治氣．節欲．養情－荀子的「禮身」修養論重探

本文的主要問題意識可外作三點:荀子的禮養論涉及血氣、情性與身體之間的內容關係為何?又如何從中發展出具體的養身技藝?背後有怎樣的倫理意涵與美學境界?首先分析欲、情概念於荀子修身思想中的意義；接著闡發養所含「節求」與「近盡」兩種面向:前者是對欲的直接滿足傾向的規訓矯正，後者以非壓抑式昇華作用改造情性實質，將嗜欲翻轉成同現實禮治相調諧的關係。再就「治氣、養心之術」內容，說明禮如何成為養身技藝，以及對全身的疏導和適效果，條理出技藝對象、技藝自身與技藝實踐者之間的互動狀態，最後表明，通過對禮養技藝的融貫與習練，將可發展出自我對自我身體的永恆治理關係，此屬倫理實踐的內在環節，也豁顯出情氣－心意－知慮－行動融貫一體的身體美感境界。

關鍵字

荀子；修身；禮養；節欲；治氣養心之術；美與善

並列摘要

This paper primarily focuses on three questions: Within Xunzi's荀子 discourse on the practice of using li(禮ritual/etiquette) to cultivate the self, what is the relationship between vitality, emotionand the body ? Through the relationship of these three, how does Xunzi develop a concrete ＂body＂ cultivation technique? What are the ethical implications and the aesthetic level of this cultivation process? I first analyze the concepts of desire and emotion within Xunzis practice of self-cultivation, then elucidate the concepts of restraint and sublimation, which are the two primary aspects of this cultivation. The former is a practice of restraining desire and modifying one's tendencies towards chasing satisfaction, and the latter entails using a non-repressive sublimation technique to transform one's desires. The goal of the practice is to transform one's selfish desires into desires that are in harmony with the societal norms of that culture. Next, I expound upon Xunzi's theories of ＂governing qi＂ and cultivating the mind. I explain how li can be used as a technique for self-cultivation, transforming the ＂body＂ into a self that can flow with change, and bringing about a ＂ritual self,＂ a self that is a summation of the interaction between li itself and the practitioner. Lastly, I discuss Xunzi's idea that, through the practice of using li to transform oneself, one develops an eternal self-governance. This method can be classified as an ethical practice that has an intrinsic connection to the inner self. Xunzi's discourse sheds light on a level of bodily aesthetic perception that fuses emotions, motivation, deliberation and behavior.