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On Rawls’s Idea of Public Reason
No full text本文的目的在於闡明羅爾斯的公共理性觀念，並對之提出分析與批判。對羅爾斯而言，公共理性是民主公民身份的一種理想，它要求人們只能根據所有公民都能合理接受的理由來進行基本政治問題的討論。於是，公共理性可以在當代自由社會具合理多元的既定事實下，促成政治共識的產生。在這篇文章裡，筆者首先檢視羅爾斯提出的公共理性觀念。其次，筆者將討論四種對公共理性的批評。第三，筆者將分析羅爾斯晚期對公共理性觀念的修正是否、以及如何能夠對這些批評做出回應。在結論中筆者將指出，若缺乏具良好素養的公民，則羅爾斯依然無法解決群眾理性的問題。The aim of this essay is to elucidate John Rawls’s idea of public reason and its limits. According to Rawls, public reason is an ideal of democratic citizenship, which requires that the public discussion of fundamental political questions should be conducted solely in terms of reasons all citizens can reasonably be expected to endorse. Public reason can therefore produce a political consensus given the fact of reasonable pluralism of a liberal society. In this essay, I will begin by examining the idea of public reason proposed by Rawls. Next, I will consider four objections to this idea. Third, I will critically analyze whether and how the modified view of Rawls’s latest thoughts on public reason can reply to these objections. In conclusion, I point out that, without well-educated citizens, Rawls cannot resolve the problem of plebiscitory reason
Interpretative Approach to Navigating Concepts Concerning the Doctrine of Nondual Middle Way--Maneuver into Buddhist Approach to Unfolding Thorough Reality of the Life World
No full text本文試圖以解開生命世界的全面實相在思惟的導引為詮釋線索，闡明佛法「不二中道」學說用以建構的關鍵概念，包括不二、中道、非我 、無常、生滅、緣起、空性，而這些深具導航作用的概念，其意涵的詮釋進路一經打通，在排除觀念迷航的基礎上，不僅可藉以理解佛法以「 不二中道」為標幟所要彰顯學說的基本思惟方針與實踐旨趣，而且在思惟明燈的逐一點燃下，還可藉以續航在生命世界的實相大海。 深受相對概念的影響，二分式的或二極化的思惟形態或觀點，在日常語言、哲學思辨、宗教論說，不僅無孔不入，甚至早已鑲嵌成思惟或 觀點的基本結構，很容易被視為理所當然，而難以覺察，且難以甩脫。以檢查且揚棄二分式的思惟形態而起家的不二中道，其基本概念與基本 議題通通不落俗套，不論在哲學或宗教，都提出開創式的做法，一方面，提供獨特的眼光，從基本的結構，檢視哲學或宗教的嵌入招式，另一 方面，也開闢出哲學或宗教可以走的或許更加深刻、通暢、或長遠的道路。 本文最主要的任務，在於解明「為什麼將生命世界看成不二中道」，「如何看成不二中道」，以及「看成怎樣的不二中道」。基於以達成 這一系列的任務為重，研究方法的工作要項即落在概念的釐清，議題的解析，意涵的闡明，以及理路的鋪陳。 在論述架構的安排，由強調不二中道和全面實相為宗教哲學或生命哲學極富創意的基本概念入手，先做關鍵概念的界說和釐清，尤其區別 於二元主義、一元主義、和多元主義，凸顯不二中道的非實體觀念以及從根本揚棄二分式的思惟形態。接下來，一方面，避免廉價的嫁接或庸 俗的套用；另一方面，除了強調以佛教經典專業修煉的經驗為詮釋所依據的網絡設備，還特別闡明思惟的多重向度之開啟，不僅讓詮釋工作的 張力較有機會淋漓盡致發揮出來，也是抽絲剝繭地揭示實相的一項利器。 本文主幹的部分，按照非我、無常、生滅、緣起、空性、中道的順序，這些都是佛教哲學極具特色的基本概念，串連成共構的主軸，猶如 一系列導航的概念，基調在於拆解日常語言的慣用所衍生的遮蔽、限定、或封閉，包括對象化、事物化、個體化、外殼化、區別化、概念化等 問題，從而由縱貫的取向一躍而入，搭配因緣生滅變化的視角，將生命世界的實相，一層又一層揭露開來。在這一連串由基本概念接續運作的 進程，一棒接著一棒，登向巔峰的，正好是不二中道，亦即，拆解相對概念的區別化，從區別化的對峙與桎梏掙脫而出，傾全力打通緣生緣滅 的接連環節，進而趨向覺悟和涅槃。若以佛教解脫道骨幹經典的《阿含經》為依據，不勝枚舉的經證在在顯示，不二中道藉由非實體觀念，從 個體的閉鎖獲得釋放，並且藉由非二分式的思惟形態，從周遭邊界的封閉得到釋放，以如釋重負的姿態，心無旁騖地導向縱貫的因緣生滅的變 化之主流，生命世界的實相就這樣一一豁顯而出。The purpose of this paper is to present Nondual Middle Way as guidance in ways of navigating to unfold Trough Reality of the Life World, and to explain the intent and rationale of Nondual middle Way in Buddhist doctrine. With expediency and prevalence of comparison and contrast, dichotomous ways of thinking and viewpoints have not only taken root in philosophical thinking and religious discourses, but have also been absorbed into the basic structure of everyday life, and are easily