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| 研究生： |
索妃 Zofia Anna Wybieralska |
|---|---|
| 論文名稱： |
王重陽（1112-1170）的『自我變化哲學』及其當代意義 Wang Chongyang’s (1112-1170) “philosophy of self-transformation” and its contemporary meaning |
| 指導教授： |
馬愷之
Marchal, Kai 林振源 Lin, Chen-Yuan |
| 口試委員: |
王華
Wang, Hua 李豐楙 Lee, Fong-Mao 鄭凱元 Cheng, Kai-Yuan |
| 學位類別： |
博士
Doctor |
| 系所名稱： |
文學院 - 哲學系 Department of Philosophy |
| 論文出版年： | 2026 |
| 畢業學年度： | 114 |
| 語文別： | 英文 |
| 論文頁數： | 421 |
| 中文關鍵詞： | 自我變化 、王重陽 、全真道 、威廉・詹姆士 、作為生活方式的哲學 、修行實踐 、分裂的自我 、比較哲學 、當代道教 |
| 外文關鍵詞： | Self-transformation, Wang Chongyang, Quanzhen Daoism, William James, Philosophy as a way of life, Cultivation practices, Divided self, Comparative philosophy, Contemporary Daoism |
| 相關次數： | 點閱：313 下載：4 |
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本論文旨在建構一套跨文化的「自我變化哲學」，其方法乃透過重構並檢驗十二世紀道教大師王重陽的思想，並將之置於與現代哲學、心理學及當代修行實踐的批判性對話之中。相對於將自我理解為靜態之信念承載者或道德規範之接受主體的哲學模型，本研究所追問的，是一種更為根本的問題：一個人的生命究竟在何種意義上可以被真正地變化——此種變化不僅關涉「所思為何」，更涉及其如何感知、感受、專注、行動，以及如何承受並面對生命的重量。
第一部分透過細讀收錄於《道藏》中的傳記文獻、詩歌與教義文本，重構王重陽的自我變化哲學。論文並不將這些材料視為傳奇式的敘事或僅具宗教意義的文本，而是將其理解為對「被實際經驗到的變化歷程」所作的象徵性與教學性表述。研究指出，王重陽的思想構成了一套內在一致的修行模型，其核心奠基於經驗性的斷裂、持續而有紀律的實踐，以及身體、心智與道德取向的漸進式重構。
第二部分則在現代條件下，對上述重構出的王重陽模型施以一連串有意識的「檢驗」。首先，本研究引入威廉・詹姆士對自我及其變化的心理學與宗教哲學分析，特別著眼於其對分裂且具功能性的自我、習慣與注意力、皈依經驗，以及宗教經驗的探討，以建立一套無須訴諸實體化自我或封閉形上學體系，卻仍能評估「變化」是否成立的現代理論框架。接著，該框架被用以與王重陽的自我變化哲學展開直接的比較對話，藉此釐清兩者在自我理解、修行實踐與道德重整上的契合與張力，同時避免落入簡化的文明二分論。
此一檢驗進程並未止於概念層次的比較，而是進一步透過對台灣當代修行社群的民族誌田野研究，延伸至具體的生活實踐之中。在此脈絡下，變化不再被視為抽象的理想狀態，而是一個可被重複實踐、同時亦充滿爭議的過程；其樣貌深受教學方式、權威結構、社群組織，以及在多元社會與日常生活限制下所形成的評價標準所形塑。
論文結論綜合反思這一連串重構與檢驗所能確立的成果，以及其所遭遇的界限。本文進一步思考形上學承諾的邊界、變化得以被維繫而非僅被啟動的條件，並探討將自我變化視為一種在哲學上可理解、在社會中被中介、且在實踐上具實質後果的現象，其所帶來的理論意涵。整體而言，本研究主張：自我變化仍是現代哲學中一個核心卻長期未被充分理論化的問題；重新正視此一問題，將使倫理學得以擺脫以規則為中心的道德主義，並促使哲學回歸其更古老的任務——闡明一個人類生命如何得以被重新形塑。
This dissertation develops a cross-cultural philosophy of self-transformation by reconstructing and testing the thought of the twelfth-century Daoist master Wang Chongyang and placing it in critical dialogue with modern philosophy, psychology, and contemporary practices of cultivation. Against models of philosophy that treat the self as a static bearer of beliefs or moral rules, the study asks what it means for a human life to be genuinely transformed; not only in what one thinks, but in how one perceives, feels, attends, acts, and endures.
