辛亥革命以来的百年现代性佛学研究——新佛教史的体系性建构与批判性佛教思想诠释的辩证开展  

A Hundred Years of Modern Buddhist Studies since the Revolution of 1911——Systematic construction of the new history of Buddhism and dialectical interpretation of critical Buddhist thinking

作　　者：江灿腾 

机构地区：[1]台北城市科学技术大学,新竹30244

出　　处：《江苏行政学院学报》2012年第2期15-25,共11页The Journal of Jiangsu Administration Institute

摘　　要：所谓现代性佛学研究,是非以信仰取向为主的对佛学相对客观性学术论述或相关探讨。辛亥革命以后至1949年,在困难的学术条件下,中国依然涌现了一些现代性宗教研究的典范学者,如从根本上质疑一切古代中国经文翻译的正确性和系统解明异质佛教思想形成相关背景的吕澂、首开使用敦煌禅宗史料研究从达磨到神会的新禅宗史的胡适等。1949年后的台湾地区在"解严"前(1949—1987),"胡适禅学案"等即可说明现代佛教学术研究的继续;"解严"后(1987—2011),虽无再度出现如吕澂或印顺这样的研究巨人,但却有区域性佛教现代史或断代佛教社会文化史各类优秀著作相继出现。中国新佛教史的体系性建构与佛教思想的批判性诠释的百年薪火,不只没有完全断裂过,而是更善于转型和趋于多元化。The so-called modern Buddhism study is a relatively objective academic analysis of or discussion about Buddhism which is not belief-oriented. After the Revolution of 1911 till 1949, under rigorous academic conditions, there appeared some modern Buddhist scholars in China, such as Lu Cheng, who totally doubted the correctness in translation of all ancient Chinese scriptures and explained systematically heterogeneous Buddhist thinking and Hu Shi, who first studied the history of new Zen Buddhism from Dharma to intuitive knowledge by taking advantage of Dunhuang Zen Buddhism materials. From 1949 to 1987 in Taiwan, examples like the case of Hu Shi＇s study of Zen proved continuous studies of Buddhism; from 1987 to 2011, although there were no such giants as Lu Cheng or Yin Shun, there came out various outstanding works of modern history of regional Buddhism or periodic history of Buddhist society and culture. Therefore, a hundred years＇ attempt of the systematic construction of Chinese new history of Buddhism and critical interpretation of Buddhist thinking has not ruptured but been easily transformed and diversified.

关 键 词：现代佛学 新佛教史 体系性建构 批判性 思想诠释 人间佛教 

分 类 号：B948[哲学宗教—宗教学]