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| 耶佛首次論辯及其文化意義再省思=The First Debate Between Christianity and Buddhism and the re-Reflection on Its Cultural Significance | ||
| 作者 | 劉耘華 (著)=Liu, Yun-hua (au.) |
|---|---|
| 出處題名 | 北京行政學院學報=Journal of Beijing Administrative College |
| 卷期 | n.5 |
| 出版日期 | 2016 |
| 頁次 | 113 - 122 |
| 出版者 | 北京行政學院 |
| 出版者網址 | http://www.bac.gov.cn.webnew.swdx.index.index.aspx |
| 出版地 | 北京, 中國 [Beijing, China] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 利瑪竇=Matteo Ricci; 雪浪法師=Master Xuelang; 晚明=late Ming dynasty; 耶佛對話=christian-buddhist dialogue; 中西文化差異=difference(s) between chinese and western cultures; 曲解=misinterpretation |
| 摘要 | 由利瑪竇與雪浪法師首度開啟、後來得到廣泛深入展開的晚明耶佛論辯，最有意義之處或許不僅僅在於雙方之策略、態度或立場，而更在於論辯的內容所揭示的中西文化之深刻差異。利瑪竇事後對爭辯進行總結，認為中國人沒有邏輯學，不懂邏輯；不區分道德上的惡與自然界的惡；不區分人性中的先天因素與後天因素；不區分本體與依附體；爭論時只會運用各種例子來證明，而非依據理性。這裡處處把中國當成了西方的反面。從體用關系、世界觀、靈魂觀以及思維方式等四個方面入手，對耶佛論辯中所呈現的中西文化差異進行再度辨析，指出晚明傳教士與佛教人士彼此採取對抗的姿態，致使「互動」失卻了「同情的理解」，並造成「聾子的對話」，這是我們今日必須避免的。但由於「辨異」同樣是比較文化研究的重要目的，故這場耶佛論辯依然具有深刻的文化與思想史意義，特別是結合馬克思的著名論斷——在特定的發展階段裡，「被曲解了的形式」是跨時空文化理解與接受的「普遍的形式」來考察，這段論辯所賴以發生的形式與機制，更值得我們去費心探究。 The debate between Christianity and Buddhism, first started by Matteo Ricci and Master Xuelang, had an extensive development in a deep-going way afterwards. The most significant point in this debate is perhaps not only the two parties’ tactics,attitudes and positions, but also the profound difference between Chinese and Western cultures revealed by the contents of this debate. After this event, Matteo Ricci had made a summary of this debate, in which he believed that there was no logics in China and Chinese were ignorant of logic; that Chinese did not distinguish the moral evil and the natural evil, the innate factor(s) and the acquired factor(s) in human nature, and the noumenon and the accidents; and that Chinese could make a demonstration only by various examples rather than rationality. In his belief, China was taken as the opposite of the West in all respects. This article will differentiate and analyse the difference between Chinese and Western cultures presented in the debate between Christianity and Buddhism from the four respects of the relation between fundamental essence(Ti) and practical use(Yong), world view, conception of the soul and the way of thinking, in order to point out that the antagonistic stance between Western missionaries and Buddhists in late Ming Dynasty results in the absence of"sympathetic understanding"in the"interaction"(between China and the West) and the"dialogue between the deaf", which is what we should avoid at present. However, due to"discriminating difference(s)"as one important purpose of comparative cultural studies, this debate between Christianity and Buddhism still has profound significance in the cultural and intellectual history. In particular, the generative form and mechanism this debate depended upon,combined with and investigated by Karl Marx’s famous assertion that the"misinterpreted form"is the"universal form"of cultural understanding and acceptance across time and space in a specific stage of development, are more worth exploring seriously. |
| 目次 | 一、論辯緣起及主要蘊含 113 二、晚明耶佛論辯與中西文化重要差異 114 (一)「本體」單獨存在，還是體用相即不離 116 (二)邏輯推論，還是主要說明 117 (三)「靈魂」是不滅的「神」，還是可流轉消長的「氣」 118 (四)世界萬物是「無」中生「有」，還是自有永有 119 三、結語：晚明耶佛論辯的再省思 120 參考文獻 122 |
| ISSN | 10087621 (P) |
| 點閱次數 | 166 |
| 建檔日期 | 2016.12.23 |
| 更新日期 | 2019.11.19 |
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