A Philosophical Interpretation of Theravada Buddhist Ethics:An Ethics beyond Being and Non-being

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题名:	A Philosophical Interpretation of Theravada Buddhist Ethics:An Ethics beyond Being and Non-being
作者:	釋明光;Pannaloka,Rev. Wadinagala
贡献者:	哲學研究所
关键词:	倫理學;緣起法;南傳佛教;中道，後果論;存有;非存有;Ethics, Paticcasamuppada;Theravada Buddhism;Middle Path, Consequentialism;Eight Noble Path,Rule-Consequentialism;Being, Non-Being;Aristotle Virtue Ethics
日期:	2015-07-28
上传时间:	2015-09-23 11:43:59 (UTC+8)
出版者:	國立中央大學
摘要:	本論文為解決有關西方倫理學界，對於傳統東方倫理中的南傳佛教倫理解釋上的問題。這些解釋是應用傳統西方倫理範疇的術語，如亞里士多德德性倫理學，後果論，規則後果論和康德的義務論，導入南傳佛教倫理，為西方讀者找出理論結構。然而，這些過程並非無懈可擊，我們可以在一些嚐試如此解釋的論述中發現，由於論者忽視南傳佛教倫理的背景，而錯過了它的特殊性質。為了解決這個問題，本論文首先檢查當前研究的問題爭論點，然後檢查佛教教義系統內的倫理理論。為了尋找此脈絡下倫理的角色，本研究探討早期佛教的關鍵哲學概念的學說--「因果依存性」；它承認條件的存在為人類的困境的起源，人類需要走出條件界，才能達到解脫境界。因果關係被確認為「中道理論」，從「存在」和「非存在」中，避免對本體論地位產生極端觀點。「八正道」的教理被稱為南傳佛教傳統的中道倫理。對實相本體論的理解和倫理路徑理論之間的關係保持中立的聯結，這是佛教倫理的特殊性質。本體和早期的佛教中的倫理道德的關係的解釋，有助於做出更好的正確倫理脈絡詮釋。這將公正地對待在南傳佛教傳統中，所發現到的倫理體系的真實性格。此外，佛法完全在內部存在的經驗解釋道德，但是，它並不局限於「他者覺察」，這被看作是精神的解脫路徑的非常基礎的階段。為了達到解脫，以倫理的支持來獲得洞察力，「洞察」進入實相是必須的；然而，倫理並不是充分的因素。雖然在某個層面倫理為「必要」的因素，但是還是要通過行動者智慧的修煉和內在轉變，以達到完美的倫理境界。 ;The present thesis addresses the interpretational issues in relation to the Theravada Buddhist ethics, an eastern ethical tradition. The interpretations are made in terms of western ethical categories such as Aristotelian virtue ethics, consequentialism, rule-consequentialism and Kantian deontology. These traditions are applied to find out the theoretical structure for the purpose of introducing the Theravada ethical system to the western reader. The process is not flawless. We can find in certain attempts, the sui generis character of Theravada Buddhist Ethics is missed due to neglecting its context. To address this problem, the present thesis first examines the problematic arguments of the current researchers and then examine the ethics within the Buddhist doctrinal system. To find out the role of ethics within the context, the present research examines the doctrine of causal-dependence, the key philosophical concept of early Buddhism. It recognizes the conditional existence as the origin of the human predicament and the need to get out of the conditional realm to attain liberation. The understanding of the causality is recognized as the ‘doctrinal middle path’, which avoids the extreme views about the ontological status, “Being” and “Non-being.” The teaching of Eightfold path is known as the ethical middle path of the Theravada tradition. The relation between the theory about the ontological understanding of the reality and the ethical path maintain an invincible connection. This is the sui generis character of Buddhist ethics. The explication of the relation between ontology and the ethics within the early Buddhism contribute to make a better interpretation of the ethics in the correct context. This would do justice to the authentic character of the ethical system found in the Theravada tradition. Further, Buddhism is entirely moral in the explanation of the experience within the existence, yet, it is not limited to the ‘other-regardness’, which is seen as very fundamental stage of the spiritual path to liberation. In order to have the liberation ‘insight’ into the reality is compulsory, the ethics is supportive to gain the insight; however, ethics is not the sufficient factor. Ethics serves as ‘necessary’ factor at one level and ethics reaches perfection with the inner transformation which is experienced by the agent through the cultivation of wisdom.
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