Part I reconstructs Wang Chongyang’s philosophy of self-transformation through close reading of hagiographical sources, poetry, and doctrinal texts preserved in the Daozang. Rather than treating these materials as legendary or merely religious, the dissertation interprets them as symbolic and pedagogical articulations of lived transformation. Wang’s thought is shown to articulate a coherent model of self-cultivation grounded in experiential rupture, disciplined practice, and progressive reconfiguration of body, mind, and moral orientation.
Part II subjects the reconstructed Wang Chongyang model to a deliberate sequence of tests under modern conditions. It first engages William James’s psychology and philosophy of the self and its transformation, drawing on his analyses of the divided and functional self, habit and attention, conversion, and religious experience, in order to establish a modern framework capable of evaluating transformation without recourse to a substantial ego or a closed metaphysical system. This framework is then brought into direct comparative dialogue with Wang Chongyang’s philosophy of self-transformation, clarifying points of convergence and tension in their respective understandings of selfhood, practice, and moral reorientation, while resisting reductive civilizational binaries.
The testing is subsequently extended beyond conceptual comparison into lived practice through ethnographic fieldwork among contemporary cultivation communities in Taiwan. Here, transformation is examined not as an abstract ideal but as a reproducible and contested process, shaped by pedagogy, authority, communal structures, and evaluative criteria within the constraints of pluralism and everyday life.
The dissertation concludes by drawing together what this sequence of reconstructions and tests establishes—and where it encounters its limits. It reflects on the boundaries of metaphysical commitment, the conditions under which transformation can be sustained rather than merely initiated, and the implications of treating self-transformation as a philosophically intelligible, socially mediated, and practically consequential phenomenon. Taken as a whole, the study argues that self-transformation remains a central but under-theorized problem in
modern philosophy, one that reorients ethics away from rule-based moralism and returns philosophy to its older task: clarifying how a human life can be re-formed.
Introduction 1
PART I 22
Chapter 1. North China under the Early Jin (1115–1170): Political Order, Social Structure, and Religious Life 23
1.1. The Song–Jin transition (1115–1125): frontier powers and the rise of Jin 24
1.2. Conquest and direct rule (1125–1142): war, occupation, and governance problems 27
1.3. Centralization and stabilization (1142–1170): institutional consolidation under Shizong 29
1.4. Han society in North China under Jin rule (1125–1170) 33
1.4.1. Governing a polyethnic empire 33
1.4.2. Taxation and labor regimes 34
1.4.3. Education and political recruitment 35
1.4.4. Cultural life under conquest 38
1.4.5. Religious landscape: Buddhism, Daoism, and New Movements 39
1.5. Conclusions 47
Chapter 2 The Life of Wang Chongyang 49
2.1. On the hagiographical sources 52
2.1.1. Early hagiographies (thirteenth century CE) 53
2.1.2. Later hagiographies (first half of the fourteenth century CE) 56
2.1.3. Late hagiographies (sixteenth and nineteenth century CE) 59
2.2. Wang Chongyang’s life 60
2.2.1. From a passionate and promising youth to a social egoist 62
2.2.2. From a social egoist to an awakened man 68
2.2.3. From a local lunatic to a resurrected man 73
2.2.4. From an eccentric ascetic to an enlightened man 76
2.2.5. Wang Chongyang, a visionary drawn to the land of “masters of arts” 78
2.2.6. Wang Chongyang, a spiritual leader 81
2.3. The textual afterlife of Wang Chongyang 87
2.3.1. Language as tool and obstacle 89
2.3.2. The corpus attributed to Wang and the problem of attribution 89
