142299 SE Unwholesome deeds in the non-brahminical religious traditions of pre-medieval South Asia (2023S)
Prüfungsimmanente Lehrveranstaltung
Labels
An/Abmeldung
Hinweis: Ihr Anmeldezeitpunkt innerhalb der Frist hat keine Auswirkungen auf die Platzvergabe (kein "first come, first served").
- Anmeldung von Mi 01.02.2023 08:00 bis Di 28.02.2023 10:00
- Abmeldung bis Fr 31.03.2023 23:59
Details
max. 24 Teilnehmer*innen
Sprache: Englisch
Lehrende
Termine (iCal) - nächster Termin ist mit N markiert
As many holidays are on Mondays, I suggest extending each session of the course to 14:50, so that we do not have to arrange extra compensatory sessions.
Montag
06.03.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
20.03.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
27.03.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
17.04.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
24.04.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
08.05.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
15.05.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
22.05.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
05.06.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
12.06.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
19.06.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Montag
26.06.
13:00 - 14:50
Seminarraum 5 ISTB UniCampus Hof 4 2C-O1-34
Information
Ziele, Inhalte und Methode der Lehrveranstaltung
At the heart of any ethical system lie questions of good and evil, and telling stories about evil-doers is a common and apt tool for establishing ethical guidelines in various religious traditions. Ancient Buddhists and Jains are well-recognized for their thriving narrative traditions about evil. Deeply imbued within these stories about evil-doers are their different doctrinal stands, soteriological designs, and ethical views. This course will focus on the narrative traditions of three notorious culprits in Buddhism, namely, Dharmaruci (Mahādeva) the matricide, Ajataśatru the patricide, and Devadatta the schismatic, with a supplementary glimpse into their parallel stories in Jain literature. Through general discussions and selected readings about the unwholesome deeds of these culprits, we will enhance our comprehension of several key ethical terms such as karma, saṃsāra, kuśalamūla/ akuśalamūla, and ānataryakarma (the latter two particularly used in a Buddhist context) and understand the different paths from perdition to liberation offered by Buddhists and Jains. We will particularly focus on the question of how Buddhism, a religion claiming that [almost] all beings have the capacity of achieving Buddhahood, reinvented and developed their ideological systems to offer ways to cure the seemingly incurable ones.
Art der Leistungskontrolle und erlaubte Hilfsmittel
We will combine lectures and reading primary sources in the course. The whole course will be divided into four modules (1. Intro.; 2. Dharmaruci/Mahādeva, the matricide; 3. Ajataśatru, the patricide, and 4. Devadatta the schismatic). Each module of the course will begin with my lecture on general topics and then continue with reading primary sources.A list of primary sources used in the course will be provided in the syllabus (which will be circulated at the beginning of the semester) and through emails.
*** Students who have a basic level of Sanskrit need to prepare for the translation of Sanskrit texts in advance. Students without Sanskrit knowledge are also welcome, but we need to adjust the language difficulty based on the actual situation.
***For texts in Pāli, Chinese, and Tibetan, the lecturer will lead the translation and be responsible for detailed analyses. Students are required to familiarize themselves at least with the English translations. I can offer to guide students to read some classical Chinese/Tibetan if desired.
At the beginning of each module, there will be a list of required readings (i.e., articles), that students should read before the class.
*** Students who have a basic level of Sanskrit need to prepare for the translation of Sanskrit texts in advance. Students without Sanskrit knowledge are also welcome, but we need to adjust the language difficulty based on the actual situation.
***For texts in Pāli, Chinese, and Tibetan, the lecturer will lead the translation and be responsible for detailed analyses. Students are required to familiarize themselves at least with the English translations. I can offer to guide students to read some classical Chinese/Tibetan if desired.
At the beginning of each module, there will be a list of required readings (i.e., articles), that students should read before the class.
Mindestanforderungen und Beurteilungsmaßstab
The final mark will be determined as a weighted average of three marks:
1. Weekly assignments and participation (attendance, contribution to in-class discussions, and peer feedback): 40%.
*** Students are expected to familiarize themselves with the primary materials in order to engage in the class discussion and answer the questions. Students should prepare a draft translation of primary materials in Sanskrit. They should at least read the provided English translations of primary sources that are written in other languages.
