佛与圣人──弘法大师《文镜秘府论》论儒家思想与语言的真实境界 - 中国人民大学 - 佛教与宗教学理论研究所 
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佛与圣人──弘法大师《文镜秘府论》论儒家思想与语言的真实境界

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Kūkai’s Confucian view of Reality


主讲人:Dr Paulus Kaufmann (LMU, Munich) 德国慕尼黑大学

主持人:谢林德 中国人民大学 哲学院 教授

评议人:惟 善 中国人民大学佛教与宗教学理论研究所 副教授


讲座时间:322日(周18:0020:00

讲座地点:教三 3407

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演讲者的简介

Dr. Paulus Kaufmann 是德国慕尼黑大学日本研究中心的博士后研究员,先前担任慕尼黑大学佛学博士学位学程的主持人、瑞士苏黎世大学东亚研究院的博士后研究员。Kaufmann博士于2010年在瑞士苏黎世大学伦理学研究中心获得哲学博士学位,其博士论文《「利用人们」:分析一个常识概念的范围、作用及其辩护》 (Using People – Scope, Role and Justification of a Common Sense Concept)讨论人的尊严与社会正义几个核心问题。2010年之后,Kaufmann博士获得瑞士国家基金会与德国图森基金会的资助,对于日本佛典论证方式与弘法大师的语言观进行了又广博又深刻的研究。

Kaufmann博士的研究涉及伦理学与日本佛学两个领域,在两个领域中已经共同编辑了三本重要的论文集,其中《Humiliation, Degradation, Dehumanization – Violations of Human Dignity》一书及其对人的尊严问题的讨论引起了学术界广泛的注意,也已成为人尊研究中一本核心著作。《Concept and Image of Modern Japanese Philosophy》(德文)与《Reading Outside the Lines: On the Intersection of Buddhist Art and Texts》这两本论文集对日本哲学研究与日本佛学研究展开了多方面新式的观点与研究方法。

Kaufmann博士在国外辑刊与其他学术著作中发表了许多论文,其中有〈Depictions of the State of Nature in Early Modern Japan〉(2016年), Form and Content of Kūkai’s Shōjijissōgi〉(2016年,讨论弘法大师《声字实相义》的格式与内容之间的关系)、〈Ogyū Sorai and the End of Philosophy〉(2016年)、〈The Concept of Justice. Religious Roots and Perspectives: Buddhism and Confucianism〉(2016年)等论文。

演讲简介

In Western scholarship Confucianism is often seen as intellectually impotent in ancient and medieval Japan (e.g. Paramore 2015). Other authors such as Abe Ryūichi stress, in contrast, that Confucian ideas dominated the cultural discourse until Buddhist authors - Kūkai (774-835) in particular - rebelled against this domination and freed Buddhism from Confucian patronizing (Abe 1999). Against these positions I would like to show in my paper that Kūkai deliberately accepted certain key elements of the Confucian view of reality and used them in order to articulate his own form of Buddhism.

My argument focusses on the prefaces that Kūkai wrote to the Bunkyōhifuron (Treatise on the Secret Archive of the Mirror of Literature文镜秘府论), an anthology of Chinese poetological writings that Kūkai brought from China to Japan. I will analyze these passages and focus on the similarities between Confucianism and Buddhism expressed therein. I will also draw connections between Kūkai’s argument in the Bunkyōhifuron and his other early writings, to the Shōjijissōgi (Interpretation of ‘Voice’, ‘Sign’ and ‘Reality’) in particular.

Kūkai compares the work of the Buddhas to that of the Confucian sage kings. He explains that all of them are cognitively superior beings who have a deep insight into the structure of reality. This insight involves the recognition of patterns (wen/mon ) and signs (zi/ji ) that exist in nature without the intervention of human or other beings. The Buddhas as well as the sage kings understand, however, that normal people will not be able to understand these signs. Therefore, they translate these signs into comprehensible cultural forms, into music and poetry, but also into ritual and doctrinal teaching. These cultural forms imitate the patterns of nature and thereby help to maintain the natural order. Kūkai also refers to the concept of sympathetic resonance (ganying/kan’ō 感応) accepted by Confucian authors, but also by Daoists and many other thinkers from the Chinese intellectual sphere.

Rather than rejecting Confucianism Kūkai stresses the similarities between the Confucian view of reality and his own teaching. The Bunkyohifuron was composed for court literati who enjoy Chinese poetry and are well-versed in Confucian thought. By stressing the similarities between Confucian ideas and his own teaching Kūkai recommends his new school of Buddhism to those in power. He does not instrumentalize Confucianism in order to obtain imperial patronage, however, but embraces Confucianism because it seems to be closer to his own thought - his thought on language and reality in particular - than the positions of other contemporary Buddhist schools in Japan.

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