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This paper examines Emperor Wu of the Liang dynasty (r. 502–549) and his efforts to reform the Buddhist saṅgha through the establishment of the bodhisattva precepts and the proclamation of the Prohibition of Alcohol and Meat. Grounded in Mahāyāna Buddhist ideals, Emperor Wu sought to integrate religious and political authority, positioning himself as the “Emperor-Bodhisattva”. By analyzing the Ordination of the Bodhisattva Precepts for Monastics, which encouraged monks to voluntarily pursue bodhisattva ideals, and the “Abstinence from Alcohol and Meat”, which redefined meat-eating as an act of killing and imposed strict dietary regulations on all monastics, this study explores his shift from promoting voluntary adherence to enforcing these ideals through state power. Emperor Wu’s reforms aimed to dismantle the hierarchical structure within the existing monastic community and establish a morally impeccable Mahāyāna Buddhist society. The analysis also addresses how Emperor Wu’s criticisms of the śrāvaka precepts became more explicit over time, leading to their marginalization in favor of Mahāyāna interpretations of monastic discipline. Ultimately, this paper demonstrates that the rise of Mahāyāna Buddhism as a newly redefined identity and Emperor Wu’s integration of religious and political authority were ideologically interlocked forces in the historical context of the Liang dynasty.

The “similarity” (gongtong 共通) and “dissimilarity” (chayi 差異) between the Buddhist precepts and Confucian rites in the Wei, Jin, and Southern and Northern Dynasties reflected a “dialogue of civilizations” (wenming duihua 文明對話) at the levels of concept, system, and life. During these periods, the Chinese system of rites were compared and interpreted with the Buddhist monastic codes by Buddhist monks and Confucian scholars, so a history of the ideas interpretation process of “interpreting precepts with rites” (yi li shi jie 以禮釋戒) was achieved. The result of such a process was two-fold: from the perspective of lay Buddhist ethics, they were in common with each other; from the perspective of monastic precepts, they were irreconcilable contradictions. Thus, on the one hand, the eminent Chinese monks “were emulating the Confucian rites to justify Buddhist precepts” (ni li yi zheng jie 擬禮義證戒) to stress their commonalities. On the other hand, the differences between the precepts and rites continued to be discovered, and the Buddhist subjective consciousness (zhuti yishi 主體意識) of “the distinction between precepts and rites” (jie li you bie 戒禮有別) was gradually established.

Older adults frequently face a myriad of physical and mental health challenges, which can contribute to feelings of stress and subsequent depression. Nevertheless, with age often comes a wealth of life experience and resilience. Perceived stress commonly predicts depression across all age groups, while meditation has been associated with lower levels of depression. Additionally, adherence to the Five Precepts is a prevalent practice among Thai individuals, particularly among older adults. However, it remains unclear how the combination of meditation and the Buddhist Five Precepts influences depression levels. This study aims to explore the predictive roles of meditation, the practice of the Five Precepts, and perceived stress on depression among older adults, with comparisons drawn to younger adults. A sample of 1472 individuals (232 were older adults and 1240 were adults) participated in the study. All completed the questionnaires for depression, perceived stress, meditation, and five precepts using the core symptom index, perceived stress scale, and inner strength-based inventory. Moderation model and mediation model analyses were employed to analyze the relationship between the perceived stress scores and the symptoms of depression for both older and younger samples. In the older adults group, 59.9% were female, with a mean age of 67.96 years (SD 6.8). In the adult group, 71.3% were male, with a mean age of 29.04 years (SD 10.5). The findings revealed that among the older adults’ group, precepts, meditation, and their interaction significantly predicted a lower level of depressive symptoms (estimated coefficient = − 0.1082, 95% CI = − 0.1865, − 0.03). However, this association was not observed in the younger adults’ group (estimated coefficient = -0.0199, 95% CI = − 0.0465, 0.0066). The variance explained in depressive symptoms changed from 24.9% in the linear model of perceived stress to 31.8% in the moderated moderation model, representing a 27.7% increase. Conversely, meditation and the five precepts mediated the relationship between stress and depressive symptoms in younger people but not in older adults. The indirect effect of perceived stress was significant only through the five precepts (estimated coefficient = − 0.3173, 95% CI = − 0.4787, − 0.1558; p  = .0001). The variance explained in depressive symptoms changed from 42.2% in the linear model of perceived stress to 43.2% in the mediation model, representing a 2.5% increase. This study emphasizes that older adults may experience enhanced benefits from meditation and adherence to the Five Precepts compared to younger adults. Additionally, the effectiveness of meditation appears to be influenced by the extent of precept practice. Older individuals who actively engage in both high levels of precept adherence and meditation demonstrate a more significant buffering effect on the relationship between stress and depression. These findings suggest that lifestyle factors, such as religious practices like meditation and adherence to precepts, may have a differential impact on older adults compared to younger counterparts. The implications for older individuals are promising and warrant encouragement, while further research is needed to explore relevant factors contributing to reduced depression among younger populations.