taken for granted and thus hard to detect or throw away. With its uniqueness of basic concepts and basic issues, Nondual Middle Way, originating from the inclination to spot and drop dichotomous ways of thinking, offers a creative point of view for both philosophy and religion. This unusual way of thinking is able to provide an extraordinary viewpoint to inspect the basic structures of philosophy and religion, and thus point out a way that might lead to further and deeper discussion in both fields. The undertaking of this paper is to answer the following questions: "Why should we view the life world as Nondual Middle Way?", "How can we view it as Nondual Middle Way?", and "As what kind of Nondual Middle Way should we view it ? "In order to answer the series of questions, the major methods employed in this paper focus on differentiating concepts, analyzing issues, elucidating connotation, and constructing argument. Concerning the configuration of discourses, this paper firstly define and make clear major concepts by emphasizing that Nondual Middle Way and Thorough reality are very innovative basic concepts for philosophy of religion and philosophy of life. In order to emphasize the idea of non-substantiality and to drop dichotomous ways of thinking from the very beginning, Nondual Middle Way is distinguished from dualism, monism, and pluralism. Then this paper seeks to exclude easy borrowings and rough copies of ideas. In addition, experience of practicing Buddhist teachings as a profession in accordance with related scriptures is also taken seriously as a reference for interpretation. Moreover, for the sake of making a more pertinent interpretation and to reveal Thorough Reality layer by layer, great emphasis is put on the explanation of methods of unlocking multi-faceted ways of thinking. The main subject matter of this paper is composed in sequence of concepts such as not-self, impermanence, birth and death, dependent arising (dependent origination), emptiness, and middle way. These distinctive concepts in Buddhist philosophy collectively form an axis that is set to remove shades, limits, and seals, such as problems of objectification, reification, individualization, demarcation, discrimination, and conceptualization, which derive from the daily language that are commonly used. From the point of view of conditioned arising and ceasing, the Through Reality of the life world is revealed layer by layer. And it is precisely Nondual Middle Way that pushes these basic concepts rolling, settles problems of comparison and contrast, breaks free from the tension and limitation of discrimination, makes a breakthrough in a series of conditioned arising and ceasing, and leads to Enlightenment and Nirv?na in the end. Various examples in the ?gama S?tras show that the idea of non-substantiality helps to free Nondual Middle Way from seals of individualization, and by non-dichotomous ways of thinking, borders around Nondual Middle Way are removed. Nondual Middle Way is thus able to approach the variations of causal conditions, and the Thorough Reality of the life world is thus unfolded
