tag:www.buddhismuskunde.uni-hamburg.de,2005:/en/veranstaltungen/201620162019-11-18T12:55:11ZNAGR-fakgw-4694154-production2016-07-04T16:01:00ZBuddhist Perspectives on Food and Drink<img width="293" height="165" style="float:left" src="https://assets.rrz.uni-hamburg.de/instance_assets/fakgw/4852664/shutterstock-370251389-6da1ccb59958a2c7dab6c282ba43f88af030fd68.jpg" /><p>A wandering monk was climbing a mountain alongside a stream, on his way to the Zen monastery at the top, when he noticed a vegetable leaf floating downstream. He thought, "It is just a single leaf, but any place that would waste it cannot be very good," and he turned to go back down the mountain. Just then he saw a lone monk come running down the path, chasing after the floating leaf. Immediately the wandering monk decided to enroll in the monastery at the top of the mountain.<span></span><span><span><br></span></span>(Kenneth Kraft. Eloquent Zen: Daitō and Early Japanese Zen. Honolulu 1992, p. 83.)</p>
<p>To deal with food in a conscious and careful manner is of tantamount importance to the good life in the Buddhist view of things. As do other religions, Buddhism holds that to eat and to drink means more than to merely nourish and sustain bodily existence. Rather, spiritual, soteriological, and social dimensions are ascribed to food and drink, and these perform essential roles within the religious system of meaning. Some few examples from the history of Buddhism may suffice as illustration: In the formative period of the Buddhist community monks and nuns depended solely on laypersons for food, and almsfood manifested the close relation between the monastic and secular contexts. Sacrificial offerings such as fruit and rice wine at Buddhist altars in Japan form a link between the transcendent and immanent realms. In many cases, the communal consumption of food and drink symbolizes the coherence of the saṃgha and ensures the continuity of the Buddhist tradition as a social institution. As the “Regulations for Purity” in East Asian Chan/Zen monasteries point out, the production and preparation of foodstuffs provides a paradigmatic opportunity for the cultivation of mindfulness and for the transformation of the most everyday activities into religious praxis. And to abstain from eating and drinking certain things — be it in principle as in the case of monastic regulations or temporarily as when undergoing ascetic self-mortification — further demonstrates the significance of nourishment for the religious and cultural consciousness.</p>
<p>The Numata Center for Buddhist Studies’ lecture series “Buddhist Perspectives on Food and Drink. Issues from Ethics, Soteriology, and Cultural History” during the summer semester of 2016 will discuss Buddhist conceptions of food and drink with respect to the tension, among others, between social norms and the individual quest for salvation, normative dogmatics and ritual efficacy. In his opening lecture, Prof. em. Dr. Lambert Schmithausen (Hamburg) addresses the question which ethical, ascetic, spiritual, and social considerations in Indian Buddhism led to the regulation of meat consumption and subsequently to a consistently vegetarian interpretation. Prof. Dr. Ann Heirman (Gent) charts the structures that led to certain foodstuffs being prohibited not only by the monastic regulations of Chinese Buddhism but also by general penal law, highlighting the complex relation between secular and sacerdotal authorities. The assessment of tea ceremony as a highly aestheticized and proverbially Buddhist exercise is called into question by Prof. Dr. Kristin Surak (London); her analyses reveal its rituals as elements in the construction of a unique Japanese national identity. The closing lecture by Prof. Dr. Klaus Vollmer (Munich) on meat consumption in Japan past and present ties together issues of ethical responsibility, religious ideals and social practices with the importance of food and drink in the formation of identities.</p>
All lectures are held on Mondays, 6 to 8 pm in room 221 at the Asien-Afrika-Institut, Edmund-Siemers-Allee 1, East Wing.<br>
<p>18.04.2016<br>Fleischverzehr und Vegetarismus im indischen Buddhismus<br>Prof. em. Dr. Lambert Schmithausen (Hamburg)</p>
<p>06.06.2016<br>The Consumption of Forbidden Food in Chinese Buddhism<br>Prof. Dr. Ann Heirman (Ghent)</p>
<p>27.06.2016<br>Consuming Japaneseness in the Tea Room. Between the Ordinary and Extra-Ordinary<br>Prof. Kristin Surak, PhD. (London)<br>Please note: The venue has changed to room no. 221, WEST WING!</p>
<p>04.07.2016<br>Tötungsverbot und Fleischgenuss in Japan<br>Prof. Dr. Klaus Vollmer (Munich)</p>
<p>The lectures will be given in English or German. Admission is free. All interested parties are welcome!<br>Flyer (PDF)</p>
<p>Coordination: Prof. Dr. Steffen Döll (Numata Center for Buddhist Studies, Universität Hamburg)</p><p>Photo: </p>NAGR-fakgw-4757770-production2016-07-04T16:00:00ZTötungsverbot und Fleischgenuss in Japan<p>A Lecture by Prof. Dr. Klaus Vollmer (Ludwig-Maximilians-Universität, Munich)</p>
