地委員的特質、地方區位條件等因素影響,形成不同的組織生態。然而,慈濟發展的擴散學習效應,使各地慈濟組織的組成與功能有非常高的一致性。
本研究發現,慈濟「社區志工」的推展,是要求慈濟各地的委員組依照地緣社區重組,並且在社區委員組當中形成功能分工,負責社區內的慈濟會務,以及進一步的推展社區內的志工服務。
「社區志工」的推展對慈濟是一種重大的變革。慈濟委員必須適應新的組織成員人際關係,過往大多主要只在募款的慈濟委員,現今必須開始投入各種服務與活動的舉辦。另外,組織資源的分佈存在城鄉差距,「社區志工」的推動使得各地人力調度上困難。這些現象導致部分慈濟成員對於「社區志工」的意義存疑,甚至一度出現傳統會員流失的情形。
本研究也發現,慈濟的組織文化本身,具有某些轉化問題的機制。慈濟本身豐富的社會成本,也幫助面對「社區志工」帶來的衝擊。
在一定程度的克服衝擊與困境以後,隨著「社區志工」的推展,各地形成了具有地緣社區認同的慈濟組織。慈濟的發展也因此更多元豐富,更多非傳統慈濟會員的社區民眾加入慈濟。而組織的各種運作,也因此更加的靈活。參與慈濟不必再以長期捐款為基礎,可以在居住的社區裡,自由的依照個人的興趣與認同程度,參與慈濟的「社區志工」。
本研究發現,「社區志工」的發展,內涵著許多重要的意義。慈濟的發展因為「社區志工」,走向更多元、更深入台灣社會的方向。慈濟本身各地組織的運作,也因此更能靈活的由各地慈濟組織代理人形成決策。而各地的慈濟組織,因為地緣關係的認同,可已有比以往更有效率的動員,更緊密的內聚網絡。另外,「社區志工」的推展,同時也使慈濟成員參與慈濟的行為,面臨更直接、更生活實踐的情境。
取自台灣博碩士論文知識加值系統
摘要:
本文以一佛教組織慈濟功德會的女性信眾為例,探討佛教的教義和團體實踐如何影響身體的概念和運用,身體又如何體現信仰,如何透過行動重建生命觀和人際關係。作者一方面呈現慈濟領導人證嚴法師及其信眾的身體陳述,另一方面視身體行動為一種語言,是個人和集體意識的表達,具超越文字所能述說的無聲的力量,可能深刻地改變女性生命史及其性別意識。研究發現,慈濟女性委員是以熟悉的家庭角色經驗,以養兒育女或勞動苦行的「社會身體」,進入宗教活動領域,但傳統家庭中「男尊女卑」的權力關係,在慈濟志工團體內並未複製。此除受佛教傳統教義「色身脆弱無常」此一「解構」觀點所影響外,做醫院志工的親身體驗亦加強「眾生平等」的「去性別化」趨勢,而與社會的性別角色差異有所抗衡。當身體成為修行的依據,身體行動成為倫理教化的同時,女性的身體轉化為「行菩薩道」的神聖道場,是可以被自我意志經營,非世俗的社會角色所能界定,「宗教身體」透過儀式洗禮和信仰實踐,和其他成員有了「神聖連結」,得到非性別屬性的超越意涵。此「宗教身體」和「社會身體」並存的現象,展現細緻的身體政治,也重建性別觀念和形象。
Abstract:
This case study of female believers of the Buddhist Tzuchi Merit Association examines how Buddhist teachings and group practices influence concepts about and usage of the body, how the body works to embody beliefs, and how actions serve to reconstruct life views and interpersonal relations. On the one hand, this paper presents narratives of the body by the leader of Tzuchi, Master Cheng Yen, and her followers. On the other hand, this paper deciphers bodily actions as a language that express individual and collective consciousness in such a powerful way as to be beyond words, potentially change a woman's life history, and her gender consciousness. In particular, this paper finds that Tzuchi female commissioners enter the religious domain by expanding upon already familiar domestic role experiences. In traditional families, their ”social body” is used to raise children where labor is prominent and power relations are ”males are superior, females inferior.” Nevertheless, Tzuchi volunteer groups do not duplicate the engendered power relations in domestic life. This is partly because Buddhist doctrine adheres to a ”deconstructive” view of the body as flimsy and unstable, and partly because hospital volunteer praxis adhere to the Buddhist ideal of ”all beings are equal.” Thus, Tzuchi volunteer groups tend to degenderize human relations and to contest gender differences. When the body is engaged for moral cultivation and bodily actions serve to highlight ethical learning, the female body is converted into a sacred site for ”leading a Bodhisatta's way.” This body can be managed by self-will and need not be defined by secular social roles. By virtue of ritual beliefs and practices that build up ”sacred solidarity” between members of volunteer groups, this body elicits meanings beyond gender. The coexistence of ”the religious body” and ”the social body” demonstrates a subtle body politics that reconstructs gender ideas and images.
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摘要:
本文的目的,在以臺灣佛教慈濟功德會中所收集到的與當代臺灣人「積功德行為」有關的資料為例,實際的說明在真實的文化脈絡中,「積功德行為」所具有的多重面貌。同時,本文也希望經由這些說明與分析,進一步的來討論「助人行為」「跨文化研究」所應該具備有的一種基本視野。尤其是我們注意到在過去「助人行為」研究的典範中,文化因素對於人們助人行動的影響幾乎一直是被忽視的,這種視野對於理解非西方國家中人們的助人行動而言,有其相當的侷限性。主要奠基在對於慈濟參與者三種「動機談論」方式的分析與比較,本研究嘗試來釐清,在華人文化流行的地區,和「積功德行為」有關的文化規範對人們實際助人態度與行為的影響方式,以及進一步的來說明在行動者社會行動的脈絡裡,「積功德行為」所具有的基本性質與特色。而本研究的發現不僅有助於我們理解華人的慈善傳統及其社會實踐,也有助於擴大我們對於「助人行為」「跨文化研究」的研究視野,也就是我們注意到,對於不同地區助人行動的理解,是必須儘可能的建築在對於文化脈絡中行動者主觀意義建構過程的理解之上的。
Abstract:
Based upon data collected in the Buddhist Tzu-Chi Association in Taiwan, this study attempts to discover the various forms of merit-accumulation behavior in modern Taiwan. Simultaneously, based upon the findings, we also want to reflect on the basis for cross-cultural studies on helping behavior. In particular, we notice that, in the past, underlying cultural dimensions have often been ignored in studies on helping behavior. This kind of perspective, when applied to non-western cultures, has serious limitat ions. Through the analysis of three kinds of "motive talk" for Tzu-Chi participants, this study tries to demonstrate how cultural norms play an important role in affecting people's cognition and behavior for helping, and how merit-accumulation has specific meaning for a social actor in real social contexts. This study on "merit-accumulation" not only helps to shed light on the patterns of Chinese charitable behavior, but also brings us a new perspective on cross-cultural study of helping behavior. A cross-cultural study on helping behavior must be based upon an understanding of how actors in a social process construct their subject meanings in cultural contexts.
取自華藝線上圖書館