王艮「淮南格物」說的兩種體現

Two Types of Embodiment of Wang Gen's “Huainan Ge-Wu” Theory

鍾沂蓁(Yi-Chen Chung)

指導教授 ： 楊儒賓

國立清華大學/人文社會學院/中國文學系/碩士(2014年)

https://doi.org/10.6843/NTHU.2014.00008

摘要

摘要
　　王艮是明中葉王學學者中著名的布衣儒者，其「淮南格物」說的重「身」思想乃在宋明理學「以心正身」的路數中，進行了一次迴向《大學》「修身」工夫的轉化，格物之「物」遂從朱熹、王陽明所訓之「事」轉向吾人為本－天地萬物為末的「物有本末」，而絜度於本末之間即是「淮南格物」的內涵。如此一來，物從「事」的現象面落實到「事」的實踐義，作為工夫實踐場域的「身體」便一躍成為理論、修養核心，故王艮「淮南格物」說的基礎在於「尊身」、「保身」，透過身軀的保全方能完成事理的實踐，亦能以此「道尊身尊」的「身體主體」，體現倫理向度與哲學向度的「萬物一體」。
　　王艮「淮南格物」說的身學思想是歷來學者多能關注到的特色，但此學說義理、工夫教法，以及泰州學者布衣講學的傳道模式也招致不少批判。而目前研究王艮的學者則多能注意到其身本論在當時代的獨特性，並能從倫理、社會層面觀心齋「保身」學說的思想底蘊與具體實踐；然而，較少學者從哲學向度論述心齋的學說義理與身體哲學。因此，本文的研究動機即是建立在歷來對「淮南格物」說保身思想的批判聲浪之上，以期還原心齋及其後學在傳統儒學中應有的地位。此外，筆者將奠基於前人的研究，透過對王艮「淮南格物」說內涵的闡釋以及夢悟三階段的身體觀探討，補充心齋身體觀的哲學向度，並指出其工夫實踐不外於日用人倫，在身心修養的過程與境界體現的層面，皆能展現出「精神化身體觀」與「禮義身體觀」的互相滲透，由此全面性地探究王艮的「身體」風光。
　　本文取材的對象是以王艮為起點，就其師承關係與家學脈絡入手，以王陽明－王艮－王艮家族子弟－王艮部分後學作為論述對象的主體。而文章架構則以「身體」作為主軸，首先從政治、社會的層面，與家庭背景、學思歷程的角度切入，指出王陽明重視主觀性較強的「良知的身體」，而王艮在活動於社會底層的背景下，則是經由肉身—肉身緊密互動性之經驗，體悟出保全肉身的概念與實踐。接著說明王陽明「良知的身體」與王艮高度社會性的「身體主體」皆是「心－氣－形」一體三相的有機體，透過氣在心－形之間的滲透與轉化，得以使全心、全體充塞天理，並體現「萬物一體之仁」，此即「精神化身體觀」。惟在陽明處，修養工夫是一作用俱作用，一旦始源之善氣充周於身，身體即能展現光輝瑩徹，萬物亦皆收攝於高度主觀性的「良知的身體」之中。而心齋則在客觀性較強的「身體主體」中，一方面對陽明「良知的身體」有所承襲，另一方面又有工夫次第由外（身）而內（心）的轉化，可以說，王艮的身體較凸顯「形－氣」之間的滲透，而陽明的身體則較重視「心－氣」的滲透。值得注意的是，雖王陽明與王艮有重心與重身的差別，但二者對「身」、「心」作為工夫落實處的地位皆無失卻。
　　復次，就「禮義身體觀」的面向切入，說明王艮在心—氣—形連續性的「身體主體」中，能主動朗現內在本具的禮義儀則，亦能透過氣在萬物底層的感通與共振，使禮義得以經由「身體主體」的社會實踐滲透於天地萬物。此「禮義身體觀」的體現一方面表現在王艮符合古禮的外顯裝扮，另一方面即展現於「學先於政」的講學事業，以及孝道實踐、經理家族和賑濟災民、社會實踐等齊家－治國－平天下之面向，而心齋的「禮義身體觀」亦影響其家族子弟與門人弟子，泰州學派因之展現出倫理關係緊密的高度社會性特色。最後，在本文的結論中，筆者將指出王艮的「精神化身體觀」與「禮義身體觀」實是互相滲透、一齊呈現，在其「身體主體」中，透過氣的溝通與流動，得以使吾身小宇宙的身－心關係具有連續性，而吾人身體必須在宇宙大身體中方能進行工夫與體現，如此一來，宇宙大身體之於吾身小宇宙便如同「身體主體」架構中的身－心關係，實具有連續性的意義，此時，不僅是兩種體現的同時開展、滲透，更是「上下與天地同流」的「萬物一體」之境。

