康德以前的哲學家對因果法則的探討偏重在自然法則的觀察，懷疑主義論者休謨則以經驗心理，尤其是習慣方式理解自然因果性，他將自然因果與人文因果混為一談，他提出動機論將倫理學基礎建立在快樂法則上，道德判斷出於道德情感。康德以《純粹理性的批判》將休謨的啟示做了一個哥白尼轉向，進一步揚棄經驗心理，在自然科學成立之前提下，以先驗哲學說明因果關係如何可能，以感性、知性、理性重建知識的普效性並進一步以《實踐理性的批判》建立其實踐的倫理學基礎。佛教之本體論主張有輪迴主體如來藏(即阿賴耶識心體)，以此為現象界因果關係、六道輪迴及如何超越輪迴的理據，故了知因果的起源也同時證成因果的成立。佛教因果論述除了陳述宇宙生命現象的事實因果以外，人文價值取向濃厚，提供倫理學的穩固平台，既有實然又能推及應然。 本文經由東西方因果關係哲學論述的對比思辨進而幫助人們在實踐人文價值因果時能有所判斷和選擇的依據。 The philosophers before Kant focused on the observation of the law of causality, while Hume, the skeptic, understood natural causality in empirical psychology, especially in a customary way. He confuses natural causality with humanistic causality. The foundation of learning is based on the law of happiness, and moral judgment comes from moral emotions. Kant took Hume's revelation as a Copernican Revolution in《The Critique of Pure Reason》and further abandoned the empirical psychology. Before the establishment of the natural sciences, he introduced a transcendental Philosophy to explain how causal relationships are possible. Understanding rebuilds the general effect of knowledge and further establishes the ethical basis of its practice with《The Criticism of Practical Reason》.The ontology of Buddhism advocates that the subject of samsara: Tathāgatagarbha(ālaya-vijñāna) as the basis of the causality of the phenomenal world, the six channels of samsara and the transcendence of samsara. Therefore, knowing the origin of causality also proves the establishment of causality. In addition to stating the factual cause and effect of the universe's life phenomena, Buddhist causal discourse has a strong humanistic value orientation and provides a solid platform for ethics, which is both reality (is) and can be pushed as it should(ought to be). This paper helps people to make judgments and choose the basis of the comparison between Eastern and Western philosophical causality.