2.3.3. Six key works used in this study 90
2.4. Conclusions 93
Chapter 3 The Reason and Need for Self-Transformation 96
3.1. Han correlative onto-cosmology and its development within the Daoist tradition 97
3.1.1. The Dao-origin theory 98
3.1.2. The Qi-transformation theory 100
3.1.3. The cosmos–human relationship and its implications for transformative practices 103
3.2. Wang’s adaptation of Daoist correlative onto-cosmology 106
3.2.1. The importance of the Dao 106
3.2.2. The Qi transformations in their macro- and micro-cosmological instances 109
3.3. The starting point of the self-transformation process: the Reality of Suffering 113
3.3.1. The unending cycle of life and death and its cause: on yinguo and lunhui 113
3.3.2. The human world as Sea of Suffering 116
3.3.3. Human body-of-flesh as main source of suffering 118
3.3.4. Human mental, emotional, and spiritual life as secondary source of suffering 121
3.4. The Awakening wu as a threshold for self transformative journey 124
3.4.1. Awakening to the principles of cosmic zaohua and its reversal 126
3.4.2. Awakening to the human reality filled with suffering 129
3.4.3. Awakening to the possibility of self-transformation 132
3.5. Conclusions 138
Chapter 4 Wang Chongyang’s Program of Self-Transformative Practices 141
4.1. Main characteristics of Wang Chongyang’s program of self-transformative practice xiuxing2 142
4.1.1. Wang’s xiuxing2 as an example of the harmonization of the Three Teachings 145
4.1.2. Wang’s xiuxing2 as simultaneous work on all aspects of the human self 149
4.1.3. Wang’s xiuxing2 as the simultaneous cultivation of merits and deeds 152
4.2. The cultivation of merits gong in Wang’s philosophy of self-transformation 155
4.2.1. Basic principles of neidan : a minimal interpretive framework 156
4.2.2. Xing1 cultivation in Wang’s philosophy of self-transformation 161
4.2.3. The neidan process in Wang’s philosophy of self-transformation 163
4.2.4. Wang’s disciplining techniques for transformation of xing1 and ming 168
4.3. The cultivation of deeds xing2 in Wang’s philosophy of self-transformation 173
4.3.1. Developing a spontaneous capacity for benevolent actions de1 174
4.3.2. The spontaneous capacity for benevolent actions de1 177
4.3.3. Performance of other-oriented benevolent acts 180
4.4. Full-time adepts versus lay practitioners: two models of transformation 183
4.4.1. Cutting family ties to build new relations without worldly attachments 185
4.4.2. Community of householders oriented toward gradual salvation 188
4.5. Conclusions 190
Chapter 5 The Final Goal of Self-Transformation 192
5.1. Zhen as the horizon of realized transformation in Wang’s corpus 192
5.1.1. Zhen as the reality of Dao present in the cosmos and human being 194
5.1.2. Zhen as the perpetual state of tranquil, joyful, and carefree existence 198
5.1.3. Zhen as the designator of transformation and the reconfigured self 202
5.1.4. Zhen as the criterion of accomplishment and transformed perception 206
5.1.5. Zhen and jia as contrasting modes of inhabiting reality 211
5.1.6. Quanzhen as a “perfectly maintained authentic mode of existence” 213
5.2. Xian as imaginal horizon and motivational rhetoric in Wang’s corpus 217
5.2.1. A brief genealogy of the Daoist xian imaginary 219
5.2.2. Wang’s idea of xian: longevity and escape from death 222
5.2.3. Wang’s idea of xian: becoming a member of the xian family 225
5.2.4. Wang’s idea of xian: xian abodes as imaginal pedagogy 228
5.2.5. The state of xian-hood as a symbol of eternal joy and freedom 233
5.3. Conclusions 234
PART II 240
Chapter 6 From Division to Transformation: William James’s Plastic Self and Its Religious Reconstitution 241
6.1. The self as emergent process: psychological functions as grounds of transformation 244
6.1.1. Sensation as the plastic ground of experience 245
6.1.2. Attention as moral selection and self-shaping 246
6.1.3. Perception as the construction of a livable world 247
