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Organization: Professor Dr. Elart von Collani (University Würzburg) in co-operation with Neues Siebold Forum zu Würzburg e.V. |
Speakers: |
The start of the 21st century is coined by terror, wars, change of climate, reduction and manipulation of the genetic diversity and many other man-made calamities. It appears that the terrestrial system is out of balance, and mankind not in harmony with cosmos and evolution. Thus, the question arises: What is going wrong in human societies.
Organizational Details:
During the Symposium, the speeches will be made in either English or German. However, English translations of the German papers and a German translation of the English paper will be handed out.
The origin of Buddhism in general and Tibetan Buddhism in particular is the historical Hindu prince called Sidhartha who became a fully enlightened Buddha in present time Buddha Gaya in Northern India some 2555 years ago. How did he attain such enlightenment? By searching within himself, he found skill methods to completely pacifying the afflictive emotions and accomplishing all the positive qualities such as feeling impartial great compassion towards all the sentient beings. The afflictive emotions such as anger-hatred, desire-attachment, jealousy, greed, ignorance and ego create pain and suffering. The positive qualities such as compassion, loving-kindness, patience, morality, generosity and caring bring about happiness and peace. zurück zum Programm
Die alte Chinamission der Jesuiten (ca. 1580–1780) stellte nicht nur einen Wissenstransfer der „modernen“ Naturwissenschaften (Mathematik, Astronomie, Geographie, Technik) nach China dar, sondern auch einen Wissensaustausch zwischen beiden Kontinenten, wozu insbesondere die jeweiligen Weltbilder gehörten. Das damalige europäische Weltbild war keineswegs nur durch die neue, kopernikanische Astronomie bestimmt, sondern immer noch tief im Christentum verwurzelt. Das chinesische Weltbild dagegen war von der Vorstellung geprägt, nach der die Menschen im Einklang mit dem Kosmos zu leben hatten. Obwohl es damals zwischen China und Europa zu einem Austausch von Wissenschaft, Kunst und Technik von einmaligem Umfang kam, änderten sich die dahinter stehenden Weltanschauungen nur in sehr begrenztem Maße.
Human aims and strategies are essentially based on the prevailing World-Views (“Weltanschauung”), which materialize in objectives and actions. These World-Views were traditionally developed within religions; however, recently (for about 500 years) a more science-based World-View has overtaken the worldwide leadership.
During the symposium, world-views as represented by Tibetan Buddhism and Christianity on the one side and traditional science and stochastic science on the other shall be presented, and the question shall be discussed what objectives emerge from the different World-Views for individuals and societies.
There is no attendance fee for the symposium and anybody interested in the topic is cordially invited to participate.
Scientific Programme on 14th July:
Zeit/Time
Referent/Speaker
Thema/Topic
10:15 - 11:00
Karma Lhundup Rinpoche,
Dharamsala; Indien
The Worldview of Tibetan Buddhism. [Abstract]
Die Weltanschauung im tibetischen Buddhismus.
11:15 - 12:00
Prof. Dr. Rolf Ebert,
Würzburg
Naturwissenschaftliche Interpretation von Wirklichkeit.
The Scientific Interpretation of Reality.
Zeit/Time
Referent/Speaker
Thema/Topic
14:15 - 15:00
PD Dr. Claudia von Collani,
WürzburgZwischen Confucius und Copernicus. Weltbilder in China und Europa zu Beginn der frühen Neuzeit. [Abstract]
Between Confucius and Copernicus. World Views in China and Europa in early Modern Times.
15:15 - 16:00
Prof. Dr. Elart von Collani,
WürzburgUnwissenheit, Zufall und das stochastische Weltbild.
Ignorance, Randomness and the Stochastic Worldview
16:15 - 17:00
Karma Lhundup Rinpoche
The Worldview of Tibetan Buddhism.
Die Weltanschauung im tibetischen Buddhismus.
What we desire is happiness. There are two types of pleasures: physical and mental, the latter is of greater importance. What we dislike is suffering, chiefly that of the mind. All of us, without exception, have these desires.
Since we dislike suffering, we need to apply means to prevent it.
Likewise, we need to practice methods that give us the happiness that we cherish so much. In order to achieve both aims, an appropriate method must be applied. The special goal of a true spiritual path is the complete eradication of suffering, at its root, and the attainment of lasting happiness. The special method for doing so is called:
Dharma in this case means, 'Holding back from impending disaster', the danger of harming oneself and others. The authentic Buddha Dharma is not something outside the mind. It dwells within. This is why the Buddha said:
ABONDON EVERY EVIL DEED,
PRACTICE VIRTUE WELL,
COMPLETELY SUDUE ONES MIND.
THIS IS THE BUDDHA'S TEACHING.
If we condense the verses into a single point, it means every action, whether great or small, that is motivated by three afflictive emotions of craving, aversion and ignorance, is negative.
This is what we must strive to eliminate. Again, all actions, big or small, that are not defiled by the three afflictive emotions are positive. This is what we must accomplish, thus gradually we will acquire the altruistic attitude of wishing to benefit everybody. It is through virtuous and non-virtuous intentions that negative and positive actions of body, speech and mind are created.
The uniqueness of Tibetan Budddhism is that it encompasses all forms of Buddhisms in the world:
The main practice in Hinayana is not to harm oneself and others.
The main practice in Mhayana is to benefit all the sentient beings.
The main practice in Vajrayana is recognizing and realizing the intrinsic awareness which is the fundamental goodness in oneself and others, thus the wild mind is transformed into a wonderful mind!
The Buddha Shakyamuni summed up his marvellous revelations through the following four statements or seals:
In simple words, Buddha's teachings can be summarised in two sentences:
AVOID HARMING ONESELF AND OTHERS.
IF POSSIBLE HELP OTHERS.
PD Dr. Claudia von Collani
Zwischen Confucius und Copernicus.
Weltbilder in China und Europa zu Beginn der frühen Neuzeit
Between Confucius and Copernicus.
World Views in China and Europa in early Modern Times.