Abstract of the doctoral dissertation by Nguyen Thi Le Thu

INTRODUCTION

1. Reasons for choosing the topic

Buddhism is a philosophical and religious movement that emerged around the 6th century BCE in North India. During its development, the influence of Buddhism extended beyond India, spreading to many countries around the world, including Vietnam.

In Vietnam, Buddhism was first introduced to the Red River Delta region, forming Buddhist centers there, including Thang Long - Hanoi. History has proven that throughout its existence and development, Buddhist ethics have deeply permeated the traditional ethics and culture of the people of Hanoi.

The year 1986 marked a significant milestone in the comprehensive Doi Moi (Renovation) process initiated by the Party and State of Vietnam. Parallel to the development of a market economy and the country's international integration, Hanoi – the economic, political, and cultural center of the nation – also underwent rapid changes in many aspects. These transformations in socio-economic life led to significant shifts in the lifestyle and moral values ​​of Hanoi residents. A segment of young people have become increasingly materialistic, prioritizing pleasure and individualism, turning their backs on traditional national values… This reality in Hanoi also reflects the current state of Vietnamese youth morality. This urgently necessitates finding solutions to promote positive elements and overcome negative ones in the morality of Vietnamese youth today.

"Youth are the future masters of the nation; the prosperity or decline, strength or weakness of the nation largely depends on the youth." In the current period, youth are one of the decisive factors in the success or failure of the country's industrialization, modernization, international integration, and socialist construction. Therefore, our Party has placed youth at the center of the strategy for nurturing and developing human resources, aiming to build Vietnamese people who are comprehensively developed in terms of physical, intellectual, and moral character. Moral education for youth requires a combination of various measures, in which promoting positive values ​​in the thought of religions in general and Buddhism in particular plays an important role.

In the present era, as a form of social consciousness and also a part of the traditional national culture, the Buddhist tradition continues to exert a significant influence on the thoughts, culture, and ethics of Hanoi residents. This influence is clearly seen in the growing trend of participating in Buddhist activities, studying Buddhist thought, and acting according to Buddhist values ​​in the daily lives of Hanoi residents, including the active participation of many young people.

Therefore, we decided to choose this topic."The impact ofTLNSPG for the Youth Union in Hanoicurrent situationThis doctoral dissertation in philosophy aims to contribute to the research and clarification of the role of TLNSPG (Traditional Vietnamese Language and Literature) in the moral life of young people in Hanoi today.

2. Research Objectives and Tasks

* TargetTo clarify the basic contents of the Law on Natural Resources and Environment and its impact on socio-economic development in Hanoi today, and based on that, to propose viewpoints and some solutions to promote the positive impacts and limit the negative impacts of the Law on Natural Resources and Environment on socio-economic development in Hanoi today.

*Mission:

- Clarify the content and characteristics of the TLNSPG in Vietnam.

- Analyze the process of Buddhism's introduction and development in Hanoi and some characteristics of Buddhism in Hanoi.

- Analyzing the current situation and the issues arising from the impact of the TLNSPG on the socio-economic development in Hanoi today.

- Propose perspectives and some solutions to enhance the positive influence and mitigate the negative impact of the TLNSPG on the current state of youth development in Hanoi.

3. Research Subjects and Scope

*Targetng:Buddhist philosophy of life and its influence on contemporary Buddhist youth organizations in Hanoi.

*Scope:

Regarding timeframe: This study examines the influence of the TLNSPG (Transitional and Cultural Heritage) on socio-economic development in Hanoi from the post-Doi Moi (Renovation) period to the present.

In terms of spatial scope: The administrative boundaries of Hanoi include areas that were merged with Ha Tay province and some localities belonging to Vinh Phuc and Hoa Binh provinces (Hanoi's administrative boundaries after 2008).

Regarding the target group: Young people in Hanoi are Vietnamese citizens aged 16 to 30 who have lived, studied (or worked) in Hanoi for one year or more.

4. Theoretical basis and research methods

* Theoretical basis

The dissertation is based on the viewpoints of dialectical materialism and historical materialism, particularly the dialectical relationship between social existence and social consciousness and the dialectical interaction between forms of social consciousness; Ho Chi Minh's thought and the views of the Communist Party of Vietnam on the issues of religion, culture, and ethics in general, and Buddhism in particular.

* Research methods

The dissertation employs key methods of Philosophy such as analysis, synthesis, induction, deduction, logic, history, comparison, and contrast… Simultaneously, it combines these with several interdisciplinary and specialized research methods such as history, cultural studies, anthropology, and sociology (surveys, in-depth interviews, qualitative and quantitative analysis…) to achieve the stated objectives and tasks.

5. Scientific contributions of the thesis

- The dissertation has contributed to clarifying the concept, basic content, and value of TLNSPG (Traditional Vietnamese Literature and Arts).

- The thesis has clarified the characteristics of the TLNSPG in Vietnam.

- The thesis analyzed and evaluated the influence of the TLNSPG on the current state of youth development in Hanoi in terms of methods, extent, and content.

- From there, the thesis proposes some basic solutions to promote the positive influence and limit the negative influence of the National Science and Technology Program on the socio-economic development in Hanoi today.

