|
|
|
 |
|
|
|
|
|
|
以教學的觀點來看佛光山人間佛教生命體驗營=The Humanistic Buddhism Monastic Life Program in Light of Experiential Education |
|
|
|
| Author |
林昇漢 (著)
|
|---|
| Date | 2013 |
|---|
| Pages | 310 |
|---|
| Publisher | 佛光大學 |
|---|
| Publisher Url |
https://website.fgu.edu.tw/?locale=zh_tw
|
|---|
| Location | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 英文=English |
|---|
| Degree | master |
|---|
| Institution | 佛光大學 |
|---|
| Department | 佛教學系 |
|---|
| Advisor | 釋永東=Venerable Yung Dong |
|---|
| Publication year | 101 |
|---|
| Keyword | 佛教學=Buddhist Studies; 體驗式教育=Experiential Education; 佛光山; 大學; East Asian Buddhism |
|---|
| Abstract | This study investigates, through a qualitative instrumental case study of Fo Guang Shan’s Humanistic Buddhism Monastic Life Program (HBMLP), the merits of experiential education (EE) and of teaching and learning subject matter in its socio-cultural context, in formulating one’s understanding of the socio-cultural, practical and conceptual aspects and processes of East Asian Buddhism and its monastic life. A group of Buddhist Studies scholars suggest that there is a compelling rationale for the use of EE in Buddhist Studies, in that the very nature of the subject matter, that of transformative processes and concepts, requires a multi-sensory and affective learning engagement for the holistic learning of such subject matter to take place. This study finds that EE addresses both the subjective and objective aspect of the subject matter adroitly, and that the HBMLP is unique in the sense that it also offers an ethnographical investigation, in its fullest sense, into the socio-cultural processes of such subject matter, through teaching subject matter in its socio-cultural context. The findings imply that such pedagogical combination as implemented by the HBMLP is effective in formulating one’s understanding of Buddhism in general and East Asian Buddhism in particular. As such, it is proposed that such a mode of pedagogy be considered by Buddhist Studies scholars who consider the holistic learning of subject matter paramount. |
|---|
| Table of contents | ABSTRACT I
DEDICATION II
ACKNOWLEDGEMENTS III
CONTENTS IV
ABBREVIATIONS VIII
CHAPTER 1: INTRODUCTION 1
1.1. Statement of the Problem 1
1.2. Purpose of this Study 7
1.2.1. Research Questions 8
1.2.2. Thesis Structure 9
1.3. Background: A look at HBMLP and FGS 10
1.3.1. Fo Guang Shan 10
1.3.2. The Humanistic Monastic Life Program 11
1.4. Procedures 12
1.4.1. Sample 13
1.4.2. Research Methodology 13
CHAPTER 2: LITERATURE REVIEW: A CLOSER LOOK AT THE IMPORTANCE OF EXPERIENTIAL PEDAGOGY IN ACADEMIC BUDDHIST STUDIES 15
2.1. Experiential Education 15
2.1.1. Definition of Experience 16
2.1.2. Theoretical Evolution of Experiential Education 18
2.1.3. A Modern and Practical Approach to Experiential Education 23
2.2. Experiential Education in Buddhist Studies 28
2.2.2. In the Absence of Human Experience: The Modern Intellect Working Towards a “Bodiless” Depiction of Buddhism 29
Shallowness of Objectivism 30
Ramifications of History without Socio-Cultural and Politics 32
What Experiences? 33
2.2.3. Working Towards Solutions to Address the Issues 34
Addressing the Subjective Nature of Buddhism with Subjective Means 34
Importance of Sociological Imagination for Holistic Depiction of Buddhism 37
Modified Ethnographical Investigation of the Five Precepts 37
The Peripatetic Class 39
The Monastic Project: Sustained Experiential Learning 41
2.2.4. Concluding Remarks 47
CHAPTER 3: PROCEDURES 49
3.1. Research Design 51
3.2. Participants and Setting 55
3.2.1. Participants 55
3.2.2. Setting and Time 58
3.3. Summary of Research Methods 59
3.3.1. Data Collection 59
Questionnaires 59
Semi-structured In-depth Interviews 63
Email Questionnaires 65
Background Document Analysis, and Audio-Visual Document Analysis 66
Participant and Setting Observations 67
3.3.2. Data Analysis 69
3.4. Procedures 74
3.4.1. Researcher’s Roles 79
3.4.2. Validity and Reliability in Qualitative Studies 79
Validity 79
Reliability 83
3.4.3. Researcher Bias and Assumptions 85
3.5. Limitations and Solutions 86
3.6. Concluding remarks 89
CHAPTER 4: FINDINGS 91
4.1. The Humanistic Buddhism Monastic Life Program- A survey of its evolution 92
4.1.1. Founding 93
4.1.2. Program Staff 94
4.1.3. Program Faculty 96
4.1.4. The Evolution of Program Duration and Structure 96
4.1.5. Students’ Background 99
4.1.6. Program Structure 103
Constraints 103
Structure 106
4.1.7. 2003-2009 106
Orientation 107
Classes 111
Practicum Component 115
Meditation Retreat 116
Cultural Tour 121
4.1.8. 2012 HBMLP 122
4.1.9. Concluding Remarks 128
4.2. General Student Sample Findings: Motivation, Pedagogical Benefits, and Outcome 130
4.2.1. Motivation for Attending the HBMLP 130
4.2.2. Outcomes of Attending the HBMLP 131
4.2.3. Outcome of Academic Classes 132
4.2.4. Importance of Cultural Elements in Learning Experience 133
4.2.5. Spiritual Outcomes 134
4.3. Interest Group Findings: Implementation of EE’s Pedagogical Strategies and it’s Learning Outcomes 136
4.3.1. Q &; A Sessions 137
4.3.2. Socio-cultural Setting of Subject matter 142
4.3.3. The Relationship between Academic Classes and Practicum 151
4.3.4. The Way Contemplative Practices Affect the (Learning) Experience 155
4.3.5. The Potential, and the Merits of the HBMLP 159
4.4. Senior and General Staff Findings: EE’s Pedagogical Strategies and the Effects of the HBMLP on the Person 162
4.3.1 The importance of having the HBMLP in its authentic socio-cultural context of a Chinese Buddhist monastery. 164
4.3.2 Are Chinese Buddhist practices important in introducing Chinese Buddhism to students? 169
4.3.3. How important is the week-long Chan Retreat? 171
4.3.4. Is guidance important in meditation? 173
4.3.5. How does the HBMLP compliment your academic degree? 174
4.3.6. Longitudinal Questions 178 |
|---|
| Hits | 310 |
|---|
| Created date | 2023.04.14 |
|---|
| Modified date | 2023.04.14 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
