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| 論陳大齊先生之“除宗有法”説 | ||
| 作者 | 沈海波 (著) |
|---|---|
| 出處題名 | 佛教文化研究=Studies of Buddhist Culture |
| 卷期 | n.2 |
| 出版日期 | 2021 |
| 頁次 | 362 - 382, 434, 444 |
| 出版者 | 南京大學東方哲學與宗教文化研究中心 |
| 出版者網址 | https://www.nju.edu.cn/index.htm |
| 出版地 | 南京, 中國 [Nanjing, China] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 陳大齊; 因明; 窺基; 除宗有法 |
| 摘要 | 陳大齊先生的“除宗有法”説對當代學者的因明學研究産生了很大影響，并促成了“除外説”的出現。“除宗有法”與因明學的理論相悖，其誤既是由於對唐人“除宗以外”的曲解，又是由於對同品、異品等問題的認識不周。與“除宗有法”相伴而生的，是“自同品”“他同品”“自異品”“他異品”“共同品”“共異品”等似是而非的概念，而這些概念足以混淆因明學的基本概念，動搖其基本理論框架。陳大齊先生對因明學的研究有其局限性，而“除宗有法”説就是其局限性的體現。 Chen Daqi’s view of "excluding the subject of proposition in similar example" has great impacts on modern Hetuvidya scholars and caused the arising of the wrong view "excluding the subject of proposition".Chen’s view contradicts the principle of Hetuvidya theory.Its fallacy is derived from misunderstanding the theory of "besides the subject of proposition" in the Tang Dynasty,and also from not having comprehensive knowledge of sapakse and vipakse.His view also engenders those plausible views,such as the "sapakse acknowledged only by self", "sapakse acknowledged only by others", "vipakse acknowledged only by self", "vipakse acknowledged only by others", "sapakse acknowledged by both parties", "vipakse acknowledged by both parties",etc.Those concepts may confuse the fundamental concepts of Hetuvidya,hence the basic theoretical framework of Hetuvidya may be threatened.Our conclusion is that Chen Daqi’s study of Hetuvidya has limitations which is exemplified by his view of "excluding the subject of proposition in similar example". |
| 目次 | 一、 問題之緣起 363 二、 關於同品的内涵與外延問題 365 三、 陳大齊先生的諸多誤解 368 四、 “除宗有法”之誤 373 五、 關於“同品非有异品非有”的問題 378 六、 餘論 380 |
| 點閱次數 | 62 |
| 建檔日期 | 2024.07.04 |
| 更新日期 | 2024.07.05 |
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