|
|
|
 |
|
|
|
|
|
|
《金剛般若波羅蜜經》玄義疏論=Metaphysics/Metaphor in Dhyāna |
|
|
|
| 著者 |
李霖生 (著)=Li, Lin-sheng (au.)
|
|---|
| 掲載誌 |
玄奘人文學報=Hsuan Chuang Humanities Journal
|
|---|
| 巻号 | n.1 |
|---|
| 出版年月日 | 2003.07.01 |
|---|
| ページ | 175 - 190 |
|---|
| 出版者 | 玄奘人文社會學院=Hsuan Chuang University |
|---|
| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| キーワード | 金剛般若波羅蜜經=dhyāna; Metaphysics; Metaphor; Metonymy; Nihilism |
|---|
| 抄録 | 你說沒有色身將不懂得愛 但你卻不知原來一切只是 「我正在說謊」的弔詭 最終的深情愛說謊 深知身在情常在 於是今人愛說奈米 天文物理學家知道極微的刻度裡 儲存著宇宙的全部倒影 所以今晨醒來覺得牙縫塞滿異物 舌尖剔牙的時候嘗到神的滋味 我不免愛上牙齦腫脹的永生 無奈神諭常夾著一絲幽幽的荒誕 當你退到絕對的隱逝會歸點 自然了悟三十二相無關心的冷笑 一般人面對認知的困境，一種看似謙虛，其實傲慢的反應會飾以「此非主題所關之議題」規避之。例如文學領域之議論就飾辭曰「彼乃哲學議題，與我無干。」此輩乃以飾辭（如哲學）爲避難所也。所謂傲慢，乃因此等言論隱責他人不能針對議題而有所論辯也。殊不知任何理論議題皆應追究其預設之正當性，若以此即爲廣義之哲學議題，則宜其有議題之正當性也。另一類反應則更等而下之，即「若我不知你之所云，必是你不對。」「若我不諳汝之邏輯，必是汝不合邏輯。」學術論文固然宜力求論述之清楚明白，然而儘有學術論文，因其高明博厚而令人莫測高深。學者豈不聞「君子於其所不知，蓋闕如也。」彼輩強不知以爲知，宜切記「多聞闕疑，慎言其餘」之訓。飾辭曰「讀之至再，不知所云」可謂巧言令色鮮矣仁，徒然暴露見識淺薄也。
Metaphor requires the reader to do the work of constructing a logic of categories and analogies. Metonymy accomplishes its transfer of meaning on the basis of associations that develop out of specific contexts rather than from participation in a structure of meaning. A metonymy does not call for the magical sharing of meaning that a metaphor implies; instead, it relies on connections that build up over time and the associations of usage. Metonymy places us in the historical world of events and situations, whereas metaphor asserts connections on the basis of a deep logic that underlies any use of words. Even when there is no strongly figurative etymology, meaning is figurative in the sense that it relies on categories and associations. Language is thus not a simple process of naming preexisting objects and states but a system through which we give meaning to the world. Now if language give meaning to experience, we have to think of it as the system which our idea become possible. Language is a conceptual grid, a system of values, through which we experience reality. Wisdom in dhyāna describles its own metaphysics with the name "nihilism" and conceives it to be the counterstroke to all preceding metaphysics. The name nihilism thus loses the purely nihilistic sense in which it means a destruction and annihilation of previous values, the mere negation of beings and the futility of human history. Nihilism, thought in dhyāna, calls for freedom from values as freedom for a revaluation of all values. |
|---|
| 目次 | 壹、云何降伏其心：展開形上學議題 177
貳、無住相布施：詩學的回應 180
參、無有定法如來可說：信仰與想像 184
肆、不說斷滅相：詩學的神學底蘊 187
參考書目 190 |
|---|
| ISSN | 18156541 (P) |
|---|
| DOI | 10.29956/HCHJ.200307.0008 |
|---|
| ヒット数 | 349 |
|---|
| 作成日 | 2011.01.17 |
|---|
| 更新日期 | 2019.12.16 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
