Purusarthas:人类生命的价值范式(《博伽梵歌》视角)

None Pramod Kumar Dash
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摘要

在人类生活的背景下,印度教经文提出了四种基本的生活价值观,如,dharma, artha, kāma和moksa。这四个基本价值被称为Purusārthas或人类生活的基本目标。人的生活是经验性的,因此也是情境性的。“理解价值观”和“以这样的价值观生活”会引发价值范式的困境,因为人类生活在语境的偶然性中。“法与法”、“artha与anartha”、“kāma与niskāma”、“moksa与bandha”的辩证法要在不断变化的人类生活的背景下理解。在本文中,我们将讨论如何通过对人类实际生活中明显对立的辩证理解来解决价值范式的困境。达摩是一种价值范式(Purusārtha),与其他Purusārthas,如artha, kāma和moksa相关。在Purusārtha的图式中,artha和kāma是经验值,moksa是超世俗值(Paramapurusārtha)。当artha和kāma被佛法规范时,一个人达到了自由的终极状态,这是无法通过任何经验模式来表达的。从经验的角度出发,从几个方面来讨论佛法,如Dharma -artha, dharma-kāma, vasta - Dharma, jaiva-dharma, mānava-dharma, āshrama-dharma, varna-dharma, swaddharma, raja-dharma, prajā-dharma, guna-dharma,等等。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Purusarthas: The Value Paradigms of Human Life (The Bhagavat Gita Perspective)
In the context of human life, the Hindu scriptures have suggested four cardinal values of life, such as, dharma, artha, kāma, and moksa. These four cardinal values are called Purusārthas or the fundamental goals of human life. Human life is empirical and therefore, contextual.`Understanding values and `living with such values invite the dilemma in value paradigms because man lives through contextual contingencies. The dialectics of `dharma and adharma`, `artha and anartha`, `kāma and niskāma`, and `moksa and bandha` are to be understood in the context of ever-changing human life. In this paper, we shall discuss how the dilemma in value paradigms is resolved by the dialectical understanding of the apparent opposites in the context of practical human life. Dharma is a value paradigm (Purusārtha) and related to other Purusārthas such as artha, kāma, and moksa. In the schemata of Purusārtha, artha and kāma are empirical values and moksa is the trans-mundane value (Paramapurusārtha). When artha and kāma are regulated by dharma one attains the ultimate state of freedom which cannot be expressed through any empirical mode of experience.Dharma is discussed from several categories, such as dharma-artha, dharma-kāma, vastu-dharma, jaiva-dharma, mānava-dharma, āshrama-dharma, varna-dharma, swadharma, raja-dharma, prajā-dharma, guna-dharma, and so on, from an empirical standpoint.
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