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首頁> 中文期刊> 《體育學(xué)刊》 >柏拉圖后期對話篇中'身體(soma)'的原理性特征——柏拉圖體育論再考的前提

柏拉圖后期對話篇中'身體(soma)'的原理性特征——柏拉圖體育論再考的前提

     
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This paper aims to clarify Plato's view of soma through consideration of the fundamental characters of soma in Plato's later dialogues. Soma, which had a very large extension in classical Greek, denotes not only the hu-man body but also the elemental bodies (fire, water, air, earth), the corpse, the cosmic body, the celestial body, the animal body, etc, and there also lies such a large extension in the background of the Plato's view of the human body.According to Laws, Plato's last work, soma has three common characters: spaciality, movability and sensibil-ity, and takes on a different aspect fi'om the body in the present age. Firstly, the spaciality of soma is the likeness of Form, which is copied into chora (the place of plenum), and it is the solid, which is geometrically formed by fol-lowing Form. Secondly, the movability of soma is originally motion by others or disorderly and dotted linear mo-tion, which is necessarily caused by the accidental collision between the particles, but in connection with Soul and Reason it becomes a pseudo-autonomous and orderly circular motion. Thirdly, the sensibility of soma is pathema (accidental affection), which is based on the multiplicity in the geometrical structures of the particles. Pathema in-jutes Soul and soma when it is left to Chance and Ignorance, but in the control of Reason it contributes to the reali-zation of the good and the restoration of the order.Since soma, which has close connections to Soul, Reason and Form, is represented as such a subordinate and necessarily conditional existence in Plato's later dialogues, the hu-man body, which is also called soma, should be considered on the basis of the above mentioned fundamental char-acters.%通過考察柏拉圖后期對話篇中"身體(soma)"的原理性特征,闡明柏拉圖身體(soma)觀."身體(soma)"是具有極其寬廣外延的詞匯,不僅指人的身體,還代指動物的軀體、宇宙或天體的結(jié)構(gòu)、喪失生命的尸體,甚至具有構(gòu)成基本元素(火、水、空氣、土壤)的含義.身體(soma)在語義上如此廣闊的外延,是理解柏拉圖身體觀的背景.根據(jù)柏拉圖臨終前的著作<法律篇>,原則上身體(soma)由3個特性規(guī)定,即"空間性"、"運(yùn)動性"、"感覺性",在理解這些特性時,要與今天的物理性質(zhì)進(jìn)行判別,捕捉柏拉圖身體觀的獨(dú)到之處.其一,"身體的空間性"是指理念投射于充實(shí)空間呈現(xiàn)出的虛像,借助理念幾何學(xué)的形象化,理念的"立體性質(zhì)"得以表現(xiàn);其次,"身體運(yùn)動性"所要闡明的是造成粒子(四元素)之間的"偶然"沖突的根本原因在于"必然"引發(fā)的雜亂、直線的"他動性",然而,當(dāng)身體與靈魂或"知性"發(fā)生關(guān)系時,獲得的則是自律而有序的圓周運(yùn)動;第三,"身體的感覺性"是指在粒子的立體結(jié)構(gòu)的多樣性中有緣由的苦悶(pathema),苦悶由于"無知"和"偶然"被擱置,會給靈魂及人體招致各種各樣的惡事,相反,當(dāng)"知性"主宰苦悶時,苦悶反而會成為善的實(shí)現(xiàn)及秩序的恢復(fù)的能量.可以說,在柏拉圖后期的對話篇中,"身體(soma)"與"靈魂""知性""理念"密切相關(guān),被描繪成從屬但作為必要條件的存在.于是,在考察被稱為"身體"的人類的身體時,同樣要以上述原理性特征作為依據(jù).

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