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印順法師的佛學思想：新實用主義的詮釋=Master Yin Shun’s Buddhist Thought：An Interpretation of Neo-Pragmatism |
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| Author |
釋智諦 (撰)
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| Date | 2019 |
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| Pages | 133 |
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| Publisher | 法鼓文理學院 |
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| Publisher Url |
https://www.dila.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 法鼓文理學院 |
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| Department | 佛教學系 |
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| Advisor | 鄧偉仁 |
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| Publication year | 107 |
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| Keyword | 印順法師=Master Yin Shun; 中觀=Madhyamika; 理查德.羅蒂=Richard Rorty; 新實用主義=neo-pragmatism |
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| Abstract | 本研究採取新實用主義（neo-pragmatism）的視角對印順法師思想予以再審視，將其佛學研究涵蓋的論題子集所表達的中心思想作一綜貫式的概述。中觀哲學的性空（śūnyatā）所表現的「反哲學」（antiphilosophical）立場，與羅蒂（R.M. Rorty，1931-2007）的新實用主義哲學有著共同的基礎，使得我們將印順法師的佛教論述放在哲學的公共知識框架成為可能，其目的是使我們的討論更具「公共性」與「普遍性」，能使我們對印順法師思想的認識具有新的維度，更重要的是能夠使傳統佛學研究走入現代人的視野。
緣起學說是佛教的核心，《中論》以八不來說明緣起首先否定了因果關係的確證，使得所有基礎主義的緣起學說的論證都不可能，否定了將任何概念的自性化或實體化（hypostatize）的企圖，這種反基礎主義的哲學方法即中觀哲學的核心，具體表現在印順法師的佛學研究中。印順法師將所有佛教研究對象──佛說、法與律──皆視為時空中的存在，皆有揮不去的社會歷史層面，佛說是度化眾生而假施設的權宜之計──方便（upāya），因此他的研究是反客觀性的「歷史詩學」觀點，肯定經典中的文學性及「流行的佛法」。印順法師的思想實質上是一種「歷史主義」（historicism）與「工具主義」（Instrumentalism）的「唯名論」（nominalism），否定「真理符合論」，不再相信核心的信念背後還有一個超越時間與機緣的基礎，主張「諸行無常」（偶然性）的合法性。「真理」是假名施設，離不開人類的需要、語言、歷史，「真理」只是一種在文化領域中使生活更加美好及趣向解脫的讚詞，都是暫時的人類計畫。印順法師繼承中觀學哲，適應現代而成一種「自由主義的反諷主義者」（liberal ironist），以實效取代求真，以想像力的追求取代客觀性的追求，用希望取代知識，創造新隱喻來取代佛教歷史中的舊方便，使佛教能成為適應新時代、鼓鑄世界性的新文化。
In this study, the neo-pragmatism angle is taken to re-examine the thought of Master Yin Shun’s Buddhist studies, and makes a comprehensive overview of the central ideas expressed in the subset of the thesis covered by his Buddhist studies. The "anti-philosophy" position expressed by the philosophy of emptiness （śūnyatā）of Madhyamaka and the neo-pragmatism of R.M. Rorty（1931-2007） share the same foundation, which makes it possible for us to put the Buddhist discourse of Master Yin Shun in the public knowledge framework of philosophy. The purpose is to make our discussion more "public" and "universal", which will enable us to have a new dimension in our understanding of the thought of Master Yin Shun. More importantly, it can make traditional Buddhist studies enter the vision of modern people.