6. Practical significance of the thesis

The research findings of this thesis can serve as a reference for the study and teaching of subjects such as philosophy, religious studies, cultural studies, ethics, the history of Vietnamese thought, and Vietnamese Buddhism... at research and training institutions in the social sciences and humanities, as well as training institutions of Vietnamese Buddhism.

7. Structure of the thesis

Besides the Introduction, Conclusion, Table of Contents, Bibliography, and Appendix, the thesis content consists of 4 chapters and 12 sections.

 

Chapter 1: OVERVIEW OF THE RESEARCH SITUATION ON THE TOPIC

1.1. Research works related to philosophy of life, Buddhist philosophy of life, and Buddhism in Hanoi

1.1.1. Research works related to philosophy of life and Buddhist philosophy of life

*Original Buddhist texts

In the course of our research, we studied classical Buddhist texts to clarify the content of Buddhist philosophy of life and to build upon the evidence supporting the arguments in this thesis. We focused on several scriptures, including: the Avatamsaka Sutra, the Lotus Sutra, the Heart Sutra, the Long Agama Sutra, the Bhikkhuna-Nāsena Sutra, the Samyutta Nikaya, the Digha Nikaya, the Khuddaka Nikaya, and the Anguttara Nikaya.

* Foreign research works

First of all, the bookBuddhist Philosophy: A historical analysis(1984) [187] by author David JK Kalupahana; The Buddha's Teachings (1999) by author Walpola Rahula; TheBuddhism as Philosophy: An Introduction(2007) by author Mark Siderits. Stephen J. Laumakis in the bookAn Introduction to Buddhist Philosophy(2008); BookAn Overview of Buddhist Philosophy(2016) by Chinese author Jiang Weiqiao…

* Domestic research projects

In the articleA preliminary exploration of the humanistic values ​​of Buddhism.(1998) by author Le Van Quan; Author Thich Tam Thien with the workExploring the Buddhist worldview(1998); The bookBuddhist philosophy(2013) by author Doan Trung Con…

In addition, there are many articles and research works that delve deeply into a specific content in Buddhist philosophical thought on human life: Minh Hai (2009) TUnderstanding the doctrines of impermanence and non-self in Buddhist teachings.Nguyen Thi Toan in the bookBuddhist Liberation Theory(2010); Le Huu Tuan wrote the article.Explore the Buddhist doctrine of karma.; Nguyen Tien Nghi (2016),The concept of cause and effect in Buddhist philosophy…

1.1.2. Research works related to Buddhism in Hanoi

In his research works on Buddhism in Vietnam, Tran Van Trinh wrote the article "Explore the characteristics of Buddhism in the process of integration with Vietnamese culture.” (1999); BookAn Overview of Vietnamese Buddhist Philosophy – From its Origins to the 14th Century(2002) by Professor Nguyen Hung Hau; Nguyen Duy Hinh in the articleSome characteristics of Vietnamese Buddhism(2008); Article “Some philosophical viewpoints on life in Buddhism during the Ly Dynasty” (2010) by author Thich Thong Thuc in the Journal of Buddhist Studies; ArticleSome characteristics of the Vietnamese Buddhist worldview.(2014) Nguyen Thi Thuy Hang. However, for Buddhism in Hanoi, the most noteworthy work in this group is the workReligious and spiritual life in Thang Long - Hanoi(2010) by author Do Quang Hung.

1.2. Research studies related to ethics and youth ethics in Hanoi

The bookBuddhist ethics and the ethics of the Vietnamese people.(2006) by author Dang Thi Lan; The book “Social ethics in our country today - Problems and solutions"edited by Nguyen Duy Quy (2006); articleC. Marx's conception of morality and its significance for the current task of building a new moral foundation in Vietnam.by author Nguyen Van Phuc (2008); Diep Minh Giang in the workBuilding the moral character of Vietnamese youth in the socialist-oriented market economy.(2011); Author Pham Hong Tung in research workVietnamese youth and their lifestyles during the process of reform and international integration.(2011).

1.3. Research studies related to the influence of Buddhist philosophy on youth ethics in Hanoi

"In 1997, in the bookBuddhist culture and lifestyle of the Vietnamese people in Hanoi and the Northern Delta., author Nguyen Thi Bay; author Dang Thi Lan in the National University-level scientific research project in 2006, Code QX.04.10,Buddhism and the Ethics of Hanoi Residents in the Current Renovation Period; Nguyen Thi Thuy Hang in her doctoral dissertation onThe influence of Buddhist worldview on the spiritual life of the inhabitants of the Red River Delta today.ArticleThe influence of Buddhism on the lives of urban residents in Hanoi today.(2015) by Hoang Thu Huong; Phan Thi Lan wrote the article.The impact of Buddhism on shaping the lifestyle of people in Hanoi.(2015) in the journal Religious Studies, No. 10 (148), 2015.

1.4. Evaluation of research works related to the thesis and issues requiring further research.

1.4.1. Evaluation of research works related to the dissertation

Firstly, from a theoretical standpoint, different interpretations of the concept of philosophy of life will greatly influence specific analyses of the content of the Buddhist philosophy of life. Therefore, the thesis needs to analyze and clearly define the intension and extension of the concept of philosophy of life and the concept of Buddhist philosophy of life in relation to the concept of worldview and Buddhist worldview.

