生涯認同 = Career identity; 佛教青年僧人 = Buddhist young clergy
摘要
本研究目的了解臺灣佛教青年僧人出家歷程及生涯認同之結果。以滾雪球抽樣邀請六位20-35歲且受具足戒滿三年之佛教僧人，並以半結構式深度訪談進行敘事研究，訪談資料以主題分析方式分析，研究結果如下： 一、臺灣佛教青年僧人出家歷程分為三階段 （一）生涯迷惘與探索階段：此階段為由俗轉僧的歷程之初期階段，細分為受「佛教感召」與「自我評估」。 （二）生涯嘗試與維持階段：正式成為佛教僧人會經歷身分衝擊、身分適應及身分維持三個歷程。 （三）生涯使命感發展階段：經身分體悟、身體力行，對佛教僧人身分產生使命感。 二、臺灣青年僧人生涯認同之歷程： （一）出家因緣與定向探索：外在因緣包含重要他人與社會風氣；內在因緣包含自我反思與宗教信仰。 （二）身分連結與使命感：自我與僧人身分連結，即便遇到困難憑藉使命感而克服並跨越障礙。 最後為研究討論與研究限制，提出對於佛較青年僧人未來相關研究方向與建議。 The purpose of this study is to understand the career process and career identity of young Buddhist clergy in Taiwan. This study employs snowball sampling to recruit six Buddhist clergy interviewees aged between 20 and 35 years old, all of whom have been fully ordained for more than 3 years, and semi-structured in-depth interview was conducted to conduct narrative research. The interview data was analyzed by thematic analysis. The research results are as follows:
1.The journey of young Buddhist monks in Taiwan to become Buddhist clergy is divided into three stages. (1)Career confusion and exploration stage: This stage is the initial stage of the process of turning from laypeople to Buddhist clergy, subdivided into "inspired by Buddhism" and "self-assessment". (2)Career trial and maintenance stage: Officially becoming a Buddhist monk will experience three stages: identity impact, identity adaptation, and identity maintenance. (3)The stage of development of a sense of mission in life: Through the realization of identity and practice, a sense of mission is developed for the identity of a Buddhist Buddhist clergy.
2.The course of career identity of young monks in Taiwan: (1)Exploration of reasons for becoming a Buddhist clergy and career orientation: external factors include important others and social atmosphere; internal factors include self-reflection and religious beliefs. (2)Identity connection and sense of mission: The self is connected with the Buddhist clergy's identity, and even if difficulties are encountered, they can overcome and overcome obstacles with a sense of mission. Finally, for research discussion and research limitations, the future research directions and suggestions for young Buddhist clergy are put forward.
