|
|
|
 |
|
|
|
|
|
|
Buddhism and the Social Order: Liang Qichao (1873–1929) and Modernist Buddhism=佛教與社會秩序──梁啟超（1873–1929）與現代主義佛教 |
|
|
|
| Author |
Gildow, Douglas M. (著)=道格拉斯．鳩爾道 (au.)
|
|---|
| Source |
Journal of Chinese Buddhist Studies=中華佛學學報
|
|---|
| Volume | v.36 |
|---|
| Date | 2023.08 |
|---|
| Pages | 105–161 |
|---|
| Publisher | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
|---|
| Publisher Url |
http://www.chibs.edu.tw/
|
|---|
| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 英文=English |
|---|
| Keyword | Liang Qichao (1873–1929)=梁啟超（1873–1929）; modernist Buddhism=現代主義佛教; socially engaged Buddhism (rushi fojiao 入世佛教)=入世佛教; wise faith (zhixin 智信)=智信; applied Buddhist learning (yingyong foxue 應用佛學)=應用佛學 |
|---|
| Abstract | This article introduces, annotates, and translates “On the Relationship between Buddhism and the Social Order” (lun fojiao yu qunzhi zhi guanxi 論佛教與群治之關係), an essay published in 1902 by the famous Chinese intellectual Liang Qichao 梁啟超 (1873–1929). This essay was arguably the first Chinese modernist Buddhist publication in history. That is, it was the first published writing, composed in Chinese by a Chinese writer, to reflect an understanding of Buddhism that scholars today identify as Buddhist modernism. In the essay, Liang argues that Buddhism properly understood is not only true but also socially useful, because it is rational, socially engaged, and egalitarian.
The terminology and arguments in the essay were foundational for new developments in twentieth-century Chinese Buddhism. The text offers clues about how modernist forms of Buddhism emerged and mutated, and how variants of modernist Buddhism differ. The strongly detraditionalizing variant of Buddhism Liang sketches in this essay—centrally concerned with the sociopolitical order and featuring a fallible Buddha—was rejected by the later Chinese Buddhist clerical mainstream. Yet elements of Liang’s proposal, including his emphasis on transforming society and creating a pure land in this world, became central discourses in Chinese Buddhism and have remained so until the present.
本文介紹、註釋及翻譯中國著名知識分子梁啟超（1873–1929）在1902 年所發表的文章「論佛教與群治之關係」。這篇文章可以說是歷史上第一部中國現代主義佛教出版物。具體而言，這是第一部由中國作家以中文撰寫、反映當今學界所認為是佛教現代主義的出版物。梁啟超認為，被正確理解的佛教不僅是真實的，而且是對社會有用的，因為它強調理性、社會參與及平權。
梁啟超在該文本中使用的術語和提出的觀點為二十世紀中國佛教的新發展奠定了基礎，並且為我們理解現代主義佛教的產生和變化、以及各現代主義佛教分支之間的差異提供了線索。梁啟超描繪了一種關注社會政治秩序的佛教以及一種未必無懈可擊的佛陀。這種去傳統化的佛教遭到日後主流中國佛教僧團的拒絕。但是梁氏的一些提議，例如有關社會參與和創造人間淨土的主張，卻成為了中國佛教的核心論述，並延續至今。 |
|---|
| Table of contents | Abstract 105
Keywords 106
摘要 106
關鍵詞 106
General Characteristics of “Buddhism and the Social Order” 109
Assumptions Underlying “Buddhism and the Social Order” 113
Historical Relevance of “Buddhism and the Social Order” 116
Notes on the Translation and Transcription 120
Religion 宗教：On the Relationship between Buddhism and the Social Order（1902）論佛教與群治之關係, by New Person of China 中國之新民 122
Introduction 122
Section 1 124
1. Buddhist faith is wise faith (zhixin), not superstition [mixin: “confused faith”] 124
一、佛教之信仰乃智信而非迷信 124
Section 2 128
2. Buddhist faith is [faith in] all-inclusive goodness, not partial goodness 128
二、佛教之信仰乃兼善而非獨善 128
Section 3 132
3. Buddhist faith is world-entering (rushi 入世), not world-rejecting (yanshi 厭世) 132
三、佛教之信仰乃入世而非厭世 132
Section 4 136
4. Buddhist faith is [faith in] the unlimited, not the limited 136
四、佛教之信仰乃無量而非有限 136
Section 5 140
5. Buddhist faith is egalitarian, not hierarchical 140
五、佛教之信仰乃平等而非差別 140
Section 6 141
6. Buddhist faith is [faith in] self-power, not other-power 141
六、佛教之信仰乃自力而非他力 141
Conclusion 149
Appendix 1: Propositions about Buddhism and Confucianism in Contemporaneous East Asian Texts 151
Appendix 2: Variant Characters in the Original Chinese 154
References 155 |
|---|
| ISSN | 23132000 (P); 23132019 (E) |
|---|
| Hits | 79 |
|---|
| Created date | 2023.12.18 |
|---|
| Modified date | 2023.12.18 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
