【作者】 高虹；

【导师】 李向平；

【作者基本信息】 上海大学 ， 社会学， 2010， 博士

【副题名】以上海地区“老板佛教徒”的研究为例

【摘要】 佛教传入中国的两千多年来,对中国的社会、政治和文化均产生了深远的影响。自近代太虚大师推行教理、教制、教产的佛教革命,并倡导发展“人间佛教”以来,中国佛教发生了重大的转变。特别是晚近二十年来,“人间佛教”的发展促成了中国佛教的变迁,以及居士佛教的兴起。在此基础上,各种相对独立的佛教团体开始出现。1980年代,中国改革开放后,经济所有制发生改变,经济领域多元化发展,社会空间也进一步得以拓展,社会上也相应地出现了一个新的社会阶层,即“老板”阶层。这些“老板”在经营自己的公司、企业并创造经济价值的同时,也有着较为丰富的精神需求。在他们当中,有些人选择了佛教信仰,成为了虔诚的佛教徒。作为社会中间阶层的“老板”们掌握着较多的经济资本、社会资本和文化资本,所以他们的信仰实践也表现出不同于一般佛教徒的某些特点。与一般佛教徒不同,“老板佛教徒”并不满足于个人福佑式的信仰方式,他们组成了基金会、禅学会、企业道场等佛教团体,通过佛教法会、佛学分享和义理共修等方式,将单独的个人信仰扩展成群体性的信仰模式。他们还利用自己所创办的企业作为弘扬、护持佛教信仰的媒介,利用佛法打造企业文化,借鉴佛教伦理教育培训员工,在一定程度上使自己的企业或公司具有了佛教信仰的特征,我们将之称呼为“信仰型企业”。“老板佛教徒”强调在做事中修行,在生活中觉悟,他们带领企业员工,一起参与到社会公益慈善活动中,使佛教信仰发挥出更多的社会参与功能。甚至有些“老板”为了弘扬佛教而创办了企业,并基本按照佛教理念,辅以现代企业管理制度来管理员工,运作公司、企业,因此,他们的公司、企业可以被称之为“佛化企业”。可以说,将企业作为道场是“老板佛教徒”信仰实践的独特之处,“信仰型企业”或“佛化企业”也可以被看作是佛教的“延伸道场”。本文通过参与式观察和半结构式访谈,对三个由“老板佛教徒”组成的、具有不同特点的信仰团体以及一个“佛化企业”进行了较为深入的考察。特别是本文将研究背景放置在中国社会转型和佛教制度变迁的大背景之下,我们希望通过对“老板佛教徒”信仰实践方式的考察,探究他们如何将私人性、个体性的信仰方式,发展成群体性乃至社会性的信仰实践模式,以此分析当代中国佛教信仰的时代特征和社会特点。特别是本文从“文化公民身份”的视角,以“公民性”作为核心概念,分析了佛教信仰与社会建构的内在关联问题,此乃本文的创新之处。论文共八章。前面三章主要交待了本文的研究背景和研究视角。第四至七章是论文的主体,分别对三个佛教团体和“信仰型企业”进行了较为详细的考察和论述,重点突出了他们各自的信仰实践特点。第八章是论文的结论和讨论部分。通过对相关问题的分析与讨论,我们得出以下几点认识:一、当代中国的佛教信仰方式仍然具有私人性、个体性的特征。中国人基于血缘、地缘和业缘组成的社会交往方式,以及以熟人交往为基础的人际关系,仍旧反映在佛教信仰的实践当中。中国人的信仰仍以个人福佑、精神自觉的方式为主,而出离于集体生活和制度化的组织之外。二、随着人间佛教的发展,当代中国佛教的信仰实践逐渐呈现出一些公民性特征。首先,佛教伦理当中蕴含着丰富的公民精神,如慈悲、平等、正义、勤俭等等。其二,佛教“无缘大慈,同体大悲”的精神与当代社会的志愿者精神大致吻合,它能激发和培养社会成员的共同体意识。其三,佛教信仰共同体为广大成员提供了若干公共交往的空间,佛教徒以信仰为纽带而组成的团体使该团体的成员获得了归属感,对培养社会成员之间的信任、互助互爱等交往能力也产生了重要的作用。因此,佛教团体可以作为一个具有社会团体特征的社会结构,参与到当代中国公民社会与公民文化的建设当中。当然,由于本文是在上海地区,以佛教徒当中的“老板”阶层为对象,以三个居士佛教团体和一个“佛化企业”为研究个案,以参与式观察和半结构式访谈为基础的质性研究,因此文中所呈现出的材料及相关问题,以及由此而得出的相关结论不可避免地带有某些特殊性。尽管如此,我还是希望本研究能够为解释当代社会的佛教信仰与社会结构、社会建设之间的内在关联提供一些启发。更多还原