<p>Der starke Einfluss des Buddhismus auf Naturverständnis und Esskultur gehörte bis in jüngste Zeit zum festen Bestandteil eines Bildes von der japanischen Kultur, das nicht zuletzt durch bedeutende Vertreter der Zen-Gelehrsamkeit wie etwa Daisetsu T. Suzuki (1870–1966) im 20. Jahrhundert auch im Westen etabliert wurde. Tatsächlich haben ethische und soteriologische Vorstellungen des Buddhismus die japanische Kultur der Vormoderne nachhaltig geprägt und auch den gesellschaftlichen Umgang mit Nahrung und Lebensmitteln beeinflusst. Insbesondere die historische und kulturanthropologische Forschung in Japan hat jedoch seit den 1990er Jahren das Image der geschichtlich gewachsenen, oft religiös begründeten besonderen „Naturliebe“ der Japaner sowie die Annahme einer zumindest seit dem späten Mittelalter (16. Jahrhundert) fast fleischlosen Ernährung nachhaltig differenziert. Dabei konnte auch gezeigt werden, dass der Topos der fleischlosen Ernährung Teil eines Konstrukts in der modernen Repräsentation Japans gegenüber dem Westen ist. Der Vortrag diskutiert Beispiele für buddhistische Perspektiven auf Ernährung und Lebensmittel aus verschiedenen Epochen der japanischen Geschichte und stellt dabei das buddhistische Tötungsverbot, die Frage des Fleischgenusses und in diesem Kontext die Beziehungen des Buddhismus zur einheimischen Religion Japans (Shintô) in den Mittelpunkt.</p>
<p>Klaus Vollmer, Studium der Japanologie, Neueren Deutschen Literatur, Religionswissenschaft, Sinologie und Geschichte in Hamburg, Promotion 1993, Habilitation (Japanologie) 1997. Research Fellow an der Ôsaka City University (1993 bis 1994), Stipendiat der Deutschen Forschungsgemeinschaft, seit 1998 Lehrstuhl für Japanologie an der Ludwig-Maximilians-Universität München. Numata Fellow for Buddhist Studies in Hamburg 2002. Vorsitzender der Vereinigung für sozialwissenschaftliche Japanforschung (2000 bis 2006), Arbeitsschwerpunkte und zahlreiche Veröffentlichungen zur Kultur- und Sozialgeschichte Japans.</p>
Date: Monday, June 4, 2016, 6– 8 p.m.<br>Venue: Room 221 at the Asien-Afrika-Institut, Edmund-Siemers-Allee 1, East Wing.
<p>The lecture will be given in German. Admission is free. All interested parties are welcome!<br>Flyer (PDF)</p>NAGR-fakgw-4757666-production2016-06-27T16:00:00ZConsuming Japaneseness in the Tea Room. Between the Ordinary and Extra-Ordinary<p>A Lecture by Prof. Kristin Surak, PhD. (University of London)</p>
<p>Nations are made real not only through concrete symbols, icons, and institutions, but also through lived experiences. The tea ceremony, tracing a picaresque history from Buddhist temples through high power politics to arrive in homes, and schools today, offers fertile ground for exploring the production and reproduction of nations at a phenomenological level though rituals of eating and drinking. This talk examines how cultural practices can become sites for sensing, enacting, and even embodying the nation through experiences that tread a border between the ordinary and extra-ordinary. A simultaneous familiarity and apartness enables an experience to take on significances — here, national resonances — beyond itself. To explore this process, this presentation takes up the tea ceremony as a practice that facilitates a concentrated experience of Japaneseness within Japan. It examines how the spaces, objects, and practices of the tea ceremony bear both similarities to, but yet are fundamentally different from, mundane counterparts in everyday life. The social ritual transforms the most elementary activities — standing, walking, drinking — into the “proper” or “correct” forms from which commonplace variants putatively derive. The tea ceremony can be interpreted and experienced as Japanese precisely because it is different — but not completely removed – from more mundane life. This disjuncture, as the tea ceremony transforms the ordinary into the extra-ordinary, demands an attentiveness that sustains what many practitioners call a “Japanese experience.”</p>
<p>Kristin Surak is Associate Professor of Japanese Politics at SOAS, University of London. She specializes in international migration, nationalism, culture, and political sociology. 2015 to 2016, she was a member of the Institute for Advanced Study at Princeton. Her book Making Tea, Making Japan: Cultural Nationalism in Practice (Stanford University Press, 2013) received the Outstanding Book Award from the American Sociological Association’s Section on Asia. She has published in numerous academic and intellectual journals and received numerous awards and fellowships for her work. She comments regularly for the BBC, Deutsche Welle, Al Jazeera, and Radio France International. Before joining SOAS, she taught at UCLA and at the University of Duisburg-Essen. Currently, her research compares migration regimes and temporary migrant labor programs in East Asia and across the globe.</p>
Date: Monday, June 27, 2016, 6– 8 p.m.<br>Venue: Room 221 at the Asien-Afrika-Institut, Edmund-Siemers-Allee 1, WEST WING.
