宗教伦理学的基本原理与中层原则
──以基督宗教与佛教为主轴的一个探索
The Basic Principle of the Mid-Level Rules of Religious Ethics
— An Exploration Centering around Christianity
释昭慧 Shih Chan-hui
玄奘人文社会学院宗教学研究所副教授
法光学坛 Dharma Light Lyceum
第六期 ( 2002 年 ) 页数1-36
法光杂志社 台北市
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摘要
研究法律，必须理解立法精神与立法原理，次而明了其基本规范──宪法，再而理解依宪法所制订的实体法与程序法，乃至更次层级的种种行政法规与种种判例。而政府部门、人民团体、企业团体或宗教团体，也必须援引这些上层法规以为依据，进而制订内部法规。
世间法律是如此有层级性地逐渐形成，宗教戒规亦然。各种宗教哲学与思想体系，其伦理学说都可从基本原理，产生若干中层原则，从中层原则产生基本规范，从基本规范产生各种不同层级的法规制度，又在沿用各种规制以断案之时，产生各种可供后来者依循的判例。
本文依“原则主义”(Principlism)中所论证的四个最基本的中层原则，用以检视基督宗教与佛教伦理学，从两大宗教迥异的基本原理(“神造论” 与 “缘起论”)，推论其如何得出中层原则之共识，并向下略述它们形成各自基本规范的内在理路，以及它们各自所面对的质疑，与它们针对质疑所做的回应。如：基督宗教的“一生一切”论，佛教玄学化的 “一即一切” 论与单线因果思考的 “业障” 论，都易受到 “陷入命定论” 之质疑，基督宗教则易受到 “排他性” 与 “如何建立信心” 之质疑。
本文特别一提两大宗教的动物伦理，因为，“动物”应否被纳入道德考量？这是两大宗教在运用“不伤害”、“仁爱”或“公正”原则时，歧义最大的一个部分。
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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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壹导论
一、从基本原理到法规判例
社会中的伦理共识, 一般是依于宗教、法律、风俗习惯、道德舆情而逐渐形成的, 此中有些已载明于法典, 属于“成文法”, 有些尚属“不成文法”, 这些都可说是该社会中约定俗成的伦理共识。这些伦理共识, 经常是人类在漫长的历史洪流之中, “摸着石头过河”, 为了适应世道人心的共同理想与共同欲求, 而逐步产生的。其中当然也夹杂着大量区域文化或宗教思想的特色, 以及每一族群对人事物的爱憎情结, 这往往形成了许多族群相互之间截然相反的伦理行为。所以有些伦理学家会有“伦理相对主义”(ethical relativism)的看法, 不承认有统一或普遍性的典范存在。
然而无论是西方的希腊哲学、希伯来神学, 还是东方先秦诸子中的儒、道、墨家与印度大多数宗教学派, 在提出与社会共识相同或相异的伦理见地时, 大都依其经验法则, 而翻转归结于形上的本体, 如亚里斯多德的“第一因”(first causes )或“第一原理”(first principles)、新旧约的“上帝”(God)、儒家的“天命”、道家的“道”、墨家的“天志”与婆罗门教的“梵”(Brahma)。
笔者曾撰《佛教伦理学》,建构佛教伦理见地的思想体系：迳依经验法则而直接归纳出“缘起”(pratītya-samutpāda)之基本原理,而不另立形上实体,再依“缘起”之基本原理而建构“护生”哲学。
我们可以更清晰地指出：各种宗教哲学与思想体系,其伦理学…
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