身體與政治――論王夫之《莊子解》中的貴身思想

Body and Politics—On the Concept of“Valuing the Body”in Wang Fuzhi’s Commentary on Zhuangzi

本文以王夫之《莊子解》為核心文本，探討其哲學中所蘊含的身體觀與政治構想。王夫之「體而備之」的觀點指出：身體並非既定的形軀，而是承載氣之流變與感應的生成場域。首先，本文主張，王夫之的「渾天說」與「相天說」，實為處理「道術將為天下裂」的哲學策略，前者顯示氣化之天無可定位而能圜運，後者則強調身體如何在無定中調度自身。事實上，應化於變動的「循斯須」，既是養生，也是政治活動。其次，本文認為，王夫之對「遊人之樊」的構想，亦構成了一種獨特的倫理觀，因為以虛（氣）來帶動實的流動，並非單純的功效考量，而是一種因虛實對應所達成的開放性、流動性調整。「虛」並非空無，而是開放的內在結構，使心不執於被區別之形，不固於所據之實。當心因虛而能應，氣就能導引僵固之實，通暢阻塞之和。這樣的倫理意涵，不訴諸一己之誡命或德行，而是以身體在氣感中的調節與共感為根基，構成一種基於相應而非制約的關係秩序。

This paper examines Zhuangzi Jie by Wang Fuzhi, focusing on his conception of the body and its political implications. Wang’s notion of“the body as that which is equipped”（體而備之）suggests that the body is not a fixed form, but a dynamic site where qi（氣）flows and transforms through responsive encounters. I argue that Wang’s theories of“Heavenly Movement”（渾天說）and“Correlative Heaven”（相天說）form a philosophical response to the crisis of the Dao being fragmented in All- Under-Heaven. The former emphasizes the ungraspable, circulating nature of Heaven, while the latter highlights the body’s role in adapting to change through self-adjustment and cultivated responsiveness.
Wang’s reflections on the“constraints of the wandering person”further reveal a distinct ethical vision. Rather than imposing moral discipline, Wang’s model emphasizes the mutual attunement of the virtual and the actual. Xu (emptiness) is not nothingness, but an open structure within the heart-mind that resists fixation. When responsive to xu, the body allows qi to circulate and unblock stagnation. This ethical order is grounded not in rules or virtue, but in bodily resonance and relational responsiveness—a politics based on transformation, not control.