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Islam and the absence of Chinese terrorists
By Chan Akya
In the wake of the most recent eruption in terrorist activity, whether interrupted or successful, the world's media have been full of stories and op-ed pages citing the failures of the West in coming to terms with Islam.
For their part, Islamic scholars have pointed out that a very large proportion of Muslims are not terrorists, and thus to confuse the religion with terrorism is pointless. That is contentious. Let us think for a moment of the two ways of wording a statement, and because this is a contentious topic, let's look elsewhere at an older, more sinister albeit state-sponsored terrorist organization, the Waffen-SS.
In 1933 (and I have specifically chosen a period well before wartime atrocities began) there were 52,000 members in the Waffen-SS within a population of 66 million Germans. "The Waffen-SS comprised a ridiculously small minority of Germans" or "All members of the Waffen-SS were Germans."
In effect, both statements are correct, but their implications are vastly different. It is in recognizing the second version that post-World War II Germany achieved meaningful introspection, and why the country does not pose a military threat now, nor is ever likely to in future. Prolonging the comforting fiction afforded by the first version of the statement would not have helped Germany repent for its actions collectively.
This is the same problem confronting the Muslim world today. The linkage between Islam and today's terrorists can be framed very similarly to the German pyramid of the early 20th century. Then, frustrations and anger within the wider population were radicalized progressively, until they reached the fanatical breadth of the Waffen-SS. The progression of terrorists through Islamic society, one imagines (because one doesn't really stand around witnessing the birth of new terrorists), is a similar process where a number of local frustrations have fueled the nucleus of modern terrorism.
For lessons on how to avoid the spillover of such extremist tendencies toward action, Muslims may want to examine the Buddhist example from history, in particular focusing on its evolution within Chinese culture.
Very similar to the schism that developed in Islam between Sunnis and Shi'ites is the one that developed in Buddhism in the 1st century AD. Then, the arguments between the literal sayings of the Buddha and a theological expansion from those sayings laid the ground for the evolution of Mahayana (Greater Wheel) Buddhism, which is the version that thrived in India and was later exported to China and Japan. The older, and arguably truer, form of Buddhism was thenceforth cited as Hinayana (Lesser Wheel) and was primarily followed in countries such as Ceylon (Sri Lanka), Burma (Myanmar) and Siam (Thailand).
Mahayana and China
As the Mahayana school spread in China, its greatest appeal was among those following Taoist thought. The antipathy of Confucian scholars to Buddhism is well recorded. They objected to the idea of a man giving up his worldly possessions and abjuring sex, as these violated the importance of relative standing upon which Confucian values of a person's importance are founded. Confucians also opposed the foreign-looking imagery of the Buddha, and in particular to his depiction in statues of exposing one shoulder, as this was barbaric to them.
Taoist beliefs, on the other hand, cited the value of a person unto himself - and it was here that the lower classes in China found a solid echo in Buddhism. By promising rebirth in a better position, and promising besides that oppressors would themselves suffer in a rebirth, Buddhism was able to fill the poor with greater optimism about their lot.
The transition meant that stability across the classes was achieved for China and, over a period of time, the Confucian elite managed to strengthen its hold over the country's thought. This was compensated across the lower classes, who focused on self-maximization as guided by Taoist principles, while the more literate among the lower classes focused on the Buddhist principles of seeking an escape from mere bodily pleasures. Needless to add, such people did not procreate, and therefore failed to perpetuate their discontent.
The contribution of Buddhism to Chinese culture and language has been immense. The "butterfly dream" poem of Chuang Tzu in particular occupies a core of Zen thought now. This is a situation where the learned scholar wakes from his dream, where he remembers dreaming of himself as a butterfly. He then inquires whether he did indeed dream that he was a butterfly or whether his current state of being, as a human, could be the dream of a butterfly. The idea of non-attachment (as against detachment) is core to Buddhist thought, and explains away the injustices millions of people have suffered for the past few millennia. I believe that this core of thought, suffused with a Taoist instinct for self-preservation (and maximization), forms the essence of Chinese practicality. It informs the philosophy of action, and can be seen as a guiding hand of common sense in the works of Sun Tzu, which are more popular in the West.
Hinayana and Ceylon
The core practices of Buddhism that were initially exported at the time of Emperor Ashok were to become foreign in their land of birth as India took to the Mahayana form of Buddhism. In foreign lands, Buddhism nevertheless encountered one of the key objections to Mahayana thought, namely the need for deifying the Buddha (which was frowned upon by the Buddha himself) to spread the message wider. That the Mahayana school succumbed to the temptation to deify the Buddha and widen the discussions on his thoughts remains the key reason for the Hinayana school's derision of the other school's adherents.
The natural pessimism attached to Buddhism centers on the sheer pointlessness of one's existence should one fail to secure separation from self. While this is optimal for an individual to examine at some length, it does not form the basis for nationhood. Indeed, much as the Confucians observed, true Buddhists do not form armies and do not join government, as these acts necessarily injure others. Thus challenged, the Hinayana school in practice adopted the sacred relics of the Buddha as its guiding force. The transition of focus from the immutable self to an object proved successful as a way of guarding the basic culture from foreign invasion.
It is thus no accident that all the main adherents of the Hinayana school Buddhism - Ceylon, Burma and Siam - succeeded in creating military societies (I define that term as a society ever-focused on external threats to its culture, with less focus on internal reforms). Indeed, the Hinayana school has a basic openness on religion that is somehow combined with a basic disdain for exceptional behavior.
The key exception for Buddhism with respect to terrorism is thus to be found in its oldest school - it does not take any leap of faith for us to examine the modern-day barbarism shown by the Myanmar junta on its own people, nor the atrocities heaped on minority Tamils and Muslims by the majority Sinhalese (Buddhists) in Sri Lanka, as having philosophical underpinnings not in Buddhism, but in the organization of the state around the idea of protecting the religion.
