莊子的氣化現象學

The Phenomenology of Qi by Zhuangzi

本文試圖綜合由楊儒賓、陳榮灼二先生所開創的中國哲學的形上氣論，以及由海德格、芬克等之西哲現象學的世界、身體概念，從而建立一莊子的「氣化現象學」。希望藉此當代化中哲的氣論，並與西哲之世界現象學、身體現象學、轉化現象學等進行跨文化對話。學者一般將莊子氣論由本體論、宇宙論、心性論、工夫論等四方面去探討，其中不免包含了西方形上學的區分方式，這種形上學的解析方式已經不完全適合當代學術取向。在筆者的區分中，現象學的「世界」概念涵蓋了形上學之本體論與宇宙論的面向，「身體」概念則涵蓋了心性論與工夫論的面向。依現象學的觀點，世界概念與身體概念是前主客之分的，並且不是形上學的世界與身體概念，而是存有論的概念。「氣」總的來說似乎可以統合世界與身體兩種面向，氣是世界身體。一種現象學的氣論可以與現象學的諸多議題對話，諸如意識（Husserl）、世界（Heidegger，Fink）、身體（Merleau-Ponty）、他者（Deleuze）、身體自感（MichelHenry）、轉化（Elberfeld）等等。This article tries to synthesize the metaphysical viewpoint of qi developed by Yang Ru-bing and Chan Wing-cheuk, and the concepts of world and body developed by Heidegger and Fink, in order to establish a phenomenology of qi according to Zhuangzi and further to modernize the theory of qi in Chinese philosophy. Finally we can undertake transcultural dialogue about the phenomenology of world, phenomenology of body and phenomenology of transformation.Scholars usually divide discussions of Zhuangzi's theory of qi into four aspects, from the perspectives of ontology, cosmology, mind-nature, and self-cultivation. But such distinctions belong to Western metaphysical tradition and are not suitable for contemporary academic orientation. In my treatment, the phenomenological concept of 'world' covers metaphysical ontology and cosmology; the concept of 'body' covers mind-nature and self-cultivation. In accordance with the phenomenological point of view, the concepts of world and body lie before the duality of subject and object, and are not the metaphysical concept of world and body. Qi can unify the two sides and is the world-body. A phenomenology of qi can open up dialogues with phenomenology on many issues, such as consciousness (Husserl), world (Heidegger, Fink), body (Merleau-Ponty), the other (Deleuze), self-affection (Michel Henry) and transformation (Elberfeld).