the ancient "Hindu" sages and to show that Buddha did not feel that he was announcing a new religion. Furthermore, there is no correspondence or agreement between the basic view of early Brahmanism and early Buddhism; the two religious traditions had different backgrounds in the prehistoric Vedic epoch, and in the age of the Buddha.
As we just mentioned in the above, linguistically and archaeologically, the word of "Hindu" has something to do with Persians and Arabs in the medieval age of India. We are, therefore, not justified in using the words Hindu and Hinduism in the history context of the age of the Buddha; the phrase of "Hindu religion" in connection with pre-Muslim India is altogether meaningless and misleading. The Buddha was neither a Hindu nor a great reformer of Hinduism, since there was no "Hindu religion" in his time but only primitive Brahmanism and Vedicism; the teachings of the Buddha, no doubt, reformed many of the debased practices of Vedic religion, but he did not claim to be a reformer, neither Hindu scriptures nor Brahmanical texts recognize him as a reformer.
Bibliography
D. J. Kalupahana, A History of Buddhist Philosophy, the University of Hawaii Press, 1992.
L. Mani Joshi, A comparative study of Buddhism and Hinduism, Journal of Indian Civilization, volume 6, No. 2 (Summer), 15-39, Sri Lanka, 1987.
P. V. Kane, Dialogues of the Buddha, Journal of Religious researches, volume, 2, No. 1 (Spring), 23-35, India, 1994.
T. W. Rhys Davids, Ascetics of prehistoric Indian and Indus Civilization, Journal of Indology, volume 14, No. 1 (Winter), 15-48, London, 1936.
翻译:汉译英
Cultural Conflict, Cultural Conformity and China's Modernization
(by Professor Gao zhongjie, translated by Cheng Jianhua)
Abstract
This paper focuses on the relations of China's traditional culture with transformation of China's economic system and modernization. We have based our studies mainly on the following areas: (i). We have pointed out that the theory of cultural conflict as a dominant viewpoint among China's cultural and intellectual circles, and analyzed how did this kind of theory come into existence, from either social or historical perspectives. (ii). We have also shown our disagreement over the theory of cultural determinism, and held that the diversification of elements determining transformation and development of social economic system. (iii). We consider that the theory of cultural conflict is not in accordance with the actual situation of China, and the fact tells us that such a practice achieves without any success. (iv). It is unwise if the state over exaggerate or concentrate only on its traditional culture and on what it has been done at the present in the process of transformation of the system and modernization. Therefore, we maintain the necessity of conformity of the Chinese traditional culture to the economic restructuring and modernization. (v). The function of cultural conformity rests with creative communication, creative succession and creative transformation; and through a successful cultural conformity, it will also bring the initiative into full play even though there are some negative and conservative aspects in the process of economic restructuring and modernization. (vi). The so-called the cultural conformity is actually conformity of individuals; the conformity of individuals is actually conformity of societies; and the conformity of societies is actually conformity of politics. If any of the conformity-link breaks off, it will bring instability to the society. (vii). China has already possessed rich experiences of cultural conformity, and the key to China's success on transformation of the economic system is determined by how to go along the path of evolutionary progress; and formation of this kind of path is inseparable from China's achievement on cultural conformity. (viii). The Chinese traditional culture is somewhat the cultural complex; it has selected, reformed and absorbed the essence of the different cu

上一页  [7] [8] [9] [10] [11] [12] [13]  下一页