INTRODUCTION
1. Reason for choosing the topic
Buddhism is a philosophical and religious movement that appeared around the 6th century (BC) in Northern India. During its development, the influence of Buddhism has gone beyond the territory of India, spreading to many countries in the world, including Vietnam.
In Vietnam, Buddhism first entered the Red River Delta and formed Buddhist centers there, including the Thang Long - Hanoi area. History has proven that throughout its existence and development, TLNSPG has permeated deeply into the ethics and traditional culture of the people of Hanoi.
The year 1986 marked an important starting point of the comprehensive renovation initiated by our Party and State. Along with the process of building a market economy and the process of international integration of the country, the capital Hanoi - the economic, political and cultural center of the whole country - also had rapid movements and changes in many aspects. The changes in economic and social life have led to strong changes in the concept of lifestyle and moral values of Hanoi people. A part of the youth has become more materialistic, promoting enjoyment, individualism, turning their backs on traditional national values... That reality in Hanoi also reflects the current general situation of Vietnamese youth morality. This is posing an urgent need to find solutions to promote positive factors and overcome negative factors in the morality of Vietnamese youth today.
Youth are the future masters of the country, the country's prosperity or decline, weakness or strength depends largely on the youth". In the current period, youth are one of the decisive factors for the success or failure of the country's industrialization, modernization, international integration and socialism building. Therefore, our Party has placed youth at the center of the strategy of nurturing and promoting human resources, aiming to build Vietnamese people with comprehensive physical, intellectual and moral development. Ethical education for youth requires a combination of many different measures, in which promoting positive values in the ideology of religions in general and Buddhism in particular plays an important role.
In the present period, as a form of social consciousness and at the same time a part of traditional national culture, TLNSPG continues to have a significant influence on the ideology, culture and ethics of Hanoi people. That influence can be clearly seen in the trend of participating in Buddhist activities, learning about Buddhist ideology and acting according to the human values of Buddhism which is increasingly spreading in the daily life of Hanoi people, including the active participation of many young people.
Therefore, we decided to choose the topic“The impact ofTLNSPG for the Youth Union in Hanoinow"for a doctoral thesis in philosophy with the desire to contribute to research and clarify the role of TLNSPG in the moral life of young people in the capital Hanoi today.
2. Research objectives and tasks
* Target: Clarify the basic contents of TLNSPG and its influence on the current youth in Hanoi, on that basis propose viewpoints and some solutions to promote the positive influences and limit the negative influences of TLNSPG on the current youth in Hanoi.
*Mission:
- Clarify the content of TLNSPG and characteristics of TLNSPG in Vietnam.
- Analyze the process of Buddhism entering and developing in Hanoi and some characteristics of Buddhism in Hanoi.
- Analyze the current situation and issues arising from the impact of TLNSPG on the youth in Hanoi today.
- Propose viewpoints and some solutions to promote positive influences and limit negative influences of TLNSPG on youth in Hanoi today.
3. Research object and scope
*Objectng:Buddhist philosophy of life and the influence of Buddhist philosophy on the current Hanoi Youth Union.
*Scope:
About time: Research on the influence of TLNSPG on the Youth Union in Hanoi from the period after Doi Moi to the present.
Regarding space: Hanoi's administrative boundaries include areas merged with Ha Tay province and some localities of Vinh Phuc and Hoa Binh provinces (Hanoi's administrative boundaries after 2008).
Regarding the subjects: Young people in Hanoi are Vietnamese people aged 16 to 30, who have lived, studied (worked) in Hanoi for 1 year or more.
4. Theoretical basis and research methods
* Theoretical basis
The thesis is based on the viewpoints of dialectical materialism and historical materialism, especially 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 viewpoints of the Communist Party of Vietnam on the issues of religion, culture, ethics in general and Buddhism in particular.
* Research method
The thesis uses the main methods of Philosophy such as analysis, synthesis, induction, deduction, logic, history, comparison, etc. At the same time, it combines with a number of interdisciplinary and specialized research methods such as history, cultural studies, anthropology, sociology (survey investigation, in-depth interviews, qualitative analysis and quantitative analysis...) to achieve the proposed goals and tasks.
5. Scientific contributions of the thesis
- The thesis has contributed to clarifying the concept, basic content and value of TLNSPG.
- The thesis has clarified the characteristics of TLNSPG in Vietnam.
- The thesis analyzed and evaluated the impact of TLNSPG on the current youth union in Hanoi in terms of method, level and content.
- From there, the thesis proposes some basic solutions to promote positive effects and limit negative effects of TLNSPG on the current youth in Hanoi.
6. Practical significance of the thesis
The research results of the thesis can be used as reference materials for research and teaching of subjects such as philosophy, religious studies, cultural studies, ethics, history of Vietnamese thought, Vietnamese Buddhism... at research and training institutions in the field of social sciences and humanities as well as training institutions of Vietnamese Buddhism.
