【作者】 顾炯；

【导师】 杨国荣；

【作者基本信息】 华东师范大学 ， 中国哲学， 2011， 博士

【摘要】 本文研究的是荀子的身体思想,从这一论题出发,试图阐明三层含义：第一、中国古代哲学视野中的“身体”在其本质意义上区别于西方哲学中的相关认识,它既不同于西方传统哲学中身心对立意义上、遭到理性主义贬斥的躯体,又不同于在西方后现代语境中得以标榜的欲望化的“肉体”。它主要是一种包容了身心等部分的整体,与现代话语中的生理意义上的躯体(肉体)具有较大差异。第二、荀子思想中的“身体”拥有整体性的特征,这种“身体”是由形躯、血气、心这三个部分共同构成的具有多个维度的身体场域。在这一场域中,三个部分互渗共溶、相互影响,这凸显了一种连续性的特征。从天人关系的角度看,这种人之身体与天无隔,人与天之间同样是“连续”的,故由形躯、血气、心构成的后天人身与先天自然中的“气”与“神”(神明)相互关联,从而彰显出这一身体的宇宙性身份,这是儒家哲学意义上的天人合一的“身体”。第三,荀子思想中的“身体”一方面是整全的场域,一方面具有其能动的特征,这种“身体”不仅仅是名词性的,更重要的是其具有动词性的面向,对于这种“身体”动词性的理解与阐述在荀子哲学中体现为他的修身理论,这种理论也是儒家哲学特别是先秦儒家哲学中最为重要的思想之一。正是通过“修身”,荀子及其所代表的儒家证明了他们理解存在、改变存在,通过人身与存在之间的互动,打入存在、重塑生命的理想与价值,这种理想与价值正是儒家哲学所有理论与实践的归结之处。因此,根据以上思路,本文循着“修身”这一路径理解并阐述荀子的身体思想。对于荀子修身理论的把握,主要可以从四个方面加以解析：首先,“修身”的着落处在于“身”,“身体是什么?”是修身理论得以展开的逻辑起点,本文通过第一章与第二章从横向与纵向两个角度分别回答这一问题。横向指的是,从存在论的角度出发,剖析人之身体的各种功能以及它们与宇宙存在之间的关联。整全性的“身体”主要由形躯、血气、心三个面向共同构成,它们作为人的后天之身又与先天存在中的“气”、“神”(神明)相互关联,本文认为学术界较多支持的荀子“天人相分”的思想具有偏颇之处,对于这一问题的讨论主要通过研究气与血气、特别是心与神(神明)之间的关系加以阐述。纵向指的是,从人性论的角度出发,分析荀子认识中的“身体”,这一进路突出的是从天到人之间的发生路线,荀子思想中的性、情、欲正是这种人身之上天道本体发用的层次性描述,这是一种起源于“精和感应”之后相继发生的人身展开进路。从这一角度出发,本文甄别荀子“人性恶”与孟子“人性善”之间的复杂关系,同时试图厘清和回应一种对于荀子修身理论的质疑：人性既然本恶,通过修身,何以能够实现人之为善?难道这只是一种“伪”吗?从横向与纵向上定位“身体是什么?”还较多地偏向于从静止的角度把握“身体”,对于“身体”的动词性的理解则是进一步阐述“修身”的关键,因此,第三章通过对活动性身体的分析,回答“身体何以能够修?”的问题,也就是论述“修身的依据”。身体的各种活动不外乎言与行两种形态,本文主要从起源、结构、功能、历史维度等方面认识言行以及它们与人身之间的关系,从而揭示通过言行,人身实现与环境之间的互动,修身得以可能。第四章回答“如何修身?”的问题,具体分析“修身的过程”。首先论述荀子思想中的“学”与“习”,其中“学”是向“师”学,向师学“礼”,“习”是通过合理的修身路径对所学到的“礼”加以实践。而“学”与“习”的互动过程,在整体上突显了“积”的修身改造模式。对于“积”的认识,主要从“变”与“化”两个角度进行分析,这是修身变化、塑造自我的动态性展开进程。在对“变”与“化”的论述中,厘清荀子思想中的“神明”观,其中“神”一路与“化”相联系,“明”一路与“变”相联系,这一观点是荀子思想中最为隐蔽、最为根源的内在起点,从这一起点出发,天与人、合与分、仁与义等路向得以统合和展开。“修身”进路的最后归结处则是它的目标,因此第五章论述“为何修身?”,也就是分析“修身的目的”。对于这一问题的解答,主要从个人修身所要达到的“理想人格”,以及“齐家治国”的社会性角度,还有历史文化发展的时间性维度分别加以考察。更多还原

