本計畫結合人類學、宗教學與歷史三個學科探討一項非常重要，但尚未被深入研究的主題──日常生活的文化身體感。「身體感」乃指人們經驗身體內在與外在環境的感知項目（categories），是由一種或數種不同的感官知覺結合而成，與我們日常生活密切相關，人們能夠在每天的生活中產生自我認知，以及充分與外界互動，所依賴的正是個人對身體內在與外在環境所接收或傳遞的訊息。生理作用是達到身體感受的方式之一，但人們對感官生物性（biological）過程所傳達的訊息卻可能呈現文化與歷史的差異。雖然身體感與我們的生活密切相關，但因為身體經驗難以被客觀化或象徵化，因而很少成為人類學及醫療史的研究主題。

為了論證身體感的主體性，我們希望綜合七項身體感的研究，說明感覺的認知乃經由身體的感受，以及「身體經驗」研究的價值。更希望藉此具體說明身體感的研究對史學、人類學與宗教學理論帶來的啟發，以及研究文化、歷史及社會過程當中，身體感更是不容忽略的因素。事實上，由本計畫成員組織而成的「醫療與身體經驗」研究群，在過去的兩年期間歷經多次討論，對於身體感的研究方向有相當的共識，我們希望以此為基礎，結合中研院、台大、清華與慈濟大學的學者，在三年內分別從七個子題探討身體感研究的文化理論。我們企圖從品茶、恐怖、坐姿、驚嚇、舒適、陰陽這類與日常生活密切相關，卻常被視為理所當然之身體感的項目進行深入研究，以瞭解身體感所形成的感知體系如何與日常生活密切結合。在研究方法上，更希望從實證研究、文獻研究，以及跨文化、跨時代的比較，探討身體、感官，與身體經驗等課題，最後希望提出具體詳實的理論架構。

This research attempts to explore an important but rarely studied topic—cultural categories of body experience in daily life. It integrates disciplines of anthropology, religious studies and history, as well as seven different research topics to demonstrate “Why body matters?”—i.e., why we need to study the cultural and historical aspects of how body experiences, instead of mere cultural concepts of the body or representations of the body. Our research will attempt to reveal how this new approach brings new perspectives to each discipline, and why body experience is an important aspect which cannot be ignored when studying cultural, historical and social processes.

Categories of body experience often combine one or a few senses, and are closely associated with our everyday life. Our body experience includes physiological functioning; however, different cultures or people in different historical eras interpret sensory information differently, and develop culturally and historically unique ways of body sensation. This research will target a few often taken-for-granted categories—fright, comfort, horrible feelings, sentiments of gender, and the taste of tea —to better understand how the cultural construction of a perceptual network of body experience is associated with our everyday lives.
This proposal is based on a consensus reached through a long process of reading and discussion sponsored by the research team of “Medicine and Body Experience” in the Institute of Ethnology. Our members includes scholars of Academia Sinica, National Taiwan University, National Tsing Hua University , and Tzu Chi University. Through ethnographic, historical and cross-cultural comparisons, we will attempt to develop a theoretical framework of studying body experience.

本計畫在以三年時間對晚明至近代中國陰陽混成的概念在宗教（道教為主的三教合一）傳統、身體醫學、及日常生活層面的形塑及演變，作一歷史上的析梳，以澄清男女雙修、夫妻同修、及福慧雙修等日常實踐，在近世以來的中國性別文化與身體感（包括性感、幸福感、自在感、滿足感、希望感）演變中，所扮演的關鍵性角色。

計畫第一年，將以晚明至清初（1530-1640）中國廣嗣醫學及男科與女丹的全盛時期所遺醫學史及宗教生活史、社會文化史（家庭及個人傳記）資料為主軸，分析此一百多年來，由哲學、宗教、醫學、及社會生活面的多重演變，如何匯集而開創出男女雙修與夫妻同修的可能。並藉數種關鍵文獻（如《廣嗣紀要》、《妙一齋種子篇》、《祈嗣真詮》等）之細部文本分析，以闡明此一發展的來龍去脈，與對當時社會上融會重整中的性別關係、家庭倫理與日常行為上的影響。從而呈現此近世嶄新的男女身體文化演變過程中，男性、女性各自分別及雙方共有的重要身體感官變化，所表現的特殊面貌。

