2002 9 141 170 1 Dialog religiöse Begegnung comparative philosophy religiöser confrontation - - 1
Abgrund Dynamik 2 homology Nichts religiöse Homogenität, religious Idee nyat 2 H.Bergson H. Bergson, The Two Sources of Morality and Religion. trans. by R. Ashley Audra and Cloudesley Brereton (Notre Dame, Indiana: University of Notre Dame Press, 1977) 1992 87-113
3 P. Tillich ultimate concern 4 kenosis non-substantialism kenotic God substantialism 5 E. Husserl Phänomenologie Vasubandhu Dharmap ala Sthiramati 3 1998 25 4 P. Tillich, Christianity and the Encounter of the World Religions (New York: Columbia University Press, 1964), pp. 4-5 Rem B. Edwards, Reason and Religion: An Introduction to the Philosophy of Religion (Washington D.C: University Press of America, Inc.,1979), pp. 7-13 5 John B. Cobb and Christopher Ives, eds., The Emptying God: A Buddhist-Jewish-Christian Conversation (New York: Orbis Books, 1990) 215-240
Vijñaptim tratav da orientation raya-par vrtti. phänomenologische Reduktion religious 6 7 8 6 121-149 7 8 1998 301-302
Substance Brahman 9 svabh va nya principle ultimate absolutes Sein absolutes Nichts 10 9 10
11 11 1996 441-456 1998 202-203 1959 39-40
12 svabh va- nyat 13 dharma-k ya r m l dev -simhan da-s tra tath gatagarbha 14 12 1968 571-657 2000 504-529 13 45 88 14 12 221
15 16 17 18 15 16 219 12 222 12 221 12 221 17 33 783 18 38 672
validity universality reine Vitalität Prajñ p ramit literature N g rjuna Madhyamakak rik drsti satya 19 prat tyasamutp da 19 25-27 1994 71-74 1992 277-278 Ng Yu-kwan, T'ien-t'ai Buddhism and Early M dhyamika (Honolulu: University of Hawaii Press, 1994), pp. 13-22
Zustand Akt, Aktivität Prajñ p ramit -s tra eternalism nihilism duality 20 20 cosmological
21 22 23 mechanical 24 25 26 21 22 1976 1 4 9 9 10 218-219 248 23 11-12 14-16 16-17 20 21-25 41 225-226 253 24 10 79 195 217 222 224 296 25 4 26 28 62-63 105 160-161 222 294-295
27 28 Sein 29 absolutes Bewu sein Intentionalität Sinn, Bedeutung 30 Inhalt Einheit pratibh sa 27 28 2000 29 209-210 30 250-251 Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie. Erstes Buch: Allgemeine Einfuhrung in die reine Phänomenologie. Neu herausgegeben von Karl Schumann, Den Haag: Martinus Nijhoff, 1976 2001
pure exprience 31 dynamic religion mysticism 32 31 5-10 1978 9-18 1998 32 2
Phänomenologie der reinen Vitalität 33 Zustand Aktivität 34 Place 35 33 intellektuelle Anschauung 34 35 Aktivität Zustand
Idea G.W.F.Hegel Geist Gott Plato Brahmanism 36 37 36 61 37 20
A.N. Whitehead Reality actual entities prehension organism process actual occasions 38 38 121-149
Aktivität transzendentale transzendent 39 intellektuelle Anschauung buddhat Ich praktische Vernunft tath gatagarbha Homogenität 39 pratibh sa Yog c rabh mi Mah y anas tr lamk ra- stra Madhy ntavibh ga Vijñaptim trat siddhistra vijñ na-parin ma
40 Jacob Böhme deutsche Mystik negative Theologie Meister Eckhart God paradigm self-emptying kenotic Original Sin Kenosis 40 catuskoti 1993 141-175 Ng Yu-kwan, T'ien-t'ai Buddhism and Early M dhyamika, pp. 90-99
incarnation 41 dynamic nyat realized spontaneity pure activity dynamic 42 41 42 J. Heisig Kenosis Kenosis
zero Ungrund great 43 eastern spirituality 44 45 43 John B. Cobb and Christopher Ives, eds., The Emptying God: A Buddhist-Jewish- Christian Conversation, p. 17. 44 45 John B. Cobb and Christopher Ives, eds., The Emptying God: A Buddhist-Jewish-Christian Conversation 215-240
46 Wesen 47 46 47
48 49 1993 48 9-18 8-9 49 1963 120
50 51 52 50 4 50 347 51 52 1981 2 12 424 1995 120-123
53 54 53 1976 1 51 174-176 54 181
an tman 55 56 57 58 59 60 55 112-125 56 10 38 702 57 2 33 704-705 58 783 59 764 60 4 38 545
61 62 63 64 65 61 62 Middle Way-Buddha Nature T'ien-t'ai Buddhism and Early M dhyamika, pp. 62-89 63 4 46 41 64 4 38 541 65 4 33 721
66 Universalitaät weltlich absolute Identität 66 29-57 1995 159-174
The Dialogue of Confucianism and Buddhism in the Light of the Idea of Pure Vitality NG Yu-kwan This article aims at bringing Confucianism and Buddhism together for a dialogue via the idea of Pure Vitality as a thought-bridge. Confucianism, as a substantialist philosophy, has Heavenly Way or Moral Consciousness as the ultimate principle, whereas Buddhism, as a non-substantialist philosophy, has Emptiness as the ultimate principle. It is difficult for these two great philosophies to have a harmonious encounter. In this context, the author puts forward the idea of Pure Vitality as a new ultimate principle. It can, on the one hand, synthesize the positive and constructive implications embraced by Moral Consciousness and Emptiness, namely, the dynamism of moral Consciousness and the quiescence of Emptiness. On the other hand, it can also transcend or overcome the radical dead ends both ideas of moral Consciousness and Emptiness may unfortunately lead to, i.e., eternalism and nihilism. The author also doubts the tenability of the conception of Self-emptying God proposed by the Kyoto School. This conception implies a direct injection of nonsubstantialism into substantialism, which just mutually oppose each other, as Confucianism and Buddhism do. The author is of the opinion that Christianity and Buddhism can be united and compared only in the context of the idea of Pure Vitality,which, as a transcendental activity, can overcome the contradiction between these two religions. In a nutshell, the idea of Pure Vitality is, indeed, the perfect expression to transmit the seemingly contradictory contents of substantialism and non-substantialism, whether they be represented by Moral Consciousness and Emptiness, or God and Emptiness. Keywords: reine Vitalität absolutes Sein absolutes Nichts nya absolutes Bewu tsein pure exprience