7. Structure of the thesis
In addition to the Introduction, Conclusion, List of references, Appendix, the content of the thesis includes 4 chapters and 12 sections.
Chapter 1: OVERVIEW OF THE RESEARCH STATUS
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 documents
During the research process, we studied Buddhist classic documents to clarify the content of Buddhist philosophy of life and inherit evidence for the thesis arguments. We focused on the following classics: Avatamsaka Sutra, Lotus Sutra, Heart Sutra, Digha Agama Sutra, Bhikkhu Na-tsien Sutra, Samyutta Nikaya, Long Collection Sutra, Minor Collection Sutra, Anguttara Nikaya.
* Foreign research projects
First of all is the bookBuddhist Philosophy: A historical analysis(1984) [187] by David JK Kalupahana; The Teachings of the Buddha (1999) by Walpola Rahula; TheBuddhism as Philosophy: An Introduction(2007) by Mark Siderits. Stephen J.Laumakis in the bookAn Introduction to Buddhist Philosophy(2008); BookOutline of Buddhist Philosophy(2016) by Chinese author Jiang Wei Qiao…
* Domestic research projects
In the articleFirst steps to understanding the human values of Buddhism(1998) by author Le Van Quan; Author Thich Tam Thien with the workLearn about Buddhist philosophy of life(1998); The BookBuddhist philosophy(2013) by author Doan Trung Con…
Besides, there are many articles and works that deeply research a specific content in Buddhist philosophical thought about human life: Minh Hai (2009) TLearn about the theory of impermanence and non-self in Buddhist teachings; Nguyen Thi Toan in the bookBuddhist Liberation(2010); Le Huu Tuan wrote the articleUnderstanding 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
Research works on Buddhism in Vietnam, Tran Van Trinh with the article "Learn about the characteristics of Buddhism in the process of integration with Vietnamese culture” (1999); BookOutline of Vietnamese Buddhist Philosophy – from the beginning to the 14th century(2002) by Professor Nguyen Hung Hau; Nguyen Duy Hinh in the articleSome characteristics of Vietnamese Buddhism(2008); Article “Some philosophical views on life in Ly Dynasty Buddhism” (2010) by author Thich Thong Thuc in the Buddhist Studies magazine; ArticleSome characteristics of Vietnamese Buddhist philosophy of life(2014) Nguyen Thi Thuy Hang. However, for Buddhism in Hanoi, the most notable work in this group isReligious life of Thang Long Hanoi(2010) by author Do Quang Hung.
1.2. Research works related to ethics and youth morality in Hanoi
The bookBuddhist ethics and Vietnamese human ethics(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 concept of ethics and its significance for the cause of building a new ethics in Vietnam todayby author Nguyen Van Phuc (2008); Diep Minh Giang in the workBuilding ethics of Vietnamese youth in a socialist-oriented market economy(2011); Author Pham Hong Tung in the research workYouth and lifestyle of Vietnamese youth in the process of innovation and international integration(2011).
1.3. Research works related to the influence of Buddhist philosophy of life on youth ethics in Hanoi
“In 1997, in the bookBuddhist culture and lifestyle of Vietnamese people in Hanoi and the Northern Delta, author Nguyen Thi Bay; author Dang Thi Lan in the National University-level scientific research topic 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 thesis onThe influence of Buddhist philosophy on the spiritual life of residents in the Red River Delta today; ArticleThe influence of Buddhism in the life of urban people in Hanoi today(2015) by Hoang Thu Huong; written by Phan Thi LanThe impact of Buddhism in shaping the lifestyle of people in Hanoi(2015) in the Journal of Religious Studies, No. 10 (148), 2015.
1.4. Evaluation of research works related to the thesis and issues that need further research
1.4.1. Evaluation of research works related to the thesis
Firstly, in terms of theory, different understandings of the concept of philosophy of life will greatly affect the specific analysis of the content of TLNSPG. Therefore, the content of the thesis needs to analyze and clearly define the connotation and extension of the concept of philosophy of life and the concept of TLNSPG in relation to the concept of humanism and Buddhist humanism.
Second, research works on Buddhism in Vietnam have affirmed the characteristics of Buddhism through the process of introduction and development in Vietnam. Therefore, an overview of Buddhism in Hanoi must be based on Buddhist thoughts in Vietnam - which have been transformed through the Vietnamese lens and associated with the development history of the land of Thang Long - Hanoi.
Third, studies on ethics and youth in Vietnam have outlined a comprehensive picture of the current state of social ethics and youth 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 been specified yet, and these characteristics need to be supplemented and clarified.
Fourthly, regarding the impact of TLNSPG on the youth in Hanoi, through an overview of the research situation of the topic, it can be seen that, up to now, there has been no direct research on the content of "the impact of TLNSPG on the youth in Hanoi". If mentioned, it is usually only with limited content, presented alternately and briefly in a general study. Therefore, this is still a content that needs to continue to be researched comprehensively and more deeply in all aspects of method, level, content of influence...