計畫第二年，將延伸此研究至盛清與晚清的發展，展示陰陽混成與男女雙修之哲理與醫理，如何由社會風尚，一方遭受抨擊而沈潛沒入地下，一方又藉方書、民俗、宗教信仰而普及地方民間，成為近世中國性別關係與兩性身體生活中的重要基石。

計畫第三年，將置此研究於比較性別關係史與身體文化研究之視野中，與總計畫其他研究及本人曾進行的性別與身體文化演變研討中，一併考慮，共同於國內及國際學術研討會及期刊中發表成果。

The Main purpose of this three-year research project is to uncover an innovative concept of cross-sexual self-cultivation that first matured in the mid-16th century that perceived a religious, philosophical, and physical possibility for men and women to be practicing daily acts of self-improvement through explicit sexual interplays, which later opens up an important and unique aspect in gender relations and the development of body culture in modern China.

The project is devised into three phases: For the first year, seven key texts on reproductive medicine will be identifies and analyzed to show the historical background of this cultural trend long in the making. Secondly, the clinical as well as folkloric characters of this development will be investigated to reveal this significant turn in Chinese medical and religious traditions, during its heyday from the mid-16th to the mid-17th century. For the second year, the study will follow up its fate in the high Ch’ing, from the mid-17th century to the later years of the 18th century, to discover its spread as a social vogue as well as the various debates and difficulties it encountered under a new political regime and austere social air. Finally, in the third year, broader theoretical implications as well as its long term effect on the Chinese bodily culture will be explored as results from the study are presented in research conferences and professional journals.

本計畫企圖從身體人類學與感官人類學的角度，探討一般人日常生活中會碰到的「驚嚇」經驗，分析其所涉及的身體感的文化類別，以及其受文化塑模的過程與方式，進一步探問身體若能作為一個自主範疇，則其對文化的影響有多大。

驚嚇的範圍小自驚訝，大至驚恐，甚至危及生命的驚魂等等，是一般人常會有的經驗。以往醫療人類學的研究僅有從漢人的民俗信仰與醫療的角度，分析「受驚」症候群及其醫療法「收驚」儀式。雖對相關症狀與信仰有許多發現，然而以往此一類研究有其不足之處，首先是僅注重民俗信仰的觀念，而尚未探討其身體經驗或身體感受層面。其次是僅重視其成為病症的情形，未將驚嚇一般性的感覺置於日常生活脈絡中來理解。

本研究將彌補以往研究的不足，將日常生活中的各種驚嚇經驗，根據當事人的敘述做一普查與分類，注重其身體感覺與知覺的描述，探討塑模個人驚嚇經驗的文化源頭。因為我們相信每個文化的深層驚嚇肇因與表現方式會不同。其次，我們認為文化會影響生物性身體的發展與知覺，而有所謂的在地生物學（local biology）或在地身體（local body），因此我們要發問是否有漢人身體（Chinese body），此一身體回應漢人文化，同時也回過來塑造漢人文化。

本計畫將分三年進行，第一年先就文獻上收集中國歷來宗教上，與修練科門上有關身體的記載，理論上收集並研讀人類學有關身體與感官方面之論述。藉以澄清身體與經驗，驚嚇與感官覺受，文化與情緒等項目之關係。第二年選擇台北市大同區與保安宮做田野調查與家庭深度訪談，預定訪談30位有驚嚇經驗的民眾，以及保安宮10位廟方儀式人員與工作人員。第三年將運用人類學理論分析田野資料，排比台灣與其他不同社會文化之材料異同，並進而嘗試提出台灣本土相關概念之建構。最後撰寫論文發表於國內外研討會。

This project wants to explore the body experiences of various fright in daily life. From the slightest surprise（xu-jing）, to shock, to fright neurosis（shih-jing）, the body responds stimulus from outside, and expresses them into both visible and invisible body changes. Body changes such as wide-open eyes, wide-open month, rapid heart palpitation. Or these changes can be develop into serious symptoms, such as insomnia, lose appetite, absent minded, amnesia, etc. Some of the surprise will be taken as joy and happy, yet some of the fright can be taken as illness and need to seek a healer.