<p>The lecture will be given in English. Admission is free. All interested parties are welcome!<br>Flyer (PDF)</p>
<p>Coordination: Prof. Dr. Steffen Döll (Numata Center for Buddhist Studies, Universität Hamburg)</p>NAGR-fakgw-4757626-production2016-06-06T16:00:00ZThe Consumption of Forbidden Food in Chinese Buddhism<p>A Lecture by Prof. Dr. Ann Heirman (Ghent University, Belgium)</p>
<p>One of the most distinguishing features of a Chinese monk and nun is the refusal to eat or drink certain types of food: it is forbidden to drink alcohol, to eat meat or fish, or to consume five products that have a strong flavor. That was not merely a matter of monastic code. Under the influence of Mahāyāna, with its strong emphasis on compassion, the monastic discipline was subjected to an increased moralization. At the same time, we see how the secular authorities interfered with the monastic discipline on an increasing scale, until they finally even took it upon them to enforce these monastic rules by including them into the secular law codex. The Daoseng ge 道僧格, Regulations for the Daoist and Buddhist Clergy, most probably included in the civil Tang code issued in 637 by Emperor Taizong, is a prime example.<br>Based on disciplinary (vinaya) texts, Chinese commentaries written by vinaya masters, and historical accounts, the present paper discusses the development of disciplinary rules on forbidden food in the Buddhist monastic community. At the beginning, a wrong-doer was a mere offender of the monastic code. He gradually became a sinner, and finally also a state criminal (at least in theory).</p>
<p>Ann Heirman, Ph.D. (1998) in Oriental Languages and Cultures, is professor of Chinese Language and Culture and head of the Centre for Buddhist Studies at Ghent University in Belgium. She has published extensively on Chinese Buddhist monasticism and the development of disciplinary rules, including Rules for Nuns according to the Dharmaguptakavinaya (Motilal Banarsidass, 2002), The Spread of Buddhism (Brill, edited volume with Stephan Peter Bumbacher, 2007), and A Pure Mind in a Clean Body (with Mathieu Torck, Academia Press, 2012).</p>
Date: Monday, June 6, 2016, 6– 8 p.m.<br>Venue: Room 221 at the Asien-Afrika-Institut, Edmund-Siemers-Allee 1, East Wing.
