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| The Potential Contribution of Korean Buddhism: Updating Pojo Chinul Through Mutual Transformation with Alfred North Whitehead | ||
| 作者 | Kang, Sung-do |
|---|---|
| 出版日期 | 1992.12 |
| 頁次 | 239 |
| 出版者 | Claremont Graduate University |
| 出版者網址 | http://www.cgu.edu/ |
| 出版地 | California, US [加利福尼亞州, 美國] |
| 資料類型 | 博碩士論文=Thesis and Dissertation |
| 使用語言 | 英文=English |
| 學位類別 | 博士 |
| 校院名稱 | Claremont Graduate University |
| 畢業年度 | 1992 |
| 關鍵詞 | 韓國佛教=朝鮮佛教=Korean Buddhism=Choson Buddhism |
| 摘要 | For a thousand years, Korean Buddhism has maintained a remarkable unity in marked contrast with the Buddhism of China and Japan. The desire for such harmonious unity is a characteristic of Korean culture, and a succession of leading Buddhists tried to achieve it. But the one who succeeded and who placed his stamp on all that followed was Pojo Chinul (1158-1210). This attainment was, of course, a "political" one for a unified kingdom. But it required original thought as well. A coherent interpretation of Buddhism, by which Pojo could unify the fractious schools and traditions, especially HuaYen and Zen, was a major achievement. Pojo accomplished this unification by arguing against Zen that conceptual analysis can aid a bodhisattva in the attainment of enlightenment and against HuaYen that it must always be viewed as skillful means (Sanskrit upaya). This entailed a reformation and a simplification of HuaYen's complex conceptual structures. He shifted the analysis of "that which is real" from dependent co-arising (Chinese yuanchi lun) to intrinsic origination (Korean sungki ron) so as to emphasize (momentary) subjectivity. Pojo replaced the complex HuaYen account of fifty-two stages of enlightenment with five alternative paths geared to the diverse capabilities of people. For him, all diverse ways lead people to the same goal. He affirmed the sudden enlightenment (of Zen) but encouraged continual cultivation (of HuaYen) thereafter. Despite his great success, there are certain limitations of Pojo's thought for contemporary people influenced by the West. Our way of developing Pojo's thought is through engagement with that of Alfred North Whitehead. Whitehead has a rigorously developed conceptuality and cosmology that have a congeniality with Buddhism in general and with Pojo's thought in particular. Some of the lacks of precision in Pojo's analysis can be renewed by emphasizing Whitehead's formulations, and a broad cosmological context can be provided. But there is a question how far one can go in using Whitehead's conceptuality without distorting Pojo's Buddhist originality. On closer examination it turns out that Whitehead's formulations are more amenable to Buddhist interpretation than his Western followers have recognized. It is possible to develop Whitehead's thought in a Buddhist way while developing Pojo's thought in a Whiteheadian way. (Abstract shortened with permission of author.) |
| 點閱次數 | 404 |
| 建檔日期 | 1998.04.28 |
| 更新日期 | 2016.03.24 |
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