原來已有一段日子沒有在這裡

原來已有一段日子沒有在這裡. 先貼上剛完成論文摘要, 日後更多重回這空間.

Title: A Religious Politics and/or a Political Religion: A Case Study of

Humanistic Buddhism in China

Abstract: This paper is to investigate in what ways Humanistic Buddhism in China can be a political religion and at the same time, has its religious politics. On the one hand, the Chinese authorities consider that Humanistic Buddhism is useful for Weiwen (maintaining stability), for it has indigenous nature, no authority outside the country, international diplomacy, potential for religious tourism and cultural values. Humanistic Buddhism is the expression of the discourse of Weiwen. On the other hand, Chinese Buddhism finds its active collaboration with the state can be more effectively to push forward the Buddhist reformation initiated by Master Taixu, that is, Humanistic Buddhism. The mutual benefit between the Chinese authorities and Humanistic Buddhism has created a complex relationship: a game in which each, in its own interests, must take account of the other, and the interests of one sometimes require it first to work for the interests of the other. Nevertheless, politics and religion are different in nature, and therefore, tension is avoidable between them. In a reciprocal relation, not negotiated relation, the goal of the more dependent actor, that is, Humanistic Buddhism, is not to achieve the equal power in an unequal exchange relation, but rather is to develop and sustain its religious politics as much as it can. There are three concerns of religious politics of Humanistic Buddhism, namely, autonomy, authenticity and inclusiveness. There are signs that Humanistic Buddhism is still able and possible to enlarge its autonomy, maintain its authenticity and extend its inclusiveness, but all these have to subject to the discourse of stability. In the Chinese authorities’ usage, stability is a subjective state of being and can thus be defined by the state whatever it likes.