Categories of body experience involved in these various degree of fright, can be just one sensory, either it is sight, or hearing, smelling, scent, taste, or touch. Sometime the fright can be involved with more than two sensory organs. Sometime it can even be involved with some of the categories that are beyond these five senses. Is there sense beyond the five senses? Could it be that the more serious the fright the more senses are involved？These are the questions we like to answer.

We also like to explore why there are some people like to watch scary movie to be surprised, or even be shocked. Is life too routine, too ordinary, to normal, or even to boring, to these people? Then the big academic question is “what is a routine body experience in daily life?” In other words, what is ordinary body experience to ordinary people? People may not know what is normal until the normal is broken.

We believe that people of different cultures have different reasons and expression of fright. These different reasons and expression of fright will subsequently shape different body experience of fright. We also believe that therefore, there is a “local biology” or “local body” which is a response of local culture. Will this local body influence the local culture reversely as well? All these questions will help us understand the relationship between body and culture.

 

本研究探索喪葬工作人員對死亡相關事物之恐怖感受，企圖分別從個人面向與結構面向瞭解恐怖感的主體經驗，以及有關恐怖的社會文化論述。

恐怖感作為人的一種身體感受，是世界普同的現象。但是恐怖反應，可能隨個體而有不同部位與程度之身體感覺，或隱晦為內心的不安、抑鬱與焦慮等心理因素。至於恐怖的對象，則可能隨其發生脈絡而代表該特定文化之特殊關懷。

本研究將從身體感著手，嘗試看待過去視為當然的物理身體（physical body）之中，還有生活身體（living body）在內，故而作者將注意個人身體反應、令個人感到恐怖的事物，以及因應恐怖感覺，回復安適生活的方式。作者也將探索社會文化習俗如何界定恐怖範疇、恐怖論述與什麼社會文化議題相連結等問題，並期望透過體現（embodiment）與習性（habitus）概念，瞭解身體過程。

本研究主要貢獻將是藉著台灣人類學者鮮少研究的殯葬田野、喪葬工作人員所提供的資料，針對死亡相關事物之感覺，偵察台灣社會文化對死亡相關事物的看法，並梳理出恐怖感可能連結的文化意義，包括人所以為人的條件，社會教育與凝聚功能，以及宗教與儀式在認知與身體感上扮演的角色；尤其重要的是，在認識論與方法論上，強調主體與社會文化結構的辯證關係，及其於知識生產和再生產的作用。

This study explores the funeral workers’ horrible feeling concerning death-associated matters. The author examines subjective feeling and sociocultural discourse about horror from both individual and structural aspects.

Horror as a bodily feeling is a universal phenomenon while its resulting bodily responses may vary in different body parts and to differing degrees. It can also be concealed as psychological factors such as unease, depression, and anxiety. With regard to the horrible objects, they may represent specific concerns of that particular society in which horrible events occur.

This research will start with bodily feeling and treat the taken-for-granted physical body as a living body. The author will focus on the individual’s reactions, the things that horrify an individual, and the way this individual responds to the horrible feeling and restores a comfortable status quo. The author will also investigate how society defines horror domains and what sociocultural issues are linked to the horror discourse to understand the body process through the concepts of embodiment and habitus.

The main contribution of this research will be making use of the data concerning feelings of death-associated matters collected from the funeral industry and its workers, with the intention of examining the death concepts of Taiwan society. The author will comb through the sociocultural meanings linked to horror, including possibly the nature of horror as a living being, the educational and cohesive function, as well as religious and ritual roles in recognition and bodily feeling. Most importantly, this research will contribute epistemologically and methodologically to the dialectic relationship between individual subjectivity and sociocultural structure, and the effect it has on the production and reproduction of knowledge.