1.4.2. Issues requiring further research
Firstly, in theory, it is necessary to define the concept of philosophy of life and TLNSPG, on that basis analyze the content of TLNSPG and the characteristics of TLNSPG in Vietnam as well as outline Buddhism in Hanoi; clarify the concept and structure of ethics. In addition, the ethical characteristics of young people in Hanoi today are also a very important content that the thesis must develop.
Second, to study the current status of the impact of TLNSPG on the youth in Hanoi, based on the analyzed theory, it is necessary to conduct a practical survey through distributing questionnaires and in-depth interviews with young people in Hanoi. According to the Youth Law, the research subjects are aged 16-30, divided into two groups: Buddhist youth and non-Buddhist youth.
Third, based on the current situation and issues raised, based on the characteristics of the youth in Hanoi and the current economic, cultural and social context of the capital, we set out the task of making some recommendations on solutions to contribute to promoting the positive effects and limiting the negative effects of TLNSPG on youth in Hanoi today.
Chapter 2: BUDDHIST PHILOSOPHY OF LIFE AND YOUTH ETHICS IN HN – SOME THEORETICAL ISSUES
2.1. Buddhist philosophy of life and its characteristicsBuddhist philosophy of life in Vietnam
2.1.1. ConceptBuddhist philosophy of life
TLNSPG are the fundamental principles of Buddhist philosophy about humans and human life, aiming to answer questions about the nature, laws, and purpose of human life and ways to free humans from life's suffering.
2.1.2. Basic content ofBuddhist philosophy of life
* Philosophy of impermanence and egolessness - the nature of human existence and life
Buddhism considers the entire human life to be impermanent, a continuous, unceasing flow from the past to the present and the future. Because there is no permanent self, there is no unchanging personal self, which is egolessness.
* Philosophy of cause and effect, karma - inevitable and universal laws of human life
Unlike other religions, from the beginning, Buddhism did not acknowledge the role of a supreme being as creator. In the law of cause and effect, Buddhism proposed three categories: cause, condition and effect, which are closely related and transform each other. On that basis, Buddhism pointed out the Twelve Causes and Conditions - twelve causes leading to human suffering in past, present and future lives. This is the process of human reincarnation due to the karma they have created and received. The Twelve Causes and Conditions have a close relationship with each other and determine each other in the process of forming each person's Karma.
*Philosophy of suffering - the reality of human life
Buddha once said: the water of the four seas is not as much as the tears of living beings. Buddhism has summarized the entire sea of suffering in human life into many different sufferings, but the most typical are the "eight sufferings" (eight sufferings): birth, aging, sickness, death, separation from loved ones, meeting with hated ones, not getting what one wants, and holding on to the five aggregates. Suffering is endless and absolute for humans. However, according to Buddhism, although humans suffer, that suffering can be ended.
* Philosophy of liberation – the ultimate goal of human life
From the affirmation that suffering can be destroyed, Buddhism presents the Noble Truth - the path to liberation from suffering which is essentially the destruction of ignorance. The method to destroy suffering, attain liberation, and attain Nirvana is the Noble Eightfold Path, which combines the cultivation of Buddhism, wisdom, and faith (the three studies: Precepts - Concentration - Wisdom). Accordingly, people first turn back into their own consciousness to destroy ignorance, enlighten their inherent wisdom, and be liberated, entering Nirvana. The Noble Eightfold Path is the eight true paths or eight ways of practice that help people attain liberation.
2.1.3. Characteristics ofBuddhist philosophy of life in Vietnam
One is that Mahayana Buddhism is dominant in TLNSPG in Vietnam.
TThe philosophy of life of Mahayana Buddhism highlights the spirit of compassion, reaching out to others, practicing the path to save lives that are drowning in suffering. Perhaps because of this characteristic, in the Vietnamese mind, Buddhism is called the path of compassion, the path of saving the suffering and the Vietnamese people, especially Buddhists, often practice charity in their Buddhist life.
Second, Vietnamese TLNPG has a positive worldly character associated with patriotism.
The positive philosophy of human life of Vietnamese Buddhism has linked Religion and Life into a unified block, with mutual permeation and support. This is a parallel, similar relationship, Buddhism brings new colors to the national tradition, raising the level of Vietnamese intelligence; on the contrary, the Vietnamese spirit makes Buddhism in Vietnam different from Buddhism in many countries influenced by other Buddhism.
Third, TLNSPG has a harmony with the endogenous ideological systems and Confucianism - Taoism in Vietnam.
When Buddhism entered Vietnam, combined with the inherent flexible thinking of the Vietnamese people, it created a unique Buddhist philosophy of life, blending with the existing thoughts in the history of the Vietnamese people.
