|
|
|
 |
|
|
|
|
| Author |
姚南強
|
|---|
| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
|
|---|
| Volume | n.6 |
|---|
| Date | 1993.06 |
|---|
| Pages | 187 - 205 |
|---|
| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
|
|---|
| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese; 英文=English |
|---|
| Keyword | 陳那; 正理門論; 因明; 邏輯 |
|---|
| Abstract | 陳那的《正理門論》是三支新因明的第一部代表作，集
中體現了陳那前期因明思想，並成漢傳因明的主經典.
長期以來，因其言簡義奧，索解為難，故研究者甚鮮.
本文在對《理門論》的邏輯結構進行分析的基礎上.
以現代邏輯為工具，以比較研究為方法，對其中所反映的陳
那因明的推理基礎，認識論前提，推理形式及推理的有效性
等問題作了較全面的剖析. 揭示了作為世界三大邏輯起源的
古印度因明與古希臘及中國古代的邏輯一樣，都是從類推
理發展而成的，從而說明了人類思維具共同性，也證明了
東方文明對邏輯發展的貢獻.
由於對《理門論》中豐富的邏輯思想了解不夠，在國內
外一些學者中有一種貶陳那褒法稱的偏向，其實，法稱的貢
獻主在認識論方面，陳那才是首先使因明成一個獨立學
科的人,《理門論》正體現了這點.
作者還認為,《理門論》不僅是漢傳因明的直接淵源，
與藏傳因明也有其內在的邏輯聯繫，這正是現代因明研究
中的一大課題，有待於我們去開拓和挖掘.
`Dignaga's Nyaya-dvara-sastra` is the first
representative work of his New `Hetuvidya`，in which
has collectively reflected `Dignaga's Hetuvidya` ideas
in his early days, and it has become the main
classical works of Han `Hetuvidya`. For a long period,
there are few people make their study on this field
for its profoundity.
The author of this paper made entire analysis
of the inferential frame of `Dignaga's Hetuvidya`，the
basic of its inference，the premise of its
Epistemology，the inference form and the validity of
inference， etc，which are reflected in
`Nyaya-dvara-sastra`. All the analysis above are by
means of modern logic and the comparative study
method. The paper clarified that the ancient Indian
`Hetuvidya` is one of the three logic origins in the
world，just like the logic of ancient Greece and
China, is developed from the inference by genus,
which demonstrated that human thinking has its own
generality，and proved that the Oriential
civilization has make contribution to the logic
development.
There is a tendency of belittling `Dignaga` and
praising Dharmakirt among scholars exotic and
domestic，because they know little about the rich
logic ideals in `Dignaga's Nyaya-dvara-sastra`.
Actually，it is `Dignaga` who first made `Hetuvidya` as
a independent logic type，(which has been shown
exactly in `Nyaya-dvara-sastra`)，while Dharmakirt's
contribution was mainly consisted in the aspect of
Epistemology.
The author also has the idea that
`Nyaya-dvara-sastra` is not only the direct origin of
Han `Hetuvidya`，but also has internal logic link with
tibetan `Hetuvidya`. That is an important subject of
modern `Hetuvidya`，which should be made further study
by our all. |
|---|
| ISSN | 10177132 (P) |
|---|
| Hits | 1340 |
|---|
| Created date | 1998.07.22
|
|---|
| Modified date | 2017.06.15 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
