佛教哲學內部之發展經歷過對超越形上學基礎之破壞與重建兩個階段，前者包含發展於印度本土從小乘到大乘中觀與唯識之哲學觀點，多路但卻是有系統地拆除認識範圍之外的「超越基礎」：原子論與梵我論，並建構起無外在絕對第一因的認識論與世界觀；後者則包含梵地的如來藏思想與漢地的本覺思想（華嚴、禪宗），在無任何外在於認識範圍的第一因之形上學預設之前提下，肯認一種「內於」認識或者作為「其根源」之超越主體性：佛性，出於直觀與本覺（現量）優先於理解與分析（比量）之主張，這股思潮不僅在東亞大放異彩，蔚為主流，並進而以一種落地生根之姿，在中國與日本神秘化與美學化。
當時間進展至歐洲哲思與東亞哲思交會的現代，正當歐陸面臨「後現代」思潮透過對「現代」之理論性建構之反對，以及在實踐上以神秘化與美學化鬆動「現代性」之「理論計畫」之對峙中，在八零年代的日本，興起了「批判佛教」的運動，藉由斥責漢傳特徵濃厚之如來藏思想為「偽佛教」導致佛教在社會實踐上保守反動，不能正視社會正義，無利於社會改革，故提倡一種回歸佛陀本懷之「批判佛教」，而被放置在對立面的則是與日本軍國主義、天皇制度緊密關聯的「京都學派」之擁護本覺思想的「場所哲學」。
在中國，雷同地，戰前支那內學院的歐陽竟無、呂澂批判《起信論》、禪宗與華嚴，以及1949年後持馬列思想之大陸佛教學者，以歷史唯物論與辯證唯物論立場批判傳統佛教之意識形態，形成另外一股位於東亞，反對如來藏本覺思想，主張回歸印度大小乘批判精神之「批判佛教」勢力。支那內學院之批判著重在義理，而馬列學者雖然表面上看來無關義理而是意識形態之爭，但哲學系統上的根柢，唯物立場對社會實踐之關懷與對宗教神祕性之排斥，卻恰巧與佛教內部對形上學基礎之破壞與重建之張力相符，這一點是這些大陸學者始料未及但對我們今日來說卻饒有意思之處。
在形上學基礎破壞期中，超越形上學基礎之破壞導致精神墮向虛無；進入重建期後，嘗試建構的新基礎會讓人們是返回迷信還是朝向真理都還懸而未決，傳到了東亞，到了近代，在屈服於西方船堅砲利的新舞台上，竟成了哲人賴以由精神層次找到超越西方傳來的現代性中之虛無，以回應被入侵與被殖民的挫敗感的傳統資源。
在近代史中，本覺思想濃厚之佛教哲學與日本軍國主義關係濃厚，同樣主張純粹感知優先於理解的海德格思想與納粹德國息息相關，到底佛教對於形上學基礎存廢之哲學問題，與佛教思想在社會實踐上與人類歷史大事之間的關聯為何，本課程藉由審視日本「批判哲學」運動對「京都學派場所哲學」之反對，以及在中國支那內學院對新儒家「反本開新」之傳統佛教哲學詮釋的反對，來思考這個哲學思想與實踐之間的問題。無超越實體預設的批判主義，與有超越實體預設的權威主義，在人類精神史上不斷對峙，在人類面對現代化過程的集體焦慮中，所謂後現代的超克，應該訴諸哪一條道路？讓我們從距離我們不遠的歷史脈絡中細細看來。The development of Buddhist philosophy has gone through two stages of destruction and reconstruction of transcendence of metaphysical foundations. The former includes the philosophical view of developing in India from Hinayana to Mahayana and the Mahayana. It has multiple ways but systematically dismantled the "transcendence foundation" outside the scope of recognition: atomic theory and Brahma ego, and constructs the understanding of the first cause without externality and the world view; the latter includes the thought of Tathagata and the intrinsic thought of Han ( Chinese, stern, and priest, are willing to recognize a "inside" recognition or as "its root" beyond the subjectivity: Buddha nature comes from the dominance of intuition and innate (precision) and precedence over understanding and analysis (comparison). This trend of thought not only makes a brilliant appearance in East Asia, becoming the mainstream, and then takes root in a mysterious and aestheticized manner in China and Japan.