The theory of dependent origination （pratītya-samutpāda）is the core of Buddhism. The Mūlamadhyamakakārikā first negates the confirmation of causality by saying negation in eight aspects of dependent origination , which makes the argumentation of the doctrine of dependent origination of all foundationalism impossible , and negates the attempt to materialize or hypostatize any concept. The anti-foundational philosophical method is the core of the Madhyamaka school, which is expressed in the Buddhist studies of Master Yin Shun. Master Yin Shun regards all Buddhist research objects—Buddha said, Dharma, and Vinaya—as the existence in time and space, and all have social and historical aspects that cannot be swayed. The Buddha said is an expedient measure of false construction for the purpose of enlightenment of all beings -- convenient (upāya). Therefore, his research is an anti-objective concept of " the poetics of history ", confirming the literariness in the sutra and the Dharma that changes in history. In essence, the thought of Master Yin Shun is a kind of nominalism of historicism and Instrumentalism, negation " the correspondence theory of Truth " , no longer believing that there is a foundation behind the faith that is transcends time and opportunity, and advocates the legitimacy of "the impermanence" (contingency). "truth" is prajñapti , which can not be separated from human needs, language, history, and "truth" is just a term of praise for making life better and more interesting in the field of culture, and it is a transitory human project. Master Yin Shun inherits the Madhyamaka school, adapts to modernity and becomes a liberal ironist, replaces truth with actual effect, replaces the pursuit of objectivity with the pursuit of imagination, replaces knowledge with hope. To create a new metaphor to replace the old convenience in the history of Buddhism, and make Buddhism adapt to the new era and drum up a new cosmopolitan culture. |
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| Table of contents | 摘要 i
Abstract ii
0導論 1-21
0.1當代學者研究與問題所在 1
0.1.1印順法師思想的開放性與「印順學」的建構 2
0.1.2「以史化經」還是「歷史詩學」？ 5
0.2研究方法與對該領域的貢獻 15
0.3章節架構 18
第一章：印順法師的緣起論 18
第二章：印順法師佛學思想中的反諷主義（Ironism） 19
第三章：偶然性與實踐 20
第四章：結論 20
第一章 印順法師的緣起論 22-57
1.1建立在基礎主義的各種緣起學說 23
1.1.1緣起學說發展的邏輯 23
1.1.2二元邏輯的形而上學 26
1.1.3基礎主義為中心的文化批判 29
1.2反基礎主義的緣起學說 31
1.2.1緣起理論的知識確證問題 32
1.2.2因果關係問題 34
1.2.2.1因果間的必然聯繫 34
1.2.2.1因如何與果 37
1.2.2.3因如何生果 38
1.2.3作為治療性哲學的中觀學 39
1.2.4無基礎而假施設的世界 43
1.2.5三種假施設與新實用主義真理觀 48
1.3小結 56
第二章 印順法師佛學思想中的反諷主義 58-84
2.1佛教歷史再描述的多義性 58
2.2 工具主義、歷史主義的唯名論 60
2.3對印順法師的批判 65
2.3.1確證的焦慮 65
2.3.1.1對「佛法流行的標準」之批判 65
2.3.1.2空有之爭的延續 69
2.3.1.3解決確證問題的非二元論途徑 70
2.3.2「祛魅」還是「反諷」？ 74
2.3.2.1反諷的歷史主義知識觀 75
2.3.2.2袪魅：傳統神聖性的喪失 76
2.3.2.3以希望取代知識 77
2.4小結 81
第三章 偶然性與實踐 85-120
3.1急證精神的復活與確定性的尋求 86
3.1.1至圓至頓至簡的大乘法門 86
3.1.2追求確定性的本能 87
3.1.2.1自性執 87
3.1.2.2人類學的解釋 89
3.1.3逃避偶然性與漠視實踐 90
3.2偶然 92
3.2.1證道的偶然 92
3.2.1.1修心、修定與證道 92
3.2.1.2菩薩不修禪定不斷煩惱 97
3.2.1.3人天的普化 103
3.2.2歷史發展的偶然 107
3.2.2.1大乘佛法起源的動力與人性的基礎 107
3.2.2.2人性的偶然與道德 110
3.2.3世界的偶然 112
3.2.3.1十無記 112
3.2.3.2對經典世界觀的詮釋 113
3.2.3.3三界說 116
第四章 結語 121-128
參考書目 129-133 |
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| Hits | 236 |
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| Created date | 2021.11.04 |
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| Modified date | 2023.01.07 |
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