Sport and Pilgrimage: Cyborgization versus Spirituality

本文大致分為四個段落：1.辨識運動做為身體活動文化中的次級系統；2.頂尖運動中運用人工科技可能的隱憂，及對人存在的改變；3.從非宗教的意義中，去探討身體文化中運動的心靈性；4.朝聖可做為這種活動的一個例子。以下分成10個標題說明。一、運動的多重意義：運動(sport)是個多義的名詞，包含「身體文化(physical culture, body culture)」、「活動文化(movement cu1ture)」，「運動科學(kinesiology-sport sciences)」、「類人類學(kinanthropology)」等，本文作者幫運動下了一個定義，即「一個具體人類活動的意義」。二、生命的意義：如同運動的多重涵義，生命的涵義也是很多元的。作者提及四種途徑來瞭解生命的意義：上帝是生命的意義和目標；消費物質或文化的享樂主義；建立在活動與工作的生命；認為生命是無意義的。不管人們對生命意義的主張為何，都是經由人類活動的脈絡來揭示其意義。三、運動之科技化：本文以三例說明運動科技化的結果：透過手術來做技術之修改（如眼睛及手肘韌帶手術）並不被禁止，比賽前做人工避孕並做墮胎，以及基因修改做為一種禁藥型式。四、問題與爭議：運動的人工科技化（或生物機器）(cyborgization)，這個問題導引出運動未來發展的二個方向，一是繼續追求更高、更遠、更快，一是體認到運動的有限性。前者使得運動失去存在的意義；實質會被改變，運動變成一種「轉人性主義(transhumanism)」的症候，將人類改變為一種生物機械人。後者則是延續海德格(Heidegger)的理念，認為人是朝向死亡的存在，因死亡而凸顯人的有限性，所以運動也是有限性的。五、有意義人類活動的可能性：廣義的人類活動，不只侷限在頂尖運動。作者認為人類活動範團最廣，最多人參與，因而具備了幾個條件或特質如下：1.不只是在記錄表現，也要達到放鬆，健康或教育潛在性；2.精神價值空間；3.人類活動應達到真實經驗的實現。作者並主張除非後人文主義擁護者可提出一種新的本體論述，來證成朝向死亡的的不同原則，否則有關對頂尖運動的非人性爭論還是會繼續存在。六、比賽的心靈性層面：靈性(spirituality)的面向，導入了認識人類更深層之一面，而且它是從古至今，宗教最為強調的內容。典禮、神聖與奇蹟，皆可能出現在各種比賽(game)當中，例如馬雅的舞蹈、阿茲提克的球賽、印加的跑步、古希臘奧運會等。因此，靈性是存在於身體活動中的。七、朝聖與觀光：大部分研究者會從旅行者的目標或動機來區別朝聖與觀光，亦即朝聖具備宗教動機，觀光則不具備宗教性動機。作者則以兩種極端間存有行為連續性來反駁此種簡單的二分法。八、五種觀光的模式－朝聖的連續性：1.休閒模式：享樂、幸福；2.轉移焦點的模式：避免每日存在的異化，不去找尋意義；3.體驗模式：尋求激勵；4.實驗模式：尋求不同選擇；5.存在模式：等同於朝聖，尋求真實的經驗。九、朝聖者與觀光者：因此，與其區分朝聖及觀光，作者提議不如去區分朝聖者與觀光者對旅行之目的、心智狀態、經驗模式、對待問題的方式、聚焦的不同行為。十、朝聖做為身體靈性：朝聖的類似英文名詞不少，例如：hiking, wandering, sauntering, journeying等，它的源初意義是指「家與距離間的辨證」、「無固定場所的漫遊」，例如：drifters, vagabonds, tramps, hobos等名詞。一般的意義則是指「離家及回去」，例如：tourists, pilgrims, business travelers, travelers in search of knowledge等。綜合而論，身體活動增加了靈性的連結，可以增加更多人的興趣，在現代強調休閒與觀光的潮流中，不斷消費及累積瑣碎經驗是不夠的，也無法滿足現代人內心深處的渴求，朝聖所具備的特質，正可以彌補這個缺憾。

關鍵字

朝聖；人工科技化；靈性；觀光；類人類學

並列摘要

The basic problem of contemporary sport is the question if some boundary of growth exists. If growth of records is possible ad infinitum, or if we have to crash on any boundaries. New terms as ”transhumanism” or ”posthumanism” denotative situation where the human personality try ”to make better” his/her being through the techniques by overcrossing a horizon of (natural) humanity. When the human being stays at boundary of his/her possibilities at maximum achievement, he/she looks other ways leading to victory: doping and technique. However, both lead to dishonor of human naturalness, both squander the potential of authentic existence in sport framework and both to try escalate effort (to give victory) at cost of mounting of technical artificiality to human-they lead to the cyborgization of sport. Contrary, the pilgrimage by its spiritual aspect Leads to deepening of human being’s naturalness. There are many words on a continuum from tourism to pilgrimage for this activity: hiking, wandering, sauntering, journeying.... Some of them are closer to profane activities from the point of view of the way of human being (with the cognitional or enjoyable and pleasant aspects of traveling dominating), while some of them are more closely related to the sacred path (and in this case, spiritual interest is more important for the itinerant). This paper wants to show that pilgrimage is not only a topic of religion or history and even that religious passion is not necessary for such a journey. The pilgrimage should be viewed as some specific way how to use the ideals of sport in personal level. Palmer is a person who is open for landscapes, for the spiritual level of genius loci, for the agency of a scene. An opportunity for us in sport studies (kinanthropology), leisure studies (recreology) or tourism is in the stressing of the possible deeper levels of traveling rather than just taking pictures at visited places or shopping for souvenirs. Sensitivity toward nature is just the kind of spirituality without religious attitude which is often connected with human movement. Walking as such could be a good way to explore physical and movement spirituality.

並列關鍵字

Pilgrimage ； Cyborgization ； Spirituality ； Tourism ； Kinanthropology

參考文獻

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