【作者】 陈芷烨；

【导师】 徐孙铭；

【作者基本信息】 湘潭大学 ， 中国哲学， 2008， 博士

【摘要】 现代新儒家对传统佛学的诠释与借鉴工作,是现代新儒家消化、吸收传统佛学资源,建构儒家道德理想主义形上体系十分关键的一环。他们的这一工作在三个层面展开,一是现代新儒家的佛教哲学史研究,这种整理工作是他们得以在更高层次上运用和消化传统佛学资源的基本前提。二是现代新儒家对中国传统佛学唯识、天台、华严、禅宗等的哲学诠释,他们从认识论、存有论、境界论等角度,将传统佛学资源推到与西方哲学对话的平台。三是传统佛学对现代新儒家重建哲学体系时所产生的实质影响,传统佛学对于现代新儒家的影响,不仅是一种方法论意义上的作用,它更直接成为现代新儒家思想体系中的具体内容和基本要素,更重要的是,佛教判教的思路,是促成现代新儒家在处理西方文化价值与理念时的自我权威性与自我优越感的基本原因之一。进入现代新儒家研究范围的中国传统佛学,大致分为以阿赖耶识为轴心的玄奘唯识系统,以及以《大乘起信论》等为理论基础而展开的天台、华严、禅宗唯真心系统,后者成为中国佛学的主流。现代新儒家对上述两大系统大体上都持肯定态度。他们认为唯识学可以在逻辑思辨、心理学、科学的层面上与西方进行平等对话,但他们都从价值论、本体论的角度对唯识学提出批评。在现代新儒家学者看来,只有转进到以《大乘起信论》等为基础展开的天台、华严、禅宗等,才能在境界论、价值论、存有论上达到哲学思想的极致。现代新儒家对传统佛学的评价,遭到以欧阳竞无、吕澂、印顺等为代表的现代新佛家群体,从佛学内部而来的反对。现代新佛家认为,以《大乘起信论》等为基础的天台、华严、禅宗是典型的中国化佛教,其间夹杂了太多中国本土儒道固有的思想因素与思维模式,实质上违背了印度佛法的实义,不能成为佛学近代转型的有利资源。对传统佛学基本认识的差异和分歧,使现代新儒家与以内学院、印顺为代表的现代新佛家等就佛学根本问题展开了近十次的理论争辩,这些争论围绕熊十力《新唯识论》以及如何理解如来藏自性清净心、中道等方面展开。关注他们的争论和思考,为我们从更广阔的视阈考查现代新儒家的佛学诠释、借鉴工作提供了新的契入点。我们在此基础上挖掘新儒家与新佛家有关传统佛学评价分歧背后深层的思想史、学术史内涵;并考察日本批判佛教对反思新儒家与新佛家佛学争论的借鉴意义;以期从思想史的角度更客观、公正地评价现代新儒家诠释借鉴传统佛学的工作。更多还原

【Abstract】 Contemporary Neo-Confucianists annotate traditional Buddhism and referent it, when they construct their metaphysical system, traditional Buddhism becomes one crucial part of them. The study of Contemporary Neo-Confucianists begins from 3 aspects. First, they study the history of Buddhism, which construct the base for them to use and digest Buddhism in high level. Second, Contemporary Neo-Confucianists reform Chinese traditional Buddhism, then Buddhism can communicate on the same flat. At last, traditional Buddhism have great effect on the establishment of Contemporary Neo-Confucianists, whatever in content or form, and even more, its’method help Contemporary Neo-Confucian to bring about the senses of superiority of themselves when they deal with the connection between west and east.Traditional Buddhism can be divided into 2 parts, one is the mind-only system which bases on Alaga consciousness, and another is Tendai school, Avatmmsaka school and Ch’an, which depend on The awakening of faith in the Mahayana et. The latter is the main current of Chinese Buddhism. Contemporary Neo-Confucian think that both of them can be useful, the former have can communicate in science, logic and Psychology, but it have more defective on Axiology and Ontology, we can only reach round thought in philosophy when we turn on the latter road.Contemporary Neo-Buddhist including OuyangJingwu, Lucheng, Yinshun opposite the praise of Contemporary Neo-Confucianists to traditional Buddhism. They think Tendai school, Avatmmsaka school and Ch’an, mix too many factors and thinking models of Chinese, and it goes against originally essence of India Buddhism.So there are great difference between Contemporary Neo-Confucianists and M Contemporary Neo-Buddhist on study traditional Buddhism, they argue about ten times on the fundamental problem of Buddhism. These argument are mainly about XiongShili’s new theory of the Mind-only, the empty heart of suchness and the Middle Way. These arguments can efficiently help us inspect Modern Confucians’study on traditional Buddhism in a wide view, and from these we can find out the academic and thought connotation behind the difference. We will patically, objectively praise the study of modern new Confucian on traditional Buddhism.更多还原