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題名 | 從「生氣通天」到「與天地同流」--晚周秦漢兩種轉化身體的思想=Two Methods of Transformation of the Body in Ancient China |
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作者 | 楊儒賓; 楊儒賓; | 書刊名 | 中國文哲研究集刊 |
卷期 | 4 1994.03[民83.03] |
頁次 | 頁477-519 |
分類號 | 112.1 |
關鍵詞 | 生氣通天; 與天地同流; 轉化身體; 身體思想; 身體觀; 修身觀; 晚周秦漢; |
語文 | 中文(Chinese) |
中文摘要 | 中國身體思想的一大特色乃是「身體觀」和「修身觀」分不開。換言之,中國的主流思潮不會將「身體」視為一對象之物,可用範疇加以把捉。相反地,它們毋寧認為現成的身體都是不完整的,有待克治轉化。戰國秦漢之際,中土流行兩種轉化身體的方法,筆者稱呼其中一種為後天型,另一種為先天型。後天型的治身方法以《黃帝內經》等中醫典籍為代表,這種後天型的治身方法強調「天人合一」的基本預設。合一的步驟主要有二,一是「人副天數」,此即天有什麼樣的結構,人即當效法之,天的結構是種原型(Eliade的原型意義),它是人事的範本。其次是服食天氣,這套工夫論認為大自然在不同的時段或空間裡,會有質性不同的神秘力量,因此,學者當服食其氣,以求轉化己身。先天型的治身論是此時期的主流,它的基本預設是建立在人身內部深處有種質性特異的神秘之氣,學者只要擴充此氣,即可轉化身心。擴充的道路也有二,一是從修鍊身體內部入手,《楚辭.遠遊》為此路代表。另一以修身養心為主,由道德意識帶動神秘之氣,兩者合流,轉化身體,最後可證得無限。 |
英文摘要 | The inseparability of the theory of the body and the theory of the embodiment characterized Chinese intellectual history. Chinese mainstream thought never regards the body as an object which can be grasped by categories. Quite the contrary, it regards the body as a vivid organism which should be cultivated carefully. There are two different methods to transform the empirical body in ancient China. One is a posterior, the other is a priori, The a posteriori method is held by the school of medicine, it stresses the interaction between man and heaven. “Human's correspondence with heavenly schema”&“breath of energetic ch'i”are the particular means to strengthen human life. The a priori method is held by many philosophers in this period. They think if students can regenerate the mysterious ch'i in the deepest layer of the body, the mysterious ch'i will transform the entire body. Concerned with the approaches to regenerating ch'i, some philosophers think the Chinese yoki Method is more effective, the others think moral consciousness will arouse the inner mysterious ch'i, and finally both of consciousness and ch'i will flow simultaneously. Therefore, the cultivation of mind and the cultivation of ch'i are two aspects of the same activity. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。