Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics
Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics
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善身：佛教伦理中道德的物质维度
DOI：
10.5860/choice.45-6722
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发表时间：
2007
期刊：
影响因子：
--
通讯作者：
Susanne Mrozik
中科院分区：
文献类型：
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作者：
Susanne Mrozik
《德行》通过研究身体在道德发展中扮演的不同角色，在佛教道德领域开辟了新天地。传统上，佛教徒认为身体与道德之间有着密切的联系。因此，佛教文献中描述了因罪孽而臭气熏天、因罪恶而毁容、或因美德而芬芳和庄严的众生。苏珊娜·莫罗齐克以中世纪早期印度大乘佛教经典《Santideva 的训练纲要》('Sik,sasamuccaya) 为案例研究，表明佛教徒将伦理发展视为身体和道德转变的过程。姆罗齐克选择《训练纲要》是因为它引用了一百多部佛教经典，使她能够揭示佛教对身体伦理意义的更广泛的兴趣。该书是菩萨特别是出家菩萨的修行法门。其中，身体充当一个人自身道德发展的标志和条件。最引人注目的是，身体还充当他人道德发展的工具。当众生接触到菩萨的功德身时，他们的身心都会得到改善。 《德性之身》探讨了身体对于菩萨理想的中心地位以及该理想的肉体特殊性。姆罗齐克认为菩萨理想是一种具体化的道德理想，他提出了一系列引人入胜的问题：美德是什么样的？什么样的身体特征才能构成贤体呢？什么样的身体会对他人产生良性影响？本书借鉴了一系列当代理论家的观点，对恢复和怀疑进行了女权主义解释学，以探索佛教为对道德理想的具体本质感兴趣的学者和宗教实践者提供的道德资源。
Virtuous Bodies breaks new ground in the field of Buddhist ethics by investigating the diverse roles bodies play in ethical development. Traditionally, Buddhists assumed a close connection between body and morality. Thus Buddhist literature contains descriptions of living beings that stink with sin, are disfigured by vices, or are perfumed and adorned with virtues. Taking an influential early medieval Indian Mahayana Buddhist text-'Santideva's Compendium of Training ('Sik,sasamuccaya)-as a case study, Susanne Mrozik demonstrates that Buddhists regarded ethical development as a process of physical and moral transformation. Mrozik chooses The Compendium of Training because it quotes from over one hundred Buddhist scriptures, allowing her to reveal a broader Buddhist interest in the ethical significance of bodies. The text is a training manual for bodhisattvas, especially monastic bodhisattvas. In it, bodies function as markers of, and conditions for, one's own ethical development. Most strikingly, bodies also function as instruments for the ethical development of others. When living beings come into contact with the virtuous bodies of bodhisattvas, they are transformed physically and morally for the better. Virtuous Bodies explores both the centrality of bodies to the bodhisattva ideal and the corporeal specificity of that ideal. Arguing that the bodhisattva ideal is an embodied ethical ideal, Mrozik poses an array of fascinating questions: What does virtue look like? What kinds of physical features constitute virtuous bodies? What kinds of bodies have virtuous effects on others? Drawing on a range of contemporary theorists, this book engages in a feminist hermeneutics of recovery and suspicion in order to explore the ethical resources Buddhism offers to scholars and religious practitioners interested in the embodied nature of ethical ideals.