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星雲模式「人間佛教」在「全球化」時代的討論=On the Concept of Globalization by Hsing Yun Pattern of Humanistic Buddhism |
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釋覺明
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| Source |
上海復旦大學哲學院與南華大學宗教所學術交流研討會
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| Date | 2012.06.14 |
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| Location | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Keyword | 人間佛教=Humanistic Buddhism; 太虛=Tai-Xu; 印順=Yin-Shun; 星雲模式=Hsing-Yun’s Pattern; 全球化=Globalization |
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| Abstract | 當今21 世紀的人類文明的進程和國際局勢，面臨重整新秩序的態勢。一種
趨勢在歷史進程中，「全球化」 （globalization）時代的爭議課題，成為關注
的多元向度。賴品超在處理文化全球化與中國佛教的問題時，他指出： 有人會
從文明衝突的角度去了解文化的全球化，如杭亭頓（1997），但也有人認為文化
上的全球化，基本上是西方價值之擴張和普世化，而這不僅是一種西化
（Westernization）和美國化（Americanization）甚至是麥當勞化
（McDonaldization）；然而，也可觀察到，全球化引起了文化間的雜交
（hybridization）；這就成為全球化與文化的三大範式：文明衝突、麥當勞化和
雜交化。1賴品超又認定，在芸芸宗教中，基督宗教與佛教可以說是最全球化的
其中兩個，然而他覺得遺憾不足是對於近現代中國耶佛相遇的研究，仍是以中國
脈絡去思考其意義，但缺乏從全球化的脈絡去檢視問題。2其本文筆者並不是要
檢視耶佛相遇中國和全球化的意義，而是大膽試圖將全球華人所共同走出的21
世紀「人間佛教」（Humanistic Buddhism）的呈現度與永續性的價值意義在全球
化時代之後，如何在當代定位呢?是否可成為全球化時代後衍生的多元層面的「衝
突與矛盾」中的另一種歷史出路呢?
首先要對二十一世紀的當代的「人間佛教」的趨勢，做一回顧與耙梳。筆者
針對近現代最具代表性的華人人間佛教三大系，意即： 太虛、印老、星雲等三
位大師，歷經了起源、形成、茁壯、成為體系，將近上百年，此一部分將整理出
學者研究三系，所謂的傳承、理念與實踐的討論。然後，針對全球化時代之後的
學者的討論與研究也做總體性瀏覽。
本文最後，以星雲建造的「佛陀紀念館」啟用後，是否能代表全球化時代後
的理念和落實的精神總體? 檢視星雲模式的人間佛教是否是能代表「全球化」時
代後的精神文明指標呢? 這就是本文撰寫的動機。
The human civilization in twenty first century is stepping towards international
platform. However, this trend is facing renewal order of historical progress, which is
also known as multidimensional or “Globalization” contention. Mr. Lai, Pin-chao
（賴品超）, while dealing with the problem of Buddhism and cultural globalization,
mentioned that, some scholar from the perspective of cultural conflict claims that it is
the globalization of culture, whereas the other says cultural globalization. Basically, it
is the expansion and universalization of Western idea and value. More, it is not only
Westernization and Americanization, but also McDonaldization. Moreover, it is also
experienced that globalization has raised hybridization. This is also known as three
models of globalization and culture： Cultural conflicts, McDonaldization and
Hybridization. Lai, Pin-chao （賴品超） claimed that Christianity and Buddhism are
the two religions which hold the best ideas of globalization among others. However, it
is pity that the researches on Christian and Buddhism in the contemporary academic
field are mostly focused from Chinese perspective, rather than from globalization
contexts. This paper argues from the perspective of global Chinese people,
manifestation, sustainability and meaning of the value Humanistic Buddhism
internationally. The author raises two questions, first, how to definite globalization of
Humanistic Buddhism and, the second question is, if it is defined then whether such
designation is able to overcome the historical conflicts and contradictions.
Therefore, this paper first discusses and reviews of Humanistic Buddhism in
contemporary 21st century, to do this the author pick up three Chinese legendary
personalities in the contemporary period, such as, Master Tai-Xu, Yin-Shun and
Hsing-yun. In the last hundred years, the scholars have discussed three systematic
studies; Propagation, Thought and Practice. Nevertheless, after discussing the
globalization period the scholar’s researches are called， exposure of totality.
Finally, this paper discusses a question on Hsing-Yun’s establishment of
“Buddha’s Memorial Center”, that whether it represent the spirit of the concept of
post-globalization? Whether, Hsing-yun’s pattern of Humanistic Buddhism could
represent the mile-stone of post-globalization culture. |
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| Table of contents | 壹、華人三系模式之人間佛教 3
一、太虛模式之人生佛教系 3
二、從太虛到印老模式之人間佛教 5
三、星雲模式之人間佛教系 6
貳 全球化時代之後的討論與研究 9
參 星雲模式人間佛教與「全球化」時代的討論 12
肆、結語 15
參考文獻 16 |
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| Hits | 1140 |
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| Created date | 2015.12.24 |
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| Modified date | 2015.12.24 |
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