作　　者： ;

机构地区： 中山大学人文科学学院哲学系

出　　处： 《江苏社会科学》 2009年第5期34-39,共6页

摘　　要： 宗教经验一方面有别于日常生活经验,另一方面也有别于宗教智慧。在这个意义上,如果般若现象学或智慧现象学能够成立,那么对般若的获取也应当进行两方面的现象学还原:既排除世俗的经验而达到宗教经验的层面,也排除宗教的一般经验而达到宗教智慧的层面。只是这种还原的具体操作,必定有别于知识现象学的还原方法。很可能不是通过一般意义上的学证,而是通过特定意义上的修证。但它也必须是在现象学意义上的明证性,即某种可以显现出来的明证性。 religious experience is different from experience of daily life on the one hand, and from religious wisdom on the other hand. In this sense, if a phenomenology of wisdom or of Prajna can be established, then the acquisition of religious wisdom must come after double phenornenological reductions： eliminating common experience to achieve religious experience as well as eliminating the common religious experience to achieve religious wisdom. The concrete operation of these reductions is certainly different from that of reduction in phenomenology of knowledge. It is possible that the former happens not through some kind of evidence of study in general sense, but through the evidence of practice and meditation. But there must be evidence in the phenomenological sense, namely some kind of evidence that can be shown.

关 键 词： 现象学 宗教经验 智慧 佛教

领　　域： [哲学宗教] [哲学宗教]