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| The Temporality of the Social: A Buddhist Middle Way Perspective=社會的時間性 -- 一個佛學中觀的取徑 | ||
| 作者 | 周平 (著)=Chou, Ping (au.) |
|---|---|
| 出處題名 | 揭諦=Aletheia=NHU Journal of Philosophy and Life Education |
| 卷期 | n.6 |
| 出版日期 | 2004.04.01 |
| 頁次 | 31 - 66 |
| 出版者 | 南華管理學院哲學研究所 |
| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 附註項 | 作者為南華大學應用社會學系助理教授 |
| 關鍵詞 | 時間; 時間性; 社會; 空性; 緣起; 關係的過程的; 詮釋學; 社會自我 |
| 摘要 | [Abstract] How does the dimension of time contribute to the constitution of society? This is a significant issue in the realm of social ontology. In this paper, the author attempts to engage a dialogue between Buddhist Middle Way philosophy and sociological theory in order to have a better understanding of the emptiness of time as well as society, and thereby reconsider the dependent co-arising of both time and society. Through the articulation of the central notion of the middle way perspective, the author rejects both extremes of substantialism and nihilism in regard to time and the social. The middle way insight of the emptiness and non-substantial nature of the world explains that there is no eternal, or fixed "socail being" behind the temporal flux of changing phenomena. I subsequently analyze Nagarjuna's deconstruction of time in Chapter XIX of The Fundamental Wisdom of The Middle Way (Mulamadhyamakakarika), which reveals that it is incongruous to assume time as three isolated self-existent entities. And argues that if any one of these time units has their own-being, then the conception of time would lose its coherence and becomes self-contradictory. Next, I try to apply this insight to the understanding of the constitution socail process, in which, I claim that neither "time" nor "socail entity" can persist permanently, but only a change of socail phenomena over time and a flux of time through social phenomena. Then, I would argue, that according to the middle way perspective, the emptiness and dependent co-arising of time is the condition of possibility of hermeneutic understanding and the fusion of horizons. It makes possible the ongoing process of interpretation whereby the true meaning of a social event, atext, a work of art, or an historical occurrence is never complete. Finally, I try to discuss the temporal constitution of the self. I argue that only if we can recognize the relativity and dependent co-arising of temporal continuity and change, we can then understand the constitution of mind, self and society. 在社會的構成中，時間的向度如何參與其中？這是社會存有論領域上的重要議題。本文作者企圖啟動佛教中觀哲學與社會學理論的對話，以期更加地暸悟時間與社會的空性，並從而再省時間與社會的緣起性。經由對中觀取徑之核心思想的釐清，作者拒斥有關時間與社會的實體論和虛無論兩種極端思想。中觀對於世界之空性和非實體性的洞見闡明了在現象變動不拘的時間之流中絕無恆常或固定之「社會存有」的道理。筆者分析龍樹中論觀時品第十九中對時間的解構，藉以透顯預設時間為三個分立自存實體的見解之謬誤。此外，並論證若預設任何一個單位具有自性，則時間的概念將失落其完整性並陷於自我矛盾的境地。其次，筆者應用此一洞見來理解社會構成的過程，在其中，時間和「社會實體」不能永恆存在，只能展現為社會現象在時間中的變化和社會現象中的時間之流。根據中觀取徑，筆者論證指出，時間的空性和緣起性是詮釋學所謂的瞭悟和境遇融合的可能性條件。他使得詮釋的相續過程成為可能，其中社會事件、文本、藝術作品、歷史生發從未終結。最後，筆者將探討自我構成的時間性，亦即，唯有我們認許時間相續與變遷的相對性與緣起性，我們方有可能瞭悟心靈、自我與社會的構成。 |
| 目次 | 1.The Concept of Time in Middle Way Perspective 32 2.Time in Social Process 41 3.The Concept of Time in Hermeneutics 55 4.The Constitution of Social Self in Time 58 5.Concluding Remarks 62 |
| ISSN | 10284583 (P) |
| 點閱次數 | 1047 |
| 建檔日期 | 2005.08.12 |
| 更新日期 | 2018.01.12 |
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