<p>The lecture will be given in English. Admission is free. All interested parties are welcome!<br>Flyer (PDF)</p>NAGR-fakgw-5090421-production2016-06-01T14:15:00ZHow to read Xuanzang’s ‘Record’<img width="293" height="165" style="float:left" src="https://assets.rrz.uni-hamburg.de/instance_assets/fakgw/5090260/deeg-web-a73c8d28d74dc3143d76a819ef06cc2f5fa0730d.jpg" /><p>A lecture by Prof. Dr. Max Deeg, Cardiff University / Max-Weber-Kolleg, Universität Erfurt</p>
<p>One of the most often quoted sources on Indian Buddhism but also more generally on medieval India is the “Record of the Western Regions of the Great Tang” (Datang Xiyu ji) written by the famous Chinese monk, scholar and traveller Xuanzang (600 or 602-664). The text has been used (and misused) since its “discovery” and first translation into a Western language (French) by Stanislas Julien to make statements about historical India and Indian Buddhism, or to corroborate facts gained from other textual sources or material culture (archaeology). The talk will discuss and demonstrate some of the hermeneutical and methodological aspects through examples taken from the second chapter of the text, the general description of India. I will argue that, instead of reading the “Record” as a description of India, a meaningful interpretation has to recur to the Chinese context for which and in which the text has been written.</p>
<p>Max Deeg is professor in Buddhist Studies at the Department of Religious of Theological Studies, Cardiff University, and at present Fellow of the Max-Weber-Kolleg, Universität Erfurt. He studied German Studies, Indology, Japanese Studies and Religious Studies at the University of Würzburg where he received his academic degrees (M.A., PhD, Habilitation). His main research interest is the history of Buddhism, particularly the spread of Buddhism from India to China and the interactions between the wider Indian and Chinese cultural regions. His publications include Das Lotos Sutra (2007), and Das Gaoseng-Faxian-zhuan als religionsgeschichtliche Quelle. Der älteste Bericht eines chinesischen buddhistischen Pilgermönchs über seine Reise nach Indien mit Übersetzung des Textes (2005). He is currently working on a new English translation and commentary of Xuanzang’s “Record of the Western Regions” (Datang Xiyu ji).</p>
<p>Date: Wednesday 1 June 2016, 16:15 – 18:45 h<br>Venue: Universität Hamburg, Edmund-Siemers-Allee 1, East Wing (ESA O), Room 209. <br>The lecture will be held in English. The entrance is free. <br>Flyer (PDF)</p><p>Photo: </p>NAGR-fakgw-5047935-production2016-05-24T16:15:00ZChristianity and the Refashioning of Theravada Buddhism in Nineteenth-Century Siam<img width="293" height="165" style="float:left" src="https://assets.rrz.uni-hamburg.de/instance_assets/fakgw/5047923/christianity-1b54f71f7268f35fcb8d252e9009bc38c5b1c406.jpg" /><p>In the presentation Prof. Dr. Sven Trakulhun will examine the interplay between knowledge transfer and the Christian mission in nineteenth-century Siam. From c. 1830 onwards, discussions on religion became a central arena of conflict between rival regimes of knowledge, confronting ‘traditional’ Thai Buddhist views on nature and man’s existence with the ideals and practices of science and rationality transmitted from Europe and the USA. He will argue that the Christian doctrine played a crucial role for the transformation of Siamese Buddhism into a ‘rational’ faith compatible with modern science, while the Christian mission was a failure in terms of conversions. ‘Modern’ Buddhism then not only became an important source for cultural self-assertiveness in the face of Western colonialism, but also a central ideology for pushing Siamese claims for religious leadership in the Theravada Buddhist world.</p>
<p>Sven Trakulhun teaches modern history at the University of Konstanz. He has published widely on the history of Thailand and its relations with Europe. He is the author of Siam und Europa. Das Königreich Ayutthaya in westlichen Berichten (2006) and Asiatische Revolutionen: Europa und der Aufstieg und Fall asiatischer Imperien in der Frühen Neuzeit (forthcoming in 2017).</p>
Time: Tuesday 24 May 2016, 18 – 20 h c. t.<br>Venue: Hamburg University, Edmund-Siemers-Allee 1, East Wing (ESA O), Room 124.
