臺灣佛教學術高等教育發展現況之研究：以南華大學宗教學研究所佛學組與中華佛學研究所爲例

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题名:	臺灣佛教學術高等教育發展現況之研究：以南華大學宗教學研究所佛學組與中華佛學研究所爲例
其它题名:	A Study on Current Development of Advanced Buddhism Education in Taiwan--With Buddhist Department at the NanHua University's Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as Examples
作者:	張家榮 Chang, Chia-jung
貢獻者:	宗教學研究所陳美華 Meei-hwa Chern
关键词:	南華大學;宗教對話;宗教教育;中華佛學研究所 The Chung-Hwa Institute of Buddhist Studies;NanHua University;religious discussions;religious education.
日期:	2007
上传时间:	2015-04-20 11:51:32 (UTC+8)
摘要:	本論文主要針對佛教學術高等教育現況進行探討，以南華大學宗教學研究所佛學組與法鼓山中華佛學研究所師生爲對象，就兩院校的創辦人、創辦歷程、內部教育、時勢議題、畢業發展等作系列性的探討。　　　　第一章，說明筆者的動機、問題意識與研究目的，主要是表達筆者所關懷的問體，或可看出強烈的主觀意識；對特定名詞予以解釋，以利後續問題的論述，不致渾淆。接著清楚界定研究範圍以及舉出本文所受到的限制；表明自己係以局內人的角色，來進行此研究，述其優缺點；介紹研究方法，尤其質性研究方法的運用；探討相關文獻，分析該內容與本文的呼應。　　　　第二章，舉當代對佛學教育推展具有相當貢獻的星雲法師與聖嚴法師爲例，其創學所受困厄、歷程與其不撓之精神，是本章要表述的重點，其典範深值得後進者參考。另介紹南華大學與中華佛研所的創建過程與發展。　　　　第三章，介紹兩研究所的環境、教育目標與未來願景；並介紹師資、課程綱要。提供現代佛學的「多元」教育資訊，使有志於此的學者，先具備較寬廣的視野，且讓社會大衆瞭解佛學學術教育的意義與價值。　　　　第四、五章，以兩所師生爲探訪對象，從中瞭解老師們的學思歷程、教學理念、願景，對學生的期許、意見…等；研究生進入佛教研究的動機、目的、學習歷程（遇困挫、受益或特殊感受等等）、未來自許、目標等。並從中探詢對於宗教與人文的認知、宗教對話的參與及願景、宗教教育實施的看法、施行的具體建議等。透過對師生的認識，試圖彰顯出這一片新興天地的風貌。　　　　第六章，探討研究者的發展、出路。從畢、結業生的就業情況中分析既有的市場，如大學、佛學院、社區大學擔任教職，於教育行政、文教機構、寺院團體服務，從事宗教雜誌刊物事務、圖書館工作…等。並提出開創性的概念與具體方案，如主動為學校設計宗教課程、學校特殊學子進行輔導事宜、宗教諮商、開拓更多領域之教育市場、從事宗教文化企劃或管理、投入安寧療護團隊的照顧工作（宗教撫慰心靈）等，企望引發局內人會有更多的創思與行動。同時讓局內、局外人進一步意識到宗教學術對社會的意義與價值。　　　　第七章，則對本論文歸納出結論，並敍述研究過程中的相關發現與建言，不僅是提出來與衆人參考，也是筆者爾後關注的議題。筆者所提出的問題意識，都仍有很多的研究空間，深盼對於佛教學關注的研究者，可運用宗教社會科學的方式多加進行探究，讓社會大眾對佛教領域有更真切的認識、理解。　　This dissertation focuses on the current situation of Buddhist Studies in higher education, using staff members and students of both the Buddhist Department at the NanHua University’s Graduate Institute of Religious Studies and the Chung-Hwa Institute of Buddhist Studies at Dharma Drum Mountain as case studies, the paper consists of a series of examinations of the founders, the founding history, the internal education, current issues, and the students’ progressions after graduation.Chapter one puts forward the author’s intentions, the concept of the research question, and the intention of the study. The main aim is to express the issues close to the author’s heart, expressing a strong subjectivity. The definition of terms facilitates later discussions of the questions by avoiding ambiguities. The chapter also lays out clear research boundaries and as well as the limitations to the dissertation, where the author explains the pros and cons of writing from an insider’s point of view. In the meantime, the author introduces the research methods, especially research by characteristics, exploring and analysing related writings, and how they correspond to this text. 　　　　Chapter two gives the examples of Master Hsing Yun and Master Sheng Yen, both of whom have made important contributions to the development of Buddhist education. The adversities they encountered in founding the subject and their uncompromising spirits are the centre of this chapter. They both provide an exemplary model for later generations to follow. The chapter also introduces the founding process and development of the two institutes.　　　　Chapter three compares the environments, educational goals and future prospects of the two schools, while also introducing the tutors and the course contents. By providing a “diversity” of educational information, the author hopes to widen the perspective of those who might be interested to take up the subject, as well as improving the public’s understanding of the values and meanings of academic Buddhist Studies. 　　　　Chapter four and five present interviews with students and teachers of both institutes; through the conversations, we gain an insight of the staff’s research experiences, teaching concepts, future outlooks and hopes for the students; in the meantime, we can understand the students’ motives of taking up the subject, their aims and experiences (difficulties, benefits and special experiences), and their hopes and goals for the future. The text further explores concepts of religion and humanities; participations in religious discussions; future prospects; and provides thoughts and concrete suggestions on the practices of religious education. By getting to know the members of the two institutes, the chapter attempts to paint a clearer picture of this new research territory.　　　　Chapter six considers the development and future of researchers in this subject. It analyses the present market by tracing the employment situations of former pupils; some have gone on to teaching at universities, Buddhist institutes, and community universities; others provide their services at educational administrations, cultural organizations, temple associations, or work for religious publications or libraries. The author puts forward more innovative concepts and concrete proposals; for example, proactively designing religious courses for schools; providing counselling for students with special needs; religious consultations; exploration of a wider educational market; religious cultural projects or management; and caring for the terminally ill (religion as conciliation). Thereby, the author hopes to inspire the creativity and activity of insiders, while raising the awareness of both insiders and outsiders in terms of the value and meaning of religious studies in our society. 　　　　Chapter seven draws the conclusion to this dissertation. It revisits the findings and suggestions encountered during the research for the reference of the reader, and to point out future directions of the author’s attention. All research question raised in this paper have great potential for further studies, the writer hopes that researchers interested in the subject of Buddhism can undertake further explorations by means of religious social science, so that the general public may gain better understanding of Buddhism and its related subjects.
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