身體感與日常生活的經驗，在傳統道、儒、釋、醫諸家的修練功夫中，具有核心的地位。傳統的修練與功夫論主要可分成兩種：將功夫融入日常的行、住、坐、臥之中，或在日常生活之外別立修練法門。本研究將深入探討傳統坐法及坐像所內涵的身體感及身體觀，以辨析這兩種功夫模型的差異及意義，及古代修練者所成就的世界觀及認識方式。對於身體的研究之重要性在於超越了過去心物二分的觀點、並可由之深入認識中西傳統世界觀與認知模式的巨大差異。而「身體感」的研究既可繼承有關「身體觀」的思想性探究，以及前輩對於「形神論」、「氣論」與「養生論」的研究成果，又可深入古人實踐功夫的現象世界，從而更貼近傳統的內醞。過去用心物二分與哲學化的觀點來研究傳統學術思想，常偏重心性論與思想體系，而忽略了身體自有其主體性。

當古人用整體性、實踐性、互融主體性的觀點從事身心修練時，其功夫進程與階段造境，與由之而體會到的不同世界與感受方式，或許更值得我們注意。本研究以「坐」為中心探討古人的身體經驗，因「坐」實為道、儒、釋、醫各家最普遍也最重要的修練方法，由之可以深入探討前述不同的功夫模型及其相應的身體感受。筆者將博蒐經史子集、醫經、道藏、甲骨金文等所見有關坐相與坐法的文本，並對歷史上各種出土文物、雕刻繪畫、醫道圖像中舉凡出現坐姿的人物加以研究。由此鉤勒出「坐」的歷史圖像及其與歷代各家坐像與坐法的對應關聯，並進而研究坐姿與坐具、聖人境界與庶人生活、「身體觀」與「身體感」、思想與實踐之間的相互影響。

Bodily practice and daily life experience played a central role in traditional Taoist, Confucian, Buddhist, and Physicianly self-cultivation. There are mainly two types of bodily practice and self-cultivation in traditional China: one that integrates the cultivation into daily life and the other that stresses on extra practice. The study of the body experience and body philosophy of sitting and sitting images aims at clarifying the meaning and difference of the two types so as to inquire deeper into the life, worldviews and cognitive modes of the ancient practitioners. The significance of the study of body experience and body philosophy is to go beyond the traditional emphasis on the dichotomy of mind and body and the study of mind, so as to understand the huge differences between the world-views and cognitive modes of the ancient Chinese and modern Western intellectuals. The study of the body experience can inherit the findings of recent studies of body philosophy and previous studies of “figure and spirit,” qi (vital force or matter), and the philosophy of life nourishment. This is also the best approach to inquire deeply into the phenomenal world of the life and praxis of the ancients.

Traditionally, people tended to use the dichotomy of mind and matter and philosophical approach to study the Chinese tradition, therefore, they emphasized on spiritual achievement and philosophical system and neglected the subjectivity of the body and the phenomenal world of experience. The step-by-step bodily change the acompanying inner transformation of the ancients, who keeps a holistic, practical, intra-subjectivity view toward things in their practice, ask for more attention. Since sitting was the most popular and important way of self-cultivation and body practice in traditional Chinese culture, this study chooses to focus on sitting and sitting image. I will collect all kinds of images and texts of sitting throughout the entire Chinese history so as to delineate the correspondence between the sitting image and sitting method, and to study the relationship between sitting equipments and sitting, sagely achievement and common life, body experience and body philosophy, and thought and praxis.

本項子計畫企圖從歷史、建築與人類學的角度來研究藏族與漢族家與家具的舒適感，尤其將專注於探討家的舒適感與空間、時間、潔淨、隱私、光線、神聖、味道、方便、輕鬆等其他日常生活之身體感項目之間，如何形成一套文化的身體感知網絡的課題。筆者期望藉由舒適感的民族誌研究，進一步發展日常生活文化身體感的理論，並探討此研究取向對建築研究的意義。此計畫將比較台灣的漢人與雲南的藏族──前者具有近千年之高椅垂足坐的歷史，後者直到近世仍多維持席地坐的生活方式──以呈現兩個文化身體的知識及家的文化概念之變遷如何影響家屋及家具的舒適感。

