道家思想中的“气”概念与德勒兹思想中的“强度”概念
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摘要
本文从区分强度性的量与广延性的量入手,从德勒兹的存在论的基础上探究“强度”概念和道家思想中的古代“气”概念之间的关系。西方的强势哲学传统以广延性的量来理解物质并以“非广延性”来理解精神。笛卡尔是这一传统的最有名的代表。不过,从这种理解出发,难免误解中国传统哲学的问题和概念,正因为中国传统哲学始终以“气”来理解物质世界并在物质和精神之间不作出刚性的区分。不过,尼采、伯格森和德勒兹那另外一种“弱势哲学传统”以强度性的量来理解物质世界并以物质和精神都理解为“非广延性的”。从这种理解出发,中国哲学的弱势传统(以道家为代表)创造的气、万物、道概念系统就好理解了。本文则并不追求中国哲学和西方哲学之间的共同点(或反之其间的矛盾)。本文以弱势的策略来探测西方哲学和中国哲学之间的“特异点”,也即,那种使“异质性”的成分共振而互相连接起来的敏感点。只有后者能启发哲学的思想。
本文得出的结论是,“道”是绝对解域化的存在—无器官之身体,而“气”是以“强度”为首要属性的物质：气就是作为先验原则的能量。进而言‘之,中国古代的道家早已注意到了万物之间的统一性并不是广延性的共同点,而是其能之间的并作,其“能”之间的互通。中国的无器官之身体则就是道。在道的视域中,“能之量”之间发生积极的“并作”之时,“能之质”发生变化,反之亦然,物体由于消极回馈的关系而其“能量”相杀,从而导致空虚的器官、死亡或广延性的身体。“充气”则意味着活生生的状态、一种“充满强度”的身体。广而言之,气就是使任何系统活跃起来的能量：无论在生态系统中、物理系统中、心理系统中或在生理系统中流通的都是气。
The following paper takes the distinction made by Gilles Deleuze between intensive and extensive quantities as fundamental not only to the analysis of mind and matter but also to the analysis of Chinese concepts of matter and spirit. Although the conservative tradition of Western philosophy only understood matter in terms of extension and only understood spirit poorly as the negative opposite of extended things, yet the "minor tradition" of Western philosophy including Spinoza, Hume, Bergson, Nietzsche, and Deleuze has continuously offered much better ways of solving the problematic distinction between mind and matter.
It is this tradition that should enable us to produce better analyses of Ancient philosophical characters like Qi, which doesn't hold up to rigid distinctions between spirits and material bodies, and hints further at a wonderful concept of matter that is inspired to do creative things. I would like to say that this is what my paper has discovered:Qi is the vital flow of heat and energy pumping ecosystems and skies with life, and Dao is the intensive, deterritorialized embryonic body within which all beings and territorializing material systems are enveloped. In other words, Dao is the unity of beings that is reached by subtracting a higher dimension that would homogenize them like "space" or "extension," a Dionysian unity that connects intensive differences to intensive differences in a vortex of free becoming. The following paper thus elucidates the concept of intensive difference with which Deleuze built his new metaphysical ground for the contemporary sciences, and attempts to show that Qi, the ancient Daoist concept of "spirit-matter", still has a future so long as it is rigorously defined in contraposition to the Western concept of "extended-matter".
