The Dance of Apollo and Dionysus-Inquiry into Concept of Body in Nietzsche's Philosophy

近年來，身體成為學術研究上的熱門話題。在日常生活中，身體修飾、健康管理等身體活動成為一種生活風格，運動也因此成為提升生活品質的流行趨勢。然而，在二元論(Dualism)的觀點下，意識是人類理性的展現，而身體則是人類慾望的泉源。這樣的存有學預設使「運動」的價值淪於慾望滿足。從對二元論身體概念產生的質疑出發，本文將藉由尼采(Nietzsche, F.W., 1884-1900)哲學中有關身體的論述，以相對於哲學傳統上視意識為理性表達的觀點來為身體做平反，進而重新檢視運動。論述分為兩部分：第一部分探討尼采哲學。首先，說明《悲劇的誕生》裡阿波羅與戴奧尼索斯的形象隱喻，兩者分別象徵著精神與秩序性以及官能與創造性；其次，探討《查拉圖斯特拉如是說》〈論身體的蔑視者〉一節，說明尼采提出「身體是一個大理性」此一命題，使身體取代意識作為人的存有論預設；第三，結合前兩部分，闡述尼采定義下的身體概念，提出大理性乃阿波羅精神與戴奧尼索斯精神的共舞，但象徵創造性的戴奧尼索斯精神在尼采的身體概念中扮演著更重的角色。第二部分透過運動經驗的探討與尼采身體論述進行對話。提出運動並非純粹的官能活動，而是「身」、「心」俱在的身體活動，是人類的「體知」(embodied thoughts)表達。運動的體知表達和人們的身體操作具有密切關係，人們透過運動技藝(sport skill)學習與訓練的身體操作即可加深，進而掌握體知。體知有兩部分，一是人們較能掌握的具邏輯性合理推論的部分，此即阿波羅精神下的小理性發揮。然而，體知實有其不易掌握的部分，此即造就出身體創造性經驗的戴奧尼索斯精神。運動技藝的展現是阿波羅精神與戴奧尼索斯精神的結合，亦即大理性的運作，而最完美的運動技藝必然是兩者的和諧共舞。研究結論：人類主動能動性之展現的最高價值是蘊含精神與官能的「身體」理性，即尼采的「大理性」。由於運動是人類「身心俱在」的體知表達，更由於身體的優先性，使運動經驗具豐富的創造性，更能展現人類「大理性」的最高價值。尼采的身體論述在運動經驗本質的揭露下獲得完滿體現，而運動在尼采哲學的闡釋下亦有了更積極的價值。

關鍵字

阿波羅精神；戴奧尼索斯精神；大理性；體知

並列摘要

The body issue has become a trendy topic in academia. Physical activities such as body modification and health management have turned into a kind of life style in our everyday life. Sport as physical activity thus becomes the popular trend of improving life quality. Nevertheless, when it comes to mind and body, people have conventionally accepted the dualism. Under the ontological assumption of the dualism, the greatest value of sport is to satisfy human desire. The purpose of this paper is to discuss ontological assumption via the concept of body in Nietzsche's philosophy and search the positive meaning of sport. This paper is divided into two parts. In the first part, I focus on the discussion of Nietzsche's philosophy. I probe into the metaphor of Apollo and Dionysus in Nietzsche's writing, The Birth of Tragedy, which suggests that the Apollonian reveals the spirit and the order, and the Dionysian reveals the sensualism and the creativity. Then with the discussion of ”The Despiser of Body” in Thus Spoke Zarathustra, I try to illustrate that Nietzsche's discourse of ”the body is a great reason” is to take body as ontological assumption instead of conventional concept of mind. With the elaboration of The Birth of Tragedy and Thus Spoke Zarathustra, I argue that Nietzsche's discourse of great reason roots from the coexistence of the Apollonian and the Dionysian. Although both are essential to the understanding of Nietzsche's discourse of body, the Dionysian, with its living creativity, plays a more important role in Nietzsche's discourse. In the second part of this paper, I discuss the experience of sports, and try to reflect what I have suggested theoretically in the first part. I argue that sport is more than absolute sense activity but an activity combination of ”body” and ”mind”. It's an expression of embodied thought. There are two parts of embodied thought. One is logically inference part that people can control easier, and it’s the amplification of small reason under Apollonian. However, embodied thought itself receives an uneasily-control part. It’s the Dionysian that contributes the creative experience for body. The performance of sports skill is the combination of Apollonian and Dionysian, the operation of great reason. Due to the harmonious duet of the Dionysus and the Apollo, a perfect sports skill performance is thus presented. Conclusion: The highest value performed by movable activeness of human is the ”body” reason which contains spirit and sense, that is, so called great reason by Nietzsche. Owing to sports as the expression of embodiment thought of human, it makes the life world of sports filled with creativity, and showing the highest value of ”great reason” of human. The arguments of body arose by Nietzsche gain completeness under disclosure of the nature of sports experience. And sports itself get a more positive value in the way expressed by Nietzsche.