Back to Islam
As with the Hinayana school, today's Islam organizes itself around the sacred experience of visiting Mecca and Medina, and adhering to other tenets laid down many centuries ago. And as with the experience in Burma and Ceylon, this led to the successful establishment of a military society.
The evolution of Shi'ite thought was on similar lines to that in the Mahayana school, and very similar to the history of Buddhism: circumstances (ie, history) played a great part in rendering the divide on nationalist lines. The lack of open debate in Sunni Islam today harks back to the Hinayana experience, although with a key difference, namely that while Buddhism's strictest thoughts survived away from its place of origin, the same cannot be said of Islam today.
Evolution has been an integral feature of all expanding religions, be it Christianity's incorporation of pagan beliefs in Europe or Buddhism's adoption of Taoist principles in China. While Islam itself underwent similar evolution - witness the Sufi school of thought, which borrowed much from Buddhism - today's voices speak from the core alone.
Thus the statement that terrorists do not represent a majority of Muslims may indeed be true mathematically, but that does not absolve the rest of the Islamic community of their failure to address the narrowness of the core. This silence forms the basis of the global terrorist pyramid.
这两个都属于什么都学什么也学不精，但较好毕业，就业面广的，前者建议你还是别学，除非有人替你安排好了MANAGER的职位~
马斯洛理论如何影响了商业和管理领域？马斯洛理论即人在满足了生存、安全的需求之后，就渴望被尊重，希望人格与自身价值被承认。马斯洛理论告诉我们，生理需求只是人们的最基本需求。所以，在对待员工上，物质奖励只是最基本的奖励。随着社会的发展，人们的要求会不断提高，会更多地向求得社会认同和尊重这个方向努力。反映在企业管理理论上，就是从泰勒的科学管理之后，一个再也没有改变的主题，就是对人的尊重。在现在的企业组织中，已经没有比尊重个人更为普遍和明确的价值观了。它要求我们在企业管理中，应该进行一种人性的回归，实行以尊重员工为核心的人本管理。
马斯洛理论如何影响了商业和管理？（马斯洛(1908—1970)，美国社会心理学家，人格理论家，人本主义心理学的主要发起者）
大体意思是:马斯洛理论是如何影响了商业和管理.
马斯洛是如何影响经营或管理的？
乐正琰苏力： How does意思是如何/怎么做. 1、How的英式读法是[haʊ];美式读法是[haʊ]. 作副词意思有怎样;多么;如何.作连词意思有如何;怎样;以 ... 方式.作名词意思是方式. 2、does的英式读法是[dʌz];美式读法是[dʌz]. 作动词意思有做;...
新乐市13833723714： what doe和how does有区别吗 - ？
乐正琰苏力： what一般在语境里是“什么,干什么,是什么” how一般在语境里是“怎么,怎么样,怎么办”
新乐市13833723714： 英语,【How does】和【What does 】一个意思? - ？
乐正琰苏力： 不是一个意思. How does - 如何/怎么做. 比如:How does this work? 这是如何做到的? How does he know? 他是怎么知道的? What does - 做什么 比如:What does this do?这是做什么的? What does he do? 他是做什么的?(一般是问他工作是什么). What does this mean?这是什么意思?
新乐市13833723714： 用How does来提问,5句5答. - ？
乐正琰苏力： how does she finish her homework? she asks her sister to help her. how does he come here? He comes here by bike. How does the cat know a mouse? the cat's mother teaches her. how does the ground become wet? It rains every day. how does the room look ? it looks very beautiful
新乐市13833723714： how does he do和what does he do有什么区别 - ？
乐正琰苏力： how does he do 意思是他怎么做 what does he do 意思是他是干什么的 还有how 和what 的区别,how 是疑问副词,在句子里做状语(就是句子里不能缺主语宾语) what 是疑问代词,可以做主语宾语 因此how does he do 是错的,要加宾语it 而what does he do it 也错,要去掉宾语it
新乐市13833723714： 用What does,How does和Where does来提问,各六句,要有问有答. - ？
乐正琰苏力： What does your father do?你爸爸是干什么?He is a teacher.他是一个老师.Where does he work?他在哪里上班?He works in a school.他在一个学校上班.How does he go to work? 他怎么上班? He goes to work by bike.他踩自行车上班. 多多采纳哦
新乐市13833723714： how does it feel? - ？
乐正琰苏力： 这是一个特殊疑问句,由疑问词how引导,it是主语,因为是第三人称单数,所以助动词do加es,因为特殊疑问句有助动词在先,所以动词feel就用原形了.这句话中文意思:它感觉怎么样?希望帮到你!望采纳!你的采纳对我很重要!
新乐市13833723714： How does Mary get to school?【这里的how用以询问什么】 - ？
乐正琰苏力： 问的是她是如何(用什么交通工具)去学校的.或者说问出行方式.
新乐市13833723714： How it works 英语 语法有错? How does it work 才对? - ？
乐正琰苏力： How does it work? 才是正确的提问方法.How it works? 是一种错误.因为特殊疑问句的结构是:“特殊疑问词+助动词+主语+动词+其他成分+?”how it works常见的原因是,这个可以作为一个从句出现于句子中,如She has studied about the ...
新乐市13833723714： How does Lily like?是什么意思 - ？
乐正琰苏力： 你好! 我顺便一起帮你辨析这四个句子:how does it like? how is it like? what does it like? what is it like?1、这个怎么样?表示询问意见. 2、它长得什么样子? 3、它喜欢什么? 4、它像什么?所以你的问题的大案是: 丽丽这个人怎么样?还有什么不懂的,可以随时问我.我一定热忱回答.
