{"created":"2021-03-01T06:45:26.314005+00:00","id":27304,"links":{},"metadata":{"_buckets":{"deposit":"8fe9b53d-b1eb-4eb1-b8fa-fc98852f6416"},"_deposit":{"id":"27304","owners":[],"pid":{"revision_id":0,"type":"depid","value":"27304"},"status":"published"},"_oai":{"id":"oai:repository.dl.itc.u-tokyo.ac.jp:00027304","sets":["46:2942:3128","9:504:2944:3129"]},"item_4_alternative_title_1":{"attribute_name":"その他のタイトル","attribute_value_mlt":[{"subitem_alternative_title":"Discussing Dai Kui : His art, theory and belief"},{"subitem_alternative_title":"論戴逵 : 他的藝術、思想與信仰"}]},"item_4_biblio_info_7":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"1979-03","bibliographicIssueDateType":"Issued"},"bibliographicPageEnd":"91","bibliographicPageStart":"1","bibliographicVolumeNumber":"77","bibliographic_titles":[{"bibliographic_title":"東洋文化研究所紀要"}]}]},"item_4_description_13":{"attribute_name":"フォーマット","attribute_value_mlt":[{"subitem_description":"application/pdf","subitem_description_type":"Other"}]},"item_4_description_5":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"這篇文字所討論的是戴逵，東晉中晚的一個人物。我們希望能由他的著作裏，同時也透過斯人的處世態度，索得當時思想界的，些許鱗爪。戴逵善鼓琴，嫺於繪事，還修了一手功夫，懂得鎔鑄佛像。沈潛於謹嚴的章法，這些藝術性的活動，似乎給了戴氏一個機會，能讓他得到一點感性的抒發。戴逵其人，可以看出來是有拘謹的一面，恪遵儒訓，信守佛理，偷常教義之類，他一向是城實不貳，唯命是從。戴逵畢生隱棲不仕，所藉以修身的，是儒佛道三者。三教並容而能不相乖違，這裏面有戴氏哲學的特徵在。而這種兼攝與調和，也正透露了當時思想界的一個樣態，一點消息。戴氏治儒學，發過人情本位的喪禮論；另外還留下了些文章，處江湖之遠，大概是感懷也多，頗富老莊色彩。七賢的放達，不悖名教，此心達意，即是太古淳樸，在《竹林七賢論》裏，戴氏好像是抱了這樣的一個見解；他走筆至此，找到了他的人心之本然。《放達非道論》一篇，所述略同，均屬放達，却攙着戴氏的取捨，揚竹林而仰元康，指出了後者內涵的淺薄。紅塵擾擾，也許就是為了擺脫它，為了保住僅存的一份太古的淳樸，戴氏才讓自己，遁行於那煙水忘機的境界中。晚年的戴逵，有他個人的遭遇，也因為如此，對儒家積善積惡等的應報思想，開始投以懷疑的眼光。他撰寫《釋疑論》，倡言壽夭有數，人性的善惡乃至窮達禍福，莫不有分命存焉；應報云云，無非都是勸教的話語。這可算是戴逵的一種定命論。只是他所謂的分命與勸教，內容上不無疏失，未盡相銜，周續之就曾反詰過，等於是授人以柄。周續之是慧遠弟子。當時和戴逵的《釋疑論》分庭抗禮的，慧遠是一方重鎮。三報眞詮，是他們這一派用來批評的一個理論根據。慧遠楬櫫的《三報論》，以為人的一生，躲不開三世因果，是名為念念的一種力量，在那兒主宰着一切。慧遠的這種因果主張，對人間世要看得深透些，固然它没能完全跳出宿命圈子，不過把未來的緣份，歸結於眼前的修養，這一點，具備了理論上某種程度的積極意義。提到儒家的積善積惡之說，戴逵不掩微辭，還致書慧遠，侃侃而談。這件事，我們可以推想，是有它的時代背景的，佛教的因果說，當時應已流佈四方，漸入人心了。再說由這件事上，我們也能看出戴逵的儒佛不辨的思想特徵。戴氏这信佛，似乎單是為了給他的起居日常，鋪設軌道，以便有所順循。就思想體系而言，戴氏的建構，還說不上十分緊密；不承認因要的必要，也不否認定命之偶然，一方面又拿憑薪傳焰的現象，比喻資氣享年的道理。以上數端，都和所謂的神滅論有相通處。有戴逵的如此傾向，我們甚至可以這麼說它，那就是，戴氏腦子裏的三教融和，也正是一個證明，顯示了他對佛教教理，實際上，還是有未盡痛曉的地方。","subitem_description_type":"Abstract"}]},"item_4_full_name_3":{"attribute_name":"著者別名","attribute_value_mlt":[{"nameIdentifiers":[{"nameIdentifier":"60023","nameIdentifierScheme":"WEKO"}],"names":[{"name":"Hachiya, 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