筆者的假說是：不同文化（或同一文化不同時代）的成員常從不同的方式/角度來感受舒適或結合不同的身體感項目來定義舒適感的內涵；因而舒適感並非單純之生理現象或物質環境的控制，而是與文化及歷史有密切的關係。本項研究計畫從跨文化及跨時代的比較，來論證台灣漢人與雲南藏族家─家具的舒適感與家屋的格局、家的文化意涵、身體的知識、家用科技的變遷、及潔淨、輕鬆等其他身體感項目有密切的關係。筆者期望藉由舒適這個例子的研究，來思考一個文化身體感知經驗的研究取向對人類學文化理論的意義。本項計畫將作為驗證總計畫理論架構的一個個案；研究的成果將作為一本專書的基礎。

This proposal attempts to study Tibetan and Han Chinese bodily comfort from the perspectives of history, architecture and anthropology. It will especially focus on exploring how bodily comfort of home and furniture is associated with other categories of body experience—e.g., space, time, cleanliness, privacy, brightness, sacredness, odor, convenience, and relaxation—to form a network of body experiences. Through ethnographic research on the bodily comfort of home and furniture, we intend to develop a theory of body experience in everyday life, and to explore its significance to the discipline of architecture. This research will compare Taiwan’s Han Chinese and Yunnan’s Tibetans (the former have a long history of sitting on high chairs and the latter have maintained a mat level mode of life to this date), to demonstrate how knowledge of body and cultural concept of home have been internalized into Han and Tibetan experiences of bodily comfort.

Our hypothesis is: members of different cultures (or in different historical eras) experience bodily comfort from different perspectives or combine categories of body experience differently to define the meaning of bodily comfort. Hence, bodily comfort is not merely a physiological phenomenon or the matter of environmental control, but is closely related to history and culture. This research attempts to conduct cross-cultural comparisons to demonstrate how Han Chinese and Tibetan bodily comforts are associated with house design, the cultural meaning of hominess, body knowledge, and transformations of domestic technology, as well as other categories of body experience. By way of an investigation into the cultural aspects of bodily comfort, we intend to demonstrate that an approach focusing on body experience will significantly contribute to a new anthropological conceptualization of culture. This research is considered as one of several case studies of the grand proposal, and the results will be published in article as well as book form.

 

本計畫以茶葉比賽為主軸，探討品茶的身體感，以及此身體感與社會文化的聯繫。本計畫將身體感分為知覺分辨與價值判斷兩個部分，以探討茶所引發的知覺分辨如何轉化為高低好壞的判斷。在討論身體感與社會文化的聯繫方面，本計劃一方面探討身體感對於社會文化的影響，另一方面討論社會文化對身體感的影響。身體感影響社會文化的部分，本計畫將探討身體感如何決定茶葉比賽的名次，進而影響茶葉市場的價格。社會文化影響身體感的部分，由於茶葉比賽影響到茶農的生計與聲譽，參賽者可以藉由提出新的知覺分辨範疇，或是顛覆原有的高低排序，以改變自身在茶葉評比中的位置。新的範疇或是不同的排序，將影響什麼是好茶的判斷，進而促使習以為常的身體感發生變化。本計劃將從茶葉比賽的爭議中，探究社會文化促使身體感變遷的機制。