At that time, it was time to move to the modern era of the intersection of European philosophy and Eastern Asian philosophy. Just as Europe was facing the opposition to the theoretical construction of "modernity" through its opposition to the theoretical construction of "modernity" and the confrontation between "theoretical plan" of "modernity" by actually releasing the "modernity" with mystical and aestheticization, Japan in the 1980s excitedly launched a campaign to "criticize Buddhism" by refuting Han Dynasty's characteristics. The thick and thick thought of "swallowing Buddhism" leads to the conservative reaction of Buddhism in social reality and cannot correct social justice, which is not conducive to social reform. Therefore, it advocates a "critical Buddhism" that revises the Buddha's original thought, and is placed on the opposite side is the "subject philosophy" that protects the original thought of the "Kyoto School" closely related to the Japanese military doctrine and the emperor system.
In China, similarly, the European and Yang school in China before the war, Liu Cheng criticized the "Awakening of Faith", the sect and Hua's rigorousness, and the Chinese Buddhist scholars who held the Marley thought after 1949, used historical materialism and evidence materialism to criticize traditional Buddhism, forming another "critical Buddhist" force in Eastern Asia, opposing the original thought of "historical thought", and advocated the "critical Buddhism" power of India's Mahayana and Hinayana critical spirit. The criticism of the Chinese Academy of Sciences focuses on theory, and although Martial scholars seem to have no meaning but a conflict of ideology, the foundation of the philosophical system, the materialist's concern for social reality and the rejection of religious mysteries, coincides with the destruction and reconstruction of the internal metaphysical foundation of Buddhism, which is something that these scholars have not expected but are of interest to us today.
During the metaphysical foundation destruction period, the destruction that transcends the metaphysical foundation leads to the spiritual foundation destruction; after entering the reconstruction period, the new foundation trying to construct will allow people to return to superstition or towards truth without even refusing to resolve, and pass to East Asia. In modern times, on a new stage of surrendering to Western ship profits, they have become a traditional resource for philosophers to find the imperfection in modernity that transcends the West from the spiritual level to respond to the invasion and colonization of frustration.
In modern history, Buddhist philosophy with strong original ideas is strong and Japanese military ideology. Heidegger's thought, which is also proactive and pure perception is superior to understanding, is closely related to Nazi Germany. In the end, Buddhism has a philosophical problem of metaphysical basic existence and Buddhist thought in social reality and history of humanity. Why is the relationship between major events? This course considers the problem between this philosophical thought and reality by examining the opposition of Japan's "critical philosophy" movement to "Kyoto school philosophy" and the Chinese Academy of Chinese to the traditional Buddhist philosophy of "anti-centeredness" in the "Chinese Confucian Academy". Critical ideology that does not transcend physical presets, and authority that transcends physical presets, are constantly confronting in the history of human spirit. In the collective concern of human beings on the modernization process, which path should we argue for the so-called super-repulsion of the postmodern? Let us look at it in detail from the historical context that is not far away from us.
1. 林鎮國。《空性與現代性》。台北：2004，立緒出版社。
2. Berstein, Richard J. Beyond Objectivism and Relativism. Science, Hermeneutics, and Praxis. Philadelphia, University of Pennsylvania Press, 1983.
1. Lin Town. "Emptitude and Modernity". Taipei: 2004, Lichang Publishing House.
2. Berstein, Richard J. Beyond Objectivism and Relativism. Science, Hermeneutics, and Praxis. Philadelphia, University of Pennsylvania Press, 1983.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 課堂參與課堂參與 Class Participation |
30 | 出席與討論 |
| 期中報告期中報告 Midterm Report |
30 | 口頭報告與紙本報告proposal（2頁） |
| 期末報告期末報告 Final report |
40 | 3000字內紙本報告 |
