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| Title: | 表象、交談與身體--論密契經驗的幾個哲學問題 |
| Authors: | 沈清松 |
| Keywords: | 比較宗教學;密契經驗;密契主義;神秘主義;表象;交談;身體
Comparative Religion;Mystical Experience;Mysticism;Representation;Dialogue;Body |
| Date: | 1997-06 |
| Issue Date: | 2008-12-17 13:57:20 (UTC+8) |
| Abstract: | 本文對密契經驗的哲學探討，假定了密契經驗的可理解性，以及它 與哲學的相容性。在此前題下，本文探討密契經驗是否與表象相容，密契經驗 是純然靜默或有所交談，以及身體在密契經驗中的地位等三個問題。對此，本 文的分析顯示，首先，密契經驗雖旨在超越表象，體合真實，但並不排斥表象， 相反的，象徵性表象既可預備密契經驗的來臨，而且可以在密契經驗之後加以 表現;其次，密契亦非一味的靜默，沒有任何交談。相反的，密契經驗起自交 談，達頂峰於交談，且終需返回交談;最後，密契經驗也無需棄絕身體，更不 應在存有論上假設心身二元，在倫理上主張去人欲存天理，在神學上相反「道 成肉身」的道理。否定、超越身體只具有方法學意義，正如同肯定、返回身體 亦具有方法學的正面意義。這樣的分析不但使密契經驗與廣義的理性作用相合， 而且也與日常生活經驗相合。換言之，密契經驗亦可成為人自我瞭解的形式之 一，不但不可以非理性或相反日常生活來困惑世人，而且應以深化並擴展人性 為其目的。
This article would like to proceed from the assumption that mystical experience has a rational basis and is compatible with philosophy. From this premise, this artic1e would like to discuss whether or not mystical experience and representatiion are compatible, whether mystical experience is purely incommunicable or can there be dialogue and what is the status of the body in mystical expenence. Firstly, this article would like to reveal that even though mystical experience transcends representation, it does not exclude representation. On the contrary, symbolic representation prepares the approach to mystical experience and can enhance representation after such experience. Secondly, mystical experience is not altogether incommunicable, devoid of any possible dialogue. On the contrary, mystical experience starts with dialogue and culminates in dialogues until it can finally turn into dialogues on a more mundane level. Finally, mystical experience does not entirely disregard the body and posit an ontological mind-body duality. In theology, it is the notion of "Truth complete in Flesh", an ethical belief that man has, desiring to be part of heaven. The renunciation and the transcending of the body have meaning only as instrument just as the returning to the body has positive value only on a methodological basis. This sort of analysis not only shows that mysticism can be rational in the broadest sense of the word, but that it is also in conformity to everyday existence. In other words, mysticism is not exc1usively a nonrational mechanism employed to lead people into confusion, it should aim at the deepening of human development, thus helping people to achieve their uItimate goals. |
| Relation: | 哲學論集,30,37-58 |
| Data Type: | article |
| Appears in Collections: | [哲學系] 期刊論文
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