Secondly, studies on Buddhism in Vietnam have affirmed the characteristics of Buddhism through its introduction and development in Vietnam. Therefore, an overview of Buddhism in Hanoi needs to be based on Vietnamese Buddhist thought – which has been modified through the lens of the Vietnamese people and is linked to the historical development of the Thang Long – Hanoi region.

Thirdly, studies on ethics and youth morality in Vietnam have painted a comprehensive picture of the current state of social ethics and youth morality in particular in our country. Although the ethical characteristics of Vietnamese youth in general and Hanoi youth in particular have been mentioned in some studies, they have not yet been concretized and need to be supplemented and clarified further.

Fourthly, regarding the influence of the TLNSPG (Transitional and Cultural Heritage of the People) on the socio-economic development in Hanoi, a general overview of the research topic reveals that, to date, there has been no direct research on the "influence of the TLNSPG on socio-economic development in Hanoi." If it has been mentioned, it has usually been limited in scope, presented briefly and intermittently within a general study. Therefore, this remains a topic requiring further comprehensive and in-depth research across various aspects, including the methods, extent, and content of the influence.

1.4.2. Issues requiring further research

Firstly, theoretically, it is necessary to define the concepts of philosophy of life and the philosophy of human existence, and on that basis, analyze the content of the philosophy of human existence and its characteristics in Vietnam, as well as provide an overview of Buddhism in Hanoi; clarifying the concept and structure of ethics. In addition, the ethical characteristics of young people in Hanoi today are also a very important aspect that the thesis must explore.

Secondly, to study the current impact of the Buddhist Youth Movement on youth development in Hanoi, based on the theoretical analysis already provided, it is necessary to conduct a practical survey through questionnaires and in-depth interviews with young people in Hanoi. According to the Youth Law, the research subjects are aged 16-30 and are divided into two groups: Buddhist youth and non-Buddhist youth.

Thirdly, based on the current situation and the issues raised, and taking into account the characteristics of socio-economic development in Hanoi and the current economic, cultural, and social context of the capital, we set ourselves the task of proposing some recommendations for solutions to contribute to promoting the positive influences and limiting the negative impacts of the National Target Program on socio-economic development in Hanoi today.

Chapter 2: Buddhist Philosophy of Life and Youth Ethics in Hanoi – Some Theological Issues

2.1. Buddhist philosophy of life and its characteristicsBuddhist philosophy of life in Vietnam

2.1.1. ConceptBuddhist philosophy of life

 TLNSPG (The Fundamental Principles of Buddhist Philosophy) are the foundational principles of Buddhist philosophy concerning humanity and life, aiming to answer questions about the nature, laws, and purpose of human life, and how to liberate people from the suffering of life.

2.1.2. Basic content ofBuddhist philosophy of life

* The philosophy of impermanence and non-self - the essence of human existence and life.

PG views the entirety of human life as impermanent, a continuous, unending flow from the past to the present and the future. Because there is no permanent self, there does not exist an unchanging individual ego, which is the concept of non-self.

* The philosophy of cause and effect, karma - an inevitable and universal law of human life.

Unlike other religions, Buddhism, from the very beginning, did not acknowledge the creator role of any supreme being. In the law of cause and effect, Buddhism presents three categories—cause, condition, and effect—that are closely interconnected and transform into one another. Based on this, Buddhism points out the Twelve Links of Dependent Origination—twelve causes leading to human suffering in past, present, and future lives. This is the process of reincarnation and rebirth of human beings due to the karma they have created and received. The Twelve Links of Dependent Origination are closely related and mutually govern each other in the process of forming each person's karmic consequences.

*The philosophy of suffering - the reality of human life

The Buddha once said: the waters of the four oceans are not as numerous as the tears of sentient beings. Buddhism summarizes the entire ocean of human suffering, categorizing it into many different kinds of suffering, but the most representative are the "eight sufferings": birth, old age, sickness, death, separation from loved ones, encountering enemies, unfulfilled desires, and clinging to the five aggregates. Suffering is endless and absolute for humankind. However, according to Buddhism, although humans suffer, that suffering can be ended.

* The philosophy of liberation – the ultimate purpose of human life

From affirming that suffering can be eradicated, Buddhism presents the Noble Eightfold Path – the path to liberation from suffering, which is essentially the eradication of ignorance. The method for eliminating suffering, achieving liberation, and attaining Nirvana is the Noble Eightfold Path, which combines the cultivation of morality, wisdom, and faith (the three trainings: morality, concentration, and wisdom). According to this, one must first turn inward to eradicate ignorance, illuminate inherent wisdom, and achieve liberation and enter Nirvana. The Noble Eightfold Path consists of eight righteous paths or eight methods of practice that help people achieve liberation.

2.1.3. Characteristics ofBuddhist philosophy of life in Vietnam

Firstly, Mahayana Buddhist thought predominates in the Buddhist community in Vietnam.

TThe philosophy of Mahayana Buddhism emphasizes compassion, focusing on others and practicing the Dharma to save the world from suffering. Perhaps because of this characteristic, in the Vietnamese consciousness, Buddhism is called the religion of compassion, the religion of salvation from suffering, and Vietnamese people, especially Buddhists, often practice acts of charity in their lives.

