馴化自然：以柳宗元永州山水書寫為個案

To Tame the Nature: Taking Liu Zongyuan's Writing of natural landscape in Yongzhou as a case

本文以柳宗元謫居永州時期的山水書寫為研究對象，探討其如何通過行動參與異域的山水，從而轉化自身的存有狀態，在因貶謫而困居一隅的處境中重新體驗自由與安頓。我們將從貶謫事件對於柳宗元的影響談起。因著放臣身分而來的多重關係性失落，使柳宗元初至永州時，不免沉淪於一種孤獨的境況之中。然而，由於關係性是實存之人的本質，修補失落的關係性，抑或建立起新的聯繫，是維持自身存有的必然要求。元和四年以降，柳宗元積極地通過「發現」與「命名」等行動參與永州當地的山水，與之建立關係，使得原來可怖的異域，馴化而為可以棲居的地方。在柳宗元的筆下，馴化了的地方乃是一與我互為主體的存有者，是真正意義上的「他者」。通過柳宗元永州時期的山水書寫，我們可以看到「交互主體性」在人與非人的存有者間的一種體現。同時，這也預示著一種新型態的人與自然的關係在唐中葉的出現。

This article takes Liu Zongyuan's natural writings during his demoting and exiling in Yongzhou as the research object. It mainly studies after Liu Zongyuan was demoted and exiled to a remote corner of the territory of the Tang Dynasty, how did he participate in the foreign land through some actions, thereby transforming his own state of being, and experiencing freedom and settlement again. Our discussion will start with the impact of the incident that being demoted and exiled on Liu Zongyuan. As a result of the loss of relationships in multiple aspects due to his status as a demoted and exiled official, Liu Zongyuan inevitably falling into a lonely situation when he first arrived in Yongzhou. However, owing to relationality is the essence of Human reality, repairing lost relationality or establishing new connections is an inevitable requirement for maintaining one's own being. Since the fourth year of Yuanhe, which is 809 AD, Liu Zongyuan actively participated in the mountains and rivers of Yongzhou through actions such as ''discovery'' and ''naming,'' thereby establishing a relationship with them, so that the foreign land which originally brought Liu Zongyuan a sense of scary and uncomfortable were turned into a habitable place. In this paper, we call such a transformation ''tame,'' which means to establish ties. In Liu Zongyuan's writing, the ''tamed'' place is a being who is the subject of each other with me, and it is the ''Other'' in the true sense. Through Liu Zongyuan's natural writing during the period of being demoted and exiled to Yongzhou, we can see a manifestation of ''intersubjectivity'' between human beings and non-human beings. At the same time, this also heralds the emergence of a new type of relationship between human being and nature in the middle of the Tang Dynasty.