站內檢索
人間佛教與當代社會第二堂課 人間佛教與AI之覺醒與共生
與佛教的對話不僅是科技與人文的交鋒，更是人類在快速變遷的時代中，尋找精神依歸的一次契機－－在危機中覺醒，在共生中前行。 此外，李利安也以AI與菩薩進行類比，指出菩薩在大乘佛教發展中的革新角色，與AI在現代社會的變革性影響具有某種相似性。例如，AI在醫療輔助診斷、智慧交通、精準農業等領域的應用，正如菩薩「應以何身得度者，即現何身而為說法」，能夠根據不同場景發揮最大價值。此對比將帶來全新視角，幫助我們更深入理解AI的意義與價值。 擔任本場講座主持的妙光法師，亦是《佛光大辭典》英譯計劃總召集人，對AI的研究具有深度與前瞻性。他強調，人們應善用AI提升效率，而非過度依賴導致主觀能動性的喪失。AI雖能成.....
主題座談「拭目以待的挑戰與機遇：人間佛教如何面對AI時代的降臨」
間佛教需要敢於面對並迎接挑戰，這是這個時代的佛教改革議題之一。其次，李老師介紹了“第三次浪潮”的理論，他說第一次浪潮是原始社會一萬年前的農業革命；第二次浪潮是機器產生的工業革命；第三次浪潮則是電腦的出現，也就是資訊化的時代，而AI時代的到來，很可能是人類有史以來從未有過的大衝擊。李老師認為，曾經應對死亡焦慮的問題一直是宗教的範疇，而AI時代的到來很有可能動搖這一局面，因此我們討論AI時代下人間佛教的挑戰與機遇是非常必要的。 隨後，張文良教授通過“情”來展開觀點。他認為AI不僅是科技的突破，更是對人類思維模式的挑戰。現如今，AI甚至能夠創作詩歌、撰寫論文，這無疑對傳統學術和宗教信仰帶來了深遠影響.....
哈佛大學見證劃時代創舉 《佛光大辭典》英文版 創新AI開啟全球弘傳新篇章
哈佛大學隆重介紹。這不僅是一部佛教詞典的問世前奏，更標誌著佛法智慧跨越語言疆界、融匯人工智慧、邁向全球弘傳的新階段。《佛光大辭典》英文版，紙本與數位版將於今年12月同步問世，此次在哈佛的亮相，已充分展現其在全球佛教研究、文化交流與數位弘法上的深遠影響。 哈佛大學文理學院中國藝術媒體實驗室（CAMLab）首度舉辦宗教主題講座，邀請佛光山人間佛教研究院副院長妙光法師發表「慈悲的『編碼』：人間佛教、辭典與跨宗教知識體系的建構」專題演講，CAMLab副主任呂晨晨教授策劃，研究員廖彩羽主持，吸引30餘位師生到場聆聽。此次講座不僅是該實驗室首次以宗教為主題的學術活動，更見證《佛光大辭典》英文版正式走入哈佛.....
On Modernity and Tradition in Humanistic Buddhism: From Master Taixu to Venerable Master Hsing Yun
Humanistic Buddhism was initially proposed by Master Taixu in early modern times, then refined in theory and verified in practice by a number of eminent monks. It now is a major ideological trend and practical model for Chinese Buddhism in Mainland China, Taiwan, Hong Kong, and Macao. Fo Guang Shan in Taiwan, under the leadership of Venerable Master Hsing Yun, has brought the model of Humanistic Buddhism development worldwide. This has become an important channel for Chinese culture to the world. How is it that Humanistic Buddhism has become a major Buddhist ideological trend on the Chinese mainland? How has it become the way for Buddhism to modernize and to survive? Humanistic Buddhism not only responds to the practical needs of this era, but it is rooted in long-standing Buddhist spiritual traditions and the Buddha’s original intents.
The Modernization and Globalization of Humanistic Buddhism and Chinese Buddhism
The most prominent element in the success of Humanistic Buddhism is the modernization and internationalization of Chinese Buddhism. Under the premise of returning to the original intents of the Buddha, advocates and practitioners of Humanistic Buddhism look forward to spreading the Dharma in ways that are readily embraced by people of current times. For example, in the 1950s and 1960s, Fo Guang Shan’s Venerable Master Hsing Yun was already advocating for reform in Buddhism: its ranks, its organizations, its administrative systems, its precepts, its means of propagating the Dharma, its education, its culture, and its internationalization.
Humanistic Buddhism and the Modernization of Buddhism
In recent decades, rapid economic, scientific, and technological development has modernized human society in leaps and bounds. Hence, societies and cultures face the dual issues of how best to treat one’s tradition and how to adapt to the reality of a changing society. If a given tradition is the modernized “medium” (i.e. carrier of specific ideas) of its ideology, then the social conditions under which it operates form the “foundation” (i.e. the direction and strategy) for its modernization.
The Process of Modernizing Buddhism: Two Thousand Years of Rise and Fall in Human History
When Buddhism was transmitted into China over two thousand years ago, during the time of the Han Dynasty, Daoist ritual techniques and arts for achieving immortality were prevalent. As Chinese Republican-period scholar Tang Yongtong pointed out: During the Han period, other than the major rituals of worshipping heaven, earth, mountains, and rivers, there were many other types of sacrificial worship. Prior to the Qin Dynasty, there was already the belief that one must perform specific Daoist ritual techniques and arts in order evoke higher spiritual powers.
Humanistic Buddhism and It’s Humanization, Modernization, and Incorporation into Daily Life
Since the twentieth century, Chinese Buddhism has entered a golden age of development and an opportune time for the development of Humanistic Buddhism. As a stronghold of today’s Humanistic Buddhism, Fo Guang Shan has made great contributions to its development and shoulders the responsibility of creating a new era of Humanistic Buddhism. Since we have the good fortune of being able to participate in Fo Guang Shan’s development of Humanistic Buddhism, we naturally also bear its mission. This is a great opportunity that should be cherished. Venerable Master’s philosophy of Humanistic Buddhism is deep and wide like the ocean, and his undertakings have been brilliant.
On the This-Worldly Emphasis of Humanistic Buddhism
In The Protestant Ethic and the Spirit of Capitalism (1904), Weber discussed the rationalization of the development of Protestantism in elective affinity to modern capitalism, the first step in the analysis of the influence of religion on modern civilization. In Weber’s later years he wrote The Economic Ethics of the World’s Religions, which further examines the attitudes of different religions towards modern economic life, to highlight the character of “innerworldly mastery” of Protestantism.
On the This-Worldly Emphasis of Humanistic Buddhism
As an aspect of social life, religion has the adaptive function of helping humans overcome psychological and daily obstacles, attaining inner stability and peace of mind; the integrative function of consolidating group cohesion through common beliefs, bringing out the organizational power of human communities; and the cognitive function of solving the enigma of ultimate meaning, answering fundamental questions on life, the universe, existence, and morality for humans. These three functions of religion imply its capacity to meet the three essential needs of survival, community integration, and addressing the ultimate concern in life, hence its importance cannot be understated.
