以佛教緣起與空性反思性別平等之觀念

Abstract

本文主要以佛教之緣起、空性為視角，針對性別平等之觀念進行哲學反思。哲學反思重要的工作包含關鍵概念之界說與釐清、提出問題意識、進行推理、詮釋、批判、以及針對研究的對象導向其實相之探究。 本文的論述架構由以下七章串聯所構成。第一章，「緒論」，帶出本文的研究主題、研究進路與方法、文獻依據、研究背景與文獻回顧、問題意識、研究的重要性和論述架構。第二章，「性別平等之觀念」，初步界說「性別」與「平等」之概念，以及以形上學視角看性別平等之觀念所涉及的形上學基本概念與性別平等之觀念蘊含的性別實在論，以作為推進研究主軸的前端環節。第三章，「以業報因緣為著眼所觀看的男女非男非女」，以世間男女之現象為探究的格局，以業報因緣為探究的視角，帶出世間男女之產生以及眾生到世間生為男女是由業報因緣驅使。存有學上，眾生生生世世可以轉變為不同性別，甚至沒有性別，不固定存在為男女或任何性別。因此，男女非男非女。知識學上，不認定任何性別固定存在為任何性別，認知性別非實在。第四章，「以轉女身為著眼所示現的一切諸法非男非女」，以一切諸法為探究的格局，以轉女身為探究的視角，帶出轉女身之因緣為示現一切諸法非男非女，鬆動眾生對性別概念之認定進而認知性別非實在；也帶出轉女身之根本條理為存有學上一切諸法非男非女。第五章，「以緣起與空性為著眼所探究的法性非男非女」，以法性為探究的格局，以緣起與空性為探究的視角，帶出存有學上性別之實相為法性，如此的法性非男非女。因此，性別非實在。第六章，「從性別平等到法性平等」，區別於第二章所帶出的平等作為論斷式概念，第六章帶出平等作為形上學概念，進而導向認知實相上之法性平等。第七章，「結論」，總結本研究之研究成果與其義涵。 區別於女性主義佛學以為佛教主張性別平等進而加強性別概念之認定，本文研究成果顯示佛教以為性別非實在，也可以不主張性別平等。本文無論在探究性別或是性別平等，都將探究的格局拉到實相的層次，看重法性非男非女、法性平等。這樣的論述並非「為賦新辭強說愁」，也非反對性別平等、反對女性主義、反對女性主義佛學，而是消極上鬆動性別概念之認定，不會以為性別為實在，只看到性別認同、性別差異、性別歧視與壓迫，而產生負面意識、負面心緒，進而追求性別平等，又一頭陷入其中，錯失許多性別以外值得關心、觀看、努力、轉變、提升的面向；積極上，清楚認知性別之根本確立於法性上，不妨以法性為自我認定，走向生命更高超的道路。

The research mainly utilizes the conditioned co-arising of Buddhism and empti-ness as perspective and targets the notions of gender equality to conduct philosophical reflection. Important tasks involved in philosophical reflection include definition and clarification of key concepts, proposal of problematic, engagement in reasoning, inter-pretation, criticisms as well as the investigation targeting the reality of research sub-jects. The study’s discussion framework is constructed by the following seven chap-ters. Chapter one “Introduction” discusses the study’s research topic, approach and methodology, literature basis, research background and literature review, research problems, importance and discussion framework. Chapter two “Notions of Gender Equality” begins with a definition of “gender” and “equality”. The chapter also uses metaphysics to look at both the basic metaphysical concept involved and gender as reality implied in the notions of gender equality. The chapter serves as the forerunning section before the main part of the research. Chapter three “Use of Results of Inten-tional Actions and Causes and Conditions to Observe Neither Men or Women in Men and Women” uses the phenomenon of men and women in society as the investigation setup, with results of intentional actions and causes and conditions as perspective to explain the birth of men and women in the world as well as the idea that sentient be-ings are born into the world as men and women driven by their results from intentional acts as well as causes and conditions. In terms of Ontology, sentient beings can change into different genders or even have no gender whatsoever for generations, and they do not exist as men or women or any other gender on fixed basis. Thus, men and women are neither men nor women. In terms of epistemology, no gender exists as fixed, gender is recognized as non-reality. Chapter four “Use Changing of the Female Sex to Observe All Things Neither Men nor Women” uses all things as the investiga-tion setup, and changing of the female sex as investigation perspective. This brings out the cause for changing of the female sex is to manifest that all things are neither men nor women, loosening sentient beings’ conceptualization of gender and subsequently acknowledge that gender is not reality. It also explains that the underlying principle of changing of the female sex means that all things are neither men nor women in terms of Ontology. Chapter five: “Use Conditioned Co-Arising and Emptiness to Explain that Investigated Dharmatā is Neither Men Nor Women”, with dharmatā as the inves-tigation setup, conditioned co-arising and emptiness as research investigation perspec-tive, the reality of gender is explained in Ontological terms as dharmatā. Such dhar-matā is neither men nor women. Thus, gender is no reality. Chapter six: “From Gender Equality to Dharmatā Equality” discusses equality as a metaphysical concept different from the equality debated in chapter two as an assertive concept. It then further di-rects and recognizes the dharmatā equality in terms of reality. Chapter seven “Conclu-sion” summarizes research results and meaning. Distinguishing from Buddhist feminism’s assumption of Buddhism’s claim of gender equality followed by the strengthening of the conceptualization of gender, re-sults from this research indicate that Buddhism can consider gender as non-reality while also lay no claim to gender equality. The research managed to pull the investiga-tion setup to reality whether it’s investigating genders or gender equality with empha-sis on the dharmatā of neither men nor women and dharmatā equality. This discussion is not intended to “give rise to new meanings with baseless claims” nor oppose gender equality, feminism, Buddhist feminism but to passively loosen the conceptualization of gender. The discussion does not believe gender as reality but sees only gender iden-tity, gender differences, gender discrimination and oppression, which lead to negative consciousness and emotions. This subsequently causes one loose himself in the pursuit of gender equality and miss out many aspects outside of gender worthy of care, ob-servation, efforts, transformation and improvement. Positively speaking, it is clearly recognized that the foundation of gender is established on dharmatā. Thus, may as well look to dharmatā for self-identity and walk towards a higher path in life.