|
|
|
 |
|
|
|
|
|
|
牟宗三「儒佛會通之理論研究」的初探=The Initial Discussion on Mou Tsung-San's Philosophy of the Integration of Confucianism and Buddhism |
|
|
|
| 著者 |
徐信國 (著)=Hsu, Hsing-kuo (au.)
|
|---|
| 掲載誌 |
玄奘人文學報=Hsuan Chuang Humanities Journal
|
|---|
| 巻号 | n.11 |
|---|
| 出版年月日 | 2011.07.01 |
|---|
| ページ | 1 - 28 |
|---|
| 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 | 儒佛會通=The integration of Confucianism and Buddhism; 無限心=Infinite mind; 一心開二門=Two-gate-in-one-mind; 智的直覺=Intellectual intuition; 非分別說=Non-analytic approach; 兩層存有論=Duplex ontology |
|---|
| 抄録 | 本文論述牟宗三先生從事「儒佛會通之理論研究」，他在建立兩層存有論的過程中，大量地以理論在會通儒佛思想。本文首先提出勞思光先生認為儒佛會通在理論上之不可能，其原因在儒佛對此岸彼岸價值意識的不同，且不能建立更高的語言系統統攝儒佛二家理論之故，若二者要會通，只能在生活實踐的層面進行。其次說明葉海煙先生提出印順法師人間佛教的主張含有人文道德意義的儒佛會通，筆者認為此道德意義不足以亦原不在於突破勞先生所認為之生活實踐層面會通的說法。因而提出牟先生建立了一套哲學系統，確實以更高的語言系統融攝且會通了儒佛。在此系統中有四個論點：無限心、一心開二門、智的直覺、非分別說，都指向其所建立之執與無執的兩層存有論，其中執的存有論就是肯定此岸世界的存在價值，與印順法師肯定此岸的道德意識之必須，是同一個意義且又突破了勞先生所謂的「不能建立更高的語言系統統攝儒佛二家理論」的說法。儒佛間縱有差異，在牟先生此架構下，仍不碍二者會通。最後，筆者肯定牟先生的學術成就，當今整個地球村的世界文化皆在會通，我們應敞開心胸接受任何可以會通的契機，畢竟在佛教成立以來，所謂的「此岸」現實地一直存在在這個地球上，「捨此岸而成就彼岸」的思維方式，已經在「兩岸價值意識並存」的思維方式中，有了較為圓融的思考模式。
The thesis discusses the theory on the integration of Confucianism and Buddhism constructed by Mou Tsung-san. From the process of constructing the duplex ontology, Mou Tsung-san greatly integrated Confucianism and Buddhism in theory.Firstly, the thesis explains the disability of the integration of Confucianism and Buddhism brought by Lao Sze-kwang for the difference of the value consciousness toward this shore and that shore. Lao Sze-kwang also argued that a higher language system cannot be built to control the theory of the two parties. Therefore, the integration can only be applied in life.In the second section, Yeh hai-yen thinks Ven. Yin-shun of Humanistic Buddhism advocates the integration of Confucianism and Buddhism within the meaning of human morality. However, the author thinks that this meaning of human morality is not sufficient nor bases on breaking through Lao's theory.As a result, in the third and forth section, it indicates that Mou had indeed constructed a philosophic system and used a higher language system to contain the ontology of Confucianism and Buddhism. Within the system, there are four points: "Infinite mind", "Two-gate-in-one-mind", "Intellectual intuition" and "Non-analytic approach". They all indicate Mou's duplex ontology. Mou confirmed the Attached and Non-attached ontology. The Attached ontology means confirming the value of this shore. It matches Ven. Yin-shun's confirmation of the human morality of this shore and breaks through Lao's argument. It does not hinder the integration of the twos under the Mou's system, even if there exists differences between the Confucianism and Buddhism.Finally, the author affirms the academic achievement of Mou. His theory has been presented in front of us. No matter it is accepted, people still should open their mind to accept any opportunity of the integration of world culture. After all, from the establishment of Buddhism, this shore has actually existed. In the thinking of the coexistence of both shores, the idea of abandoning this shore to accomplish that shore has been more harmonious. |
|---|
| 目次 | 一、緒論 4
(一) 序言（本文緣起） 4
(二) 儒佛會通的人文道德意識進路 4
二、牟宗三進行儒佛理論會通 6
(一) 無限心的推出 6
(二) 「一心開二門」 8
(三) 智的直覺 9
1. 關於儒家的「智的直覺」 10
2. 關於佛教的「智的直覺」 11
(四) 非分別說 13
三、「牟宗三儒佛會通」的反省 16
(一) 建構「兩層存有論」 17
(二) 儒佛的判別 19
四、結論 23 |
|---|
| ISSN | 18156541 (P) |
|---|
| DOI | 10.29956/HCHJ.201107.0001 |
|---|
| ヒット数 | 219 |
|---|
| 作成日 | 2013.09.27 |
|---|
| 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。
|
|
|
