千佛及其造像艺术

千佛的经典依据及其界定在佛教尊像谱系当中,有佛、菩萨、弟子、罗汉、天王、力士、天龙八部众等,其中单就佛像而言,小乘佛教讲只有一佛即释迦佛,而大乘佛教则主张佛有无数,如恒河沙。正所谓众生皆有佛性,人人都可成佛。大乘佛教世界有三佛、五佛、     

归来兮 五百罗汉

罗汉最难画也最好画,这是比较画佛而言的。为什么呢?因为释迦牟尼确有其人,佛经上写明『三十二相』和『八十种好』,文字描述相当明确,流传了近二千年的各种佛像也是实际依据。何况还有一本权威的《造像量度经》,又把佛的形象用比例确定下来,如此画佛,还有何难? 画罗汉没有『经』作依据,形象颇难把握,因此谓之『难』。但话说回来,没有依据也就没有限制,想咋画就咋画,想画啥样就画啥样,这样的画还不好画吗?释迦佛的弟子有数千人,大多修成了罗汉。其中五百位罗汉很有成就,后世尊为五百罗汉或五百尊者。五百位罗汉虽有名称流存,却无形象传世。佛教传入     

天教水墨画罗汉

西岳高僧名贯休,高情峭拔陵清秋。天教水墨画罗汉,魁岸古容生笔头。———欧阳炯《禅月大师应梦罗汉歌》贯休是唐末五代著名画僧。他的一生,能诗善书,又擅绘画,尤其是所画罗汉,更是状貌古野,绝俗超群,在我国绘画史上,有着很高的声誉。北宋初年,宋太宗赵光义宫里,收到了程公羽从四川进呈的贯休十六罗汉画像。关于十六罗汉画像的艺术风貌和进呈经过,《益州名画录》记载得一清二楚:画罗汉十六帧,庞眉大目者,朵颐隆鼻者,倚松石者,坐山水者,胡貌梵相,曲尽其态。或问之,云:“休（贯休自称）自梦中所睹尔”。又画释迦十弟子,亦如此类,人皆异之。颇…     

天教水墨画罗汉

贯休是唐未五代著名画僧。他的一生,能诗善书,又擅绘画,尤其是所画罗汉,更是状貌古野,绝俗超群,在我国绘画史上,有着很高的声誉。北宋初年,宋太宗赵光义宫里,收到了程公羽从四川进呈的贯休十六罗汉画像。关于十六罗汉画像的艺术风貌和进呈经过,《益州名画录》里记载得一清二楚。画罗汉十六帧,庞眉大目者,呆颐隆鼻者,倚松石者,坐山水者,胡貌梵相,曲尽其态。或问之,云:“休(贯休自称)自梦中所睹尔。”又画释迦十弟子,亦如此类,人皆异之。颇为门弟子所宝,     

中国佛教罗汉信仰早期形态研究

至迟在南朝,中国已有单尊罗汉崇拜和团体罗汉崇拜两种类型的罗汉信仰并行。单尊罗汉崇拜以宾头卢信仰为主;团体罗汉崇拜包含两种:以宾头卢为核心的数量不明的圣僧崇拜,包含宾头卢在内的阿耨达池五百罗汉信仰。不同类型的罗汉信仰之间交涉、杂糅。中国早期罗汉信仰涵盖社会各个阶层且尤盛于南方,或许与《十诵律》在南方的流行有关。     

晚唐五代佛教中国化的趋向 以贯休及其罗汉画为例

佛教中国化是一个动态的进程,在不同时期有不同的面向。至晚唐五代,以教外别传的南禅宗奇崛突起,此时的佛教中国化则呈现出十六罗汉信仰流行、禅宗门风多样及禅教圆融的特点,这些在诗僧兼画僧的贯休(832-912)及其罗汉画中已现端倪。     

玉佛寺 2012佛诞节

玉佛寺位于上海市普陀区安远路170号。4月28日,农历四月初八,是传统的佛诞日,上海玉佛禅寺举行系列活动,纪念释迦牟尼佛圣诞。活动由浴佛法会、祝圣普佛法会、释迦佛圣诞梵乐慈善晚会暨     

论天台山佛教圣地化的初期历史——以北齐《赵郡王高叡修寺碑》为中心

东晋南北朝时期天台山作为五百罗汉圣地的塑造,远早于中土山岳菩萨道场的构建。在中国传统东西神圣空间的对称格局下,借助道教"洞天福地—神仙治所"的理论,佛教中的阿耨达池五百罗汉实现了"东迁"与"南渡",最终变成天台山五百罗汉。北齐《赵郡王高叡修寺碑》中"远住东海"的"金台罗汉"就是天台山五百罗汉,他们也是《首罗比丘经》中得见月光童子出世的五百仙人。     

