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東西文明止揚の構圖 試論--般若と理性に關わって=A Trial to the Harmonization of Civilizations of the East and the West：On 'Prajna' and 'Ratio' |
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| 著者 |
竹内明=Takeuchi, Akira
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| 掲載誌 |
東アジア仏教の諸問題：聖厳博士古稀記念論集= An Anthology of East Asian BUddhism:A Commemorative Volume in Honor of Ven.Sheng-yen on His 70th Birthday
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| 出版年月日 | 2001.03.20 |
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| ページ | 229-243, 215-216 |
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| 出版者 | 山喜房佛書林=Sankibo busshorin佛書林=Sankibo-Busshorin |
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| 出版地 | 東京, 日本 [Tokyo, Japan] |
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| 資料の種類 | 專題研究論文=Research Paper |
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| 言語 | 日文=Japanese |
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| ノート | English Abstract：p. 215-216. |
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| 抄録 | In the extreme of globalization，the communication between the East and the West is required.
Modern philosophy in the West began with Descartes' dualism. His method was based upon one's own self-consciousness. The thing to think and thing to be extended，that is to say，reason and nature，the subject and the object，mind and body are completely separated and isolated. Everything except the subject which observes has become the object of observation and analysis.
The conviction of the truth of scientific knowledge and the greatness of human reason has spread over the West. Various laws of nature were found and nature came to be seen as the object to be conquered.
Descartes' dualism，however，was accompanied by the rupture between modern science and humanities. The human alienation and the dehumanization are the problems we have to face. The Cartesian way of thinking which once seemed to promise endless development of human societies should be reconsidered.
'Nous' was regarded as the best part of mind in ancient Greek philosophy. And he divided the abilities which constituted 'Nous' into 'intellectus' and 'ratio'. 'Intellectus' grasps the truth without inference and strives toward God beyond nature. On the other hand，'ratio' proceeds by means of inference and analyzes nature as created.
Descartes took only 'ratio' from these two abilities and established the mechanical view of the world as opposed to the teleological view of world in Scholasticism.
'Intellectus' to know god was thus ignored，and，'ratio' was taken to give principles to govern the world. Today，because of modern western rationalism，it seems difficult to recover 'intellectus' and the belief in god as long as one does not look beyond the western theology and philosophy.
The notion of 'prajna' should be introduced here. 'Prajna' is to be translated as wisdom. This is the dynamic wisdom to realize that everything in the world is originally to be seen as nothingness.
The realization of nothingness of world is brought about through intuition which accompanies one's action. This intuition can be called pure experience or universal consciousness which goes beyond all sorts of limitations including time and space.
'Prajna' is to be acquired only after achieving 'sila' and 'samadhi'.
'Sila' means controlling one's own life morally and 'samadhi' means concentrating one's own consciousness in meditation.
Here the dichotomy between the subject and object is denied and everything is grasped in its totality. Therefore，this 'prajna' stands against a dualistic way of thinking and it can be something which overcomes difficulties caused by the dualism. Moreover，'prajna' arouses one's creativeness.
And so，it is the duty of the Buddhists in the East to produce a pragmatic paradigm to make prajna known to the West. This seems to be a way to develop the harmonization of the civilization of the East and the West. |
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| ISBN | 479630102X |
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| ヒット数 | 321 |
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| 作成日 | 2001.12.27
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