保守求生：論道家身體轉向及其比較文化實踐

Conservative for Living: On the Taoist Body's Turn and Its Comparative Cultural Practice

本文是以內丹學爲核心所廣義論述的道家身體爲基礎，論證一種「身體的精神性」的轉向可能。為了追求拙樸長生的身體，乃在統攝天、地、人多層次對應的宇宙、社會與物質身體和諧思維下，有著多面向共構的探索與實踐。而建構道家身體乃需先對內丹學的源流繼承及其內容的理解，這涉及外丹、房中術與內丹的交織發展。繼承道家經圖的傳統，本文提出「道家身體的兩重性」，以「周天圖」、「修真圖」、「內經圖」等佐證，揭櫫人體「法身」與「色身」的氣的精神化過程，並探究其「後天返先天」時「社會身體」被干擾之問題。
藉批判傅柯等「西方中心」的身體論述，從道家身體「圓現象」的實踐，居於「環中」的虛實位置，既能以「橐龠在玄牝」的生命技藝而「藏乎其中」，也能勇往直前進入歷史，進入社會以「遊乎其外」，乃開展屬於文化英雄的現代「保守求生」之路。

Of special interest on the turn to spiritualization of body, this paper devotes to the establishment of Taoism body via neidan shue (內丹學). In order to transcend the houtian 後天and return to the xiantian (先天) for obtaining the original nature of human being, the Taoism body combines three kinds of practical methods: alchemical diet (waidan 外丹), ars erotica (房中術) and spiritual meditation (neidan 內丹). In this paper, the author raises the concept of Duality of Taoism Body for demonstrating the possibility and limitation of the great transformation in the light of juotain tu (周天圖), xieujeng tu (修真圖) and neijing tu (內經圖). In advance, the article explores the problem of social body which causes the turbulence of practicing Taoism body in contemporary society. To highlight the importance of Chinese Taoism body, the paper compares and criticizes the Western-centralism body view, such as Michel Foucault's point, and explores the Oriental way of body practice, the Yuan phenomenon (圓現象) practice of Taoism body. In conclusion, the cultural hero's oriental body practice leads a road to the possibility of conservative for living inside the body and contribution to the real world as a spiritual flaneur looking for the absolute freedom.