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| 篇名 | 從儒佛道的「無神」論回歸本體論─《易經》太極本體智慧的啟發 |
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| 並列篇名 | Revert to the Ontology of Ultimate Reality from Atheism of Confucianism, Buddhism and Taoism: Inspirations from the Transcendent Wisdom of Tai Chi in the Book of Changes |
| 作者 | 陳玉璽 |
| 中文摘要 | 哲學界以自然主義的「無神」論解釋道家的「道」和「自然無為」的哲理，把「自然」曲解為一種無意志、無意識和無目的性的物理原理。本文指出「自然無為」乃源自《易經》對太極本體的超越智慧之論述，與否定神性而獨尊「自然律」的自然主義思想無關。因此，以「無神」論曲解道家哲理無異貶低了東方的靈性智慧以及人文精神和倫理價值，可能助長唯物主義和科技主義當道的現代文明危機。 另一方面，佛教「無神」論不但否定一神教的主宰神，也連帶否定本體，造成「本體虛無主義」的謬見和遺害。本文辯明這種謬誤乃是出於對佛法「緣起性空」論的誤用。「緣起性空」論並不是要在觀念上否定本體或任何事物的存有，而是要以智慧破斥對本體和事物存有的實體執見，由此證成本體的空性以及佛法中道的深義。 本文詳論儒家和道家的本體論思想皆淵源於《易經》對太極本體的慧見，而與佛家本體論有共通之處。從錯誤的「無神」論回歸本體論，對思想史及人文精神的發展具有深遠的意義。結語指出儒佛道三家在義理詮釋和修行方法上互相交融借鏡，對彼此都極有裨益；尤其佛教欲求在文化思想潮流迅速變遷的當今社會存活和發展，更有必要從《易經》及儒道二家汲取智慧精華，期使佛法的內涵更豐富、更具有活力和包容力。 |
| 英文摘要 | The academic community of philosophy is known to have interpreted Tao and the Taoist insights of "nature and non-doing" in terms of the naturistic atheism, misconceiving "nature" (spontaneity) in the Taoist context as a mechanical principle that precludes will, consciousness and purpose. This article argues that the Taoist concept of "nature and non-doing" originates from the elucidation of the Book of Changes (I-Ching) on the transcendent wisdom of Tai Chi, and has nothing to do with the naturistic views that deny divinity in favor of "natural laws." Thus the misinterpretation of Taoist philosophy in terms of atheism detracts from the Oriental spiritual wisdom and the humanistic and ethical values of mankind, possibly adding to the crisis of modern civilization brought on by materialism and scientism. On the other hand, atheism in Buddhism denies not only the monotheist God, but also ontological ultimate Reality, giving rise to the erroneous views and pernicious influence of what is called “nihilism of ultimate Reality.” This article explains that the erroneous views of atheism in Buddhism are based on the fallacious interpretation of the doctrine of “dependent origination,”which in its true essence does not conceptually deny ultimate Reality or anything else. Rather, it aims to refute, with Buddhist insights, the substantialistic misconception of ultimate Reality and all beings, thereby proving the profound meanings of Emptiness and the Middle Way inherent in the ontological ultimate Reality. This article discusses at length how the Confucian and Taoist doctrines of ontology all originate from the insights of the Book of Changes, and have in common with the Buddhist ontological ultimate Reality. To revert from the erroneous atheism to the right views of the ontological ultimate Reality will have profound implications for the development of the history of thought as well as humanistic spiritual concerns. In conclusion, this article points out that mutual learning from each other with regard to doctrinal interpretations and methods of spiritual cultivation can go a long way towards benefiting Confucianism, Buddhism and Taoism alike. In particular, Buddhism needs to draw on the essence of ontological wisdom from the Book of Changes, Confucianism and Taoism to enrich and revitalize itself in order to survive and thrive in the face of rapid changes in cultural thought and trends today. |
| 起訖頁 | 077-124 |
| 關鍵詞 | 無神論、本體論、非實體空義、天地人一體性、atheism、ontology of ultimate Essence (Reality)、non-substantialistic Emptiness、primordial unity of Heaven、Nature and Man |
| 刊名 | 新世紀宗教研究 |
| 出版單位 | 財團法人世界宗教博物館發展基金會附設出版社 |
| 期數 | 201606 (14:4期) |
| DOI | 10.3966/168437382016061404005 複製DOI DOI申請 |
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