TLNSPG represents a reconciliation with endogenous ideas.
TLNSPG also shows harmony with Confucian and Taoist thought.
Fourth, Vietnamese Buddhism is diversely expressed in two forms: folk Buddhism and scholarly Buddhism.
The characteristic of Vietnamese Buddhism is the existence of two streams of folk Buddhism and scholarly Buddhism originating from two Buddhist paths entering the Vietnamese consciousness. Although the philosophy of human life in Vietnam exists in two shades, there is still something in common between them. That is the basic content of the Buddhist TLNS about selflessness and impermanence, about cause and effect, karma, reincarnation, about the suffering of life and the escape from suffering that is still conveyed to the Vietnamese people. Basically, Vietnamese Buddhism is more emotional than doctrinal.
2.2.Overview of Buddhism in Hanoi
2.2.1. Processintroduction and development of Buddhism in Hanoi
Since Thang Long became the capital of Dai Viet (1010), it has laid a solid foundation for Buddhism to be present in all political, social and cultural fields in today's Hanoi. Through the changes of the world, Buddhism in Thang Long - Hanoi has also gone through many ups and downs, but is still the most important Buddhist center of Vietnamese Buddhism. The people of Thang Long - Hanoi for over 1000 years have accepted the philosophy of life of Buddhism, making the philosophy of life of Buddhism a part of the worldview and outlook of Hanoi people, contributing to creating the character of Hanoi people - "even if not elegant, still a person of Trang 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, Thang Long - Hanoi has always been a gathering place for intellectuals and scholars because of its position as the political - economic - cultural center of the country. This is also the center of spreading religion, entering the world to save lives, fully demonstrating the spirit of harmony with the world, the philosophy of action of Vietnamese Buddhism. Moreover, throughout the development history of Thang Long - Hanoi, many important Buddhist architectural works were built here and still exist and develop to this day such as: Tran Quoc Pagoda, Phuc Khanh Pagoda, Kim Lien Pagoda, Dien Huu Pagoda, Sung Khanh Pagoda...
Second, Hanoi is the cradle that nurtures and develops the tradition of engaging in the world of Vietnamese Buddhism.
Buddhism in Vietnam has a tradition of engaging in the world, but through historical data, especially the engagement of Buddhism from the Ly and Tran dynasties to the present, it can be seen that Hanoi is the origin and the center of spread of the tradition of active engagement. The most typical example of the tradition of engaging in the world is the companionship with the nation and the tradition of "protecting the country and bringing peace to the people" of Buddhism, first of all in the capital Thang Long during the feudal period. Currently, the vast majority of monks, nuns, and Buddhists in the capital actively participate in community activities with both material and spiritual support.
Third, in terms of ideology, Buddhism in Hanoi is the most typical mirror reflecting Vietnamese Buddhism.
That is the Mahayana Buddhist ideology with the goal of liberating people from suffering, with the Buddha's ideology in the Mind, with the spirit of great wisdom and great compassion. In addition, the positive worldly engagement with the values that have been recognized for the life and people of Vietnam, especially the proactive worldly engagement coming from the superstructure, from the feudal court in the capital Thang Long, has spread down and strongly impacted the entire spirit of the people in the capital in the process of protecting national independence. In addition, the role of a leading economic, political and cultural center of the whole country, especially the development of commerce and handicrafts in the capital Thang Long, further promoted the flexibility and harmony in the thinking of the people of the capital Hanoi, thereby highlighting the integration and openness of TLNSPG in this land up to now.
2.3.Overview of youth ethics in Hanoi
2.3.1. Ethics andyouth ethics
* Concept and structure of the DD
Inheriting the results of published scientific works, we agree on the following concepts:Ethics is a system of standard values, principles, rules about good - evil, justice - injustice... recognized and voluntarily followed by a certain community of people through their beliefs, emotions and will; regulating the perception and behavior of that individual or community.
Within the scope of the thesis, to analyze the Hanoi Youth Union, we choose to approach the structure of the Youth Union as a system including basic elements: Youth consciousness and Youth behavior.
* Concept and structure of the Communist Party
Young people are a socio-demographic group between the ages of 16 and 30, active in all areas of social life, playing an important role in current society and determining the development of future society.
On that basis, we can understand the DĐTN as follows:Community values are a system of standard values, principles, and rules about good and evil, justice and injustice, etc.; recognized and voluntarily followed by young people through their beliefs, emotions, and will; regulating their perceptions and behaviors in the community.
Within the framework of the thesis, as analyzed about the structure of the DD, we consider the structure of the DD includingconsciousnessTN andTN's behavior.
