Reflections on Gender Equality with the Concepts of Conditioned Co-arising and Emptiness in Buddhism

• Main Authors: CHE-YUAN HSIAO, 蕭哲沅
• Other Authors: Yao-Ming Tsai
• Format: Others
• Language: zh-TW
• Published: 2017
• Online Access: http://ndltd.ncl.edu.tw/handle/4a42az

碩士 === 國立臺灣大學 === 哲學研究所 === 105 === The research mainly utilizes the conditioned co-arising of Buddhism and empti-ness as perspective and targets the notions of gender equality to conduct philosophical reflection. Important tasks involved in philosophical reflection include definition and clarification of key concepts, proposal of problematic, engagement in reasoning, inter-pretation, criticisms as well as the investigation targeting the reality of research sub-jects. The study’s discussion framework is constructed by the following seven chap-ters. Chapter one “Introduction” discusses the study’s research topic, approach and methodology, literature basis, research background and literature review, research problems, importance and discussion framework. Chapter two “Notions of Gender Equality” begins with a definition of “gender” and “equality”. The chapter also uses metaphysics to look at both the basic metaphysical concept involved and gender as reality implied in the notions of gender equality. The chapter serves as the forerunning section before the main part of the research. Chapter three “Use of Results of Inten-tional Actions and Causes and Conditions to Observe Neither Men or Women in Men and Women” uses the phenomenon of men and women in society as the investigation setup, with results of intentional actions and causes and conditions as perspective to explain the birth of men and women in the world as well as the idea that sentient be-ings are born into the world as men and women driven by their results from intentional acts as well as causes and conditions. In terms of Ontology, sentient beings can change into different genders or even have no gender whatsoever for generations, and they do not exist as men or women or any other gender on fixed basis. Thus, men and women are neither men nor women. In terms of epistemology, no gender exists as fixed, gender is recognized as non-reality. Chapter four “Use Changing of the Female Sex to Observe All Things Neither Men nor Women” uses all things as the investiga-tion setup, and changing of the female sex as investigation perspective. This brings out the cause for changing of the female sex is to manifest that all things are neither men nor women, loosening sentient beings’ conceptualization of gender and subsequently acknowledge that gender is not reality. It also explains that the underlying principle of changing of the female sex means that all things are neither men nor women in terms of Ontology. Chapter five: “Use Conditioned Co-Arising and Emptiness to Explain that Investigated Dharmatā is Neither Men Nor Women”, with dharmatā as the inves-tigation setup, conditioned co-arising and emptiness as research investigation perspec-tive, the reality of gender is explained in Ontological terms as dharmatā. Such dhar-matā is neither men nor women. Thus, gender is no reality. Chapter six: “From Gender Equality to Dharmatā Equality” discusses equality as a metaphysical concept different from the equality debated in chapter two as an assertive concept. It then further di-rects and recognizes the dharmatā equality in terms of reality. Chapter seven “Conclu-sion” summarizes research results and meaning. Distinguishing from Buddhist feminism’s assumption of Buddhism’s claim of gender equality followed by the strengthening of the conceptualization of gender, re-sults from this research indicate that Buddhism can consider gender as non-reality while also lay no claim to gender equality. The research managed to pull the investiga-tion setup to reality whether it’s investigating genders or gender equality with empha-sis on the dharmatā of neither men nor women and dharmatā equality. This discussion is not intended to “give rise to new meanings with baseless claims” nor oppose gender equality, feminism, Buddhist feminism but to passively loosen the conceptualization of gender. The discussion does not believe gender as reality but sees only gender iden-tity, gender differences, gender discrimination and oppression, which lead to negative consciousness and emotions. This subsequently causes one loose himself in the pursuit of gender equality and miss out many aspects outside of gender worthy of care, ob-servation, efforts, transformation and improvement. Positively speaking, it is clearly recognized that the foundation of gender is established on dharmatā. Thus, may as well look to dharmatā for self-identity and walk towards a higher path in life.