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A traditional secret saving method of woven designs in talaptra pothi (palm leaf manuscripts) by a Buddhist weaving community Rangani at Dhalapathar has been discussed. It describes the way of representing woven designs numerically in an unconventional way to make incomprehensible for others. The novelty of this method is to prevent other weaving communities of the state from purloining of their original designs which is rare and hardly seen anywhere in India. [ABSTRACT FROM AUTHOR]

Thailand's amulet business is a Buddhist commercial sector with substantial economic importance. As a result, many individuals interested in purchasing religious items seek information to guide their buying decisions. This study aims to evaluate whether various personal characteristics of information seekers, such as gender, age, occupation, or field of study, influence their behaviour when looking for information about Thai amulets. Survey research was conducted with 375 respondents interested in amulets. The online quiz was based on the Ellis Information Behaviour Model. Data were analysed using descriptive and inferential statistics, including t-tests, chi-squared analysis, analysis of variance, and structural equation modelling, to evaluate differences in information-seeking behaviour based on gender, age, educational background, and occupation. The findings revealed that personal characteristics such as gender, age, occupation, and field of study result in diverse information-seeking behaviours, confirming the study's hypothesis. The study also revealed that many information seekers prefer to learn from personal sources such as credible experts or online social networking sites. Furthermore, the coefficient of variation indicated that men gender, age between 21 and 30 years, and an academic career all had a positive relationship with information-seeking behaviour. Academic career variables have the most influence on amulet collectors' information-seeking behaviour. The research results will benefit future information services or information search systems for disseminating information about amulets in response to client behaviour and information requirements. [ABSTRACT FROM AUTHOR]

The increasing mental health challenges among elders demand specialized interventions, especially within Thai communities where resources are limited and stigma persists. While monks offer spiritual support, there is a gap in addressing complex mental health needs. This research aims to develop a monk-led elderly mental health counseling program in Thai Buddhist communities. From January 2023 to March 2024, this study underwent four phases. Initially, qualitative interviews with thirty-six monk and elder participants elucidated requirements. The program development integrated findings from the requirement study, the Solution-Focused Brief Therapy process, and Buddhist mindfulness principles to create a prototype. The quality assessment involved expert content validation, feasibility examination by stakeholders, and a small-scale pilot testing with five monks. Finally, the feasibility of the program was assessed with thirty-two monks. The study reveals three key components of the monk-led elderly counseling program focused on mental health: the counseling process known as MPS-MAV-PI (an Introduction to Mindfulness, Identifying Problems, Assessing the Severity, Mindfully Observing Thoughts and Emotions, Acceptance, Visualizing Success, Planning Strategies for Problem-solving, and Implementation and Subsequent Monitoring), the C-TIME strategy (Collaboration, Training Manual, Implementation, the Monitoring, and Evaluation), and the program manual. Moreover, feasibility assessments among monks show the high feasibility of the program for implementation. The monk-led counseling program holds promise in addressing these challenges, with high feasibility indicating potential effectiveness and scalability. Future research will prioritize evaluating its cost-effectiveness and overall effectiveness. [ABSTRACT FROM AUTHOR]

Research has shown that Buddhist monasteries' accounting provides detailed and fulfilling accountability requirements to rulers and the public. However, what influenced such practices is under-researched. In bridging this gap, this study adopts an institutional logic framing and identifies three institutional logics: devotional, public and private that appear to have shaped early accounting thought and practices in Ceylonese Buddhist monasteries. The research comprises the analysis of English translations of 122 inscriptions dating from the first to the sixteenth century. The analysis reveals the co-existence and mutual dependence of the three logics, concluding that these logics influenced accounting at the same time. The accounts are also important tools to maintain the co-existence of these competing institutional logics, highlighting a dynamic two-way relationship between logics and accounting. The study demonstrates the role of accounting as a bridging mechanism, temporarily combining logics to exploit complementarities between them, maintain the hybridity of monasteries and preserve their legitimacy. The ability of accounting to represent all logics enables the stability of monasteries over time. [ABSTRACT FROM AUTHOR]

