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  • 學位論文

現代理性化困境的可能出路:「法輪大法(法輪功)修煉方案」之探討

指導教授 : 宋文里

摘要


啟蒙的理性乃人的主體性的一大勝利,人得以掙脫以居主體性之終極性實體為生活意義來源的前現代情境,人成為意義的主體;然而當理性化的腳步籠罩整個的生命的整體時,無意義感的生活世界非預期地降臨。後現代情境的出現,或者說更深刻地追本溯源地說,現代性方案的失敗,乃起源於理性化的先天固有的困境,或者說人的本質的無可逃脫的命運;當神聖的終極實體退位,即註定了人的苦感的降臨,個體的物質的追逐與肉體的歡愉的遊戲,終需面對無意義感的虛無困境。 處於後現代的個體無盡的消費與遊戲的情境,修煉如何成為可能?當啟蒙理性的邏輯思維與無盡慾望的追求成為現代生活的宿命時,行動者如何可能成為一個虔誠的修煉者。透過對其修煉指導法理的理解;修煉者價值取向的分析與其更深刻的實際修煉過程的經驗,得到法輪大法/法輪功修煉的可能性在於其行動是一個詮釋理性的行動。疾病的解消/身體素質的提升;超凡的神秘體驗/啟示與超越現代性困境的喜悅,構成了法輪大法/法輪功修煉者堅定實修的可能性。就其修煉者而言,一種充分的詮釋理性的驗證,可能正是多數宗教信仰或其他神秘性修煉所面臨的困境。 一系列的非預期結果,體現在法輪大法/法輪功修煉者的整個修煉過程。首先,一組詮釋理性的動力將處於現代理性化困境的部分人群帶入法輪大法修煉的場域;其次在其一系列的修煉過程中,超越(不是卓越,是超出理性所能理解的意思)理性的信仰總是交雜伴隨著外在之詮釋理性的情境徵候,亦即詮釋理性、非理性因素總是交互伴隨著修煉者的整個修煉過程。換句話說,終極的神聖實體無時地位於最高的價值理性指導著修煉者的修煉過程與其俗世生活,而修煉者則以其詮釋理性的驗證或體悟證實著終極神聖實體的真實存有。在這裡,俗世生活面向與其非俗世價值面向取得密切的聯繫扭帶亦即一個精神文明的再現—修煉者道德社區。而這道德社區的形成,則是法輪大法修煉者透過其一系列的修煉指導,所必須在俗世生活的面向所體現的,這正是韋伯概念下的一種責任倫理。 因而,詮釋理性的法輪大法修煉方案成了現代理性化困境的可能出路。 在中共全面的鎮壓與嚴酷的迫害下,法輪大法修煉者展開了艱辛的講清真相的修煉之路,一個深具信念倫理的社會行動。以「邪教」之名作為鎮壓謊言的出發點的中共專制政權,藉由湯恩比的歷史分析與其暴力謊言的政權特質,反而使中共政權本身顯露出其實質即具邪教的本質,對法輪大法修煉團體的殘酷鎮壓,則再次彰顯其邪惡的特質。從另一個面向來看,講清真相這一毫無韋伯概念下工具理性面向的修煉者的信念倫理,再次凸顯法輪大法修煉者拒斥理性化的行動特質。此堅定的信念倫理與鬆散的「無形組織」,正是中共無法「消滅法輪功」的深層因素。

並列摘要


The rationality of Enlightenment is a great victory for man’s subjectivity, by which man can escape from the Pre-modern condition in which the meaning of life comes from being the ultimate reality of the subject, and thereby man becomes the subject of meanings. However, when rationalization encompasses life as a whole, unexpectedly, there advents the life world filled with the sense of meaninglessness. The appearance of the Postmodern, or to disclose its deep-imbedded origin, the failure of the Modernit project originates in the congenital predicament of rationalization or the inescapable destiny of human nature. When the divine ultimate reality resigns, it's destined that man feels their bitterness. The individual pursuit of material and the physical game for pleasure should, at last, be faced with the empty predicament of meaninglessness. Living in this postmodern condition of endless individual consumption and gaming, how is it possible for individual to practice Falun Gong? When Enlightenment ration is destined to bring logical thinking and endless pursuit of desire to modern life, how can movers become devoted practitioners? The answers lie in the practitioners' understanding of the practicing directions and principles, the analysis of practitioners' value orientation, and their poignant experiences of actual practice. The possibility of acquiring Falun Dafa is yielded from that fact that their action is one of hermeneutic ration; the relief from diseases and the advancement of physical nature, the mysterious, supernatural experience or enlightenment, and the joyfulness one earns when he/she surpasses the modern predicament, all compose the possibility of firm practice. The fully verifying act for hermeneutic ration may be the predicament most religions and other mysterious practice are facing. There are a series of unexpected results demonstrated by the practitioners of Falun Dafa during their process of practice. First, a set of impulses of hermeneutic ration directs some of the people in the modern predicament into the field of Falun Dafa practice. Moreover, during the continuous practice, the sur-rational belief is entwined with the external signs of hermeneutic ration. That is, the hermeneutic rational and irrational factors, by turns, accompany the practitioners in their process of practice. In other words, the ultimate divine reality incessantly represents the value ration and ushers the practitioners in their practice and their worldly life. On the other hand, the practitioners prove the real existence of the ultimate divine reality with the evidence or experience of hermeneutic ration. Here, the worldly life and the unworldly value aspects are closely connected to form a link, a representation of spiritual civilization-the moral community of practitioners. This formation of moral community is what Falun Dafa practitioners have to manifest in the worldly life through a series of practice, and it can be categorized as a type of responsibility ethics according to the theory of Max. Weber. Therefore, the Falun Dafa practice for hermeneutic ration has become a possible solution to the predicament of the modern rationalization. Under the complete crackdown and grim persecution carried out by China's government, the Falun Dafa practitioners has set out on an arduous journey of clarifying the truth, which is a social act full of the ethics of principled convictions. The autocratic government of China suppresses by naming it as evil, which in turn reveals the regime itself as evil in its nature if we employ the historical analysis of Arnold Toynbbee and examine the political characteristics of the government's violent deception. Moreover, looking at its cruel suppression imposed on the Falun Dafa practitioners, we may again find the China regime's evil nature. On the other hand, the practitioners' ethics of principled conviction, without the instrumental ration in Max. Weber's theory, again reveals the characteristics of action of the Falun Dafa practitioners who refuse rationalization. This firm ethics and its loose “invisible organization” is exactly the underlying reason why the government of China can not “exterminate Falun Gong.”

參考文獻


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龔立人 2001 〈新興宗教與宗教自由:法輪功個案〉《輔仁宗教研究》第三期
鄭志明 1999〈台灣「新興宗教」的文化特色〉,《宗教哲學季刊》,五卷一、二期。
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