2.3.2. Characteristics of youth ethics in HanoiCurrently
One is, The current Communist Party of Vietnam in Hanoi is based on the ideal of socialist humanism.As a part of the social movement, the Youth Union in Hanoi reflects the values and standards of the current social movement, which are the principles of the communist movement, playing a guiding role throughout the life of the Youth Union. These are: 1. Having revolutionary ideals; 2. Steadfast courage; 3. Patriotism; 4. Pure movement; 5. Cultural lifestyle; 6. Compliance with the law; 7. Pioneering action; 8. Continuous creativity; 9. Continuous learning; 10. Good health; 11. Appropriate skills; 12. Aspiration to rise up.
Second, the Communist Party of Vietnam in Hanoi has an organic unity between modernity and tradition.. On the one hand, along with the development process of the country and the capital today, the values of the new society have been and are being formed in the young generation. In which, the modernity of today's society is closely linked to the values of humanity in the 20th and 21st centuries associated with science, engineering and technology. These are the values of scientific morality, ecological morality, professional morality... that are contributing to the modernity of the youth in Hanoi today. On the other hand, the capital Hanoi has a long history, along with a solid cultural foundation, traditional morality associated with Confucian - Buddhist morality values.
Third, the youth union in Hanoi is highly dynamic.Youthfulness and dynamism are common characteristics of the youth in all countries and ethnic groups, but with the position of a nerve center of the country's activities like Hanoi, the dynamism of the youth union in Hanoi is still at a very high level, requiring proper orientation from the Party agencies, Hanoi City Government, Unions and close cooperation between family - school - society.
Chapter 3: INFLUENCE OF BUDDHIST PHILOSOPHY ON YOUTH ETHICS IN HANOI TODAY - CURRENT SITUATION AND PROBLEMS
3.1. Context, method and level of influence of Buddhist philosophy of life on youth ethics in Hanoi
3.1.1. The context of the impact of Buddhist philosophy of life on youth ethics in Hanoi today
Socio-economicSince the implementation of Doi Moi until now, the material and spiritual life of the people has been constantly improved. However, along with the country's increasingly deep participation in the world economy, the pressure of development on the young generation has increased, causing many young people in today's society to still need religion, including Buddhism, as a spiritual support.
About politicsOur Party has clearly recognized and determined that religion is a historical phenomenon that exists objectively and in religious work, we must consistently respect the people's freedom of belief and non-belief, and unite among religions.
About culture - societyThe strong spread of Western cultural and religious values into our country is also changing the thinking and behavior of today's young generation. In this complex context, the values of Buddhism are a support to help adjust the current situation of religious degradation in Hanoi residents, especially among the young.
In short, in the current context, with the existing foundations in the culture and traditional ideology of the nation, with the development trend of Buddhism as a religion, TLNSPG has favorable conditions to continue to promote its influence on the youth generation in the capital Hanoi today.
3.1.2. The method of influencing TLNSPG on the population in Hanoi
The influence of TLNSPG on the Buddhist community in Hanoi is through many different methods, including both objective and subjective factors. The main methods for TLNSPG in Hanoi to receive TLNSPG are, in order: through family lifestyle and customs; through mass media (books, newspapers, TV, radio, social networks, etc.); through exchanges and explanations from friends and colleagues; from Buddhist students of the Buddhist church and Buddhist organizations in Hanoi (retreats, preaching, charity, etc.); from self-study and contemplation; through the activities of other mass organizations such as the Youth Union, Student Association, etc.; and finally, from the Party and State's guidelines and policies on culture and religion.
3.1.3. The impact level of TLNSPG on the current youth in Hanoi
Basically, the lofty philosophical thoughts of Buddhism today are still mainly within the scope of the Buddhist clergy and intellectuals who continue the lineage of the ancient learned Buddhism - of course, including a part of the Buddhist clergy and intellectuals. The majority of the Buddhists receive Buddhism through the folk way, with a system of simple ideology and language, close to daily life. In other words, in general, the folk Buddhist thoughts with the Buddhist TLNS in the content of principles in a simpler, more abbreviated form and expressed through simple, familiar languages, close to daily life, have a dominant role in influencing the Buddhist Sangha in Hanoi.
3.2. Positive influence of Buddhist philosophy of life on youth ethics in Hanoi today
3.2.1.TLNSPG contributes to forming Buddhist awareness in young people of Hanoi
3.2.1.1. Buddhist philosophy contributes to orienting Buddhist values and standards for young people in Hanoi.
On the basis of knowledge, emotions, beliefs, and will of the Buddhist Sangha, the Buddhist ideal of the youth is built, expressed in Buddhist values, standards, and ideal models. The ideal model that Buddhism points out is one who is compassionate and tolerant, responsible for himself, his family, and society, always self-improving and harmonious without holding grudges. This model has many similarities with the model of a complete human being that our Party has put forward. Therefore, in relation to the socialist Buddhist ideal, the Buddhist Sangha plays a supporting role, contributing to building new Buddhist values and standards for the youth in Hanoi today.
