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標題: | 莊子身體觀──論逍遙的實踐基礎 The Meaning of the Body in the Zhuangzi: A Discussion of the Practical Basis of Xiaoyao |
作者: | Foong-Ee Pong 馮鳳儀 |
指導教授: | 魏家豪(Wim De Reu),林明照(Ming-Chao Lin) |
關鍵字: | 身體,形,逍遙,成心,活動幅度,互動意義,與世俗處,遊, body,xiaoyao逍遙,chengxin成心,amplitude,affordance,social interaction, |
出版年 : | 2016 |
學位: | 博士 |
摘要: | 本文以身體為切入點,旨在探討人在世俗中而能出世俗的逍遙之道。以世俗逍遙為關懷,本文因此以關係性身體為討論重點。關係性身體,指的是「在關係中存在」之身。世俗逍遙,指的是人能遊刃有餘的與人互動,並透過與人互動而實踐自身的逍遙。本文按「身體」與「逍遙」這兩個主題,分成兩個部份來進行論述:第一部份循莊書中與身體相關的論述,彰顯身體活動所體現的創造性與適應性;接著,本文就有成心者與體道者的「活動幅度」進行比較,並透過應用心理學提出的「高能量姿勢」,來探究實踐逍遙之道的具體策略。在以「身體」為題的這部份,本文循莊子對於「成心」的批判來探討修身之道,旨在發掘莊子「應於化而解於物」的實踐方法。
承接第一部份所闡明的身體意義,第二部份主要循環境心理學所提出的人與環境的「互動意義」而言逍遙,即每一個人具體的透過與人互動而開發出來的逍遙之道。本文發現,體道者的身體意義,體現於與人互動之中。人無成心則能發揮己身的創造性與適應性,一方面得以與世俗處,另一方面得以創造意義:即在己身所處的世俗脈絡中實踐逍遙。 The purpose of this dissertation is to explain xiaoyao within a social context by inquiring into the meaning of the body in the Zhuangzi. In view of a social reading of xiaoyao, the focal point of my discussion will be the relational aspect of the body, that is, the body as existing in a framework of relations. I argue that the value of xiaoyao is attained upon smoothly interacting with others in a social context. I have organized my exploration into two major sections: Part 1 “Body” (chapters 2-4) and Part 2 “Xiaoyao” (chapters 5-6). Part 1 starts with an interpretation of the meaning of the body in the Zhuangzi, leading up to a demonstration of the creativity and adaptability of bodily movement. The final chapter of Part 1 draws on applied psychology to probe the bodily roots of attaining xiaoyao: the connection of ‘high power posture’ and the amplitudinal quality of a person who has attained Dao (vs. the amplitudinal quality of a person restricted by chengxin). Part 1 argues that the critique of chengxin is pivotal in the Zhuangzi, and explores the praxis of interacting smoothly with others. Part 2 introduces the idea of ‘affordance’—an idea from environmental psychology that emphasizes the importance of the relationship between a human being and the environment—to expound the social reading of xiaoyao. My conclusion is that a person without chengxin creatively embodies xiaoyao through his adaptive interaction with others in a social context. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/4069 |
DOI: | 10.6342/NTU201603513 |
全文授權: | 同意授權(全球公開) |
顯示於系所單位: | 哲學系 |
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