Rabindranath Tagore, the renowned Indian poet, philosopher, and polymath, was influenced by various philosophical and spiritual traditions throughout his life. While Tagore was born into a Hindu family and was deeply connected to Hindu culture and philosophy, he also had a significant engagement with Buddhism which left a noticeable impact on his thinking. Buddhist philosophy for him, worked as an answer to the question of suffering. Buddha preached that the solution of the problem lies in the Sutra of Four Noble Truths and the Sutra of Eightfold Path. Tagore's writings frequently explore the common humanity that transcends religious, cultural, and national boundaries. He revered humanistic principles of Buddhism which cast a deep influence on his psyche. As a result of this influence, he derived the themes of many of his literary works from the Buddhist Jataka Tales. Rabindranath Tagore, a multi-faceted genius made significant contributions to the field of literature, including the genre of dance drama. Tagore wrote a number of dance dramas, blending poetry, music, and dance to create a unique form of artistic expression. These dance dramas often conveyed profound philosophical and spiritual themes. Tagore has incorporated many Buddhist tales and historical incidents in his literary corpus. He condemned the narrow and discriminating sectarianism present in the form of class and caste system and the rigid traditional and religious rules imposing social isolation and slavery. He disseminated this message through his works like Chandalika, Malini, Visarjan, Natir Puja etc. [ABSTRACT FROM AUTHOR]

Democritus' atomism aims to respond to threats of Parmenidean monism. In so doing, it deploys a familiar epistemological distinction between what is known by the senses and what is known by the mind. This turns out to be a risky strategy, however, leading to inadvertent skepticism with only diffuse and contrary ethical implications. Vasubandhu's more explicitly metaphysical atomism, by contrast, relies on a different principle to get to its results, and aims to address different concerns. It leaves us with a view that positively implies a concrete mode of practical engagement, and resources for a critical stance. Even if certain atoms end up proven incoherent, there is no danger of slipping into the morally fatal indifference of inadvertent skepticism. For the ethical implications, it matters how one arrives at one's atomism. [ABSTRACT FROM AUTHOR]

This study explores the relationship between a quiet environment and learning motivation on the academic performance of SMP Insan Teratai students during the COVID-19 pandemic. This study uses a descriptive quantitative approach with a saturated sampling method involving 42 Buddhist students as respondents. Data was collected through a closed survey and analyzed using simple regression, multiple regression, classical statistical tests, and t-test techniques. The results showed that silent sitting and learning motivation affected students' learning behavior by 28.10% and 53.47%, respectively, simultaneously having an effect of 55.8%. It is proven that improving students' learning behavior can be achieved through a calm atmosphere and increased learning motivation.

A recent book by Romaric Jannel on the work of the 20th Century Japanese philosopher Yamauchi Tokuryū is reviewed as a prolegomenon in this journal to more detailed studies of Oriental philosophy. Emphasis is placed on the similarities and overlaps of Eastern and Western thought. [ABSTRACT FROM AUTHOR]

Vows play a central role in Buddhist thought and practice. Monastics are obliged to know and conform to hundreds of vows. Although it is widely recognized that vows are important for guiding practitioners on the path to enlightenment, we argue that they have another overlooked but equally crucial role to play. A second function of the vows, we argue, is to facilitate group harmony and cohesion to ensure the perpetuation of the dhamma and the saṅgha. However, the prominence of vows in the Buddhist tradition seems at odds with another central part of the doctrine. For vows, like other promises, seem to involve representing a persisting self as the individual who undertakes the vow. And to explicitly appeal to a persisting self conflicts with one of the most important philosophical commitments of Buddhism – the no self view. We argue though that once we articulate the details of how vows generate behavior that conforms to them, we can see that no appeal to the self is required to internalize and act on vows. [ABSTRACT FROM AUTHOR]

This essay examines the influence of the United States on Korean liturgy and worship, particularly within the context of Korean Protestant churches. It discusses how US Protestant churches have shaped the practices, piety, and theology of Korean churches, resulting in a lack of indigenous Korean elements in worship. The essay also explores the emergence of a movement in Korea that seeks to incorporate Korean cultural elements into worship. The text highlights the ongoing debate within Korean churches regarding the incorporation of Western worship styles and indigenous elements, which is not only theological and cultural but also political. The author emphasizes the need for a postcolonial reflection to understand the power dynamics and cultural hybridity at play, and calls for a Korean worship that reflects the piety and identity of Korean worshipers. [Extracted from the article]