<p>The lecture will be held in English. The entrance is free.<br>Flyer (PDF)</p>
<p>In cooperation with the Department of Thai Studies at Hamburg University and the Hamburger Gesellschaft für Thaiistik</p>
<p></p><p>Photo: </p>NAGR-fakgw-4757263-production2016-04-18T16:00:00ZFleischverzehr und Vegetarismus im indischen Buddhismus<p>A Lecture by Prof. em. Dr. Lambert Schmithausen (Hamburg)</p>
<p>Das Thema Nahrung wird in den Texten des frühen Buddhismus vor allem im Hinblick auf die Ordinierten (Mönche und Nonnen) eingehender thematisiert. Sie sollen essen, um ihren Körper gesund zu erhalten: maßvoll und ohne Gier und Anhaften. Extremer asketischer Nahrungsverzicht wird abgelehnt. Die Ordinierten leben in der Regal von Almosenspeise, dürfen aber auch Einladungen annehmen. Alkohol ist verboten, und der Verzicht darauf wird auch von den Laienanhängern erwartet. Fleisch hingegen dürfen sie essen, trotz des Gebotes, keine Tiere zu töten. Das Gleiche gilt auch für die Ordinierten, doch haben sie dabei gewisse teils ethisch, teils sozial motivierte Einschränkungen zu beachten. Der Versuch, aus asketischen Motiven Fleischverzehr und sogar Milchprodukte ganz zu verbieten, wird vom Hauptstrom der Tradition zunächst abgewiesen. Erst in einigen Texten des Mahāyāna-Buddhismus kommt eine Richtung auf, die von Ordinierten wie auch von ernsthaften Laienanhängern eine konsequent (lacto)vegetarische Ernährung fordert. Sie hat aber keineswegs den gesamten indischen Buddhismus geprägt.</p>
<p>Lambert Schmithausen, geboren 1939 in Köln. Studium der Indologie, Arabistik und Philosophie an den Universitäten Köln, Bonn und Wien. 1963 Promotion zum Dr. phil. an der Universität Wien. 1966 Habilitation für das Fach Indologie an der Universität Münster. 1970 bis 1973 außerplanmäßiger Professor ebendort. 1973 bis 2005 Professor für Indologie (Buddhologie, Tibetologie) an der Universität Hamburg. Forschungsschwerpunkte: älterer Buddhismus, Yogācāra, buddhistische Ethik.</p>
Date: Monday, April 18, 2016, 6 to 8 pm<br>Venue: Room 221 at the Asien-Afrika-Institut, Edmund-Siemers-Allee 1, East Wing.
<p>The lecture will be given in German. Admission is free. All interested parties are welcome!<br>Flyer (PDF)</p>
<p>A recording of the lecture is available here.</p>
<p>Coordination: Prof. Dr. Steffen Döll (Numata Center for Buddhist Studies, Universität Hamburg) </p>NAGR-fakgw-4317644-production2016-01-20T15:15:00ZMāravijaya and Mārabandhana: The Victory over Māra and the Binding of Māra<img width="293" height="165" style="float:left" src="https://assets.rrz.uni-hamburg.de/instance_assets/fakgw/4317549/207-mara-7b8aff9532166cf94ab014510d3c3c83018869dd.jpg" /><p><span class="">Māra, the Evil One, has a very long and exciting career in Buddhist narratives. Represented as a god of the highest abode of the Sensual Heavenly Realms and interpreted as the personification of evil, defilements and death, in the canonical texts he appears as the evil temptation trying again and again to gain control of the awakened ones even ‘after’ their enlightenment. In post- and extra-canonical texts such as the Buddhacarita, the Lalitavistara and the Nidānakathā of the the Jātakatthakathā he has to take control ‘before’ the Buddha and the Arhats attain enlightenment. There are two narratives of his defeat that become popular. The first is by the Buddha before his enlightenment, the second is by the Arhat Upagupta at the merit-making ceremony of King Aśoka. At first, the narratives vary on how Māra was defeated. In the Thai tradition, in particular, he was chased away by the flood flowing from the hair of the Earth Goddess. The second time, he was bound and tamed to the point that he became Buddhist and made a firm resolution to become a Buddha in the future. The first defeat has become the most popular scene depicted in all means of arts: images, mural painting, bas-reliefs etc. The Arhat Upagupta is worshipped as having great magical power defeating and taming Mara.</span></p>
<p><span class="">Prapod Assavavirulhakarn studied Pali, Sanskrit, Sanskrit Epigraphy and Buddhist Studies at Chulalongkorn University (Thailand), at the Université de Paris IV and Berkeley. His master thesis on the term and the concept of “bodhisattva” in Theravāda and Mahāyana Buddhism, a comparative study has been published and used as a textbook at the Faculty of Arts at Chulalongkorn University. His PhD dissertation on the proto-history of Buddhism in Southeast Asia and the ascendency of Theravāda Buddhism was published in 2010. He has been the Dean of the Faculty of Arts, Chulalongkorn University from 2008 to 2015. After his retirement he is currently teaching at the University of Hamburg as the Numata Chair Professor for the winter term 2015/2016. </span></p>