【Abstract】 Buddhism has produced profound impact to China’s society, policy and culture since it was introduced to China for more than two thousand years. Buddhism in China had made a great transformation particularly when Shitaixu not only implemented Buddhism revolution of teachings, policy and possessions but also advocated the development of Engaged-Buddhism. In recent 20 years, the development of Engaged-Buddhism has caused the rise of China’s layman Buddhist and many sorts of relatively independent Buddhism group started to emerge.After China’s opening-up policy was carried out, new economic pattern began to appear, therefore a new social class called“boss”started to emerge. Some of them chose Buddhism as their belief and became pious Buddhist. As these bosses control the majority of economic, social and cultural resources, so there appeared a belief practice quite different compared with normal Buddhists. That is they are not satisfied with the pattern of self-blessing, which became the reason that they build up Buddhism organization such as Buddhism fund, Zen Party, company Dojo through various activities such as Buddhist gatherings, studies, teachings sharing etc. What’s more, they build their companies into a kind of bridge to carry forward Buddha ideas which were used to cultivate corporate culture and make use of Buddhism principles to educate and train their staff. So that their companies carry Buddhism feature and these may be called faith-based enterprises. Boss Buddhist enterprises emphasize the philosophy of“Discipline while practicing, enlightenment while living.”They lead their staff to participate in public beneficial and charitable activities in order to inspire more Buddhism social participation function. Some bosses even set up enterprises fully for the reason of practicing Buddhism. We can say that, the unique characteristic of boss Buddhist practice is turning enterprise into a sacred Dojo.This paper provides a deep illustration of three distinctive religious group which consists of boss Buddhists and a Buddhist enterprise through participative observation and interview. In particular, the study background of this paper is set up in the macro background of China’s social transition and Buddhism system transformation. We hope that we could investigate how they develop belief practice pattern from individual to group even to a much wide socialization through investigation of boss Buddhists belief practice. Furthermore, we could discover the epoch and social feature of China’s present Buddhism.Buddhism belief in today’s China still carries private features. China’s social structure is based on kinship and territory ties and interpersonal relationship between acquaintances. All this social behaviors are still reflected in Buddhism practice. The mainstream of Chinese belief practice still obtains the characteristics of“self-blessing, spirit conscious”and believers do not necessarily attached themselves to any organizations that emphasis social living and regularization.As the development of Engaged-Buddhism, the belief practice of today’s China has gradually visualized civility feature. First of all, Buddhism moral contains abundant civil spirit, such as mercy, equality, justice, industrious and thrifty and so on.Secondly, the spirit of“Great mercy and pity to all beings”is highly consistent with that of volunteers’thus arousing and cultivating the community sense of society citizen.Thirdly, the belief of community sense provides the majority an opportunity of public communication. So Buddhists composing of these majorities get a sense of belonging sense and social bond of same belief. What’s more, it also plays an important role to develop the society member’s capability of mutual trust, helps to build up a kind and interpersonal relationship. That’s why Buddhism community can be trusted as complete society structure participating in the construction of China’s civil society.This paper’s study objective is the Boss-Buddhist in Shanghai. Consequently, the specialty of this paper material and the relative conclusions reflect some special features since it is a case study based on participative observation and interview. Despite of this, I still hope this paper could provide an inspiration to explain the related problems of inner contact between Buddhism belief and social structure construction in today’s China.更多还原