3.2.1.2. Buddhist philosophy contributes to defining the duties and responsibilities of Buddhists in Hanoi today.
TLNSPG has the role of promoting youth to perceive and act according to their obligations and responsibilities, giving them the internal motivation to take responsibility for their lifestyle, and to consciously promote their humanistic and humanitarian dignity in their relationships with the community and collectives in social life.
3.2.2. TLNSPG contributes to regulating the behavior of adolescents in Hanoi
3.2.2.1 TLNSPG contributes to encouraging youth to actively practice, cultivate and perfect their personal qualities.
TLNSPG always promotes the responsibility of each individual, thereby affirming the positive and proactive nature of youth in training, cultivating and perfecting personal morality in social life.
3.2.2.2. Buddhist philosophy contributes to perfecting Buddhism in family relationships of Hanoi youth
The four most important values (chosen by more than 50% of young people participating in the survey) about TLNSPG that have impacted the Youth Union in family relationships are filial piety to grandparents and parents; love and care for siblings; solidarity among family members and maintaining harmony in the family. Through that, it can be seen that the influence of TLNSPG on the Youth Union will be directly reflected in the reality of family life, typically in the relationships between husband and wife, grandparents - parents - children.
3.2.2.3. Buddhist philosophy contributes to perfecting Buddhism in social relations of young people in Hanoi.
Through the understanding of Buddhist thoughts on life, one can have good Buddhist behavior, in which the core is not to hate, to let go of hatred; to love, to aim for love; to be kind, generous, and attentive; to aim for compassion and kindness; to have no malice or ill will; in which letting go of hatred is the root of goodness.
3.3. Negative influence of Buddhist philosophy of life on youth ethics in Hanoi today and the issues raised
3.3.1. Some negative influences of Buddhist philosophy of life on young people in Hanoi today
Firstly, TLNSPG absolutizes the role of the Buddha, paying little attention to the material factors in liberating people from the sufferings of life.
Second, there is a lack of thorough fight against unwholesome behaviors.
Third is the superstitious behavior of Buddhists when practicing Buddhist rituals.
The limitations of some Buddhist thoughts on human life and the negative aspects of Buddhist activities of some individuals today have been and are harming the good human values of Buddhism, creating barriers that make it more difficult for them to deeply and correctly receive the Buddhist teachings.
3.2.2.The problem arises from the influence of TLNSPG on the current youth in Hanoi
Hanoi is a densely populated area with many different components and levels of education, and is also an area with many types of religions and beliefs, diverse in types and ideological tendencies. Buddhism in Hanoi also has a long history of development, but besides the positive impacts on the youth in Hanoi today, there are still certain limited effects. From the current situation analyzed above, we can draw out some issues as follows:
Firstly, the profiteering behavior in current Buddhist practice undermines the faith of Buddhists in the values of TLNSPG.
Second, the propagation of Buddhist ideologyis taking place actively but there are still many spontaneous activities.
Third, the cooperation between Party agencies, government, unions and socio-political organizations with the VBS is not really effective in orienting the values of the VBS..
Chapter 4: VIEWPOINTS AND SOME SOLUTIONS TO PROMOTE THE POSITIVE INFLUENCE AND LIMIT THE NEGATIVE INFLUENCE OF BUDDHIST PHILOSOPHY ON THE ETHICS OF YOUTH IN HANOI TODAY
4.1. Viewpoints to promote positive influences and limit negative influences of TLNSPG on the current youth in Hanoi
4.1.1 Consistent with the principles of resolving religious issues of Marxism-Leninism and Ho Chi Minh thought
In order to promote the good values of Buddhism in the life of the Youth Union, on the one hand, in the relationship with religious compatriots, it is necessary to maintain the viewpoints and principles for resolving religious and belief issues as stated in Marxism-Leninism and Ho Chi Minh's thought; on the other hand, it is necessary to continue promoting the role of the Party and State in resolving social evils, strictly handling cases of cadres and civil servants who abuse their power and authority, causing discredit to the Party and State, and reducing the trust of the masses of both religious and non-religious people.
4.1.2. Associated with the goal of building a new Party, new culture, and new people of our Party and State
Resolution 25-NQ/TW, the Communist Party of Vietnam affirmed the "similarities" between the ideals of religion and the ideals of socialism: "The goals of a rich people, a strong country, a fair, democratic and civilized society are the similarities that unite religious people with the common goal". These are arguments of profound theoretical and practical value, and are the creative application of Ho Chi Minh's thought on exploiting and promoting the good 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 TLNSPG transmission methods to promote positive impacts on the current youth in Hanoi
This is the basic viewpoint that suggests the recommendations in the following section, especially for the state as the subject of policy formulation and implementation and for the Vietnam Buddhist Sangha as an organization of Buddhist followers.