6.1.4. Emotion as embodied valuation and catalyst of change 248
6.1.5. Thought as continuity and re-patterning 249
6.1.6. Fields of consciousness and the porosity of the self 250
6.1.7. Will as selective consent: the hinge of transformation 252
6.1.8. Habit as the architecture of selfhood 252
6.1.9. The self as pattern: flexible, fallible, transformable 254
6.2. The “I”/“Me” division: reflexivity and the fragility of identity 255
6.3. The self in a pluralistic universe: selectivity, blindness, and division 259
6.3.1. Selectivity as world-making 260
6.3.2. Tragic blindness and the limits of selfhood 261
6.3.3. The divided self: from fragmentation to the need for renewal 263
6.4. Religious experience as rupture and reconstitution of the self 265
6.4.1. Conversion as re-centering of personal energy 266
6.4.2. Predispositions and moral implications of conversion 268
6.4.3. Mystical experience as the apex of self-transformation 271
6.4.4. An integrated model of religious self-transformation 274
6.5. Beyond the self: The “More” and the pluralistic universe 278
6.5.1. The “More”: phenomenology first, metaphysics deferred 279
6.5.2. Pluralism without absolutes: a home for the “More” 279
6.5.3. Knowing-by-contact: sympathetic acquaintance with the “More” 280
6.5.4. Open pluralism, real stakes: meliorism without guarantees 282
6.5.5. Does the “More” exceed pluralism? Holding the productive tension 283
6.5.6. Edge of mystery: pure experience, sciousness, and reconstitution 284
6.6. Life after self-transformation: saintliness as an imperfect ideal 285
6.6.1. Prayer as ongoing re-orientation (not transaction) 286
6.6.2. Saintliness as repatterned affect and will 286
6.6.3. Four traits, one fruit: asceticism, strength of soul, purity, and charity 287
6.6.4. Catalyst, not template: experimental lives and their risks 288
6.6.5. No final perfection: struggle reconstituted 289
6.7. Conclusions 290
Chapter 7 Self and Its Transformation in the Thought of William James and Wang Chongyang: A Comparative Inquiry 293
7.1. James’s situated modernity: conditions of a theory of self-transformation 295
7.1.1. James as a culturally protestant thinker 296
7.1.2. James as a privileged intellectual and reluctant elitist 299
7.1.3. James as a product of a patriarchal culture 300
7.1.4. James as a person of a frail health and persistent inner conflicts 301
7.1.5. James as a critic within scientific modernity 302
7.1.6. James as a liberal humanist and meliorist pragmatist 304
7.2. Patterns of mutability: The self between cosmos and consciousness 306
7.2.1. The mutable self: process and pattern 306
7.2.2. Twofoldness without dualism 309
7.2.3. Relational being: self, world, and cosmos 311
7.2.4. The subtle medium of transformation 313
7.3. The Arc of transformation: from division to renewal across two worlds 316
7.3.1. From delusion to realization, from division to re-centering 316
7.3.2. From circulation to re-centering: the dynamics of inner transformation 320
7.3.3. From illumination to participation: wisdom as transformative knowing 324
7.3.4. Language as practice: from image to metaphor 329
7.4. Conclusions 333
Chapter 8 Fieldwork and the Contemporary Life of Self-Transformation 336
8.1. Taipei Dandao Culture Research Association (TDCRA) 337
8.1.1. From Huanglong Danyuan to the Taipei Dandao Culture Research Association: lineage, institutionalization, and modernization 337
8.1.2. Pedagogy and practice: laying the foundations in contemporary Longmen neidan 342
8.1.3. Practitioners’ experiences of the self 351
8.2. Linshui Shengyuan Fengyi Temple (Fengyi Temple) 358
8.2.1. Grassroots Female Mediumship and a Family-Based Cultivation Community 358
8.2.2. Educating for cultivation: the weekly pedagogy of Fengyi Temple 365
8.2.3. Cultivation as relearning how to live: transformations at Fengyi Temple 374
8.3. Conclusions 381
Final Conclusions 386
Bibliography 398
Appendix 418
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