具身之感與生命之思：中晚唐詩歌中的「身—心」與「心—事」

Embodied Feelings and Reflection on Life: “Body-Mind” and “Mind-Matter” in the Poetry of the Middle and Late Tang Dynasty

中晚唐詩歌中以北人南貶為重要契機的身體感受書寫及對自我身體的觀看與戲謔，終結了曾經流行的熟讀離騷、痛飲酒的名士文化，放浪形骸的通性表達被自我身體的真實感受所替代。在對身體感受的體認中，「身—心」成為再被考量的焦點問題，「在身之心」遂有被共識化的傾向。在身之心即為行事之心，但「心—物」及「心—事」的再問題化，在中晚唐的認知與情感文化中，卻形成了對於古物、故物頗為強烈的情感投射。在感傷的氛圍中，「了事」「無事」成為中晚唐人回應生存壓力的主流方式，此一點抑制了中晚唐人對於「事」之理解的深廣度，也讓「無事」之「閒」有了滑向另一種「忙」的危險。而宋儒則在中晚唐人所展開的問題平面上，有了更具理論與實踐深度的回應，從而在事實上形成了兩者之間的連續脈絡。

Within the poetry of the middle and lang Tang dynasty, at a time when northerners were being demoted and relegated to the south of the empire, a form of writing emerged around the question of “the feeling of the body,” which included a form of reflection upon and mockery of one’s own body. This writing represented the end of the once flourishing culture of celebrated men of letters writing about drowning their sorrows in drink and reading vigorously the Lisao. The expression in poetry of dissolute bodily pleasure gave way to explorations of the true feelings of one’s physical body. Within this explorations of embodied feelings, the question of “body-mind” became a topic that was one again the focus of writing and thought. The notion of “The mind in the body” gradually became a consensus. “The mind in the body ” was the mind of action, however, however within this process the notions of “mind-matter” and “mind-thing” became questions once again. In the cognitive and emotional culture of the mid and late Tang, a strong emotional projection was cast upon antiques and ancient objects. Within this sentimental atmosphere, “finishing affairs” and “having no affairs [to accomplish]” became the mainstream way for people to respond to the pressure of survival, which also constrained mid and late Tang people from developing a deep and wide understanding of “things”, and made the “leisure” imbedded in the notion of “having no affairs” risk of sliding into being another kind of “business.” Song Confucianism, on the basis of the question raised by people of the middle and late Tang Dynasty, produced a response to such questions of deeper theoretical and practical depth, thus in fact forming a continuous context between the two.