透過您的圖書館登入
IP:3.17.154.171
  • 學位論文

身心療法的哲學基礎:以瑜珈經驗為例

The philosophical foundation of Body-Mind therapy: Yoga Educated as an Illustration

指導教授 : 林文琪

摘要


本研究論文的題目是身心療法的哲學基礎:以瑜珈經驗為例。 藉由筆者本身練習瑜珈多年的經驗,及大量可供參考的文獻中發現瑜珈對於許多疾病的症狀輔是有效的,但是要找出原因(因)為何,這是屬於自然科學的研究範疇,例如是大腦的哪部位被刺激?或是某個激素被誘發?這是需藉由儀器的觀察或血液生化的研究才能找出原因;而本論文研究的目的為:瑜珈是有效的,這是一個無庸置疑的結果,我們所要詮釋清楚地是,當病患或人們在從事瑜珈活動時,有機體的運用及身心的運作方式是如何產生此有效的結果?本論文將透過哲學的分析方法做探討說明,當患者在參與瑜珈活動時,是否與此身心治療產生了一個正面的連結?而此身心治療的基礎是如何產生的? 本論文的研究方法先從敘述身心療法的發展史,再從哲學的思辨進入,討論它的理論基礎,有關理論基礎就是本文要藉助去分析西方對心靈哲學有關問題的反省與探討,最後說明透過身體操作如何展開瑜珈身心療法所以可能的說明。 瑜珈作為一種現象學的方法,或可說是詮釋學的方法,是一種對話的過程。如高達美(1960)的詮釋學所重視的對話,首先是讀者與文本的對話。高達美主張,對話雙方是詮釋者與文本。他不同意那種以作者原意為判準的詮釋方法,認為文本的意義與作者意圖的關聯並不是一種本質上的關聯;與文本對話是一種特別的我─你關係,作為「你」的文本必須透過我們自身使它講話(高達美,1965)。在練習的過程當中不需要去問自己是什麼,而是經由瑜珈的操作,我以身體為中心,如是地展現自身,以第一人稱的方式傾聽身體,照護著身體。

並列摘要


By my yoga practicing for years, and large amounts of reference papers, it has been found Yoga is effective as intervention for different syndrome. However, the factors affect mind-body, which need to be supported by scientific research like which parts of cerebrum been stimulated or soliciting by some endocrine. Those influence factors need to be observed by specific medical or biochemical instruments. Objective: Large amounts of literatures and researches show that Yoga practicing is being commonly used as intervention treatment for specific patients, which has enhanced either in mental and physical status of body. The objective of this article is to give a interior overview of mind-body interventions and their positive correlation of syndrome releasing. The history of Body-Mind therapy, we have to discuss its theoretical foundation following with the philosophical thinking and dialectics. The purpose of this dissertation is trying to analyze the West to the mind-philosophy related introspection and the discussion. As Yoga is the method of phenomenology, or hermeneutics, which is the process of conversation. For instance, Gadamer(1960)hermeneutics conversation is focus on readers and text itself. Gadamer claimed the both parties which indicates on interpreter and text. He disagree to hermeneutics methods that content have been put the ideas and opinions by authors. On the other hand, he considers that there is no the relationship between denotation of text and entity. “Talk” to the text is a specially relationship between me-you, in which “you (as text) ” need to contact to myself. (Gadamer,1965). During yoga practicing, you don’t need to ask who you are but thru the operation of Yoga, being your body as a center to reveal yourself, and listen to your body movements and support it as first person.

參考文獻


梅洛龐蒂(Maurice Merleau-Ponty)(2001)。知覺現象學(姜志輝譯)。北京市:商務印書館。(原作1945年出版)
王心運(2006)。身體與處境--赫曼.許密茨(Hermann Schmitz)的新現象學簡介。哲學與文化,33〈2〉,83-99。
劉美珠(2002)。身心適能。中華體育,16(4),134-141。
龔卓軍(1997)。身體與想像的辯證:尼采,胡塞爾,梅洛龐蒂之第一章<悲劇的身體與想像卅尼采之一>。博士論文,國立台灣大學哲學研究所,台北市。上網日期:2008年3月12日。
David Carroll (1987). Paraesthetics: Foucault, Lyotard, Derrida. New York: Methuen, Inc.

被引用紀錄


王予涓(2012)。瑜伽教學之行動研究-以國小學童為例〔碩士論文,國立臺北藝術大學〕。華藝線上圖書館。https://doi.org/10.6835/TNUA.2012.00094

延伸閱讀