The religious practices of ethnic Chinese business leaders make an interesting debate for exploring how leadership, ethics and perspective are seen because of the sharp distinction made between âbeforeâ and âafterâ. Business ethics applied to economics and business has a long tradition. While Buddhism focuses on experientially based ethical consciousness to develop the business with self-responsibility, Christian faith and reason intertwine to bring about principles, criteria, and guidelines for action and a set of virtues with relevance for business activity. Therefore, we then examine how such religious practices in both Buddhist and Christian improve their business leadership with related human values embedded strongly in terms of an old (conservative) and new (rebirth/born again) personhood and they do so within a challenging, highly corrupt and business context. This article introduces Buddhist and Christian ethics to show how these religious practices discursively deconstruct their âoldâ identities and construct their ânewâ aspirational identities to expand ethical understanding and practice in Chinese business. Since research on ethnic Chinese business typically investigates the dominance attributed to specific âChineseâ cultural values and strong intra-ethnic network, this paper provides different perspectives in order to make its contribution to the developments of both Buddhist and Christian ethics in the leading Chinese business practices as an âenhancerâ to increase expression in good business conduct.

There are concerns that participants of some modern mindfulness-based interventions (MBIs) are receiving a superficial form of mindfulness training. However, empirical investigation of this issue according to participants' first-hand experiences has been limited. Thus, this qualitative study aimed to capture the first-hand perspectives relating to authentic mindfulness of participants who had recently attended an MBI in the UK. Ten adults completed a recorded, online semistructured interview. Based on a thematic analysis, the following four master themes were identified: (a) authentic mindfulness as a construct, (b) positive aspects of the training, (c) something missing, and (d) recommendations for authenticity. Although all participants experienced benefits from the MBI, they felt that the mindfulness training they received lacked spiritual depth. Implications for the design and delivery of MBIs are discussed. [ABSTRACT FROM AUTHOR]

Factors that currently lead Japanese men to enter and remain in the Buddhist priesthood are poorly understood. This article reports the results of a qualitative study that examines the profiles of a seminary instructor and six Shingon Buddhist priests (真言) at Kōyasan guesthouse temples (高野山). The data, collected from semi-structured interviews, were analyzed with ATLAS.ti using a thematic analysis approach. The study identified seven key themes related to (1) family, (2) mentoring relationships, (3) education, (4) labor, (5) spiritual practices, (6) religious doctrines and faith, and (7) the devotion of guests. For the six priests, family connections were found to play an especially critical role in initial decisions to enter the priesthood, whereas other factors chiefly contributed to sustained commitment. The results are discussed in terms of theories of 'costly signalling', ego-identity statuses, and the Japanese tendency to construct personal identity within the context of social affiliations. [ABSTRACT FROM AUTHOR]

Although there is considerable agreement that mainstream organization and management theory (OMT) has been undergirded by religious faith and beliefs, we nevertheless lack a well-developed understanding of how contemporary scholars' faiths may serve to inform OMT. In this paper we differentiate between faith and belief, describe the idea of organization and management theoria (OMTia), and then develop a process model that describes how faith informs OMTia, which in turn informs OMT. The paper presents two illustrative first-person accounts of the process model in practice, one from a Buddhist perspective and the other from a Christian perspective. We conclude with implications for future research. [ABSTRACT FROM AUTHOR]

This article is a survey of various philosophical schools, focusing primarily on South Asian ones, and how they address the problem of being and nonbeing. The early Greek poet Parmenides stated that nonbeing is something that we cannot actually conceptualize and, thus, cannot speak of meaningfully. Plato and Aristotle are two examples of Western philosophers who came up with different ways of resolving the issue. As we turn to Indic schools of philosophy, we encounter a colorful array of different approaches. The Upanishads gave rise to a variety of points of view, though the Advaita Vedānta school of Adi Śaṅkara has dominated the discussion over the last few centuries. Other schools represented in this survey are Sāṃkhya, Buddhism (Therāvada, Sarvāstivāda, Sautantrika, Yogācāra, and Mādhyamaka), Vaiśeṣika, and Nyāya. Unsurprisingly, each comes up with different constructs that are frequently mutually exclusive, despite efforts by some writers to look past some obvious differences that are not reconcilable. There are also some conceptual similarities with Western philosophy, but the different cultural backdrops limit the ability to easily transfer ideas from one context to the other. My method is to quote short passages from the central writings (usually the "official" sutras) and show how they fit into their particular systems. [ABSTRACT FROM AUTHOR]