Secure attachment is fundamental to the development of resilience among adolescents. The present study investigated whether meditation and precept practices influence the relationship between attachment and resilience. This study recruited 453 10th–12th-grade boarding school students who completed the Experience of Close Relationship Questionnaire (revised), Resilience Inventory, Inner Strength-Based Inventory, and Precept Practice to assess attachment, resilience, meditation practice, and precepts adherence. The participants’ mean age was 16.35 ± 0.96 years; 87.9% were females, and 89.2% were Buddhists. A parallel mediation model within the structural equation framework was used for an analysis of the indirect effect of attachment on resilience through meditation and precept practices. The indirect effects of attachment anxiety and avoidance on resilience were β = −0.086, 95% CI = −0.125, −0.054, p < 0.001, and β = −0.050, 95% CI = −0.088, −0.021, p = 0.006, respectively. The indirect effect size resulting from meditation was significantly higher than that resulting from observance of the precepts. The parallel mediation model explained the 33% variance of the resilience scores, compared with 23% from the direct effect of attachment anxiety and avoidance only. This work provides evidence that meditation and precepts significantly affect the relationship between attachment and resilience.

This paper contributes to the contemporary business ethics narrative by proposing an approach to corporate ethical decision making (EDM) which serves as an alternative to the imposition of codes and standards to address the ethical consequences of grand challenges, like COVID-19, which are impacting today’s society. Our alternative approach to EDM embraces the concept of reflexive thinking and ethical consciousness among the individual agents who collectively are the corporation and who make ethical decisions, often in isolation, removed from the collocated corporate setting. We draw on the teachings of the Canadian philosopher and theologian, Fr. Bernard Lonergan, to conceptualize an approach to EDM which focuses on the ethics of the corporate agent by nurturing the universal and invariant structure that is operational in all human beings. Embracing Lonergan’s dynamic cognitive structure of human knowing, and the structure of the human good, we advance a paradigm of EDM in business which emboldens authentic ethical thought, decision making, and action commensurate with virtuous living and germane to human flourishing. Lonergan’s philosophy guides us away from the imposition of over-arching corporate codes of ethics and inspires us, as individual agents, to attend to the data of our own consciousness in our ethical decision making. Such cognitional endowment leads us out of the ethics of the ‘timeless present’ (Islam and Greenwood in Journal of Business Ethics 170: 1–4, 2021) towards ethical authenticity in business, leaving us better placed to reflect upon and address the ethical issues emanating from grand challenges like COVID-19.

