荀子的「身、禮一體」觀——從「自然的身體」到「禮義的身體」

Hsun-tzu's Recognition of the “Combination of One's Body and the Li-yi”: The Transformation from “A Natural Body to the Li-yi's Body”

本論文探討荀子關於「身、禮一體」的觀念——在究極的理想狀態，個體生命將從「自然的」狀態轉化成「禮義的」狀態，作為社會、文化範式的「禮」不再是外在的規範，個體與禮完全合一。本論文關注如下的課題：此一理想的身體狀態是如何獲致的？其所內含的人格內容與表現於外的身體樣貌為何？全文共分四節：㈠「心」治「五官」——自然的身體及其轉化的機制；㈡「分義」——社會關係中的身體；㈢「禮義之統」與「治氣養心」；㈣身、禮一體——禮義的身體。前三節討論有關身體轉化的機制：包括以「心」的功能為核心的身體內部機制，以及以「禮義」規範為主的社會、文化體制。「禮義化」的精神活動引導身體逐漸成為「禮義的身體」，個體的「身體」與社會文化體的「禮義」合而為一，末節即是論述此一過程，以及「禮義的身體」所表現的樣貌與人格內涵。結論則指出：荀子認為促使個體「禮義化」，包含三方面的驅動力：身體內部的理智因子、社會面的「分義」規範的制約模塑、文化面的「禮義之統」的積習涵泳。身體順著理智化、社會化、文化化的轉化方向，最終成為「禮義的身體」，「自然的身體」有了本質上的徹底改變。此一認知，可以視為荀子在儒學發展過程中的特點與貢獻。

This essay is about Hsun-tzu's recognition of the combination of one's body and the Li-yi (the rules of proper conduct and the axiom of those rules), which is the ideal state at the right moment when the combination is achieved; that is, the point at which, to the body, the Li-yi is not the outer social rules any more but becomes one's inner insistence. This essay is composed of four sections that will focus on two topics: one is 'How the Ideal State Is Achieved,' and the other is ‘What the Inner Character and the Outer Appearance of the Body Are As the Ideal State is Achieved.' In the first three sections, the transformation system will be discussed. It includes three factors: one is in the body; another is in one's society; and the other is in the tradition of Li-yi in the society, along with the cultivation of ch'i and the mind. The first one takes the “Mind” as one's core; the other two, the “Li-yi” system. While being engaged in continually practicing and meditating on Li-yi, the body is being transformed from one's natural state to the state of Li-yi. In the long run, the ideal state of the body is achieved. The first half of the last section will concern the transformation processes and the second half will illustrate the inner character and the outer appearance of the Li-yi's body more precisely. In conclusion, the three reasons which Hsun-tzu has declared as to why a body can be transformed from one's natural state to the Li-yi's state will be explained definitely. They are “The Reason born in the body can be clarified;” “The body can be guided socially;” and “The body can be cultivated through Li-yi.” Briefly speaking, following the transformation processes, simultaneously, the born Reason is clarified, the body is guided, and the body is cultivated bit by bit. The essence of the body is absolutely transformed to the utmost. Such a recognition makes Hsun-tzu distinguished and valuable to the Confucianism.