This study aimed to develop a game of snakes and ladders as a learning media through the 4-D Thiagarajan model (Define, Design, Development, and Disseminate). This study's data was collected using an interview guide and questionnaires. The data was analyzed using Aiken's V, Gregory, and descriptive statistics. Aiken's V analysis showed that all of the questions were valid. Gregory's analysis showed that the game's manual book had an excellent readability level with an interrater agreement index of 0.857. The test results showed that the games developed were practical and can be used as learning media.

Village communities are usually homogeneous, so the presence of other groups often leads to rejection. In addition, the nature of the majority-minority relationship within the prevailing religious and ethnic background has the potential to cause conflict. However, the people of Sumber Sari village, East Lampung have successfully eluded such a conflict. This paper strives to show the interaction between religious communities that are positively intertwined. It uses a case study approach with a purposive sample. The unit of analysis remains the community of Sumber Sari village, East Lampung, consisting of Buddhists, Muslims, religious leaders, and community leaders. The archives of the Office of the Ministry of Religion of East Lampung Regency are also a source of secondary data in this study. Objectively, harmony in Buddhist and Muslim societies occurs in three forms. Firstly, internal harmony exists in the Buddhist society between assemblies, manifested in joint worship. Secondly, the harmony between the Buddhists and the Muslims is manifested in tahlilan/syukuran, kenduren suroan, and other activities. Thirdly, the relationship with the government can be maintained properly because of the belief that development can work if there is harmony in the community. This study also has certain limitations since it involves only two of the six official religions in Indonesia, namely Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism. However, a picture of harmony between the two religions is depicted in this study.

The scenic valley of Swat, historically known as Uḍḍiyāna, is renowned for its rich Buddhist heritage in art and architecture. This region is dotted with impressive stūpas, monasteries, and vihāras. These sanctuaries were exquisitely adorned with relief and portrait sculptures. Through extensive excavations by foreign and indigenous organizations, a wealth of Buddhist sculpture has been unearthed, shedding light on the Valley's illustrious past. Apart from indigenous features, the Buddhist art of Uḍḍiyāna was heavily influenced by Hellenistic, Roman, Mesopotamian, Persian and Central Asian cultures. The sculptural reliefs portray captivating architectural elements that serve as a powerful means of expression, offering a comprehensive visual representation of the historical developments that have influenced the art created in the region. The stepped pyramid or stepped merlon as a decorative motif in the Buddhist art of Gandhāra and Uḍḍiyāna is a recurrent architectural element known for its series of stacked, progressively decreasing tiers or steps. It is commonly employed as an embellishment in relief sculptures and sometimes used as an architectural ornamentation. In this context, the present study aims to investigate the use of the stepped pyramid as a decorative motif abundantly found in the Buddhist art of ancient Uḍḍiyāna. The investigation commences by tracing the origins of this motif, which can be found in the ziggurats of Mesopotamia. It explores how this design was initially utilised by the Egyptians, Nabataeans, Achaemenids and subsequently adopted by the Buddhist communities of northwest India. It then provides a conceptual framework that aims to elucidate the reasons behind the use and the symbolic significance of this ornate motif in the context of Buddhist art within Uḍḍiyāna. Through a thematic analysis of relevant literature and an examination of existing architectural and sculptural remnants, we can infer that the stepped pyramid as decorative pattern enjoyed both religious and worldly significance. [ABSTRACT FROM AUTHOR]

