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(98) 王恩洋:《中国佛教与唯识学》,76页。
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(99) 有关梁启超的佛学研究,参见王俊中:《救国、宗教抑哲学?——梁启超早年的佛学观及其转折(1891—1912)》,载《史学集刊》,1999,第6期,93~116页;巴斯蒂(Marianne Bastid-Bergère):《梁启超与宗教问题》,张广达译,《东方学报》,卷70,1998,329~373页;Mori Noriko,“Liang Qichao and Buddhism,”in Joshua Fogel ed.,The Role of Japan in Liang Qichao’s Introduction of Modern Western Civilization to China(China Research Monograph,No.57.Berkeley:Institute of East Asian Studies,University of California,Berkeley,2004);Axel Schneider,“Liang Qichao’s changing views of history — evidence for Buddhist influence,”a paper presented to the Workshop“Is there a“Dharma of History?”organized by Alexander Mayer and Axel Schneider,Leiden,May 29-31,2006.将佛学放在晚清政治史中的研究见Chin Sin-wai,Buddhism in Late Ch’ing Political Thought,Hong Kong:The Chinese University Press,1985.
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(100) 陈荣捷指出太虚不太了解爱因斯坦的相对论,见Wing-tsit Chan,Religious Trends in Modern China,(New York:Columbia University Press,1953),p.89.
1705990991
1705990992
(101) 王恩洋:《中国佛教与唯识学》,43页。
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1705990994
(102) 明治时期西方哲学传入与日本佛教的反应见Judith Snodgrass,“The Deploy-ment of Western Philosophy in Meiji Buddhist Revival,”EB,Vol.30,No.2(1997),pp.173-198;有关日本近代哲学、宗教的讨论还见于Taitetsu Unno,“Religious-Philosophical Existence in Buddhism,”EB,Vol.23,No.2(1990),pp.1-17;Taitetsu Unno,“The Past as a Problem of the Present:Zen,the Kyoto School,and Nationalism,”EB,Vol.30,No.2(1997),pp.245-266.
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(103) 池田英俊:《近代仏教における哲学·宗教問題》,载《印度哲学仏教学》16,2001,224~243页;Elise K.Tipton and John Clark eds.,Being Modern in Japan:Culture and Society from the 1910s to the 1930s,Honolulu:University of Hawaii Press,2000.
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(104) Notto R.Thelle,Buddhism and Christianity in Japan:From Conflict to Dialogue,1854-1899,Honolulu:University of Hawaii Press,1987,p.90.
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(105) 欧阳渐:《欧阳竟无集》,2页,北京,中国社会科学出版社,1995。研究参见谢金良:《欧阳渐非宗教非哲学思想衍论》,载《现代哲学》,2005,第3期,83~89页;程恭让:《欧阳竟无先生的生平、事业及其佛教思想的特质》,载《圆光佛学学报》第4卷,1999,141~191页;程恭让:《欧阳竟无佛学思想研究》,台北,新文丰出版公司,2000;Gotelind Müller,“Buddhismus und Moderne:Ouyang Jingwu,Taixu und das Ringen um ein Zeitgemäβes Selbstverständnis im chinesichen Buddhismus des frühen 20.Jahrhunderts”,Dissert.München:Ludwig-Maximilians-Universität München,1992;以及Eyal Aviv,“Ouyang Jingwu and the Revival of Scholastic Buddhism”,PhD thesis,Harvard University,2008.
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(106) 王恩洋:《中国佛教与唯识学》,42页。
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(107) 同上书,44页。
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1705991006
(108) 王恩洋:《中国佛教与唯识学》,42页。
1705991007
1705991008
(109) 同上书,44页。
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(110) 王恩洋:《中国佛教与唯识学》,95页。有关当时学界对《大乘起信论》的争论,参见张曼涛编:《〈大乘起信论〉与〈楞严经〉考辨》,台北,大乘文化出版社,1978。寅恪先生没有直接参与这场讨论,但也撰写了《梁译大乘起信论伪智顗序中之真史料》一文。甚至1920年,基督教背景的学者如韦卓民也学习了《大乘起信论》,并撰写了佛教和基督教比较的文章《佛教净土宗以信得救的教义及其与基督教的关系》,见Francis C.M.Wei,“The Doctrine of Salvation by Faith as Taught by the Buddhist Pure Land Sect and its Alleged Relation to Christianity,”The Chinese Recorder and Missionionary Journal,Vol.20(1920),pp.395-489;韦卓民纪念馆中译本见《韦卓民博士教育文化宗教论文集》,台北,华中大学韦卓民纪念馆,1980,27~44页。
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(111) 王恩洋:《中国佛教与唯识学》,115页。
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(112) 同上书,128~129页。
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(113) 王恩洋:《中国佛教与唯识学》,129页。
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(114) 同上书,116页。
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(115) Sally Hover Wriggins,The Silk Road Journey with Xuanzang,Boulder:Westview Press,2004,p.212.
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(116) 王恩洋:《中国佛教与唯识学》,127~128页。
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(117) 有关20世纪社会科学与中国佛教研究,参见Vincent Goossaert,“Les Sciences Sociales Découvrent le Boudhisme Chinois du XXe Siècle,”ASSR,No.120(2002),33-45.
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(118) Wolfgang Franke,The Reform and Abolition of the Traditional Chinese Examination System,Cambridge:Center for East Asian Studies,Harvard University,1960.
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(119) Rebecca E.Karl and Peter Zarrow eds.,Rethinking the 1898 Reform Period:Political and Cultural Change in Late Qing China,Cambridge:Harvard University Asia Center,2002.
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(120) Prasenjit Duara,“Knowledge and Power in the Discourse of Modernity:The Campaigns against Popular Religion in Early Twentieth-Century China,”JAS,Vol.50(1991),pp.67-83;Chen Hsi-yuan,“Confucianism Encounters Religion:The Forma-tion of Religious Discourse and the Confucian Movement in Modern China,”Ph.D.Dissertation,Harvard University,1999;Donald S.Sutton,“From Credulity to Scorn:Confucians Confront the Spirit Mediums in Late Imperial China,”Late Imperial China 21:2(2000),pp.1-39;Vincent Goossaert,“1898:The Beginning of the End for Chinese Religion?”JAS,Vol.65,No.2(May 2006),pp.307-336.
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