【作者】 李文鸿；

【导师】 戴国斌；

【作者基本信息】 上海体育学院 ， 武术与民族传统体育， 2013， 博士

【摘要】 养生，从身体健康与长寿的愿望出发，集古人智慧的结晶，在人与天、人与人、人与自然等一系列复杂关系的平衡中探索与发展，成为中国文化中的一朵奇葩。以前人研究为基础，本文将古代社会阶层粗略三分，以知识阶层养生生产为线索，在文化生产背景中，从“生产/消费”的视角出发，对作为养生文化生产者的知识阶层针对不同消费者的养生文化生产历史进行归纳，整理其文化生产的历史经验。研究得出以下结论：第一，知识阶层以帝王作为消费对象、以长生为目的，形成了以求仙（药）、外丹术和高端医食保健为主线的中国养生的高科技手段与专门化生产之特征。首先，在“丧乱已定，天下无事”之时，方式群体针对帝王对生命不朽的渴求为其求仙问药，帝王养生梦由此展开。其次，除海上求仙外，方士等还将帝王长生之梦寄托于“山”，在封禅活动中希冀求得生命的不朽。再次，在求仙无果后反求诸己，道徒发明的外丹术成为上层贵族的新宠。最后，随着知识阶层养生文化的积累，帝王上层养生渐趋理性，医者成为其高端日常医食保健的生产者。帝王养生的主体不是帝王贵族自身，而是以方士、医者等群体构成的“他者”。其目的也不同于“自我技术”伦理化的通过“回避快感”、“自我教化”等而成为一个有节制的人。相反，放纵欲望、通过身体不朽以达到统治的长久是其主要目的。这种以权力、地位为条件，以纵欲和生命的无限延伸为目的帝王养生依赖他人外求达致，我们将其称之为养生的“他人技术”。第二，知识阶层以养生为“修身”工具，丰富、发展了养生技术，其养生文化呈现出显著的内倾化特征。首先，从先秦至魏晋、宋明，知识人身体与政治的关系经历了同一、疏离到政隐于身的过程，知识阶层在治国愿望难以实现之时，逐渐过渡到对身体的关注，在对“修身”的不断强化中实现了世俗欲望的消解和精神层面欲望的扩充。其次，随着儒家文化传统的确立，以儒者为主的知识人在“养心”方面做出重要贡献，“养心”主要在“闲”与“隐”两个方面展开，始终贯穿中庸的生命态度。知识人动用自身书画等技能，以其“类气功态”（与养生的同构性）实现养生功能；通过佛、道交游获得心灵的宁静；寄身山水、庭院，获得心灵的解脱；将山水入画，或表现于庭院设计之中，将山水纳入触手可及的私人生活场域以颐养身心，以“大自然的治愈力”实现了保健、防病的养生功能。以上内容在扩大养生内涵的同时，也成为知识阶层得以游离于世俗权力之外修心养性的主要方法。最后，儒者对养生技术进行了融摄与改造，前代的佛、道修养技术均被融入儒家家国理念和伦理道德思想，养生文化更加“内在化”，呈现“重道轻术”之特征。知识阶层的养生以儒家思想为指导，区别于前代追求羽化成仙、探索黄白之术的道教养生。另外，图像、格言的使用及养生文本类型的多样化促进了养生知识的世俗化与通俗化，实现了对养生知识的重组与再造。第三，知识人在身体与思想均退居一隅的情形下，将“立言”的书写能力充分发挥，以言论干预社会大众，间接实现“平天下”之未竟事业，养生成为其中重要的一个方面。宋代以后，知识阶层（主要是是儒家知识人）构建了包含“术”和“理”两方面内容的养生体系，将儒家之“理”融于养生之“术”，以书写的形式渗透于大众之中，规范着人们的养生行为。在“理”的方面，他们赋以儒家“修身”以养生的含义，教化人们从人伦道德出发关注自己的身体，其目的在于实现人际的合和，从而达到社会秩序的安定。另一方面，他们强化了养生之“术”的时间特征。养生对日常生活的管理不仅涉及精神的修炼，更涉及身体的教养，其目标是化解身心冲突，使人从心到身、由内到外均合乎规矩，达到大小宇宙（天人）和谐共鸣的寿世理想。养生针对个人的睡眠、起居、行止、洗浴、饮食等一一提出规范，将养生的目标转移到对人的生活的管理，从“每天日常生活、四季养生之法、不同人生阶段”三方面的身体规训展开，强化了社会秩序的管理。此时，养生话语发生了历史性的转变，主要表现为养生从私人生活的场域进入儒家家国社会的视野，具有了对国民身体管理的意象。围绕“生生之政”的养生书写大量出现，从日常德行修养到人际处事原则，再到格物致知的大众教化，养生成为实现知识人治国愿望的工具之一。总之，中国古代养生的文化，在知识阶层与上下阶层的互动中发展。在帝王长生梦破灭后，知识人发现了养生对身体调节的功效，以及对生命状态的积极作用，不仅将养生技术由“他人技术”转变为“自我技术”，使养生技术由面向外部世界转向面向内部世界，而且也在养生对个体身体规范、生活技术的要求中，将原先身心技术、生命技术、生活技术演变为权力治理术。更多还原