The religious practices of ethnic Chinese business leaders make an interesting debate for exploring how leadership, ethics and perspective are seen because of the sharp distinction made between ‘before’ and ‘after’. Business ethics applied to economics and business has a long tradition. While Buddhism focuses on experientially based ethical consciousness to develop the business with self-responsibility, Christian faith and reason intertwine to bring about principles, criteria, and guidelines for action and a set of virtues with relevance for business activity. Therefore, we then examine how such religious practices in both Buddhist and Christian improve their business leadership with related human values embedded strongly in terms of an old (conservative) and new (rebirth/born again) personhood and they do so within a challenging, highly corrupt and business context. This article introduces Buddhist and Christian ethics to show how these religious practices discursively deconstruct their ‘old’ identities and construct their ‘new’ aspirational identities to expand ethical understanding and practice in Chinese business. Since research on ethnic Chinese business typically investigates the dominance attributed to specific ‘Chinese’ cultural values and strong intra-ethnic network, this paper provides different perspectives in order to make its contribution to the developments of both Buddhist and Christian ethics in the leading Chinese business practices as an ‘enhancer’ to increase expression in good business conduct. [ABSTRACT FROM AUTHOR]

This paper argues that the principles of spiritual traditions provide normative 'standards of goodness' within which practitioners evaluate meaningful work. Our comparative study of practitioners in the Buddhist and Quaker traditions provide a fine-grained analysis to illuminate, that meaningfulness is deeply connected to particular tradition-specific philosophical and theological ideas. In the Buddhist tradition, meaningfulness is temporal and rooted in Buddhist principles of non-attachment, impermanence and depending-arising, whereas in the Quaker tradition, the Quaker testimonies and theological ideas frame meaningfulness as eternal. Surprisingly, we find that when faced with unethical choices and clashes between organizational normativity and spiritual normativity, Buddhist practitioners acknowledge the temporal character of meaningfulness and compromise their moral values, whereas in contrast, Quaker practitioners morally disengage from meaningless work. Our study highlights how normative commitments in different spiritual traditions can influence different levels of adaptability in finding work meaningful and stresses the central importance of normative commitments in meaningful work. Our study concludes with practical implications and future pathways for inter-disciplinary research. [ABSTRACT FROM AUTHOR]

Effects of religion, spirituality and supernatural beliefs (RSS) upon health in mainland China remain poorly understood, despite strong RSS beliefs influencing Chinese society. We conducted a Chinese–English bilingual systematic review to summarize the state of RSS-health research in mainland China. Study quality was assessed using the Critical Appraisal Skills Program tool. We screened 1858 studies, 162 of which were included in the review. From 2000–2004 to 2015–2019, the number of RSS-health studies in China increased from five to 73. However, only 7% of studies were rated as higher quality. Cross-sectional and case–control studies represented the vast majority of study designs (94%) and religious affiliation was the only RSS measure for 58% of studies. Higher, moderate, and lower quality studies indicated that RSS has both beneficial and adverse health implications. RSS-health research in China has accelerated rapidly in the last 20 years, but fundamental gaps in knowledge remain. Longitudinal study designs and nuanced RSS measures are needed to advance understanding of RSS health effects in China. [ABSTRACT FROM AUTHOR]

Why does Aśvaghoṣa (c. second century C.E.), the first known author of a Buddhist literary work, choose a literary genre (mahākāvya) with erotic scenes and elaborate poetic language to present the truth that leads to liberation? This question, which has puzzled and fascinated scholars since the first known translations of Buddhacarita and Saundarananda, is often answered by turning to a statement Aśvaghoṣa makes, which suggests that such methods are necessary to reach his worldly audience, who are interested only in pleasure and not liberation. Dismissed as mere sugarcoating for "the bitter truth" of the Buddhist doctrine, the impact of the pleasures and poetics of Aśvaghoṣa's work upon the reader has rarely been explored. Methods emphasizing a hermeneutic approach to scholarship, focused on interpreting what such works have to say, has meant less attention to what these works do to transform readers (their poetics). However, new attention to the literary aspects of Aśvaghoṣa's mahākāvya, a genre of long-form narrative literature known for its poetic features, as well as recent scholarship on the Sanskrit courtly culture for which it was produced, suggest pleasure is a central feature. In this article I argue that comparative analysis of the dramatic structure of Buddhacarita and Saundarananda demonstrates that Aśvaghoṣa uses his ability as a dramatist to employ rasa, pleasurable aesthetic experiences, staged to gradually transform the minds of readers. I argue that as the plots of Buddhacarita and Saundarananda unfold, and the Buddha and his brother Nanda go from erotic and ascetic scenes to the sites of liberation, readers are engaged and moved in ways that refine their perceptions, introducing forms of concentration and insight not unlike the Buddhist practices depicted in these works. [ABSTRACT FROM AUTHOR]

