| 摘要: | 若吾人想要賦予臺灣佛教潮流的特徵，「人間佛教」一詞是可行的。我們在相關研究裡，注意到韋伯社會學思想愈來愈受到矚目。我們自問：為何是韋伯而非其他人呢？這就涉及到他一系列圍繞著世界性宗教（包括佛教在內）的研究。不過，關於中國佛教，韋伯《儒教與道教》一書談得很少，並且被視為具有一種種族中心主義傾向。在這種情況下，當吾人想要參考韋伯思想以分析人間佛教發展的時候，這將會有必要首先瞭解何謂韋伯的佛教觀。透過對丁仁傑案例的分析，在理論部分，我們首先澄清了其中涉及到的韋伯佛教觀。接著，根據韋伯關於佛教的分類概念系統，本研究重新檢視了丁文的經驗研究部分。最後，我們試圖以此在原始佛教、大乘、中國佛教以及人間佛教之間，設想一種可能的關係，以便對臺灣佛教發展進行一種理論上的反省。以這樣的方式，我們發現，即便韋伯理論從未論及臺灣佛教現狀，但這並不妨礙它可以對此給予一種具有啟發性的詮釋。
If we want to characterize the Buddhist current in Taiwan, the word of Humanistic Buddhism is usable. In the concerned studies, we take notice of Max Weber whose sociological thought is more and more in sight. We wonder: why Weber and not the others? It is about a series of his studies around the world religions, including the Buddhism. But regarding Chinese Buddhism, Konfuzianismus und Taoismus of Weber speaks about it hardly and is considered as having an ethnocentric tendency. In this case, when we want to analyze developments known by Humanistic Buddhism, in reference to the Weber’s thought, it will be necessary to understand above all of what consists the Buddhist vision of Weber. Through the analysis of the case of Ting, on the theoretical plan, we clarify at first Weber’s vision of the Buddhism concerned. Then, our research revisits the part of its empirical investigation, according to the abstract system of Buddhist classification according to Weber. Finally, we try to conceive so a possible relationship existing between ancient Buddhism, Mahayana, Chinese Buddhism and Humanistic Buddhism, to make a theoretical reflection on recent Buddhist developments in Taiwan. In this way, we discover, even if this development is never mentioned in the Weber’s theory, it will not prevent this one from being able to propose a revealing interpretation there. |