On Concept of "Shue" (Emptiness) in Lieh-Tzu
No full textThis paper divided into four parts: (i)preface; (ii)the conception of "shue" in Lieh-Tzu; (iii)The conception in Toaistic school in the Pre-Chin; (iv) conclusion. The author deals with this concept based upon the recent studies-the book of Lieh-Tzu is not an apocrypha. Lieh-Tzu conceived that the saint is the highest stage of human life. The issue is how do one achieve it. His answer is "shue." It has two denotations-"kung-fu" (drill) and the mental stage. "Shue" is not only in the realm of language and conceptual, but also in that of practice. The method of practice is by intellectual reflection and meditation from the concentration of consciousness to that of spirit. Finally, it can unify his spirit with nothing. Nothing is "tao" from the Taoistic point of view. Lieh-Tzu followed the method of the ancient Taoism in practice. But author contends that the method is derived from Lao-Tzu's "shue" of imitating "heaven" which is different from Kuan-Yin-Tzu's in-terpretation of it, that is, "chin" (stillness) of imitating "earth." From historical viewpoint, Lieh-Tzu dealed with the notion of "shue" in order to provide an answer to the meaninglessness of life of the people and disturbance of the society in the warring states period. The author believes that it is the right prescription for it
Difference De-Difference Identity: Reflection on Ideological Dialogue
No full text近來兩岸雙邊文化對話或相互交流，不僅是量的增加，在質方面也有進展。本文探討的重點並非是對這種工作做評估，而是討論其中被隱藏或刻意迴避的課題：意識型態的衝突。我們將採取以下的方式討論之：
首先，文化對話或文化交流基本上是有益於邁向兩岸相互了解的第一步。但是，這並不能解決實際的問題，因為，如果沒有小心處理雙方對話的動機，則所獲得的所謂成果就是不充分的或是偏見的。因此，我們必須討論動機的問題。
其次，文化衝突永遠都可以反映出人類利益衝突的事實。意識型態，如同文化一般，表達出一個人民、種族、類型的共通性，但不同於文化的是，意識型態密切關係著人類上層建築（supra-structure）的一致性；文化則有助於轉化能力與權力表白，它可以維護利益，獲取或整合權力，而且與塑造社會中的上、下層建築都有牽連。
第三，意識型態的對話只有在全面性的觀念上討論人的生活，以及試圖處理人類與生俱來的利益衝突的導引下，才有可能成功。
為了證明這些論點，我們採取批判的與理性的進路，以及部分黑格爾式的辯證。首先，我們要批判立基於差異（difference）和二元論（dualism）的意識型態，以顯示這些意識型態最多只能產生一些單一的、局部的、非歷史的綜合。在陳述這樣一個為差異或為錯誤的合一性差異性辯證後，我們接著討論真實的綜合辯證，這種辯證可以去除局部的、非歷史的以及單一的綜合（錯誤意識型態），以達致人類生命的真實性揚棄（authentical Aufhebung）。這篇論文包含三個部分：第一部分處理非真實性的差異辯證，第二部分分析去差異（de-differentiation）的辯證歷程，以及，最後提出一個解決意識型態衝突的途徑
The Dialectic of Tradition and Modernity
No full textI、本文主要證明整個現代化的過程是人類必然採用的過程包含處理人類現存的問題、正在發生的問題與可能發生的問題。
II、這個過程受到人類的志趣的影響與左右。
人類之志趣包含理論的、實踐的與超越現實解放的。
人類志趣要求：解決現存的問題。
人類追求絕對永恆的價值。
III、全文分成二大部分：
一、討論現代性發生的問題。
二、處理傳統與現代性的辯證
On Sublimation of Critical Spirit-- The Ideal of Education of S?kyamuni
No full textThe main religious doctrines of ??kyamuni are the Four Noble Truths and the theory of Arising-from-Conditional-Causation derived from the sublimation of critical spirit of ??kyamuni. He criticizes the theism, the life sacrifice, and the social institution of four classes of Br?hmanism; and the extreme views on hedonism of C?rv?ka and ascetic of Jaina. Those criticisms are derived from the theory of Arising-from-Conditional-Causation.
