LEADER 03528 am 22004213u 450 001 9910251395703321 005 20180108 010 $a3-946198-23-6 024 7 $a10.16994/bag 035 $a(CKB)4100000001587811 035 $a(OAPEN)641501 035 $a(EXLCZ)994100000001587811 100 $a20180108d|||| uy 101 0 $ager 135 $auuuuu---auuuu 200 10$aBuddha in Beton 210 $aCologne$cModern Academic Publishing$d2017 215 $a1 online resource (522) 311 $a3-946198-20-1 330 $aemple. And only because temple architecture ? as well as paintings, statues, gardens etc. ? shows the presence of the Buddha in this way does it become a religious place where the Buddha is actually present. The final discussion of this study puts these Buddhist teachings in a dialogue with modern aesthetic architectural concepts argued by temple architects. The contrasting points of view make it clear that the explicitly Buddhist idea of Buddhist temple architecture can not be grasped by aesthetics, because its purpose is to show the invisible presence of the Buddha and not to be a sensual (i.e. aesthetic) experience of the visible object itself in the first place. However, aesthetic concepts of art have become common in Japan since the late 19th century. They are the foundation of the described new ways in which temples were built and designed since then. One indication for the impact of aesthetics are Japanese words like shimboru ????/sh?ch? ?? (symbol) or fun?iki ??? (atmosphere) which are used by architects to describe their temple architecture and matters of design. These words were formed around the turn of the century to express European concepts of art and aesthetics, since before that these words and ideas simply did not exist in Japan. And it is only since then, that temples were perceived as aesthetic symbols with various meanings that can be defined by an architect, and that they have a certain atmosphere which should be designed for making visitors feeling comfortable. Now it is the architect himself who gives meaning to its work and who is responsible for a nice spatial experience. But none of these architects is talking about himself becoming Buddha by building a temple. So not only the architectural appearance and construction of Buddhist temples have changed enormously throughout the last 150 years, but also the task of building itself. There has always been change in appearance and construction throughout the history of Buddhism and in the different Buddhist cultures, but the redefinition of the temple as an architectural piece of art is a very recent development in Japan and the actual new idea causing these dramatic architectural changes. 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Beaver, Andrew G. Lee 205 $a2nd ed. 2019. 210 1$aCham :$cSpringer International Publishing :$cImprint: Springer,$d2019. 215 $a1 online resource (XIV, 145 p. 40 illus., 32 illus. in color.) 311 08$a3-030-04017-8 327 $aScope of the Problem and Demographic Shift in Population: Visual Disease Incidence and Prevalence in the Elderly Population -- Refractive Error in the Geriatric Population.-C ataracts and Cataract Surgery -- Glaucoma in the Elderly -- Diabetic Retinopathy and Its Management -- Age-Related Macular Degeneration and Its Management -- Low Vision: When Vision Fails -- Visual Loss and Depression -- Visual Loss and Dementia -- Visual Loss and Hearing Loss -- Visual Loss and Falls -- Elder Abuse -- Functional Impairment and Visual Loss -- The Research Agenda-Setting Project (RASP) -- Screening for Comorbidities -- Refer Comorbidities -- Index . 330 $aGeriatric patients have unique responses to treatment and disease, often harboring co-morbidities that can impact evaluation, treatment, and prognosis, which can require specialized expertise or experience. 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