“五四”前后学人的佛教观与文化自信问题  

An Analysis of Scholars’Buddhist View and Cultural Self-Confidence During the May Fourth

作　　者：姚彬彬[1] Yao Binbin(The Center of Traditional Chinese Cultural Studies,Wuhan University,Wuhan 430072,China)

机构地区：[1]武汉大学中国传统文化研究中心,湖北武汉430072

出　　处：《文化软实力研究》2022年第5期48-60,共13页Studies on Cultural Soft Power

摘　　要：“中国近代佛学复兴”这一文化思潮肇始于晚清,但到了“五四”前后,中国主流学人的佛教观发生了微妙变化。这一方面是由于20世纪20年代初兴起的“反宗教”之文化思潮影响,另一方面则是因为佛教唯识学重镇支那内学院以印度佛教基要主义为标榜,并有意无意地贬低了中国之固有文化思想。自此以后,无论是学界的文化本位主义者还是其他诸学派学人,都普遍倾向于反思唯识学的文化贡献,而对“中国化佛教”禅宗等学说颇加肯认,以维系对本国固有思想的文化自信。因此,站在“佛教本位”立场将这些学人简单划分为对佛教的“肯定派”和“否定派”并不足以反映时人对待佛教态度的复杂性。若以更为客观的历史主义视角,这些“肯定”中亦有扬弃的部分,“否定”中也未必没有对佛教某些具体内容的认可。The cultural trend of“revival of Buddhism in modern China”originated in the late Qing Dynasty,but around the May Fourth Movement,the views on Buddhism of mainstream Chinese scholars underwent subtle changes.On the one hand,this is due to the influence of the“anti-religious”cultural ideological trend that emerged in the early 1920s,and on the other hand,it is because the Chinese Academy of Buddhism,the important center of Buddhist Consciousness-Only Studies,advertised the fundamentalism of Indian Buddhism and devalued it intentionally or unintentionally.China’s inherent cultural thought.Since then,whether it is cultural chauvinism in the academic circle or scholars of other schools,they generally tend to reflect on the cultural contribution of Consciousness Only,and they are quite affirmative to the theories such as“Sinicized Buddhism”,Zen Buddhism,etc.Cultural confidence in inherent ideas.Therefore,from the standpoint of“Buddhism-based”,these scholars are simply divided into“positive schools”and“negative schools”of Buddhism,which is not enough to reflect the complexity of people’s attitudes towards Buddhism.From a more objective historicist perspective,these“affirmations”also have some sublations,and the“negations”may not be without the approval of some specific contents of Buddhism.

关 键 词：“五四” 佛教 文化自信 文化本位主义 基要主义 

分 类 号：B948[哲学宗教—宗教学] K26[历史地理—历史学]