大佛湾《睒子行孝图》识读

<正>大足宝顶大佛湾北岩中部第17龛为所谓的《大方便佛报恩经变》,经变表现了几段孝亲故事,且都有铭文说明雕刻内容。其中《释迦佛因地为睒子行孝图》的识读,因周边图像与文字的对应关系从而得到确认。但是通过观察,这里没有出现《睒子本生》的典型图像——睒子取水,与大家熟知的新疆、敦煌壁画系统下的《睒子本生》完全不同（图1）。     

龙门石窟杨大眼造像尊格考——由敦煌弥勒经变须弥山图像引发的思考

对敦煌地区弥勒上下生合绘经变和佛顶尊胜陀罗尼经变中须弥山图像的爬梳,认为龙门石窟杨大眼造像上方须弥山图像的主题是"弥勒端坐于兜率天宫",并由此进一步推测,杨大眼造像主尊身份为弥勒,而不是多数学者所认定的释迦。     

Wittgenstein and the Dualism of the Inner and the Outer

A dualism characteristic of modern philosophy is the conception of the inner and the outer as two independently intelligible domains. Wittgenstein’s attack on this dualism contains deep insights. The main insight (excavated from §304 and §293 of the Philosophical Investigations) is this: our sensory consciousness is deeply shaped by language and this shaping plays a fundamental role in the etiology of the dualism. I locate this role in the learning of a sensation-language (as described in §244), by showing that this learning is, under another aspect, the incision of language, namely the infliction of cuts upon certain natural-primitive unities between the inner and the outer. These cuts, driven by powerful forces, eventually harden into an entrenched division between the inner and the outer, thereby providing a constant soil for the dualism. That this dualism is rooted in the very learning of a language is cause for ambivalence about language.     

Peter McHugh and Analysis: The One and the Many, the Universal and the Particular, the Whole and the Part

This paper takes the passing of Peter McHugh as an occasion to examine the intellectual development of his work. The paper is mainly focused on the product of his collaboration with his colleague and friend, Alan Blum. As such, it addresses the tradition of social inquiry, Analysis, which they cofounded. It traces the influence of Harold Garfinkel’s Ethnomethodology on McHugh and on the beginning of Analysis. The collaboration with Blum is examined through a variety of coauthored works but most especially in the two books On the Beginning of Social Inquiry (1974) and Self Reflection in the Arts and Sciences (1984). It also examines the relation of his independent writing before 1974, and since 1984 to the expression of the tradition of inquiry as exemplified in those two texts. The paper builds on some interview material with Peter McHugh and reflects on the influence of Peter the teacher as well as the theorist McHugh. Most especially, through its engagement with this material, it seeks to exemplify the dialectic and living nature of the program called Analysis.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

经济全球化与东西方宗教

本文认为,由于科技的高度发展,信息网络技术的普及,经济全球化已成为不可逆转的发展趋势;而经济全球化必然带来东西方宗教的种种变化。作者从传统宗教的复兴、民族宗教的冲突、宗教与政治的结缘。宗教的普世化与本色化、新兴宗教的异军突起及东西方宗教的交流与融合等６个方面分析了当前东西方宗教的这种发展趋势。     

Glossolalia and the psychology of the self and narcissism

A survey of the religious and psychological literature on glossolalia (speaking in tongues) reviews the various ways that have been used to try to understand this fascinating practice. At the present time an impasse has been reached: glossolalists can no longer be viewed as suffering from psychopathological disorders or from sociological deprivation. Insights derived from the psychology of the self and narcissism, as presented in the works of Heinz Kohut and D.W. Winnicott, are used to suggest new approaches to understand glossolalia.     

Belief and the problem of Ulysses and the sirens

While self-contained, this paper is a sequel to my Belief and the Will (1984); see theBibliographical Note at the end of this paper for a survey of the relevant literature since then and supplementary references. I have meanwhile benefitted greatly from Brad Armendt's commentary and Richard Foley's How should future opinion affect current opinion?, both presented at a symposium at the APA Central Division, April 1993.     

Spontaneity and Self-Consciousness in the Groundwork and the B-Critique

ABSTRACT

According to some influential readings of the Groundwork of the Metaphysics of Morals, the view presented there of the kind of spontaneity we are conscious of through theoretical reason and the significance of such self-consciousness is irremediably at odds with the Critical theory, and thus roundly and rightly rejected in the second edition of the Critique of Pure Reason and the Critique of Practical Reason. This paper argues, on the contrary, that the Groundwork can be read as articulating for the first time the account of self-consciousness and spontaneity that Kant goes on to develop in the B-Critique, especially the B-Transcendental Deduction.