宗教倫理學的基本原理與中層原則
──以基督宗教與佛教爲主軸的一個探索
The Basic Principle of the Mid-Level Rules of Religious Ethics
— An Exploration Centering around Christianity
釋昭慧 Shih Chan-hui
玄奘人文社會學院宗教學研究所副教授
法光學壇 Dharma Light Lyceum
第六期 ( 2002 年 ) 頁數1-36
法光雜志社 臺北市
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摘要
研究法律，必須理解立法精神與立法原理，次而明了其基本規範──憲法，再而理解依憲法所製訂的實體法與程序法，乃至更次層級的種種行政法規與種種判例。而政府部門、人民團體、企業團體或宗教團體，也必須援引這些上層法規以爲依據，進而製訂內部法規。
世間法律是如此有層級性地逐漸形成，宗教戒規亦然。各種宗教哲學與思想體系，其倫理學說都可從基本原理，産生若幹中層原則，從中層原則産生基本規範，從基本規範産生各種不同層級的法規製度，又在沿用各種規製以斷案之時，産生各種可供後來者依循的判例。
本文依“原則主義”(Principlism)中所論證的四個最基本的中層原則，用以檢視基督宗教與佛教倫理學，從兩大宗教迥異的基本原理(“神造論” 與 “緣起論”)，推論其如何得出中層原則之共識，並向下略述它們形成各自基本規範的內在理路，以及它們各自所面對的質疑，與它們針對質疑所做的回應。如：基督宗教的“一生一切”論，佛教玄學化的 “一即一切” 論與單線因果思考的 “業障” 論，都易受到 “陷入命定論” 之質疑，基督宗教則易受到 “排他性” 與 “如何建立信心” 之質疑。
本文特別一提兩大宗教的動物倫理，因爲，“動物”應否被納入道德考量？這是兩大宗教在運用“不傷害”、“仁愛”或“公正”原則時，歧義最大的一個部分。
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Abstract
In the study of law, it is necessary to understand the spirit behind the establishment of laws and the principle according to which laws are given.
The next point to realize is its basic standard ( i.e the constitution), and then the material and formal laws, or even more detailed administrative regulations and all kinds of concrete cases, based on the foundation of the constitution. Government agencies, civil organizations, business conglomerates and religious bodies have to consult these high-level stipulations when they settle on their own constitutions.
Worldly law developed in this way step by step. The same is the case with religious law. Ethics in the philosophies and ideological systems of each religion can produce a number of mind-level rules from their basic principle and then, from mid-level rules, develop basic standards and from basic standards all kids of different law systems. When they decide inpidual cases by extension from various law systems, they produce decisions which later generations can consult.
The present paper uses the four most basic mid-level rules principlism is talking about, in order to check ethics in Christianity and Buddhism. From the vastly different basic principles of these great religions—“creation” and “dependent arising”—it is deduced how they arrive at common ground regarding mid-level rules. Furthermore, the inner logic of the formation of their basic standards is described as well as the doubts they have to face and the way they respond to those. To give an example, the Christian teaching of “one created everything,” the concept of “one is everything” found in mystified Buddhism, and the “karmic obstacle” concept reflecting simple cause-effect consideration are all easily criticized to fall into the trap of fatalism. Christianity is also prone to be accused of intolerance.
The present paper discusses especially ethics regarding animals as presented by these two religions since their greatest difference exists when they argue about extending the principles of “not harming,” “love,” and “justice” to animals.
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壹導論
一、從基本原理到法規判例
社會中的倫理共識, 一般是依于宗教、法律、風俗習慣、道德輿情而逐漸形成的, 此中有些已載明于法典, 屬于“成文法”, 有些尚屬“不成文法”, 這些都可說是該社會中約定俗成的倫理共識。這些倫理共識, 經常是人類在漫長的曆史洪流之中, “摸著石頭過河”, 爲了適應世道人心的共同理想與共同欲求, 而逐步産生的。其中當然也夾雜著大量區域文化或宗教思想的特色, 以及每一族群對人事物的愛憎情結, 這往往形成了許多族群相互之間截然相反的倫理行爲。所以有些倫理學家會有“倫理相對主義”(ethical relativism)的看法, 不承認有統一或普遍性的典範存在。
然而無論是西方的希臘哲學、希伯來神學, 還是東方先秦諸子中的儒、道、墨家與印度大多數宗教學派, 在提出與社會共識相同或相異的倫理見地時, 大都依其經驗法則, 而翻轉歸結于形上的本體, 如亞裏斯多德的“第一因”(first causes )或“第一原理”(first principles)、新舊約的“上帝”(God)、儒家的“天命”、道家的“道”、墨家的“天志”與婆羅門教的“梵”(Brahma)。
筆者曾撰《佛教倫理學》,建構佛教倫理見地的思想體系：迳依經驗法則而直接歸納出“緣起”(pratītya-samutpāda)之基本原理,而不另立形上實體,再依“緣起”之基本原理而建構“護生”哲學。
我們可以更清晰地指出：各種宗教哲學與思想體系,其倫理學…
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