從《莊子》的「養生主」到太極武術的倫理主體：一種回應當代主體性危機的探索

From Zhuangzi’s “Yang Sheng Zhu” to the Ethical Subject of Tai Chi: Exploring a Response to the Contemporary Crisis of Subjectivity

在後現代思潮的衝擊下，啟蒙時代的主體觀受到很大的挑戰。然而，過於強調主體，固然容易造成對他者的壓迫，形成同質化的暴力；但主張去主體，又往往導致生命虛無與實踐的乏力，難以確立倫理責任，畢竟，主體能動性是構成責任的先決條件。本文主張，面對當代的主體性危機，《莊子》的「養生主」提供了嶄新的視野，能夠為當代奠立更合宜的主體觀。「養生主」作為一個重要的哲學概念，不只是保養身體、安頓心靈而已，還指向了一種經營倫理關係（養親）的生命人格。「養生主」以氣化與工夫修養為關鍵的實踐過程，所成就的倫理主體，會對他者的差異化保持開放，不再是只強調同一的主體。然而，這樣的工夫如何落實在生活脈絡裡，也是一個重要問題。本文以太極拳這門具有古典文化意涵的武術作為考察，透過《莊子》「養生主」的概念來詮釋太極武術中的「懂勁」、「神明」、「完整一氣」、「捨己從人」、「物來順應」等的虛化工夫所成就的倫理主體，同時以「極柔軟，然後能極堅剛」來說明這樣的虛化工夫，不僅僅是「去主體化」，同時也是「主體化」的實踐歷程。換言之，在「去主體化」與「主體化」的交織下所形成的倫理主體，可視為對當代主體危機的一種回應可能。

Under the impact of the post-modern trend of ideas, the concept of subjectivity in the Enlightenment era has been greatly challenged. While the excessive emphasis on the subject may easily lead to the oppression of others and the formation of violence of homogenization, advocating de-subjectivation tends to lead to the emptiness of life and the weakness of practice. Moreover, it becomes difficult to establish ethical responsibility. After all, the subject is a prerequisite for responsibility. This study suggests that when faced with the contemporary crisis of subjectivity, Zhuangzi’s “Yang Sheng Zhu”（養生主） provides a brand-new perspective which can create a more appropriate concept of subjectivity for the contemporary era. As an important philosophical concept, “Yang Sheng Zhu” is not limited to maintaining physical and spiritual health but also points to a personality of life that manages an ethical relationship (caring for relatives). “Yang Sheng Zhu” is a practical process using Qi（氣） and mind cultivation as the key, and the ethical subject achieved by this practice will remain open to the differences of others. This practice no longer only emphasizes the sameness of the subject. However, how to implement such a practice in the context of life is also an important issue. This study probes into Tai Chi, a martial art with classical cultural connotations, and uses the concept of Zhuangzi’s “Yang Sheng Zhu” to interpret the ethical subject achieved by the invisible practice of “understanding of power,” “shenming,” “complete Qi,” “sacrificing oneself to serve others,” and “accepting every encounter” in Tai Chi. This study also uses “extremely soft, and then extremely rigid” to explain that such an invisible practice is not only “de-subjectivation” but also the realization of “subjectivation.” In other words, the ethical subject formed under the interweaving of “de-subjectivation” and “subjectivation” can be regarded as a possible response to the contemporary crisis of subjectivity.