Introduction: Death acceptance (DA) is perceived in culturally specific ways. The purposes of this study were to describe DA among Thai Buddhists with cancer and to compare DA differences in demographic data. Methodology: This research was a secondary data analysis. The participants were 363 Thai Buddhists with cancer, recruited using multistage sampling method. Data were collected using the Buddhist Death Acceptance Scale, reliability coefficient..82. Data were analyzed using T-Tests and Two-Way ANOVA. Results: The participants had high levels of DA. Age and stage of cancer had main effects on DA. Discussion: This study highlighted the significant demographic differences with regard to DA levels among Thai Buddhists with cancer. Interventions include determining the patient's DA level, or offering patients and their families advance care plans. Nurses can then explore DA with patients, particularly those with life-limiting illnesses to ease their patients' lives and foster a good death. [ABSTRACT FROM AUTHOR]

Objectives: Buddha's Four Noble Truths state that (1) life is full of suffering, (2) there is a cause of suffering, (3) it is possible to stop suffering, and (4) there is a path leading to the cessation of suffering. The current study aimed to explore how trauma-related suffering and mindfulness dispositions are experienced among survivors of childhood cumulative interpersonal trauma (i.e., CCIT, an accumulation of physical, psychological, and sexual trauma before the age of 18) through the lens of Buddha's Four Noble Truths. Methods: Semi-structured in-depth interviews were conducted with 23 adult survivors of CCIT (12 men, 11 women). A directed content analysis was performed. Results: Findings revealed that survivors of CCT experience paths of suffering and healing echoing the Four Noble Truths. First, being a survivor of CCIT is a major source of suffering. Second, most participants engage in experiential avoidance (aversion, cravings, illusion, and amnesia) as adaptive strategies to pain and suffering. Third, some participants search for inner and outer resources to reduce the suffering caused by experiential avoidance. Fourth, a few participants engage in a path of liberation characterized by a new approach to trauma and to life. Conclusions: Findings suggest that the integration of Western and Buddhist frameworks might foster a better understanding of mindfulness dispositions and suffering in survivors of CCT. [ABSTRACT FROM AUTHOR]

The wolves in the Hindukush–Himalayan region belong to one of the most basal lineages of Canis lupus, yet little is known about their ecology and behavior. In this study, we determine wolf movement and analyze diet patterns in contrast with studies from within its distribution range. We determine conflict perception and identify hotspots using ecological, social, and remotely sensed information. Wolf diet (n = 283 scats) constituted mostly of domestic prey (79%), while wild prey constituted 17.8% of the wolf diet. Interview-based questionnaire surveys revealed that 55% of the respondents claimed to have seen wolves. Over 98% of the respondents claimed wolves as a possible threat to various livestock in the study area. Marginal response curves through the MaxEnt model showed that wolf hotspots were positive in response to their density of location, landuse-landcover, village population, village density, and depredation. Comparisons between scat- and questionnaire-based depredation data showed that the perceived levels of depredation by wolves differed significantly from the actual proportion of livestock prey species consumed by wolves (χ2 = 99.64, p-value < 0.0001). Wolf conflict hotspots showed a very high conflict zone area of 36 km2, high conflict zone of 62 km2, medium conflict zone of 196 km2, and low conflict zone of 3,636 km2. Future conflict mitigation strategies may focus on such areas primarily to reduce livestock losses and enhance conservation outcomes. Negative perceptions toward wolves can be managed through a holistic conservation action plan in concert with the existing snow leopard conservation program alongside local traditions that do not hinder livelihood security.

