此課程重點在於介紹佛教與現代性之間的相遇，也就是在世俗化過程中所面臨到的轉化。佛教初期階段屬於出世的宗教性格，但在東亞佛教的歷史發展中明確的與政治思潮形成不可分割的情況。例如，日本京都學派則是右翼的現代性思潮的代表；而鈴木禪則是對現代性的右翼反動；反觀東南亞則發展出左翼佛教(Engaged Buddhism)的思潮。佛教當在面對以世俗為基底的儒家文化時，則生成了當代新儒家的佛教詮釋學，特別是援用了「如來藏」作為超越形上實體，而被視為是實體主義式的轉向。在社會層面上，佛教在台灣也發展出人間佛教思潮。此外，佛教特有的心靈轉化的禪修操作，也在世俗化過程中發展出正念減壓(Mindfulness)的社會潮流。此課程將帶領同學一同探討佛教與現代性的議題。This course focuses on the encounter between Buddhism and modernity, that is, the transformation faced in the process of secularization. In its early stages, Buddhism had a transcendent religious character, but in the historical development of East Asian Buddhism, it was clearly inseparable from political trends. For example, the Kyoto School in Japan is a representative of the right-wing trend of modernity; Suzuki Zen is a right-wing reaction against modernity; in contrast, Southeast Asia has developed the left-wing Buddhism (Engaged Buddhism) trend of thought. When Buddhism faced the secular-based Confucian culture, it formed the contemporary neo-Confucian Buddhist hermeneutics, especially the invocation of "Tathagatagarbha" as a transcendent metaphysical entity, which was regarded as a substantialist turn. On the social level, Buddhism has also developed the Humanistic Buddhism trend in Taiwan. In addition, Buddhism’s unique meditation practice of spiritual transformation has also developed the social trend of mindfulness in the process of secularization. This course will lead students to explore issues of Buddhism and modernity.
1. 林鎮國。《空性與現代性》。台北：2004，立緒出版社。
1. Lin Zhenguo. "Emptiness and Modernity". Taipei: 2004, Lixu Publishing House.
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 期中考期中考 midterm exam |
30 | |
| 期末報告期末報告 Final report |
30 | |
| 平時作業平時作業 Daily homework |
30 |