This research aims to study the formation of and changes in the perception of tea. This study divides the notion of perception into “distinction” and “evaluation”. The goal is to examine how these two aspects of perception are associated and broken in the tea competition. Tea is a commodity, the price of which needs to be set. A large number of tea cultivators in Taiwan participate in tea competitions that assign ranks. Higher ranked teas could fetch more than 10 times the price of lower ranked teas. Not only one’s earnings, but also one’s reputation is at stake in these highly competitive contests. The competition is based on taste, aroma, shape, and color of the competing teas. Judges of the tea competition are trained to make perceptual distinctions, and to give evaluations based on the differences between tea samples. Legitimacy of the tea competition is often based on judge’s ability to make minute distinctions between tea samples’ areas, altitudes and seasons of growth in a blind test. A judge able to make such distinctions correctly often lends a sense of “objectivity” in the subsequent evaluation process. The good or bad qualities of a tea are no longer the personal taste of a judge, but are “objectified” in the blind test of making perceptual distinctions. This research examines the categories of distinction and the evaluation criteria of the judges, and how these two aspects are associated. As the competition affects the livelihood and reputation of tea cultivators, the results may be contested. This research will also examine how new categories of distinction may arise and different evaluation criteria may be devised to upset commonly held associations between distinction and evaluation. Since tea competitions provide strong recommendations to the consumers as to what constitutes a good cup of tea, how the competitions affect popular taste will also be examined.

 

本研究企圖透過民間宗教與基督宗教之靈療與靈修活動的比較，從信徒與靈療者的身體感出發，來探索「靈感」的文化、宗教與歷史意涵，尤其是身體感與文化（宗教）知識的關係。在宗教脈絡中，「靈感」通常意味著人與神靈或是宇宙之間的特殊感通，牽涉到異象(visions)、異聞(hearing)、夢啟(dream)、直覺(intuition)或感應等超感官知覺的宗教經驗。以「靈感」來說，包括「靈感」的知覺方式（例如聽覺、視覺、嗅覺）、感知項目（例如暈眩、噁心、陰寒、溫暖）、感知項目的連結方式、感知內容（例如宿世因緣、世道天機、生病的診斷）、感知對象（例如神明、聖靈）、獲致特殊感知的訓練方式與技巧（例如禁食、閉關、祈禱、服藥）、引導特殊感知的知覺條件（例如規律的鼓聲、焚香的味道）或身體姿勢（例如靜坐、舞動）、所獲致之技能（例如治病、預言）、以及對靈感與表達方式之價值判準（例如對靈動或恍惚、狂迷經驗的評價）等，一方面在宗教對身體的知識以及對修練的理解中形塑，另一方面也為文化（宗教）型態賦予體現的意義。結合宗教研究以及身體人類學對於身體經驗的關注，本研究企圖回答：文化（宗教）如何引導這兩個宗教傳統的信徒或靈療者有關「靈感」的身體感？這些構成靈感的身體感又如何體現其文化（宗教）知識（例如身體與靈魂的關係、宗教啟示、受苦與救贖的意義），織就文化（宗教）知識的肌里與血肉？

 

This project of comparative study between Christian and Popular Religion in Taiwan attempts to explore the cultural, religious and historical significance of religious inspiration, especially the relationship between body experience and cultural/religious understanding. In the context of religion, "inspiration" usually denotes the specific communication between humans and deities or spirits by means of ultra-sensory experiences. Religious inspiration refers to sensory experiences such as visions, hearing, dreams, or intuition. These sensory experiences include modes of perception (e.g., visual, auditory, olfactory), the categories of body experiences (e.g., dizziness, nausea, chills, warmth), the relation of categories of body experience, the content of perception (e.g., karmic relation, the cause of illness), the object of communication (e.g., deities, the Holy Spirit), techniques for the acquisition of religious inspiration (e.g., fasting, praying, meditation, medicine), the perceptual conditions for inducing inspiration (e.g., rhythmic drumming, the smell of incense), the body gestures of inspiration (e.g., sitting still or dancing), the abilities or powers following inspiration (e.g., healing, prophecy), and the evaluation of inspirational expressions (e.g., the evaluation of trance). On the one hand, religious inspiration are shaped within the cultural/religious understanding of body and religious cultivation; on the other hand, religious inspiration constitutes the embodiment of the cultural/religious expression and significance. By comparison of the body experiences of spiritual healers and religious practitioners within the tradition of Christianity and Popular Religion in Taiwan, this project attempts to answer the following questions: how do the two religious traditions shape the inspirational somatic modes of attention of the spiritual healers and religious practitioners, and how does the body gnosis of the two traditions constitute the embodiment of religious understanding (e.g., the relationship between body and soul, revelation, the meaning of suffering and redemption)?