太極拳與整–體運動

Abstract

本論文的目的在於探討太極拳的「整–體」運動，此議題包含三個子題：其一，如何描繪出太極拳的整體面貌；其二，作為太極拳「整–體」運動者的「身體」內涵為何；其三，涉及太極拳與「整–體」運動中「整」的部署和配置。根據這三個子題的背景分析，採用現象學的詮釋方法來描述太極拳與「整–體」運動的身體部署。研究路徑和論述架構，分成三大部份進行。第一部分先回到太極拳經典文獻中，探討太極拳的整體樣貌，同時建構一種認識「氣」的操作方法，並說明太極拳與「整–體」運動中的整體觀。第二部分回顧中西論述「身體」的議題，從「中國氣論」、「經絡」、「塊莖」、「筋膜」、「氣能美學」、「達爾文式身體」等六個面向探討太極拳與「整–體」運動中學者的「身體」配置。第三部分由老子「有無相生」的理論，經「陰陽相濟，方為懂勁」，提出「相」的修煉工夫，作為統合窺探太極拳的「整」。研究結果發現，太極拳的「勁」，是指內氣連通產生的作用，而太極拳的「整」，乃是一種身體張力的整合、部署和連通，同時「整」也是一種與身體關係的交往、融洽和凝聚。整體而言，太極拳工夫的修煉，應該朝神、意、氣的中和工夫著手，煉養「整勁」，將內氣和內勁確實接通全身，形成完整一氣的作用，透過太極拳與「整–體」運動的操作，學者修煉成動態開放整體的「氣–身體」，形成內氣連通的太極拳「整–體」配置。

The aim of the dissertation is an attempt to explore the “whole-body” movement of taijiquan. This topic involves three aspects: how to delineate the holistic features of taijiquan; how to understand the intrinsic quality of the practitioner’s body; how to map out the deployment and assembly of taijiquan’s “wholeness.”Based upon these three background analysis, the dissertation takes phenomenology as methodology to describe the bodily deployment of taijiquan’s “whole-body” movement. It is divided into three parts in terms of research routes and discursive frameworks. Part I reviews first the classic taijiquan literature to study the formation of “wholeness” and at the same time to build up an operation method to understand what “qi” (氣) is.Part II reviews the Chinese and Western discourses on the issue of the body deployment and taijiquan’s “wholeness” to highlight six major aspects: “Chinese qi philosophy,” “the meridian,” “the rhizome,” “the fascia,” “the aesthetics of atmosphere,” and “the Darwinian body.”Part III takes Laozi’s theory on “the mutual creation of presence and absence” to propose “xiang (相) (mutuality, relativity, interaction)” as a way to explore taijiquan’s “wholeness” via the saying that “only through the flux of yin (陰) and yang (陽) can jing (勁) be used.” As the research result demonstrates, the jing of taijiquan refers to the function created by the circulation of the inner qi, while the “wholeness” appears to be the integration, deployment and connectivity of body tension, also as the contact, compatibility and cohesion of body relations. To sum up, the practice of taijiquan should start with the moderation of shen (神)、yi (意) and qi, cultivate “zheng-jing (整勁)” as the connectivity of inner qi and inner jing in the whole-body movement, and reach ultimately the dynamic Open Whole of “the qi-body.”