Ego-Leib 與「形神中和」——胡塞爾身體現象學與「易輔鞠氏學」的對堪與互釋

Ego-Leib 與「形神中和」——胡塞爾身體現象學與「易輔鞠氏學」的對堪與互釋

陳員

（南昌大學 人文學院哲學系／哲學研究所，江西 南昌 330031）

摘 要：胡塞爾身體現象學關於 Ego-Leib 的揭示，指明作為主體之身體的構造作用與本我論之時間意識同構，主體在身體構造的同時進行著世界的構造。然而作為身體構造作用來源的動覺構造性，依胡塞爾超越論哲學的立場又必須先於身體，這就迫使研究進一步追問構造的起源，回到時間意識之原河流，追問意向性的起源及其與身體的關係，並由此顯示胡塞爾現象學之中的多重預設。依易輔鞠氏學的判斷，胡塞爾雖指出了屬於主體的身體維度，卻因蔽於客體有效性的追尋而無法切入意識與存在之中和的「維度」，其 Ego-Leib 僅止於一種「形而下學」。易輔鞠氏學則認為，孔子作《易》通過卦、爻實現了形神中和；以身體取象的《咸》、《艮》兩卦尤可見之：《艮》卦以「時」止其止、「時」行其行而止其「所」，於六爻之時空統一中實現形神中和，並由形神中和而至「形而上」，成就「窮理盡性以至於命」的價值承諾。研究進而指出，胡塞爾現象學若切實遵循「面向實事本身」，撇開種屬先天與形式先天，自動覺及其系統的統一性重建世界與肉身主體的關聯，或可開出一條新的現象學道路；而反向的易學- 現象學則須先對易學基本概念正本清源，並在已貞正的概念基礎上回應一系列歷史誤區，其任務同樣艱巨。

關鍵詞：胡塞爾；Ego-Leib；動覺；易輔鞠氏學；形神中和；窮理盡性以至於命

Ego-Leib and the Harmonious Integration of the Body and Subject (xing-shenzhonghe, 形神中和) ——A Comparative and Interpretative Analysis of Husserl’s Phenomenology of the Body and Yi Fu (fu, 輔) Ju’s Studies

CHEN Yuan

(Department of Philosophy, School of Humanities / Institute of Philosophy, Nanchang University, Nanchang 330031, Jiangxi, China)

Abstract: This article argues that one of the central insights of Husserl’s phenomenology of the body lies in his theory of the Ego-Leib: the constitutive activity of the body as subject is structurally homologous to the constitutive activity of time-consciousness. In constituting the body, the subject simultaneously constitutes the world. At the same time, however, a fundamental difficulty arises. Since the constitutive function of kinesthesia, as the source of the constitution of the body, must, from the standpoint of Husserl’s transcendental philosophy, precede the body itself, we are compelled to inquire further into the origin of constitution. Such an inquiry ultimately leads us back to the constitution of the primal stream (Urstrom) of time-consciousness, where the origin of intentionality and its relation to the body must be reconsidered. This inquiry, in turn, reveals a plurality of presuppositions within Husserlian phenomenology.From the perspective of Yi Fu (fu, 輔 ) Ju’s Studies ( 易 輔 鞠 氏 學 , Ju Xi’s Yijing studies), as developed through the interpretive framework of the Yijing, Husserl, despite having disclosed the dimension of the body proper (Leib) belonging to the subject, remains constrained by his concern with the objective validity of experience and is therefore unable to enter the zhong he (中和) of consciousness and being. Consequently, the Ego- Leib remains, in this perspective, a form of inquiry confined to the xing er xia (形而下).By contrast, Yi Fu (fu, 輔)Ju’s Studies maintains that Confucius, through the composition of the Yijing and its system of hexagrams and lines, achieved a harmonious integration of the body and the subject (xing-shen zhonghe, 形神中和). This can be illustrated through the two hexagrams Xian (咸) and Gen (艮), both of which take the body as xiang (象). In particular, the hexagram Gen realizes the integration of the body and the subject through the unity of time and space embodied in its six lines: one “stops when it is time to stop”, “moves when it is time to move”, and comes to rest at the proper “place” of Gen. Through this harmonious integration of the body and the subject, thought may proceed from the xing er xia (形而下) to the xing er shang (形而上), thereby fulfilling the normative commitment expressed in the formula qiong li jin xing yi zhi yu ming (窮理盡性以至於命).Finally, this article suggests that, if Husserlian phenomenology were to remain faithful to its fundamental imperative of “returning to the things themselves”, and were to bracket both material and formal apriorities in order to reconstruct the relation between world and embodied subjectivity on the basis of kinesthesia and the unity of the kinesthetic system, it might open a new path for phenomenology. At the same time, however, such a phenomenological-Yijing path is fraught with considerable difficulties. Conversely, might a Yijing-phenomenology be possible? From its very inception, such a Yijing-phenomenology would have to undertake a fundamental rectification of the basic concepts of Yijing studies and, on the basis of conceptually clarified and properly grounded terms, respond to a series of historical misunderstandings. Its task is therefore no less formidable. 

Key words: Husserl; Ego-Leib; kinesthesia; Yi Fu (fu, 輔) Ju’s Studies; harmonious integration of the body and subject; qiong li jin xing yi zhi yu ming

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