【Abstract】 The object of this dissertation is the Xunzi body theory, that wants to express three meanings:firstly, the sense of "Body" in the Chinese ancient philosophy is different from its in the west philosophy, it is different from the body in west traditional philosophy that is against mind, and is different from the flesh which is full of desires in post-modernity thoughts. This is a whole of body and mind, that is different from the physical body in the modern text. Secondly, the body in Xunzi’s thoughts is a whole, that is a field composed of Xing-Xueqi-Xin(形-血气-心).This field is successive in which every element effects each other. In sight of the relationship of nature and person, the distance between the person and nature is continuous, and the body that is composed by Xing-Xueqi-Xin(形-血气-心)is interrelated with Qi-Shen(气-神)in the nature, which highlights the identity of the cosmic body that is body of nature and person in the sense of Confucian philosophy. Thirdly, body in thoughts of Xunzi is the holistic field, it has dynamic characteristics, this body is not just a noun, more importantly, it is a verb. For understanding this body, Xunzi has his Xiu shen(修身)theory. This theory is one of the most important ideas in Confucian philosophy. From Xiushen(修身), Xunzi and Confucian prove that they understand, change the existence and reshape life from interaction between the body and the existence. This Xiushen(修身)theory shows ideals and values of Confucian philosophy, it is also all attributed to the theory and practice of the Department.Therefore, based on the above ideas, this article describes body in Xunzi’s thoughts through this Xiushen(修身)theory. Grasping Xiushen(修身)theory, we analyze from four aspects:firstly, Xiushen(修身)is based at body, so "What is the body?" is the logical starting point. We answer this problem in the first chapter and the second chapter. In the first chapter, from the perspective of ontology, we analyze human body functions and correlation between them and the universe. The body which is composed of Xing-Xueqi-Xin(形-血气-心)is related with Qi-Shen(气-神)in the nature. We argue the academic focus about the relationship between nature and person. In the second chapter, from the perspective of human nature, we understand body in Xunzi’s thoughts. We pay attention to the approach from nature to person, Xing-Qing-Yu(性-情-欲)in Xunzi’s thoughts describes this approach. From this perspective, we discuss the relationship between Xunzi’s and Menzi’s human being theory.Differing from the static point of view "body" in the first chapter and the second chapter, we understand "body" in Xunzi’s thoughts from action. In the third chapter, we analyze the language and action, and discuss the relation between them and body. This paper research these problem from the origin, structure, function, history, dimensions, etc.In the forth chapter, we analyze the process of Xiushen. Firstly, we discuss the learning and practicing. We think the students learning is from the teacher and the students practice the rite from the learning. Ji in Xunzi’s thoughts is the structure of possess of the learning and practicing. We understand Ji from Bian and Hua which are the possess of XiuShen(修身). Bian(变)is linked with Shen(神)and Hua(化)is linked with Ming(明).This view is Xunzi the most subtle, most inner point source. From the point, nature and person, benevolence and righteousness and so is forwarded to integration and expansion.In the fifth chapter, we analyze the goal of Xiushen(修身).The answer to this question, we discuss mainly from the individual to be achieved by cultivating the ideal personality, the regulating family and the running in the social point of view, and the situation in the history and the culture.更多还原