東亞語境與內證體驗中的近代性構築與批判：蔣維喬與岡田式靜坐法

Building Modernity Based on Internal Evidence and a View Encompassing East Asia, along with the Criticism Thereof: Jiang Wei-qiao and the Okada-style Seiza Meditation

本文以蔣維喬和岡田虎二郎為個案，從易為學術界所忽略的內證性身心技法與修行的角度，探討20世紀前期，在西方科學強勢語境下，中日知識分子的思考與行動。倡導新學的蔣維喬為了改造國民性而公開傳授靜坐，卻受到中國主流知識界以科學為名的批判和圍剿，蔣試圖從日本突圍，從岡田等人處尋求其科學與哲學依據，為靜坐賦予近代性，其著作《因是子靜坐法》實為岡田式靜坐法的蔣維喬式中文解說版。不過岡田本人卻是對明治以來全盤西化持強烈質疑與批判之人物，為此他遠渡美國尋求答案。在美國他邂逅了貴格教派的身心技法與思想，回到日本後創立了一世風靡的岡田式靜坐法。就這樣，西方的身心技法影響了日本，而日本之身心技法又傳到了中國卻被作為傳統而痛遭批判。這一個案既反映了近代日本在中西文明接觸中的某種關鍵性角色，也反映了全球視野下的身心技法及其思想的跨域移動及其相互影響。在此過程中，傳統與近代、東方與西方等各種因素激烈沖撞而又相互越境、錯位與糾纏。也正因此，我們更應該避免西方近代對中國傳統這樣的標簽式思維，去深入體會作為修行人共通的內證體驗，這才是他們的思想發生的源泉之所在。

Jiang Wei-qiao advocated the practice of jing zuo (quiet sitting meditation) for modifying the national character in early 20th century. However, this method was strongly criticized as unscientific by the people in the country's mainstream intellectual sphere. In response to this criticism, Jiang Wei-qiao sought from Japan evidence of the scientificity and modernity of seiza meditation and, introduced the Okada-style Meditation to China. Okada Torajiro himself originally had strong misgivings about the emergence of westernization in the Meiji period and about the attendant inflow of modern science, adopting a strongly critical stance. To clarify his doubts, however, he went to the United States, where he was exposed to the Society of Friends' (Quaker) mind-body intervention and its philosophy. Influenced by this, Okada returned to Japan and invented the Okada-style Meditation. In this manner, the Western mind-body intervention method was transmitted via Japan to China, where, however, the practice was criticized by Chinese intellectuals as being a longstanding tradition of their own country. This case shows that, during this process of transmission, elements such as tradition and modernity and East and West, while forcefully colliding, mutually crossed boundaries and became intertwined. Therefore, in addition to making efforts to depart from stereotypical dichotomies such as ''traditional China vs. modern West,'' we need to closely study the similarities among the internal experiences of the meditators themselves, as these are the very sources from which their philosophies emerged.