本文選題：“有宗”與“無(wú)宗” + 超越�。� 參考：《世界哲學(xué)》2017年05期

【摘要】："有宗"與"無(wú)宗"的區(qū)分是印度古人對(duì)自身知識(shí)和實(shí)踐情勢(shì)的自我理解。作為固有傳統(tǒng),這一區(qū)分在宗教層面雖得到現(xiàn)代學(xué)界的接受,但從哲學(xué)層面看,它并不充分。在對(duì)兩者作出充分的語(yǔ)文學(xué)及哲學(xué)分析后,這一區(qū)分可以追蹤到印度宗教哲學(xué)的"實(shí)事本身"——超越、至真。通過(guò)對(duì)奧義書(shū)哲人與佛陀教誨的原則性回溯,可以看到,"有""無(wú)"大防是宗派性和教條性區(qū)分,而在本源精神上,奧義書(shū)(及商羯羅)與佛陀(及龍樹(shù))的智慧保持著根本的一致。
[Abstract]:The distinction between "Youzong" and "No Zong" is the self-understanding of the knowledge and practice situation of the ancients of India.As an inherent tradition, this distinction has been accepted by modern scholars at the religious level, but it is not sufficient from the philosophical point of view.This distinction can be traced back to the "matter itself" of Indian religious philosophy-transcendence and truth-after making a full analysis of both languages and philosophies.From the retrospect of the principles of the philosophy of the Upanishads and the teachings of the Buddha, we can see that "there is no" great defense is the distinction between sectarian and dogmatic, but in the original spirit,The book of Utopia (and Shankara) is fundamentally consistent with the wisdom of the Buddha (and the Dragon Tree).
【作者單位】： 重慶大學(xué)人文社會(huì)科學(xué)高等研究院;
【基金】：重慶市社科規(guī)劃博士項(xiàng)目“印度知識(shí)('科學(xué)')傳統(tǒng)”(項(xiàng)目編號(hào):2016BS063)的階段性成果 重慶大學(xué)中央高校基本科研業(yè)務(wù)費(fèi)(項(xiàng)目編號(hào):2017CDJSK47YJ10)的資助
【分類(lèi)號(hào)】：B351
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本文編號(hào)：1765976