【作者】 张硕；

【导师】 王耘；

【作者基本信息】 苏州大学 ， 美学， 2013， 硕士

【摘要】 “身体”是当代思想讨论的热点话题之一，“身体美学”因此受到了广泛关注。中国的道教作为一种审美型宗教，倡导以“身体”去体验“与道为一”的终极意境。本文以初、盛唐时期道教思想家司马承祯为个案，试图从“身体”这一角度诠释“道教美学”的意义。这既是对“身体”以及“身体美学”研究之主题的积极探索，又是对“道教美学”研究之方法的多元化拓宽。本文依据史论结合的方法，按“身体观——身体修炼——身体指归”的逻辑框架建构全文。本文指出中国古代之“身体”观念是以“气”之哲学为基础、追求“形神合一”的整体性，在以“修身”为特征的中国文化中占有重要地位。在此基础上，道教之“身体”以“修炼”为核心，是达成“形神俱妙”之美学理想与实现“得道成仙”的美学幻象的逻辑起点。“身体观”又可分为身体起源、“形体观”、“心体观”三部分。司马承祯继承道教“道—气”论，认为身体由“气之冲凝”而成。在“形体观”上，他坚持“气为形本”，同时吸收了以《黄帝内经》、《难经》为代表的医家身体理论，淡化了道教上清派“神灵”身体观的传统。在“心体观”上，他认为“心以道为本”，试图建构“清静”之“心体”。“身体修炼”的空间选择为“洞天福地”；时间选择有二，之于“形体”，为《黄帝内经》“以人应天”的原则，之于“心体”，则为“昼夜勤行”。“服气食气法”乃“形体”的主要修炼方法，这一方法以“外气”为主，重肺与肾，指明了“气”由外入内的游走顺序，体系严谨。“安心坐忘”则是“心体”修炼法，此方法以“存身而忘、即世超越”为特点，一方面吸收了庄子、郭象、成玄英的“坐忘”理论，另一方面借鉴了天台宗《童蒙止观》“止观”之“止”法。“安心坐忘”使“坐忘”有了切实可行的修炼方法，实现了道家“清静”心灵意境。再者，司马承祯精于“琴艺”，“抚琴”是其身体美学达成的重要艺术手段。在“身体指归”方面，司马承祯理想之“身体”，一方面指向“通”的身体哲学，这延续了原始“巫”文化的特性；又继承了道家“同于大通”的返“道”思想和古代“通天下一气”的“气哲学”进路。以此为基础的“身体修炼”对当今生态实践有重要意义。另一方面，他理想中的“身体”更指向神仙。神仙是对自由与无限的审美想象，是中国古代最具美学色彩的身体幻象。“身体”向“神仙”的转化，实现了道教“得道成仙”的终极理想。更多还原

【Abstract】 In recent years, with the studies of “body” becoming globally popular in the academiccircle, Somaesthetics has risen and drawn a wide attention. In China, there is Taoism thatbelieves one should experience and feel his unity with Tao via his body. For now, from theangle of body, the studies of the aesthetics in such unity are insufficient. And this papertries to provide with its readers a new and appropriate interpretation of Taoism Aestheticsfrom that angle, taking Sima Chengzhen as the case——Sima Chengzhen is Taoist thinkerin early Tang Dynasty. And this is an attempt to study “body”, respond to the rise of Somaesthetics, and extend the interpretations of “Taoism Aesthetics”.In this paper, analyses are conducted on the base of related historic facts. And theframe of the entire paper is built under the logic of from body to body exercises and then tothe essence of body cultivating. And it will begin with pointing out it that body means awhole that unites form with spirit and is based on the philosophy of Qi in ancient China. Itcan be said that body has a very important place in the Chinese culture that is characterizedby self-cultivating. And Taoism’s concept of body puts “body cultivation” as its core,taking it as the base of the aesthetic idea of having an immortal body and spirit.And this concept can be divided into three parts, accordingly the origin of thebody,the concept of form,and the concept of spirit. Sima Chengzhen, having inherited theTao-Qi theory, believes that a man’s body is formed by Qi. And when it comes to theconcept of form, he claims that Qi is the base of form and walks away from the traditionalTaoist form concept by Shang Qing Taoist School that believes “spirit maters”, with themedical theories represented by those from classics such as Huang Di Nei Jing and NanJing. And he holds the view of “Spirit is based on Tao” when there comes the concept ofspirit, attempting to build up his theories of “a clean and peaceful spirit”.It is believed by Sima Chengzhen that the place for body-cultivating should be thoseblessed spots and the time, when it comes to the form, should be those momentsappropriate. And when it comes to the spirit, he holds that, the time for spirit cultivatingshould be all the day and night. His main form cultivating method is “Absorbing Qi”. Thismethod is mainly about “Qi without body” and concentrates on the nurturing of lung and kidney. It points out the direction in which Qi flows into one’s body and is a rigorousmethod. The main spirit cultivating method of his is sitting from peace into meditation. Bydoing this, he tries to free himself from his own form and spirit, and feel the unity of himwith Tao. This method by him aims to be “From Meditation into Tao”. It is influenced bythe “Sitting in Meditation” theories of Zhuangzi, Guo Xiang, Cheng Xuanying, etc. and ituses “the way into peace from worries” in the classic of Tong Meng Zhi Guan from TiantaiBuddhism School as reference. By stressing peace, this method provides an approachableway to “sitting in meditation” and thus helps realize the Spiritual Peace in the Taoistmeaning. Sima Chengzhen is good at playing Gu qin, and playing it is also his importantway into his Somaesthetics fairyland.According to Sima Chengzhen, the essence of body cultivating pins itself to thephilosophy of “communicating with gods and spirits around”——a reflection of thosecharacters of primeval wizardry cultures, and inherits the thoughts of understanding andreturning to Tao as well as the philosophy of Qi that holds the belief of “Qi unites it all”.This idea is the base of body cultivation. And I shall say, body cultivation still has a role toplay today. By putting up the concept of “body cultivation”, Sima Chengzhen gives thepictures of his pursuit of a immortal life and ultimate freedom, as the ideal body in his eyesis that of the immortal. And what he chases is also the upmost pursuit of Taosim.更多还原