Religious vegetarianism has become more popular with women and increases with age. However, concerns have been raised that vegetarians are less productive than nonvegetarians. Thus, we aimed to compare the characteristics of physical activity and physical performance in properly matched religious vegetarian and nonvegetarian women aged ≥ 45 years. Participants (n = 160) were recruited via convenience sampling in the community of Hualien, Taiwan, and matched by demographic and cognitive characteristics. Physical activity was assessed using the International Physical Activity Questionnaire-Short Form (IPAQ-SF). Physical performance was assessed with handgrip strength, five-times-sit-to-stand, gait speed, timed up-and-go, and functional reach tests (FRT). Overall, 90% of religious vegetarians practiced lacto-ovo-vegetarianism. The proportions of those with low physical activity levels and poor physical performance did not significantly differ between religious vegetarians and nonvegetarians. Additionally, there were no significant between-group differences in IPAQ-SF scores and physical performance, except for FRT performance (mean 24.5 cm vs. 19.7 cm, p < 0.001). Exhaustion after work, busyness, and a lack of interest were three main reasons for low physical activity levels, and none of these had significant between-group differences (p = 0.936). Our results show a similar profile of physical activity and physical performance in religious vegetarian and nonvegetarian women. [ABSTRACT FROM AUTHOR]

For a long time, Herman Hesse's celebrated Siddhartha (1922) popularized a version of Buddhism in the West. However, by comparing it to Kunzang Choden's The Circle of Karma (2005), the first Bhutanese novel published in English, with its similar plot of a seeker, this essay finds the ways it displays a Westernized ideal of Buddhism. Unlike The Circle of Karma , Siddhartha actually relies on Western ideas of individualism and self-reliance. [ABSTRACT FROM AUTHOR]

The current study aims to analyze leadership ethics in management, especially view on the Buddhist philosophical approach. The critical found the conception of Buddhist Ethics goes to the main idea of The Four Noble Truth and the Noble Eightfold Path act as the main core of the Buddhist principle to apply for management. The Noble Eightfold Path is the discipline that has to be internalized to practice and approach in the term of leadership ethics; (1) Management and leadership take high effects on the achievement of the leader. (2) The leadership’s function is to produce movement and constructive or adaptive change through processes. Illustration has been establishing direction through visioning, aligning people, motivating, and inspiring to the under commanded. (3) Strong leadership without flexible management comprehended messianic and culture like producing the change for the sake even if the movement is an insane direction. The possibility for take a key of the Noble Eightfold Path in Buddhism for motivating leadership ethics through the end of the line is wisdom by the conduct and mental discipline. [ABSTRACT FROM AUTHOR]

This study was a descriptive research with the quantitative approach which aimed to describe the academic integrity of the Buddhist college students in Indonesia. This study used 224 students who selected using proportionate cluster sampling. The data were collected using the academic integrity questionnaire with five dimensions, namely honesty, trust, fairness, respect, and responsibility. The questionnaire consisted of 39 items with a Likert modification scale (four options). The result of this study showed that the academic integrity of Buddhist College students in Indonesia was supported by the fairness dimension. The academic integrity both of male and female college students were supported by the fairness dimension, and neither was based on the department, the academic integrity both of Dharmacarya and Dharmaduta students were supported by the fairness dimension. Generally, the academic integrity of Buddhist college students in Indonesia was supported by the fairness dimension which included fairness form lecturers, fairness in expressing opinions, and transparency of the values in the lecture process. Nevertheless, both the honesty and the trust dimension need to be considered because they got a lower score than the other dimensions.

This article aims to understand the essence of life coaching through the perspective of Buddhism in psychotherapy and counseling. The term "psychotherapy and Buddhist counseling" is a combination of concepts of both Buddhism and the principles of psychotherapy and counseling in Western psychology. The goal is to adjust behaviors, thinking to move the realm of the patients. Psychotherapy and Buddhist counseling can be conducted in 5 ways:- 1) Performing 3-steps of TIR; 2) psychotherapy based on the Four Noble Truths; 3) giving supportive, not intrusive, based on the principles of the Four Brahmavihāras; 4) using the three bhava and the thirty-one bhūmi principle as a map for traveling; 5) Ability to avoid certain types of questions. Even though life coaching is widely popular in Thai society, and is a phenomenon in a new form of psychological counseling that all Thai people are interested in. But still, it may be something new for Thai people. Some of the cases that illustrate the blemish of transparency that triggered the public’s fervor of doubt on the behaviors and ambiguity of the life coach itself are now common in Thai society. These are valuable lessons for both professional and newcomer life coaches that will continue to occur in Thai society.