<p><span class=""> His publications comprise: </span></p>
<span class="">The Ascendancy of Theravada Buddhism in Southeast Asia. Chiang Mai: Silkworm, 2010. </span>
<span class="">Buddhism and the Crystallization of Thai Intellect and Intellectuals. Kandy: The International Centre for Ethnic Studies, 1994. </span>
<span class="">“Mahadibbamanta – A Reflection on Thai Chanting Tradition”. In: Jainism and Early Buddhism: Essays in Honor of Padmanabh S. Jaini. Fremont: Asian Humanities Press. 2003.</span>
<p><span class="">Date: Wednesday 2o January 2016, 16:15-17:45 h.<br>Venue: Universität Hamburg, Asien-Afrika Institut, ESA Ost, Room 209.<br>The lecture will be held in English. The entrance is free. <br>Flyer: (PDF)</span></p><p>Photo: <a href="https://commons.wikimedia.org/wiki/File:Astasahasrika_Prajnaparamita_Victory_Over_Mara.jpeg">CC</a></p>NAGR-fakgw-4215696-production2016-01-18T17:00:00ZReligionen, Dialog und Wissenschaften<img width="293" height="165" style="float:left" src="https://assets.rrz.uni-hamburg.de/instance_assets/fakgw/3911720/2015-religionen-d9b448e9319429a008e2e19744f048efff8f93dc.jpg" /><p>Seit gut zehn Jahren haben wir es mit tiefgreifenden Veränderungsprozessen zu tun. Neben einer fortschreitenden Säkularisierung gibt es ein Erstarken von Religion und religiösen Diskursen, vor allem im Blick auf das Judentum, den Islam, den Buddhismus und das Alevitentum, aber auch hinsichtlich neuer Ansätze im Christentum. Einer der Gründe für diese Veränderungen liegt in der durch Migration zunehmenden Präsenz von Religionen in unserer Gesellschaft, ein anderer liegt darin, dass sich Religionen zunehmend von der gesellschaftlichen Pluralisierung herausgefordert sehen und sich der Frage stellen müssen, wie sie andere Religionen und deren Mitglieder wahrnehmen. Dieser Frage geht die Ringvorlesung ebenso nach wie den damit verbundenen Veränderungen im wissenschaftlichen Bereich. Hier ist ein verstärktes Interesse ganz unterschiedlicher akademischer Disziplinen für das Themenfeld von Religionen und Dialog festzustellen. Diese Vielfalt wird in der Ringvorlesung aufgenommen. Neue Forschungsergebnisse werden präsentiert und auf den Prüfstand gestellt.<br>Die Ringvorlesung wird von der Akademie der Weltreligionen der Universität Hamburg in Kooperation mit dem NumataZentrum für Buddhismuskunde der Universität Hamburg organisiert. Bei den Vorträgen zum Buddhismus wird zudem mit dem Tibetischen Zentrum Hamburg e. V. kooperiert.<br></p>
Montags, 18–20 Uhr, Hauptgebäude, Edmund-Siemers-Allee 1, Hörsaal C
<p>Buddhismuskundliche Vorträge der Veranstaltungsreihe:<br></p>
<p>26.10.2015<br>Buddhismus in modernen Kontexten. Zum Verhältnis von „Religion“ und „Wissenschaft“ aus religionswissenschaftlicher Sicht<br>Jun.-Prof. Adrian Hermann, Institut für Missions-, Ökumene- und Religionswissenschaften, Universität Hamburg<br>Recorded Lecture<br><br>16.11.2015<br>Gender als Prüfstein für einen zeitgenössischen Buddhismus. Neue wissenschaftliche Ansätze aus der Perspektive buddhistischer Theologie<br>Dr. Carola Roloff, Akademie der Weltreligionen, Universität Hamburg<br>Recorded Lecture<br><br>11.01.2016<br>The Transmission of Buddhism to the West: Fidelity to Tradition versus Syncretism and Secularism<br>Prof. Dr. Jay Garfield, Doris Silbert Professor in the Humanities and Professor of Philosophy, Smith College, Northampton, USA und Forum-Humanum-Gastprofessor, Akademie der Weltreligionen, Universität Hamburg<br>Recorded Lecture<br><br>18.01.2016<br>Ästhetik des Wissens. Interkulturelle Modelle von Religion und Wissenschaft im Dialog mit buddhistischer Anthropologie<br>Prof. Dr. Michael von Brück, Lehrstuhl für Religionswissenschaft, Ludwig-Maximilians-Universität München<br>Recorded Lecture<br><br>Koordination<br>Dr. Carola Roloff / Prof. Dr. Wolfram Weiße, beide Akademie der Weltreligionen, Universität Hamburg / Prof. Dr. Michael Zimmermann, NumataZentrum für Buddhismuskunde, Universität Hamburg / Tibetisches Zentrum Hamburg e. V.<br><br></p>
<p>Eine Fotodokumentation der Vortragsreihe finden Sie unter diesem Link.<br>Veranstaltungsflyer als PDF</p><p>Photo: </p>