【Abstract】 Life nurturing, out of health and longevity desire, contains the crystallization ofancient wisdom, explores and develops in the balance of a series of complexrelationships of man and heaven, man and man, man and nature. It has become awonderful work in the Chinese culture. Predecessors has combed the history of lifenurturing for us in medicine, history, sports, etc., showing a scene in an overview ofthe life nurturing culture. Today, it has become an important task for life nurturingresearch that how do we go further on the basis of previous studies. This article willput life nurturing into the view of class distinction, and starts from ancientintelligentsia which was the middle class, to explore the internal way of life nurturingdevelopment. It is an academic overlooking standing on the shoulders of giants.This research suggests that life nurturing due to the segmentation of the class,and its major producers is the hierarchy constituted by literacy; According to thecharacteristics and needs of different classes, the intelligentsia produced a variety oflife nurturing culture for them. On the basis of roughly one-third of the ancient socialclass, the research takes nurturing production of intelligentsia as the mainline,summarizes and analyzes production history of different classes’ life nurturing whichwas produced by intelligentsia, and collates its historical experience starting fromthe perspective of “production/consumption” in the background of culturalproductionFirst, the intellectual class produced a high-tech means and specializedproduction characteristics of life nurturing for emperors’ class which contained fairyfinding, outer alchemy for Immortality (drugs), high-end medical and food. First ofall, in times of peace, emperors’ dream of immortal began in the action of fairyfinding which was carried on by Alchemists for emperors. Further more, in additionto sea for Immortality, alchemists, etc. also tried to find a way of longevity in theFengshan activities, hoping to obtain the immortality of life. Again, afer the failure offairy finding, the outer alchemy invented by Daoists has become the new darling ofthe upper nobility. In the end, with the accumulation of the intellectual class life nurturing culture, life nurturing of imperial upper class was becoming rational, thatdoctors became producers of their high-end day-to-day life nurturing care includingmedicine and food. The subject of Emperors’ life nurturing is not the emperor andnobility, but “others” including alchemists and doctors etc. Its purpose is not tobecame a moderate who avoids pleasure and makes “self-enlightenment” come tureby "self-technology". On the contrary, the lust of domination and a long time rule ofthe contury by physical immortality is its main purpose. we might call this kind of lifenurturing “others’ technology”, because it dependent on looking methods from theoutside world.Second, the intellectual class tooke life nurturing as the tool of the "body andspirit cultivating", increased and developed life nurturing technology, and itssignificant characteristic is introversion. To start with, from the Qin Dynasty to theWeijin, Song and Ming, physical and political relations of intelligentsia experienced aprocess which began at same, then alienation, and at last the political hidden in thebody. They focused on their bodies when their desire of ruling the country wasdifficult to achieve. In the process of the “body and spirit cultivating”, the worldlydesires was digested and the spiritual desire was expanded. Secondly, with theestablishment of Confucian culture traditional, intelligentsia made an importantcontribution to heart-preserving what contained two aspects of “idleness” and"reclusion", and runs through moderation attitude toward life. The knowledge peopleachieved life nurturing function using their own paintings and other skills, becausethese skills have the same state as qigong (isomorphic of life nurturing); throughmaking friends with Buddhists and Taoists, they got the peace of heart; they enjoyedlandscape and courtyard, to obtain the liberation of the soul; the landscape art or thethe landscape-like courtyard designation incorporated the landscapes into private lifeto take care of themselves physically and mentally. They achieved life nurturingfunction of health preserving and disease prevention with “the healing power ofnature”. All of above, while the expansion of life nurturing connotations, has alsobecome the main method of spiritual cultivation of intelligentsia who divorced fromthe secular powers. Finally, Confucians assimilated and transformed life nurturing technology. Confucian concept of home and country and ethical thinking Integratedinto Buddhism and Taoism cultivation technology of the previous generation. Cultureof life nurturing became more “internalized”, showing characteristics that the reasonis more important than the method. Life nurturing of intelligentsia is directed by theConfucianism, and is different from the Taoism life nurturing of previous generationwhich pursuited immortality and explored Alchemy. In addition, the use of imagesand mottoes and text type diversification of life nurturing had promoted secularizationand popularization of life nurturing knowledge, and had achieved restructuring andreproduction of the life nurturing knowledge.Third, the intelligentsia gave full play to his ability to write,in which lifenurturing had become an important aspect while one’s body and mind relegated to thecorner of the life. Apart from the motive of Achieving glory by writing, it is theprofound meaning hidden in the text that they wanted to intervent in the communityby speech, and indirectly to achieve the unfinished business of “governing the worldwell”. After the Song Dynasty, the intelligentsia (mainly Confucian intellectuals) hadbuilt a life nurturing system that contains two aspects of the “methods” and “reason”.They melted the Confucian “reason” into the “methods” of life nurturing, andpenetrated it into the public by writing, by which to norm people’s life nurturingbehavior. They are endowed the life nurturing meaning to the Confucian “moralityCultivation”, and educated people to pay attention to their own bodies starting fromthe ethics and morality. This aimed at achieving interpersonal Hopewell, so as toachieve the stability of the social order. On the other hand, they strengthened thecharacteristics of time of life nurturing technology. Management regimen of daily lifeinvolves not only the practice of spirit, but also involved in the upbringing of the body.Its goal is to resolve the conflict of body and mind, and to makes people be in linewith the rules from the heart to the body, the inside to the outside, reaching theHarmony status of body universe and heaven. Life nurturing proposed norms one byone according to personal sleep, living, behavior, bathing, eating,etc. The goal of lifenurturing transferred to the management of human life, expanding from three aspectsof “daily life, Four Seasons’ life and different stages of life”. The management of the social order was Strengthened. Life nurturing discourse had undergone a historictransformation that life nurturing of went into the view of country and society fromthe field of private life with an image of body management. Life nurturing writingassociated with “life politics” appeared in large numbers. From the everyday virtuesaccomplishment to interpersonal principle of doing things, to the mass indoctrinationof new-confucianism in the Song and Ming period, life nurturing had become one ofthe tools of intelligentsia to achieve the aspirations running the country.更多还原