论文代写：女性和男性的差异
雷蒙德·林看着塔拉,启蒙运动从女权主义的角度来看,和她对佛教女性意味着什么。她似乎吸收女性和男性能量在佛教神学争论的学者。在这一过程中,一个需要看塔拉的身份并不拥有任何性别的人。此外,他认为,尽管Avalokiteshwara Boddisattwa,塔拉是一个佛。这是引人注目的,否则神似乎是一个男性化的质量。换句话说,神圣的能量被赋予男性的政治力量——有争议的最根本的力量打在男性和女性之间。在这方面,塔拉的重要性意味着每一个的能力,包括妇女获得最终的解放。这也意味着我们问题中的andro-centrism佛教神学和实践来完全理解女人的持续辩论包容在佛教神学作为平等的人,无论是在理论以及实践,即使这意味着面临的挑战性别紧张(林,2014)。
需要理解的是,塔拉吸收智慧、慈悲和启蒙拒绝开关机构从一个女性的男性。为此,她选择留在她的女性的形式。最重要的是,需要看选择的概念。选择意味着自由。虽然男性承认女性的神性,权利法案仍与男性能量。变成了一个武器,选择行为和破坏。塔拉的重要性在于颠覆。一个还必须记住,智慧的理想,同情和启蒙传统赋予男性化。在大乘佛教的传统,我们看到,至少在理论上存在男女平等。但实践表明,别的东西。女人是归类为母亲,狐狸精,妓女等。在这方面,女性的角色是固定的,因此导致了过于简单的性别角色。塔拉不属于这些类别,而不同的分配角色,转而选择超越。
论文代写：女性和男性的差异
Raymond Lam looks at Tara as enlightenment from the feminist perspective, and what she means for Buddhist women. She seems to assimilate both the feminine and masculine energies within Buddhist divinity as argued by scholars. In doing so, one needs to look at the identity of Tara as someone who does not necessarily possess any gender. Further, he argues that while Avalokiteshwara is a Boddisattwa, Tara is a Buddha. This is striking in the sense that divinity seems to be an otherwise masculine quality. In other words, divine energy being vested with the masculine is politics of power- contested at the very root of power play between the masculine and the feminine. In this regard, the importance of Tara signifies the ability of every being, including women to gain the ultimate liberation. It also means that we question the andro-centrism within Buddhist theology and practices to fully understand the continuing debate on the inclusion of women as equal beings within Buddhist theology, both in theory, as well as practice, even if it means facing the challenges of gender tensions (Lam, 2014).
What one needs to understand is that Tara assimilated wisdom, compassion and enlightenment by refusing to switch bodies from a feminine to a masculine one. She chose to achieve this by remaining in her feminine form. Most importantly, one needs to look at the notion of choice. Choice means freedom. While the masculine may acknowledge the feminine divinity, the power to act remains with the masculine energy. By this, choice becomes a weapon to both act and subvert. Tara’s importance lay in this subversion. One must also remember that ideals of wisdom, compassion and enlightenment were traditionally vested with the masculine. Within Mahayana tradition, we see that gender equality exists at least theoretically. But practice suggests something else. Women are categorized as mothers, seductress, courtesan and the like. In this, the roles of women have been fixed, consequently leading to over-simplification of gender roles. Tara does not belong to any of these categories, rather diverging from an assigned role and opting for transcendence instead.