Secondly, the Vietnamese Buddhist Association is actively engaged with the world and closely linked to patriotism.

The Vietnamese Buddhist philosophy of actively engaging with the world has integrated religion and life into a unified whole, with mutual influence and support. This is a dualistic and similar relationship; Buddhism brings new colors to the national tradition, elevating Vietnamese intellect; conversely, the Vietnamese spirit makes Buddhism in Vietnam different from Buddhism in many other countries influenced by Buddhism.

Thirdly, TLNSPG harmonizes with indigenous and Confucian-Taoist ideological systems in Vietnam.

When Buddhism entered Vietnam, it combined with the inherent flexibility of the Vietnamese people to create a unique Buddhist philosophy of life, blending harmoniously with existing ideas in Vietnamese national history.

TLNSPG demonstrates a harmonious integration with indigenous ideologies.

TLNSPG also demonstrates a harmonious blend with Confucian and Taoist thought.

Fourthly, Vietnamese Buddhist philosophy is diverse, encompassing both folk Buddhism and scholarly Buddhism.

A distinctive feature of Vietnamese Buddhism is the coexistence of two branches: folk Buddhism and scholarly Buddhism, stemming from two different paths that Buddhism has taken to enter the Vietnamese consciousness. Although Buddhist philosophy in Vietnam exists in two distinct forms, they share common ground. These include the fundamental tenets of Buddhist philosophy—non-self and impermanence, karma, reincarnation, the suffering of life, and liberation from suffering—which are still conveyed to the Vietnamese people. Fundamentally, Vietnamese Buddhism emphasizes emotion more than doctrine.

2.2.An overview of Buddhism in Hanoi

2.2.1. ProcessThe introduction and development of Buddhism in Hanoi

Since Thang Long became the capital of Dai Viet (in 1010), it laid a solid foundation for Buddhism to be present in all aspects of politics, society, and culture in what is now Hanoi. Through the vicissitudes of history, Buddhism in Thang Long – Hanoi has experienced many ups and downs, but it remains one of the most important centers of Vietnamese Buddhism. For over 1000 years, the people of Thang Long – Hanoi have embraced the Buddhist philosophy of life, making it an integral part of their worldview and philosophy of life, contributing to the character of the people of Hanoi – "even if not refined, they are still people of Thang An."

2.2.2. Some characteristics of Buddhism in Hanoi

Firstly, Hanoi is a center with a thousand-year history of Vietnamese Buddhism.

From ancient times to the present day, Thang Long - Hanoi has always been a gathering place for intellectuals and scholars due to its position as the political, economic, and cultural center of the country. It is also a center for Buddhist propagation, engaging with the world to save lives, fully embodying the spirit of harmony with the world and the philosophy of action of Vietnamese Buddhism. Furthermore, throughout the history of Thang Long - Hanoi, many important Buddhist architectural works were built here and still exist and thrive today, such as Tran Quoc Pagoda, Phuc Khanh Pagoda, Kim Lien Pagoda, Dien Huu Pagoda, and Sung Khanh Pagoda…

Secondly, Hanoi is the cradle that nurtured and developed the tradition of engaged Buddhism in Vietnam.

Buddhism in Vietnam has a long tradition of engagement with the world, but historical evidence, especially the engagement of Buddhism from the Ly-Tran dynasties to the present day, shows that Hanoi is the origin and center of the spread of this positive engagement tradition. The most prominent example of this tradition is the Buddhist association with the nation and its tradition of "protecting the country and ensuring the people's well-being," primarily in Thang Long during the feudal period. Currently, the vast majority of monks, nuns, and Buddhist followers in the capital actively participate in community activities, providing both material and spiritual support.

Thirdly, in terms of ideology, Buddhism in Hanoi is the most representative reflection of the Vietnamese Buddhist tradition.

This is Mahayana Buddhism, aiming to liberate all people from suffering, with the concept of Buddha within the heart, and with a spirit of great wisdom and great compassion. In addition, there is a positive engagement with the world, with values ​​already recognized for Vietnamese life and people, especially the proactive engagement originating from the upper echelons of society, from the feudal court in Thang Long, which spread down and strongly influenced the entire spirit of the people in the capital during the process of protecting national independence. Furthermore, its role as a leading economic, political, and cultural center of the country, especially the development of commerce and handicrafts in Thang Long, further fostered flexibility and harmony in the thinking of the people of Hanoi, thus further emphasizing the inclusive and open nature of Buddhist thought in this land to this day.

2.3.An overview of youth ethics in Hanoi.

2.3.1. Ethics andyouth ethics

* Concepts and structure of the system

Building upon the results of previously published scientific works, we agree on the following concept:Morality is a system of values, norms, principles, and rules about good and evil, justice and injustice, etc., that are acknowledged and voluntarily followed by a particular community of people through their beliefs, feelings, and will; regulating the perceptions and behaviors of that individual or community.

Within the scope of this thesis, to analyze moral conduct in Hanoi, we choose to approach the structure of morality as a system comprising fundamental elements: moral consciousness and moral behavior.