關鍵字

王陽明 ； 王艮 ； 泰州學派 ； 淮南格物 ； 體現 ； 身體觀

並列摘要

Abstract
Wang Gen was one of the famous civilian Confucian scholar of Wang Yang-Ming school in the mid-Ming dynasty. He placed importance on Body in his “Huainan Ge-Wu” theory and conducted the transformation from the method of “Cultivating Body through Mind” in Song-Ming Neo-Confucianism into the practice of “Body Cultivating” in Da-Xue. The “Wu” of “Ge-Wu” (Investigation of Things) then was also transformed from the “Shi”(everything) which was defined by Zhu Xi and Wang Yang-Ming into the “Wu You Ben Mo(Things have their root and branches)”which means “taking me as the basic origin, and Things as the outer details”, and the spirit of “Huainan Ge-Wu” theory is to preserve the best of both “Ben” and “Mo”. As a result, “Wu” changes from the phenomenal phase of “Shi” to the practical phase of “Shi”, and the “Body” which is used to be the space for practice conducting becomes the core of Wang Gen’s theory and self-cultivation. The foundation of Wang Gen’s “Huainan Ge-Wu” theory is mainly about “Body esteem” and “Body Preservation”. Only by preserving body can people achieve the practice and of “Li”, and also embodies the aspect of ethics and the aspect of philosophy of “One Unity of All Things” through “the Body Subject” of “Body and Tao esteem”.
The idea of “Body concept” in Wang Gen’s “Huainan Ge-Wu” theory is a characteristic that has been followed with interest by scholars over years. However, the practice methods and the content of this theory along with the preaching measure of Tai-Chou civilian scholar have been criticized, too. Recently, the scholars who do the research on Wang Gen are mostly focus on the uniqueness of “Body theory” of that time, and also the ideas and specific practice of Hsin-Chai’s “Body preserving” theory. Nevertheless, there are comparatively fewer scholars who discuss Hsin-Chai’s theory content and “body theory” from the aspect of philosophy. Hence, my research motivation of this paper establishes on the criticism of the “Body preserving” idea in “Huainan Ge-Wu” theory, and I hope to restore the status of Hsin-Chai and his pupils in traditional Confucianism which they deserved to have.
Besides, based on the research of predecessors, I supplement with the philosophy aspect of Hsin-Chai’s “Body concept” through explaining the content of Wang Gen’s “Huainan Ge-Wu” theory and the body concept discussion of the three-stage dream realization. I also refer to that the practice conducting of it is inseparable from the society (the lives people live in), and is able to appear the interpenetration of “Spiritualization Body Concept” and “Li-Yi Body Concept” through the phases of the process of Body-mind cultivation and also the state of embodiment. With these discussions, I make a thorough inquiry of Wang Gen’s “Body Subject” philosophy.
In this paper, I begin with discussing the teacher-student relationship and the family relationship of Wang Gen, and set Wang Yang-Ming, the younger generation of Wang Gen family and a part of Wang Gen’s pupils as the discussion objects. The axis of the skeleton in this paper is “Body”. The discussion starts from the phases of politics and society, and also the family background and the experience of thinking and learning, in order to indicate that what Wang Yang-Ming emphasizes on is “Innate Conscience Body” which is much more subjective while what Wang Gen realizes and emphasizes on is the concept and practice of body preserving through his lower social status background and his experiences of close corporeal body interaction.
After the first discussion, I continue to elaborate that both Wang Yang-Ming’s “Innate Conscience Body” and Wang Gen’s high-social “Body Subject” are the organisms of the trinity of “Mind-Qi-Shape”. By the transformation and interpenetration of Qi between Mind and Shape, the whole body and mind can be full of “Li” and then embodies “Ren (humanity) of One Unity of All Things”. This is the so-called “Spiritualization Body Concept”. The difference of body philosophy between Wang Yang-Ming and Wang Gen is that, for Wang Yang-Ming, all the practice of cultivation can be worked when one is worked. Once the original good qi is full of the Body, the lustrous splendor can be showed from the Body, and all things can be integrated into the high-subjective “Innate Conscience Body”. On the other hand, Hsin-Chai makes the continuation of Wang Yang-Ming’s “Innate Conscience Body” with the view of the more objective “Body Subject”, and also makes the transformation of sequent practice from the outer (Body) to the inner (Mind). That is to say, the Body of Wang Gen is more about the interpenetration between “qi and shape” while the Body of Wang Yang-Ming is more about the interpenetration between “mind and qi”. It is worth noticing that although there is a difference between the thoughts of Wang Yang-Ming and Wang Gen, both of them do not ignore the status of “Body” and “Mind” as the space for practice conducting.
Furthermore, I discuss that Wang Gen can actively embodies the innate original rules of Li-Yi in the “Body Subject” of the united “Mind-Qi-Shape” from the point of “Li-Yi Body Concept”, and makes Li-Yi interpenetrate into all Things through the social practice of “Body Subject” which can be done by the resonance of Qi among the inner part of Things. The embodiment of “Li-Yi Body Concept” appears on Wang Gen’s outer dressing which is in accordance with the ancient customs. And also on the “Qi Jia, Zhi Guo, Ping Tian Xia (Family-regulating, state-ordering and world peace-bringing)” aspects of his “leaning before entering politics” preaching career, filial piety practicing, relieving victims, social practicing, etc. The “Li-Yi Body Concept” of Hsin-Chai influenced his younger family generation and his pupils, and Tai-Chou scholar also showed its characteristic of high-level social and close relationship of human ethics due to this concept. The last but not least, in the conclusion if this paper, I indicate that the “Spiritualization Body Concept” and “Li-Yi Body Concept” are actually mutually interpenetrating and appearing. In his “Body Subject”, the Body of Mine is able to be united with the Mind of Mine through the communication and circulation of Qi, and the Body of Mine can carry out the practice and embodiment only when being in the Universal Body. Therefore, what the Body is to the Mind in the “Body Subject”, the Universal Body is to the Body of Mine, and there is the meaning of unity and succession in it. Now, there is not only about the development and interpenetration of two types of embodiment, but also the state of “One Unity of All Things”.

並列關鍵字

Wang Yang-Ming ； Wang Gen ； Tai-chou School ； Huainan Ge-Wu ； Embodiment ； Body Concept

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