摘要
佛教唯识学与胡塞尔现象学都将意识现象作为核心的研究课题。正如在唯识学中一切现象并非独立存在,实乃心识之变现的结果一样,在现象学看来,一切事物都是意识构造的成就。在唯识学的心识变现理论中,处理最底层的变现问题的是遍行心所理论;相应地,在现象学的意识构造理论中,处理最底层的构造问题的是被动综合理论。两种学说在根本的思想旨趣以及理论体系上都具有高度的相似性。
Both buddhist school of Consciousness-Only and Husserl's phenomenology take the phenomenon of consciousness as the core research topic.Just as in school of Consciousness-Only all phenomena do not exist independently,but are the result of realization of Vijñāna.In phenomenology,all things are achievements of the constitution of consciousness.In the theory of realization of Vijnana,it is the function of Always-active(which belongs to mental Associates)that deals with the problem of the original level of realization;correspondingly,in the theory of constitution of consciousness,,it is the function of passive synthesis that deals with the problem of the original level of constitution of consciousness.The two theories have a high degree of similarity in the fundamental ideological purport and theoretical system.
作者
陈伟
CHENWei(College of Political Science and Law,Zhaoqing University,Zhaoqing Guangdong 526061 China)
出处
《肇庆学院学报》
2020年第1期41-45,56,共6页
Journal of Zhaoqing University
基金
2019年国家社科基金后期资助项目（19FZXB034）
关键词
唯识学
现象学
《成唯识论》
遍行心所
被动综合
School of Consciousness-Only
phenomenology
Cheng Weishi Lun
always-active
passive synthesis
作者简介
陈伟(1979-),男,广东湛江人,肇庆学院政法学院副教授,博士。