* Concept and structure of the National Development System

Youth are a socio-demographic group aged 16 to 30, active in all areas of social life, playing a crucial role in present-day society and determining the development of future society.

Based on that, the concept of "unity of thought" can be understood as follows:The code of ethics is a system of values, norms, principles, and rules about good and evil, justice and injustice, etc.; acknowledged and voluntarily followed by young people through their beliefs, feelings, and will; regulating their perceptions and behaviors within the community.

Within the framework of this thesis, as analyzed regarding the structure of the DCD, we consider the structure of the DCDTN, which includes:moral awarenessTN andimmoral behavior.

2.3.2. Characteristics of youth ethics in HanoiCurrently

First, The moral values ​​of young people in Hanoi today are based on the ideal of socialist human morality.As a part of the social morality, the Youth Union in Hanoi reflects the current social moral values ​​and norms, which are the fundamental principles of communist morality, playing a guiding role throughout the life of the Youth Union. These are: 1. Having revolutionary ideals; 2. Having unwavering character; 3. Being deeply patriotic; 4. Having pure morality; 5. Having a cultured lifestyle; 6. Abiding by the law; 7. Being a pioneer in action; 8. Constantly innovating; 9. Continuously learning; 10. Having good health; 11. Having appropriate skills; 12. Aspiring to excel.

Secondly, the art scene in Hanoi exhibits an organic unity between modernity and tradition.On the one hand, along with the development of the country and the capital city today, the moral values ​​of the new society have been and are being formed in the younger generation. In particular, the modernity of morality today is linked to the moral values ​​of humanity in the 20th and 21st centuries, connected to science, technology, and engineering. These are scientific moral values, ecological morality, professional morality, etc., which are contributing to the modernity of youth morality in Hanoi today. On the other hand, Hanoi has a rich history, along with a solid foundation of traditional culture and morality associated with Confucian and Buddhist moral values.

Thirdly, the youth movement in Hanoi is highly dynamic.Youthfulness and dynamism are common characteristics of young people in all countries and nations, but given Hanoi's position as the central hub of national activities, the dynamism of its youth is even more pronounced, requiring proper guidance from the Party and government agencies of Hanoi, mass organizations, and close cooperation between families, schools, and society.

Chapter 3: THE INFLUENCE OF BUDDHIST PHILOSOPHY ON YOUTH MORALITY IN HANOI TODAY – CURRENT SITUATION AND ISSUES RAISED

3.1. The context, methods, and extent of the influence of Buddhist philosophy on youth ethics in Hanoi.

3.1.1. The context of the impact of Buddhist philosophy on youth morality in Hanoi today.

In terms of socio-economicsSince the Doi Moi (Renovation) period began, the material and spiritual lives of the people have continuously improved. However, with the country's increasingly deep participation in the global economy, the pressure of development on young people is increasing, leading many young people in today's society to still rely on religion, including Buddhism, as a source of spiritual support.

In terms of politicsOur Party has clearly recognized and determined that religion is a historical phenomenon that exists objectively, and in religious affairs, we must consistently respect the people's right to freedom of belief and non-belief, and promote unity among religions.

In terms of culture and societyThe strong spread of Western cultural and moral values ​​into our country is also changing the thinking and behavior of today's youth. In this complex context, Buddhist values ​​are a supporting force to help correct the declining moral standards among Hanoi residents, especially the youth.

In summary, in the current context, with the existing foundations in the traditional culture and ideology of the nation, and with the development trend of Buddhism as a religion, the Buddhist Youth Association has favorable conditions to continue to exert its influence on the morals of the younger generation in Hanoi today.

3.1.2. Methods of influencing the impact of the National Target Program on the Population and Family Planning in Hanoi

The influence of Buddhist teachings on the moral values ​​of young people in Hanoi occurs through various means, including both objective and subjective factors. The main ways in which young people in Hanoi receive Buddhist teachings are, in order: through family customs and traditions; through mass media (books, newspapers, TV, radio, social media, etc.); through exchanges and explanations from friends and colleagues; from Buddhist students of the Buddhist Church and Buddhist organizations in Hanoi (retreats, sermons, charity, etc.); through self-study and reflection; through activities of other organizations such as the Youth Union, Student Association, etc.; and finally, from the Party and State's policies on culture and religion.

3.1.3. The level of impact of TLNSPG on the current state of the Youth Development Program in Hanoi.

Essentially, the profound philosophical ideas of contemporary Buddhism remain primarily confined to the monastic and intellectual circles, continuing the tradition of scholarly Buddhism of the past – of course, this includes a segment of young monks and intellectuals. The majority of young people, however, embrace Buddhism through folk channels, with a system of thought and language that is simple and close to everyday life. In other words, generally speaking, folk Buddhist thought, with its simplified and condensed principles expressed through everyday language, plays a dominant role in influencing the development of young people in Hanoi.

3.2. The positive influence of Buddhist philosophy on the ethics of young people in Hanoi today.

3.2.1.TLNSPG contributes to shaping moral awareness among young people in Hanoi.

