從《薑齋文集》論王夫之的場域與身體觀

Exploring Wang Fuzhi’s Notions of Field and Body as Presented in Chiang-chai wen-chi

王夫之《薑齋文集》的場域與身體觀，不僅是未見前賢研究，更因〈船山記〉等文章所呈現的場域與身體，相較《張子正蒙注》等義理著作的精練，反倒顯出自然而然的性情抒發。而本文透過「力爭與藏身：以『人』觀之的場域與身體」及「頑石與抱獨：以『氣』觀之的場域與身體」兩面向，揭示王夫之如何思維人之為人。前者著力在道德主體的挺立，因此場域是人文社會，身體則偏重道德主體與客觀現實關係；後者關注於「全生全歸」，故而場域是天地一氣，身體是氣化身體，兼攝形而上下的道德主體與形軀肉體。總之，對場域與身體的闡發，既提供王夫之研究的另一研究視野，更能描繪其如何重取客觀，並據此串接重氣、重人道、重時中及重事理等等的核心思想，且有助理解明清鼎革下的思想流動。

Because Wang Fuzhi’s notion of field and body in Chiang-chai wen-chi not only have not appeared in previous scholarly studies, but also because the notions of field and body presented in articles such as ''Chuan Shan Ji'' are briefer than those in such philosophical works as Zhang Zizheng Meng Zhu, and thus his views presented in the Chiang-chai wen-chi are more like a natural expression of temperament, they deserve close examination This article reveals how Wang Fuzhi thinks about human beings through two different notions: the notion of “striving and hiding: the field and body viewed from the perspective of the ‘human’” and the notion of ''stubbornness and independence: the field and field viewed from the perspective of ‘qi’''. The former focuses on the moral subject, so the notion of field imbedded therein is that of the humanistic society. And the discussion of the body focuses on the relationship between the moral subject and objective reality. The latter focuses on ''the body is born intact and then dies intact.'' Therefore, the field is the unity of heaven and earth. The body refers to the physical body defined by qi, including both the moral subject and its physical form. On the whole, the interpretation and development of the notion of field and the body can not only provide another research perspective on Wang Fuzhi, but also describe how he re-emphasizes objectivity and links his core ideas on this basis, including qi, Humanity, shi-zhong, and principle. This will help us understand the intellectual currents that defined the Ming-Qing transition.