【作者】 何子文；

【导师】 李向平；

【作者基本信息】 上海大学 ， 社会学， 2010， 博士

【摘要】 救亡图存是近代中国的时代主题,近代中国也是在政治、经济、社会和文化等诸多方面发生剧烈变迁转型的时期。这一时代背景也深深地影响了这一时期的中国佛教对现实的理解,以及对自我处境的认识和反省。这种基于“现实”的新的理解和反省的过程,通过僧人重新寻求僧伽身份的社会定位过程得到了生动地体现。从臣民到公民的个体社会身份的转变是辛亥革命之后近代中国社会领域最深刻的变迁,本论文选取了近代中国自辛亥革命到南京国民政府时期佛教僧人争取公民身份这一历史片段,试图通过分析这一时期佛教僧人争取公民身份的过程以解释僧人新的社会定位或者说僧人身份认同的转变。研究的框架是以宗教社会学为基础,以佛教僧人争取公民身份的言论与行动表达为分析素材的,它们与社会的制度结构一同构成了僧人身份认同转变过程中的“事实”。而对这些“事实”如何动态性地转化和再生产过程的分析既是本论文的方法论取向,也是主要的研究内容。佛教僧人既是宗教信徒,同时也是国家公民。因此近代中国佛教僧人的身份认同过程同时体现出公民的身份认同与宗教信徒的身份认同二者之间的内在紧张冲突与协调的特征。这种紧张冲突既体现为何者更为首要的问题,也体现为佛教所说的出世入世之间的真俗二谛的关系问题以及信仰与现实的问题。研究发现,僧伽身份一直是僧人身份认同的核心,但在僧人看来,僧伽身份的获得是与国家认同结合在一起的,公民身份与僧伽身份一同构成了僧人身份认同的完整性。出世入世或者说真俗二谛的问题以及信仰与现实的问题之间并不存在必然的对立与冲突,这种构建宗教身份的路径选择在某种程度上反映了中国与西方不尽相同的宗教传统与政教关系结构。这也同时表明,西方教会宗教背景下神圣与世俗这种二分法在解释中国佛教僧人的身份认同过程中的局限性。但是研究也表明,佛教的国家认同传统既不必被作为对佛教失去其宗教独立性的担忧,也不能被夸大为是佛教过度政治化的危险,佛教的国家属性既有其教义上的根源,也与传统和现实有关。而这些方面反过来也使佛教僧人得以保持其宗教身份在身份认同中的核心性。僧人身份的认同是一种多重意义结构,佛教的信仰体系、传统、结构环境和现实分别构成了僧伽身份认同的目的、意义脉络、资源与机缘。菩萨公民的身份认同是这种多重意义结构建构的结果、表达与实践,它同时也体现出近代中国佛教僧人在现世中建构其僧伽身份神圣性认同的行动逻辑与特殊的路径选择。更多还原

【Abstract】 The national salvation movement consisted the theme of that time in modern China, and also the country was experiencing its dramatic transformation on politics, economy, society and culture, etc. This background had a profound influence on Chinese Buddhist monks’understanding on reality and self awareness and reflection about their situation during that period. That influence had been vividly reflected through Buddhist monks’thought and practice of how to re-locate their social role and status.The most profound change in the social field had happened was the change of individual’s social status shifting from a subject to a citizen after 1911 Revolution. In this dissertation the procedure of why and how Chinese Buddhist monks strive for their citizenship during that time( 1911 -1949) is selected out to make an analysis in order to explain the new transition of their identity. The analytical framework of this dissertation is based on the theory of identity of sociology. The analysis focuses on the expressions and actions made during the Buddhist monks’striving for their citizenship. They are the“facts”which consist of the real procedure of the transition of Buddhist monks’identity. So they are the methodological orientation of this dissertation and its main analytical contents.Buddhist monks are religious believers, and citizens too. For they belong to different fields named the sacred and the profane, there exists inner tension or conflicts between these two kinds of identities. The tension and conflicts can be considered as which identity should be given first priority, or how to balance the relationship of renouncing the world and engaging in the world, or how to deal with the matter of religious belief and reality. After careful assessments of current theories of religion and sociology, this study finds that the Buddhist identity occupies the first position and plays a key role for Buddhist monks. But on the other side of the matter, for these Buddhist monks, their identity as a member of Sangha cannot be take apart from their national identity. The citizenship and their Sanghaship make a complete modern Buddhist monk identity. There needn’t exist confrontation or conflicts between those two identities. Such character of identity reflect a relationship between the church and the state different from western tradition, and a Buddhism understanding on the relationship of the sacred and the profane. It also tells the limitations when using the dichotomy of a conflict relationship between the sacred and the profane in analyzing Chinese Buddhism .However Buddhist tradition of national identity shouldn’t be the reasons of fears on Buddhism losing its religious independence, and also the risk which Buddhism degenerates into a political organization. Buddhism doctrines, the Buddhism-government tradition developed in long history and the reality of modern China have a combined effect on Buddhist monks’national identity, and in reverse on Buddhist monks keeping the key role of their religious identity. Buddhists’identity shows a multiple meaning structure, that is, to a Buddhist monk, Buddhist belief systems, its traditions, the structure environment which Buddhism exists and the realities which Buddhism has to face, they form respectively the purpose identity, meanings of context, identity resources and opportunity. Bodhisattva citizenship is just the result of this kind of multiple meaning structure, its expression and social practice. Meanwhile the new identity of Bodhisattva citizenship also reflected Buddhist monks’action logic in constructing their sacred Sangha religious identity and their special identity-constructing path.更多还原