4.2. Some solutions to promote positive effects and limit negative effects of TLNSPG on the current youth in Hanoi
4.2.1.Propaganda and education to change the awareness of young people in Hanoi about the role of Buddhism in social life in Vietnam.
To have a correct policy on religion, the first thing is to change the way of thinking about it. Therefore, strengthening propaganda and education so that not only non-religious people but also religious people clearly understand and correctly perceive the role of Buddhism in social morality is necessary, in which some important contents are:
Firstly, regarding the relationship between Buddhism and the development of the Vietnamese nation, the unique characteristics of Buddhism in Vietnam, of which Hanoi is one of the major centers, clearly demonstrate this characteristic. Secondly, the youth in Hanoi today need to raise their awareness of the inevitable existence of religion in general. Thirdly, the youth need to correctly perceive the relationship between religion and socialism in order to affirm the consistent principles that Vietnamese Buddhism has set forth regarding Dharma - Nation - Socialism.
In terms of methods, it is necessary to use synchronous methods such as: Educational methods (propaganda, enlightenment, setting examples); organizational methods (putting into a framework, order); economic methods (incentivizing with material benefits); administrative methods (commands, forcing implementation).
4.2.2. Perfecting policies and laws and building mechanisms to promote the good values of TLNSPG to the youth inHN
Firstly, it is necessary to review all current legal documents related to religious and ethnic issues. Thereby, amend or remove inappropriate regulations and guidance documents. Secondly, continue to research, develop and supplement new regulations in accordance with the Party's policies, the Constitution and the State's laws on religious beliefs. Thirdly, supplement and perfect regulations on printing, publishing, organizing festivals, weddings, funerals, worshiping at places of worship, etc. Fourthly, it is necessary to have specific regulations on the responsibilities and obligations of religious dignitaries and monks and nuns in the process of participating in cultural and social activities. Fifthly, it is necessary to clearly define the limits of religious organizations when these organizations participate in the cause of education and training according to the provisions of law. In addition, it is necessary to clearly outline the legal framework to handle activities that violate the right to freedom of belief and religion or take advantage of religious beliefs.
4.2.3. Strengthen cooperation and coordination between the Buddhist Church and Party agencies, government, unions and other socio-political organizations in Hanoi.
On the PG side,First of all, the Buddhist Sangha and the Hanoi Buddhist Sangha Executive Committee need to draft and propose specific action programs to encourage, motivate and guide monks, nuns and followers to practice their religion according to the motto: "Dharma - Nation and Socialism". The Buddhist Sangha and the Hanoi Buddhist Sangha Executive Committee need to closely coordinate with authorities at all levels, social organizations and organizations inside and outside the region in propagating Dharma activities on major Buddhist holidays and in other Buddhist activities such as charity and relief to promote the fine traditions of Buddhism as well as avoid waste and ostentation, ensuring the spirit of Buddhism but still respecting the beliefs and non-beliefs of the youth in the capital.
On the part of the Party and Government agencies of Hanoi city, strengthen the role of the Party, State and Government at all levels in Hanoi.. For religious work, the Party and the authorities at all levels of Hanoi city need to prioritize training cadres to do religious work. For the Buddhist Sangha organization, the State management agencies need to coordinate with the Buddhist Sangha to organize appropriate religious activities, ensuring the religious needs of the youth in Hanoi today, first of all the Buddhist youth.
On the part of the Union and other socio-political organizations, enhance the role of unions and socio-political organizations in Hanoi.In order to promote the good values of Buddhism and limit its negative impacts on young people, it is necessary to strengthen and build social organizations, focusing on organizations directly associated with young people in Hanoi today such as the Youth Union, Youth Union, Student Association, etc., especially in areas with a large concentration of Buddhists.
4.2.4. Improving the effectiveness of PG and social media for youth about PG
Regarding social media, First, make Buddhist education a part of the national education system. Second, in the context of economic development in the capital, many families have sent their children to attend classes organized by Buddhist religious or practice establishments. Third, in the work of Buddhist communication, it is necessary to focus on propaganda and education for each target group with appropriate content, form and specific measures. Fourth, the Hanoi Buddhist Sangha needs to establish a specialized committee to review and standardize information related to Buddhism on the Internet media front, regularly update and promptly respond to questions or feedback from young people in particular and people in Hanoi in general.
Regarding religious communication in general and Buddhism in particular, as a legitimate need of the youth today, it is necessary to soon have a religious television channel to help convey official information to society, provide official sources of information, reliable websites, warn against false information sources, and guide proper practice.
4.2.5. Enhance the role of dignitaries, monks, nuns and Buddhists in spreading the positive values of the NSPG philosophy to young people in Hanoi.
For Buddhist dignitaries and monks, in the work of preaching, as those who directly convey the philosophy and ideology of Buddhism to the young generation in Hanoi, monks and nuns need to proactively grasp the common pressing issues of society, the thoughts and aspirations of young followers in the temple, put these contents into sermons, give followers a deep and correct view and propose solutions in the spirit of Buddhism. Secondly, monks and nuns, dignitaries need to constantly innovate their methods of preaching, increase modernity, use technical tools and the internet to serve the preaching work more effectively and widely.