3.2.1.1. Buddhist philosophy contributes to shaping the values ​​and moral standards for young people in Hanoi.

Based on knowledge, feelings, beliefs, and moral will, the moral ideal of young people is built and expressed in moral values, norms, and ideal models. The ideal person, as pointed out by Buddhism, is someone who is compassionate and tolerant, responsible to themselves, their family, and society, always striving for self-improvement, and harmonious without resentment. This model has many similarities with the model of the well-rounded person that our Party has put forward. Therefore, in relation to the socialist moral ideal, Buddhist thought plays a supporting role, contributing to the building of new moral values ​​and norms for young people in Hanoi today.

3.2.1.2. Buddhist philosophy contributes to defining the moral duties and responsibilities of young people in Hanoi today.

The role of the Youth Union in promoting awareness and action among young people regarding their moral obligations and responsibilities is to provide them with the inner motivation to take responsibility for their own lifestyles, and to consciously develop their humanistic and ethical dignity in their relationships with the community and collective in social life.

3.2.2. TLNSPG contributes to regulating the moral behavior of young people in Hanoi.

3.2.2.1 TLNSPG contributes to encouraging young people to proactively train, cultivate, and perfect their personal moral character.

TLNSPG always emphasizes the moral responsibility of each individual, thereby affirming the positive and proactive role of young people in cultivating, refining, and perfecting their personal morality in social life.

3.2.2.2. Buddhist philosophy contributes to perfecting morality in family relationships of young people in Hanoi.

The four most important values ​​(chosen by over 50% of surveyed youth) regarding the principles of filial piety that influenced youth engagement in family relationships were filial piety towards grandparents and parents; loving and caring for siblings; unity among family members; and maintaining harmony within the family. This shows that the influence of these principles on youth engagement is directly manifested in practical family life, particularly in the relationships between spouses and grandparents, parents, and children.

3.2.2.3. Buddhist philosophy contributes to the improvement of morality in the social relations of young people in Hanoi.

Through understanding Buddhist teachings on life, one can cultivate virtuous conduct, the core of which is to abandon hatred; to love and strive for love; to be kind, compassionate, generous, and considerate; to cultivate empathy and goodness; to avoid malice and evil intentions; and to abandon hatred as the root of goodness.

3.3. Negative influences of Buddhist philosophy on the morality of young people in Hanoi today and the issues raised.

3.3.1. Some negative influences of Buddhist philosophy on the current state of the Buddhist community in Hanoi.

Firstly, the TLNSPG (Theravada Buddhist doctrine) absolutizes the role of the Buddha, paying little attention to material factors in liberating people from the suffering of life.

Secondly, there is a lack of thorough struggle against evil deeds.

Thirdly, the practice of Buddhist rituals involves superstitious practices.

The limitations of some Buddhist philosophies on human life and the negative aspects of Buddhist activities in some individuals today are harming the positive human values ​​of Buddhism, creating obstacles that make it more difficult for them to deeply and correctly understand Buddhist teachings.

3.2.2.The question arises from the influence of the TLNSPG on the current state of the Vietnamese community in Hanoi.

Hanoi is a densely populated area with diverse backgrounds and educational levels, as well as a region with many different types of religions and beliefs, and a wide variety of ideological orientations. Buddhism in Hanoi also has a long history of development, but alongside its positive impacts on the current state of Buddhism in Hanoi, it still has certain limiting influences. From the above analysis, several issues can be raised as follows:

Firstly, profiteering behavior in current Buddhist practices erodes young people's faith in the values ​​of Buddhist ethics and morality.

Secondly, the spread of Buddhist ideology.Things are progressing well, but many activities are still spontaneous.

Thirdly, cooperation between Party and government agencies, mass organizations, and socio-political organizations with the Hanoi Buddhist Association has not been truly effective in guiding the values ​​of the Great Unity Movement..

Chapter 4: PERSPECTIVES AND SOME SOLUTIONS TO PROMOTE THE POSITIVE INFLUENCE AND LIMIT THE NEGATIVE INFLUENCE OF BUDDHIST PHILOSOPHY ON YOUTH MORALITY IN HANOI TODAY

4.1. Perspectives aimed at promoting the positive influences and limiting the negative influences of the National Target Program on Youth Development in Hanoi today.

4.1.1 Consistent with the principles of resolving religious issues in Marxism-Leninism and Ho Chi Minh Thought.

To promote the positive values ​​of Buddhism in the moral life of young people, on the one hand, in relations with religious followers, it is necessary to uphold the viewpoints and principles for resolving religious and belief issues as outlined in Marxism-Leninism and Ho Chi Minh Thought; on the other hand, it is necessary to continue to promote the role of the Party and the State in addressing social evils, strictly handling cases of officials and civil servants abusing their power and authority, causing a loss of prestige for the Party and the State, and eroding the trust of the people of all faiths.

4.1.2. Linked to the goal of building a new morality, a new culture, and a new kind of person, as envisioned by our Party and State.

Resolution 25-NQ/TW of the Communist Party of Vietnam affirms the "similarities" between religious ideals and the goals of socialist ideals: "The goal of a prosperous people, a strong nation, a just, democratic, and civilized society is a common ground that unites people of all religions with a common goal." These are arguments with profound theoretical and practical value, a creative application of Ho Chi Minh's thought on exploiting and promoting the positive values ​​in the culture and ethics of religions with the goal of building a new society in our country.