2. Final Assessment (ca. 4,000–5,000 words, excluding tables and bibliography): 60% (presentation 10%, essay 50%)
Students are required to write an academic essay on topics relevant to the ethics of Indian religions in their broader contexts. A preferred approach is to choose one or more primary texts in one (or more) of the classical languages (Sanskrit, Pali, Tibetan, or Chinese), translate it (or them), conduct a deep discussion of ethical, doctrinal, or soteriological issues touched upon in the text(s), and extend discussions to a broader religious/cultural context.
*** Students should think about the topic of the final paper and discuss it with me in person or via email before Week 8 [inclusive]. The topic should be approved by me before Week 10. In the last session, there will be a 15-minute presentation for each student to share their ongoing study of the topic for guidance and (peer) feedback.Grading scheme:
100-90% very good („sehr gut“: 1)
89-76% good („gut“: 2)
75-63% satisfactory („befriedigend“: 3)
62-50% sufficient („genügend“: 4)
49-0% not sufficient („nicht genügend“: 5)
1. Weekly assignments and participation (attendance, contribution to in-class discussions, and peer feedback): 40%.
*** Students are expected to familiarize themselves with the primary materials in order to engage in the class discussion and answer the questions. Students should prepare a draft translation of primary materials in Sanskrit. They should at least read the provided English translations of primary sources that are written in other languages.
2. Final Assessment (ca. 4,000–5,000 words, excluding tables and bibliography): 60% (presentation 10%, essay 50%)
Students are required to write an academic essay on topics relevant to the ethics of Indian religions in their broader contexts. A preferred approach is to choose one or more primary texts in one (or more) of the classical languages (Sanskrit, Pali, Tibetan, or Chinese), translate it (or them), conduct a deep discussion of ethical, doctrinal, or soteriological issues touched upon in the text(s), and extend discussions to a broader religious/cultural context.
*** Students should think about the topic of the final paper and discuss it with me in person or via email before Week 8 [inclusive]. The topic should be approved by me before Week 10. In the last session, there will be a 15-minute presentation for each student to share their ongoing study of the topic for guidance and (peer) feedback.Grading scheme:
100-90% very good („sehr gut“: 1)
89-76% good („gut“: 2)
75-63% satisfactory („befriedigend“: 3)
62-50% sufficient („genügend“: 4)
49-0% not sufficient („nicht genügend“: 5)
Prüfungsstoff
Extracts from the primary literature and secondary literature, which are announced before the individual sessions and for the preparation of the Seminar paper.
Literatur
1. Peter Harvey. 2000. An Introduction to Buddhist Ethics: Foundations, Values and Issues. Cambridge: Cambridge Unversity Press.
2. Johannes Bronkhost. 2022. Karma. Honolulu: University of Hawai'i Press
3. J.A. Silk. 2007. "Good and Evil in Indian Buddhism: The Five Sins of Immediate Retribution." Journal of Indian Philosophy 35: 253–286.
4. Wendy Doniger O'Flaherty. 1983. Karma and Rebirth in Classical Indian Traditions.
5. Jay L. Garfield. 2010. "What is it Like to be A Bodhisattva? Moral Phenomenology in Śāntideva’s Bodhicaryāvatāra." JIABS 33 (1–2): 333–357.
6. J.A. Silk. 2009. Riven by Lust. Incest and Schism in Indian Buddhist Legend and Historiography.
7. Appleton Naomi. 2015. Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories.
More is to be provided in the syllabus.
2. Johannes Bronkhost. 2022. Karma. Honolulu: University of Hawai'i Press
3. J.A. Silk. 2007. "Good and Evil in Indian Buddhism: The Five Sins of Immediate Retribution." Journal of Indian Philosophy 35: 253–286.
4. Wendy Doniger O'Flaherty. 1983. Karma and Rebirth in Classical Indian Traditions.
5. Jay L. Garfield. 2010. "What is it Like to be A Bodhisattva? Moral Phenomenology in Śāntideva’s Bodhicaryāvatāra." JIABS 33 (1–2): 333–357.
6. J.A. Silk. 2009. Riven by Lust. Incest and Schism in Indian Buddhist Legend and Historiography.
7. Appleton Naomi. 2015. Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories.
More is to be provided in the syllabus.
Zuordnung im Vorlesungsverzeichnis
MASK4
Letzte Änderung: Di 07.03.2023 09:08