The Four Noble Truths is established on the foundation of anti-metaphysics. ??kyamuni is "A Silent Saint". He never replies any metaphysical questions, including Ten Indeterminable Questions. The Four Noble Truths is very pragmatistic. It is based on a criticism of metaphysics
Chinese Bhiksunis in the Ch'an Tradition
No full text佛教在人人皆有佛性的前提下，主張眾生平等。然而在佛典及僧團制度，卻不免有貶抑女性之處。中國佛教各宗派因其各自偏重之教義，對婦女之定位亦有所不同。本文專就禪宗比丘尼之禪悟經驗及其地位加以討論。
本文第一部份探討從原始佛教到大乘佛教典籍中，婦女地位如何漸次提昇。
第二部份探討女性禪師的證悟經驗和受肯定的原因，並舉例說明之
The Insufficiencyof Theory in Chinese Thought and Its Consequences
No full textTheory can be divided into 'that which is to be managed' and 'that which manages'. The former is a first-order theory and the latter is second-order theory. The so-called insufficiency of theory refers to second-order theory.
This paper uses the Hsun-tzu as an example of the insufficiency of theory in Chinese thought and its consequences.
1. The insufficiency of theory in Chinese thought is possibly universal. The style of Chinese philosophical work manifests this point. They are mostly literary texts, and not written in an academic style. The key concepts are seldom expressed in any theoretical framework, e. g. the concepts of tao, jen, hsin, hsing, li, ch'i, etc.
2.1 The first direct consequence of the insufficiency of theory are laxity, crudeness of thought and chaos, the inability to enter a fine and complete realm.
2.2 The second direct consequence is the inability of the author to understand himself, and also, the inability of the reader to understand him.
2.3 Thirdly, the misunderstanding of the reader.
3.1 The first indirect consequence is an unhealthy academic research model.
3.2 The second indirect consequence is the difficulty of manifesting an academic standard.
I think that the work of second-order theory will become the work of Chinese academic philosophical thought from now on. This is a natural situation, because in anything, there is a progression from crudity toward refinement. No doubt this is difficult and even painful. Moreover, I think, when this work has reached a certain level of accomplishment, we will all cross over the ancestral product and make progress. This is because in the midst of chaos, man has no way forward. At that time, it is possible that we shall have new thinkers
The Religious Dimension of Neo-Confucianism
No full text宋明新儒家為對抗佛老思想，維護儒家正統地位，乃回溯論語、孟子、大學、中庸、易傳，配合時代需要，建構新的體系。
這種體系志在充分說明人的本質，包括人與天地萬物之關係，人類自我提昇之可能與途徑。因此，自然觸及人與超越界之間的分際問題。本文因此入手，分別探討：
(一)超越界對於新儒家學者有何意義？
(二)超越界或「理」，與人有何關係？
(三)一個人為何應該，又如何可能成為聖人？
在此一探討過程中，可以明白新儒家諸子各自的理論，有何特色，有何內在困難，又有何終極關懷。Neo-Confucianism, generally speaking, occupies a long period and represents the third culmination in Chinese intellectual history. The term "Neo-Confucianism" indicates more a trend of thought which revives the doctrine of early Confucians than a unified theory which bears the marks of the same school. This trend of thought can be dated from Han Y? (781-824 A. D.) to Tseng Kuo-fan (1811-1872 A. D.) and is regarded as another high point in Chinese philosophy following the pre-Ch'in's "One Hundred Schools" and Sui's and Tang's Mahayana Buddhism. It is specifically from the protracted influence of the latter than Neo-Confucianism declares an independence and strives for a renaissance of Confucianism. Certainly it is one thing to ask to what extent Neo-Confucians get rid of the impact of Buddhism and quite another to inquire to what extent they retain the real doctrine of early Confucianism. These two questions, however different in their perspectives, can be understood in a combined way. That is to say, the texts on which Neo-Confucians base their doctrines still lie within the confines of early Confucianism, the Doctrine of the Mean, and the a more plausible way than ever before.
To conclude the whole discussion, we find that Neo-Confucians, however different their approaches are, all direct towards the same goals: to justify the perfectibility of man, to validate the obligation for man to be a sage, and to show the way to the sagehood. Their descriptions of the final state of a sage are all similar to a great extent. Nevertheless, the religious dimension of Neo-Confucianism in general can be found not only in their similar views on sagehood but also, in a more striking way, in their different approaches to sagehood as we have discussed above