| Summary: | 碩士 === 國立清華大學 === 中國文學系 === 102 === Abstract
Wang Gen was one of the famous civilian Confucian scholar of Wang Yang-Ming school in the mid-Ming dynasty. He placed importance on Body in his “Huainan Ge-Wu” theory and conducted the transformation from the method of “Cultivating Body through Mind” in Song-Ming Neo-Confucianism into the practice of “Body Cultivating” in Da-Xue. The “Wu” of “Ge-Wu” (Investigation of Things) then was also transformed from the “Shi”(everything) which was defined by Zhu Xi and Wang Yang-Ming into the “Wu You Ben Mo(Things have their root and branches)”which means “taking me as the basic origin, and Things as the outer details”, and the spirit of “Huainan Ge-Wu” theory is to preserve the best of both “Ben” and “Mo”. As a result, “Wu” changes from the phenomenal phase of “Shi” to the practical phase of “Shi”, and the “Body” which is used to be the space for practice conducting becomes the core of Wang Gen’s theory and self-cultivation. The foundation of Wang Gen’s “Huainan Ge-Wu” theory is mainly about “Body esteem” and “Body Preservation”. Only by preserving body can people achieve the practice and of “Li”, and also embodies the aspect of ethics and the aspect of philosophy of “One Unity of All Things” through “the Body Subject” of “Body and Tao esteem”.
The idea of “Body concept” in Wang Gen’s “Huainan Ge-Wu” theory is a characteristic that has been followed with interest by scholars over years. However, the practice methods and the content of this theory along with the preaching measure of Tai-Chou civilian scholar have been criticized, too. Recently, the scholars who do the research on Wang Gen are mostly focus on the uniqueness of “Body theory” of that time, and also the ideas and specific practice of Hsin-Chai’s “Body preserving” theory. Nevertheless, there are comparatively fewer scholars who discuss Hsin-Chai’s theory content and “body theory” from the aspect of philosophy. Hence, my research motivation of this paper establishes on the criticism of the “Body preserving” idea in “Huainan Ge-Wu” theory, and I hope to restore the status of Hsin-Chai and his pupils in traditional Confucianism which they deserved to have.
Besides, based on the research of predecessors, I supplement with the philosophy aspect of Hsin-Chai’s “Body concept” through explaining the content of Wang Gen’s “Huainan Ge-Wu” theory and the body concept discussion of the three-stage dream realization. I also refer to that the practice conducting of it is inseparable from the society (the lives people live in), and is able to appear the interpenetration of “Spiritualization Body Concept” and “Li-Yi Body Concept” through the phases of the process of Body-mind cultivation and also the state of embodiment. With these discussions, I make a thorough inquiry of Wang Gen’s “Body Subject” philosophy.
In this paper, I begin with discussing the teacher-student relationship and the family relationship of Wang Gen, and set Wang Yang-Ming, the younger generation of Wang Gen family and a part of Wang Gen’s pupils as the discussion objects. The axis of the skeleton in this paper is “Body”. The discussion starts from the phases of politics and society, and also the family background and the experience of thinking and learning, in order to indicate that what Wang Yang-Ming emphasizes on is “Innate Conscience Body” which is much more subjective while what Wang Gen realizes and emphasizes on is the concept and practice of body preserving through his lower social status background and his experiences of close corporeal body interaction.
After the first discussion, I continue to elaborate that both Wang Yang-Ming’s “Innate Conscience Body” and Wang Gen’s high-social “Body Subject” are the organisms of the trinity of “Mind-Qi-Shape”. By the transformation and interpenetration of Qi between Mind and Shape, the whole body and mind can be full of “Li” and then embodies “Ren (humanity) of One Unity of All Things”. This is the so-called “Spiritualization Body Concept”. The difference of body philosophy between Wang Yang-Ming and Wang Gen is that, for Wang Yang-Ming, all the practice of cultivation can be worked when one is worked. Once the original good qi is full of the Body, the lustrous splendor can be showed from the Body, and all things can be integrated into the high-subjective “Innate Conscience Body”. On the other hand, Hsin-Chai makes the continuation of Wang Yang-Ming’s “Innate Conscience Body” with the view of the more objective “Body Subject”, and also makes the transformation of sequent practice from the outer (Body) to the inner (Mind). That is to say, the Body of Wang Gen is more about the interpenetration between “qi and shape” while the Body of Wang Yang-Ming is more about the interpenetration between “mind and qi”. It is worth noticing that although there is a difference between the thoughts of Wang Yang-Ming and Wang Gen, both of them do not ignore the status of “Body” and “Mind” as the space for practice conducting.
Furthermore, I discuss that Wang Gen can actively embodies the innate original rules of Li-Yi in the “Body Subject” of the united “Mind-Qi-Shape” from the point of “Li-Yi Body Concept”, and makes Li-Yi interpenetrate into all Things through the social practice of “Body Subject” which can be done by the resonance of Qi among the inner part of Things. The embodiment of “Li-Yi Body Concept” appears on Wang Gen’s outer dressing which is in accordance with the ancient customs. And also on the “Qi Jia, Zhi Guo, Ping Tian Xia (Family-regulating, state-ordering and world peace-bringing)” aspects of his “leaning before entering politics” preaching career, filial piety practicing, relieving victims, social practicing, etc. The “Li-Yi Body Concept” of Hsin-Chai influenced his younger family generation and his pupils, and Tai-Chou scholar also showed its characteristic of high-level social and close relationship of human ethics due to this concept. The last but not least, in the conclusion if this paper, I indicate that the “Spiritualization Body Concept” and “Li-Yi Body Concept” are actually mutually interpenetrating and appearing. In his “Body Subject”, the Body of Mine is able to be united with the Mind of Mine through the communication and circulation of Qi, and the Body of Mine can carry out the practice and embodiment only when being in the Universal Body. Therefore, what the Body is to the Mind in the “Body Subject”, the Universal Body is to the Body of Mine, and there is the meaning of unity and succession in it. Now, there is not only about the development and interpenetration of two types of embodiment, but also the state of “One Unity of All Things”.
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