This study investigated pāramīs-based inner strengths and mental health outcomes among elderly Thai Buddhist meditators, with a particular focus on the combined effects of strict ethical adherence to the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants) and varying level of death contemplation practice because this combination is a hallmark of serious meditation practice among those aspiring to attain nirvana, the ultimate spiritual goal in Buddhism. A cross-sectional sample of 332 participants aged 60 and above was recruited from temples and meditation centers in Northern Thailand. Using validated self-report measures, we assessed the frequency of observance of the Five Precepts, engagement in maranasati meditation, the ten pāramī virtues including generosity, morality, mindfulness/meditation, wisdom, perseverance, patience, truthfulness, determination, loving-kindness, and equanimity, and a range of mental health indicators, including depression, anxiety, aggression, well-being, gratitude, life satisfaction, and self-esteem. Dedicated practitioners, who had perfect adherence to the Five precepts and engagement in death contemplation practice, demonstrated significantly higher levels of pāramī-based inner strengths, as well as greater well-being, gratitude, and life satisfaction. They also showed lower levels of anxiety, depression, and aggression than less dedicated peers. However, no significant differences in gratitude were observed between groups, suggesting that gratitude may not primarily depend on the combination of ethical and contemplative practices. These findings highlight the unique and synergistic benefits of combining rigorous ethical conduct with contemplation of impermanence in fostering resilience and psychological flourishing among older adults. The results underscore the enduring significance of Buddhist principles for mental health and spiritual well-being in contemporary aging populations, while also clarifying that some positive psychological traits, such as gratitude, may be influenced by factors beyond formal Buddhist practice. Future longitudinal and cross-cultural studies are warranted to clarify causality and generalizability.

We build an argument directed to agnostics who think there’s a realistic possibility some specific revelatory claim is true (for instance, the Christian, or Judaic, or Islamic claim) and who find that claim more plausible than its theistic competitors. Though such agnostics may have serious reservations about the claim, perhaps not even deeming the chance it’s true to be at least fifty-fifty, we contend that—surprisingly—it’s obligatory for them to assent to the claim if it provides a means for remediation of wrong-doing. Our focus is the Christian revelatory claim, but the argument’s template can be applied to other religions that, like Christianity, promise to fix the world’s ills in an afterlife.

This article aims to overcome the longstanding dichotomy between religion and philology in scholarly discourse on kokugaku. Specifically, it argues that philology as it was practiced by the paradigmatic figure of the kokugaku movement, Motoori Norinaga, not only borrowed certain philological methods of analysis from the Shingon Buddhist cleric Keichū but also took for granted the esoteric Buddhist understanding of language that formed the context for the practice of those methods. Keichu, in turn, borrowed these from his fellow Shingon cleric Jōgon, a groundbreaking scholar of Sanskrit and leading figure in the early modern Japanese precepts reform movement. Already in his studies of Sanskrit, Jōgon formulated the basic principles and methods of Japanese philology as it came to be practiced first by Keichū and subsequently by scholars of kokugaku: a concern for recovering the sound of written graphs and a belief that the recovery of those sounds would restore a salvific use of language that had been lost to humanity. The motivation shared by Jōgon and Keichū to retrieve and revive a lost salvific language practice took shape in the context of their involvement in the early modern Buddhist precepts reform movement.

The compelling vision of religious life and practice found in Hasidic sources has made it the most enduring and successful Jewish movement of spiritual renewal of all time. In this book, Ariel Evan Mayse grapples with one of Hasidism's most vexing questions: how did a religious movement known for its radical views about immanence, revelation, and the imperative to serve God with joy simultaneously produce strict adherence to the structures and obligations of Jewish law? Exploring the movement from its emergence in the mid-1700s until 1815, Mayse argues that the exceptionality of Hasidism lies not in whether its leaders broke or upheld rabbinic norms, but in the movement's vivid attempt to rethink the purpose of Jewish ritual and practice. Rather than focusing on the commandments as law, he turns to the methods and vocabulary of ritual studies as a more productive way to reckon with the contradictions and tensions of this religious movement as well as its remarkable intellectual vitality. Mayse examines the full range of Hasidic texts from the eighteenth and early nineteenth centuries, from homilies and theological treatises to hagiography, letters, and legal writings, reading them together with contemporary theories of ritual. Arguing against the notion that spiritual integrity requires unshackling oneself from tradition, Laws of the Spirit is a sweeping attempt to rethink the meaning and significance of religious practice in early Hasidism.