For Buddhist youth, as a religious person, it is necessary to promote the spirit of self-cultivation, self-training according to the precepts set forth by Buddhism, to better imbibe the values of Buddhist philosophies in real life. From there, build for yourself Buddhist standards, determined Buddhist ideals, persevere in keeping the religion, have the courage to face the temptations of the Three Poisons: Greed - Anger - Ignorance when entering life. At the same time, participate more actively in the activities and movements organized by the Church and the Hanoi City Buddhist Executive Committee.
CONCLUDE
Over the past 2,500 years, Buddhism has affirmed its role as a world religion with a large number of followers. In addition, Buddhism is also a philosophical system with profound, timeless thoughts and many values for the life of today's society. At the philosophical level, TLNSPG is the most general concept of Buddhism about humans, human life, human liberation, guiding human perception and action in practice. In this sense, the content of TLNSPG includes the philosophy of impermanence and egolessness as the nature of human existence; the philosophy of cause and effect - karma as the absolute law of human life; the philosophy of suffering as the reality of human life and the philosophy of liberation as the ultimate goal of human life. In terms of form, the philosophy of life can be expressed in many different ways from symbols, music, poetry or in large-volume texts. Regardless of the form in which it is expressed, the humanistic values, equality, compassion, selflessness, and altruism of Buddhist teachings with the ideal of Buddhist education and the direction of goodness for people still have great significance for modern social life.
When entering Vietnam, Buddhism with the spirit of compassion, tolerance and harmony found a very unique path - the path of localization to enter the life of the Vietnamese people. Rarely in any country in the world, the same ideology is understood in layers of meaning with different depths corresponding to two forms of scholarly Buddhism and folk Buddhism like in Vietnam. Later, the existence of these two levels of ideology is closely linked to the two existing identities of Buddhism in Vietnamese society today. One is the identity of a part of traditional Vietnamese culture with the familiar, simple ideas of folk Buddhism and the other is the identity of a religion with academic ideas, going into the depths of Buddhist ideology. When entering Vietnam, TLNSPG integrated with the cultural life and indigenous beliefs, influencing many activities of the masses, forming TLNSPG Vietnam. This corresponds to the diversity of cognitive levels and is suitable for the emotions and psychology of the Vietnamese people. This is also an important reason for the lasting vitality of TLNSPG and the inevitable influence of these thoughts on Vietnamese people in general and TN people in particular today.
Thang Long - Hanoi is an ancient land, originating from Huong Long Do village where the Nung mountain and To river converge. In the early days of Buddhism entering Vietnam, Buddhist thoughts gradually spread throughout the Red River Delta, making Dai La Thanh gradually become a destination for Buddhism. By 1010, when it officially became the capital of Dai Viet, opening a long period of independence and autonomy for the country, the companionship of Buddhism engraved the tradition of protecting the country and pacifying the people of Buddhism in Vietnam and also made Thang Long - Hanoi become one of the largest Buddhist centers in the country. Through many historical events and ups and downs, until now, Buddhism in Hanoi, although sometimes prosperous and sometimes declining, has always been attached to the lives of the people here and has become a support in their spiritual life.
In the context of transition to a market economy and international integration, in addition to the achievements, in the spiritual field, the Buddhist life of Hanoi people today also has many diverse and favorable changes. The alarm about the state of Buddhist degradation, lifestyle, and the disintegration of values between the past and the present is an undeniable reality that requires the mobilization of all resources for adjustment. In that atmosphere, people seek 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 orienting Buddhist values and standards, helping young people identify their Buddhist responsibilities and obligations, and at the same time adjusting Buddhist behavior, guiding and improving Buddhist behavior of young people right from the practical life of daily Buddhism. Of course, born around the 6th century (BC), the Buddhist philosophy of life also has certain historical limitations and to some extent has had a negative impact on the current Vietnamese Communist Party in Hanoi. Therefore, the question is how to promote the positive influences and limit the negative influences of Buddhism on the Vietnamese Communist Party in Hanoi in the current context.
From the current status of the influence of TLNSPG on the youth in Hanoi, the thesis has proposed 3 viewpoints and 5 groups of solutions towards promoting the effectiveness of methods of propagating TLNSPG to youth; raising awareness of religion and Buddhism for youth in Hanoi; promoting the role of Party agencies, government, unions and other political and social organizations in Hanoi; perfecting legal policies and mechanisms for promoting the good values of TLNSPG; especially, in order for the ideological and humanistic values of Buddhism to be promoted, the most important solution must come from Buddhism itself (Church, dignitaries, monks and nuns, Buddhists).
Author:ussh
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