4.1.3. Creating conditions for the transmission methods of TLNSPG to have a positive impact on the current socio-economic development in Hanoi.

This is the fundamental viewpoint that inspires the recommendations in the following sections, especially for the state as the entity that formulates, promulgates, and implements policies, and for the Vietnam Buddhist Church as the organization of Buddhist followers.

4.2. Some solutions to promote the positive impacts and limit the negative impacts of the National Target Program on the socio-economic development in Hanoi today.

4.2.1.Propaganda and education efforts aim to change the perceptions of young people in Hanoi regarding the role of Buddhism in Vietnamese social life.

To have a sound policy on religion, the first step is to change perceptions about it. Therefore, strengthening propaganda and education so that not only non-religious people but also religious people understand and correctly perceive the role of Buddhism in social morality is essential, with some key points to focus on:

Firstly, regarding the relationship between Buddhism and the development of the Vietnamese nation, the unique characteristics of Buddhism in Vietnam, with Hanoi being one of the major centers, clearly demonstrate this distinctiveness. Secondly, young people in Hanoi today need to have their awareness raised about the inevitable existence of religion in general. Thirdly, young people need to correctly understand the relationship between religion and socialism in order to affirm the consistent principles that Vietnamese Buddhism has set forth regarding the Dharma – Nation – Socialism.

In terms of methodology, it is necessary to use a combination of methods such as: educational methods (propaganda, enlightenment, setting an example); organizational methods (establishing order and discipline); economic methods (incentives with material benefits); and administrative methods (commands, enforcement).

4.2.2. Improving policies, laws, and mechanisms to promote the positive values ​​of the TLNSPG (Traditional Vietnamese Folk Culture) to the Youth Union in Vietnam.HN

Firstly, it is necessary to review all current legal documents related to religion and belief. This will lead to the amendment or removal of inappropriate regulations and implementing guidelines. Secondly, further research, development, and supplementation of new regulations are needed to align with the Party's policies, the Constitution, and the State's laws on religion and belief. Thirdly, regulations concerning printing, publishing, the organization of festivals, weddings, funerals, and religious ceremonies at places of worship should be supplemented and perfected. Fourthly, specific regulations are needed regarding the responsibilities and obligations of religious dignitaries and clergy in participating in cultural and social activities. Fifthly, the limits of religious organizations' participation in education and training should be clearly defined according to the law. Furthermore, a clear legal framework must be established to address activities that violate the right to freedom of religion and belief or exploit religion and belief.

4.2.3. Strengthening cooperation and coordination between the Buddhist Church and Party, government, mass organizations, and other socio-political organizations in Hanoi.

On PG's side,First and foremost, the Buddhist Church and the Hanoi Buddhist Association need to draft and implement specific action programs to encourage, motivate, and guide monks, nuns, and followers to practice their faith according to the motto: "Buddhism - Nation and Socialism." The Buddhist Church and the Hanoi Buddhist Association need to closely cooperate with government agencies, social organizations, and organizations within and outside the region in Dharma propagation activities on major Buddhist holidays and in other Buddhist activities such as charity and relief work, in order to promote the fine traditions of Buddhism, avoid waste and ostentation, ensure the spirit of Buddhism, and respect the beliefs and non-beliefs of the youth in the capital city.

Regarding the Party and Government agencies of Hanoi city, the focus is on strengthening the role of the Party, the State, and the Government at all levels within Hanoi.Regarding religious affairs, the Party and government at all levels in Hanoi need to prioritize training a team of officials working in religious affairs. For the Buddhist Association, state management agencies need to cooperate with the Buddhist Association to organize appropriate religious activities, ensuring the current religious needs of young people in Hanoi, especially young Buddhists.

Regarding mass organizations and other socio-political organizations, enhance the role of mass organizations and socio-political organizations in Hanoi.To promote the positive values ​​of Buddhism and mitigate its negative impacts on youth, it is necessary to strengthen and build social organizations, paying particular attention to those directly connected with young people in Hanoi today, such as the Youth Union, the Federation of Youth Associations, and the Student Association, etc., especially in areas with a high concentration of Buddhist followers.

4.2.4. Enhancing the effectiveness of PG and social communication for young people about PG.

Regarding social media, firstly, Buddhist education should be integrated into the national education system. Secondly, given the economic development in the capital, many families have sent their children to classes organized by Buddhist religious institutions or practices. Thirdly, in Buddhist communication, emphasis should be placed on educating and disseminating information to specific youth groups with appropriate content, forms, and methods. Fourthly, the Hanoi Buddhist Association should establish a specialized committee to review and standardize information related to Buddhism on the internet, regularly updating and promptly responding to questions or feedback from youth in particular and the people of Hanoi in general.

Regarding religious media in general and Buddhism in particular, as a legitimate need of young people today, there is an urgent need for a religious television channel to help convey official information to society, provide authentic sources of information, reliable websites, warn against misinformation, and guide people on proper practice.

4.2.5. Enhancing the role of religious leaders, monks, nuns, and Buddhist followers in disseminating the positive values ​​of the Buddhist philosophy to young people in Hanoi.

For Buddhist clergy and monks, in their role of directly conveying Buddhist philosophy and ideology to the younger generation in Hanoi, they need to proactively grasp the pressing issues of society and the thoughts and aspirations of young believers in their congregations. They should incorporate these into their lectures, providing believers with insightful and accurate perspectives and offering solutions based on Buddhist principles. Furthermore, they need to continuously innovate their methods of transmission, enhance modernity, and utilize technological tools and the internet to make their preaching more effective and widespread.

For Buddhist youth, as religious people, it is necessary to cultivate the spirit of self-cultivation and self-discipline according to the precepts of Buddhism, and to better understand the values ​​of Buddhist philosophy in real life. From there, build for themselves moral standards and ideals, persevere in upholding the faith, and possess the strength of character to resist the temptations of the Three Poisons: greed, anger, and delusion when entering life. At the same time, participate more actively in the activities and movements organized by the Buddhist Association and the Hanoi City Buddhist Executive Board.

CONCLUDE

For over 2500 years, Buddhism has affirmed its role as a world religion with a large number of followers. Besides that, Buddhism is also a philosophical system with profound, timeless ideas that remain valuable to modern society. At the philosophical level, the Buddhist philosophy of life is the most general concept of humanity, human existence, and human liberation, guiding people's understanding and actions in practice. Understood in this sense, the content of the Buddhist philosophy of life includes the philosophy of impermanence and non-self as the essence of human existence; the philosophy of karma and retribution as the absolute law of human existence; the philosophy of suffering as the reality of human existence; and the philosophy of liberation as the ultimate goal of human existence. In terms of form, the philosophy of life can be expressed through various means, from symbols, music, poetry, or in lengthy texts. Regardless of the form it takes, the humanistic values ​​of equality, compassion, selflessness, and altruism of the Buddhist Sangha, with its ideal of moral education and guiding people towards goodness, still hold great significance for modern social life.

Upon its introduction to Vietnam, Buddhism, with its spirit of compassion, tolerance, and harmony, found its own unique path – a path of localization – to integrate into Vietnamese life. Rarely in any other country in the world is the same ideology understood at such different levels of depth and meaning, corresponding to two forms of Buddhism: scholarly and folk Buddhism, as in Vietnam. Later, the existence of these two levels of thought became linked to the two existing identities of Buddhism in Vietnamese society today. Firstly, as a part of traditional Vietnamese culture with the familiar and simple ideas of folk Buddhism; and secondly, as a religion with academic thought, delving into the deeper layers of Buddhist philosophy. The philosophy of folk Buddhism, upon entering Vietnam, integrated with the local culture and beliefs, influencing many activities of the people and forming the Vietnamese philosophy of folk Buddhism. This corresponds to the diversity of understanding and aligns with the feelings and psychology of the Vietnamese people. This is also a crucial reason for the enduring vitality of TLNSPG (Theological and Cultural Heritage of Vietnam) and the inevitable influence of these ideas on Vietnamese people in general and the youth in particular today.

Thang Long – Hanoi is an ancient land, originating from the village of Huong Long Do where the Nung Mountains and To River converge. In the early days of Buddhism's introduction to Vietnam, Buddhist ideas gradually spread throughout the Red River Delta, making Dai La Thanh a Buddhist hub. By 1010, when it officially became the capital of Dai Viet, ushering in a long period of national independence and self-reliance, Buddhism's presence in Vietnam cemented its tradition of protecting the nation and ensuring the well-being of its people, making Thang Long – Hanoi one of the largest Buddhist centers in the country. Through countless historical upheavals and vicissitudes, Buddhism in Hanoi, though experiencing periods of prosperity and decline, has always remained deeply connected to the lives of its people and served as a spiritual anchor.

In the context of the transition to a market economy and international integration, alongside the achievements already made, the spiritual and moral life of Hanoi's people today is also undergoing diverse and contradictory changes. The alarming state of moral decay, lifestyle degradation, and the disconnect between past and present values ​​is an undeniable reality that demands the mobilization of all resources for adjustment. In this atmosphere, people turn to elements of the past to affirm the present, and Buddhism – one of the keys to national development in the past – continues to promote its values ​​in the present. For young people in Hanoi today, Buddhism has contributed to guiding their moral values ​​and norms, helping them identify their moral obligations and responsibilities, while simultaneously adjusting their moral behavior and promoting virtuous conduct in their daily lives. Of course, having emerged around the 6th century BC, the Buddhist system of humanistic thought still has certain historical limitations and, to some extent, has had a negative impact on the current state of Buddhist education in Hanoi. Therefore, the question is, how to promote the positive influences and limit the negative influences of Buddhism on the current state of Buddhist education in Hanoi?

Based on the current impact of Buddhist teachings on youth in Hanoi, this thesis proposes three perspectives and five groups of solutions aimed at enhancing the effectiveness of methods for disseminating Buddhist teachings to young people; raising awareness of religion and Buddhism among young people in Hanoi; promoting the role of Party, government, mass organizations, and other socio-political organizations in Hanoi; improving policies, laws, and mechanisms for promoting the positive values ​​of Buddhist teachings; and, most importantly, ensuring that the humanistic values ​​of Buddhism are effectively promoted, the most crucial solution must come from Buddhism itself (the Church, clergy, monks, nuns, and Buddhists).