本文得出的结论是,“道”是绝对解域化的存在—无器官之身体,而“气”是以“强度”为首要属性的物质：气就是作为先验原则的能量。进而言‘之,中国古代的道家早已注意到了万物之间的统一性并不是广延性的共同点,而是其能之间的并作,其“能”之间的互通。中国的无器官之身体则就是道。在道的视域中,“能之量”之间发生积极的“并作”之时,“能之质”发生变化,反之亦然,物体由于消极回馈的关系而其“能量”相杀,从而导致空虚的器官、死亡或广延性的身体。“充气”则意味着活生生的状态、一种“充满强度”的身体。广而言之,气就是使任何系统活跃起来的能量：无论在生态系统中、物理系统中、心理系统中或在生理系统中流通的都是气。
The following paper takes the distinction made by Gilles Deleuze between intensive and extensive quantities as fundamental not only to the analysis of mind and matter but also to the analysis of Chinese concepts of matter and spirit. Although the conservative tradition of Western philosophy only understood matter in terms of extension and only understood spirit poorly as the negative opposite of extended things, yet the "minor tradition" of Western philosophy including Spinoza, Hume, Bergson, Nietzsche, and Deleuze has continuously offered much better ways of solving the problematic distinction between mind and matter.
It is this tradition that should enable us to produce better analyses of Ancient philosophical characters like Qi, which doesn't hold up to rigid distinctions between spirits and material bodies, and hints further at a wonderful concept of matter that is inspired to do creative things. I would like to say that this is what my paper has discovered:Qi is the vital flow of heat and energy pumping ecosystems and skies with life, and Dao is the intensive, deterritorialized embryonic body within which all beings and territorializing material systems are enveloped. In other words, Dao is the unity of beings that is reached by subtracting a higher dimension that would homogenize them like "space" or "extension," a Dionysian unity that connects intensive differences to intensive differences in a vortex of free becoming. The following paper thus elucidates the concept of intensive difference with which Deleuze built his new metaphysical ground for the contemporary sciences, and attempts to show that Qi, the ancient Daoist concept of "spirit-matter", still has a future so long as it is rigorously defined in contraposition to the Western concept of "extended-matter".
引文
1参见德勒兹、瓜塔里(《什么是哲学》300页)张祖建译。
2参见Deleuze,Gilles. Difference and Repetition. Chapt.2 Repetition For Itself.
3参见(《道德经》第七十六章)
9 Manuel DeLanda, A Thousand Years of Non-Linear History.1997;Zone Books.
10肖婭曼, 《汉语系词“是”的来源与成因研究》第二节。
11Gilles Deleuze, Difference and Repetition:pp.130; Trans. Paul Patton.
12见德勒兹与瓜塔里《资本主义与精神分裂(卷2)：千高原》448页；姜宇辉译。
13 Manuel DeLanda, A New Philosophy of Society. pp.69. Zone Books
德勒兹与瓜塔里《资本主义与精神分裂(卷2)：千高原》443；姜宇辉译。
18(《道德经》第四章)
19—《庄子·天道》
20—《庄子·秋水》
21见Delanda, Manuel.Deleuze:History and Science.2010 Atropos Books
[1]陈鼓应.老子注释及评价.中华书局,1984
[2]德勒兹、加塔利.资本主义与精神分裂(卷2)千高原.姜宇辉译.上海书店出版社、1980.
[3]德勒兹、加塔利.什么是哲学?.张祖建(译).湖南女艺出版社,2007.
[4]黄俊杰(主编),杨儒宾祝平次(编).儒学的气论与功夫论.华东师范大学出版社,2008.
[5]刘梁建.天·人·际：对王船山的形而上学阐明.上海人民出版社,2007.
[6]梁启超.新民说.中州古籍出版社,1998.
[7]肖娅曼.汉语系词“是”的来源与成因研究.巴蜀书社,2006.
[8]小野泽精-福永光司,山井涌(编).气的思想.中国自然观与人的观念的发展.李庆(译).上海人民出版社,2007.
[9]庄子.庄子.秦旭卿、孙雍长(今译).湖南人民出版社,1999.
[10]Bergson, Henri. Time and Free Will:An Essay on the Immediate Data of Consciousness. Trans. F. L Pogson. Riverside Press,1957.
[11]Delanda, Manuel. Deleuze, History and Science. Atropos Publishing Company,2010.
[12]Delanda, Manuel. A Thousand Years of Non-Linear History. Zone Books.1997.
[13]Delanda, Manuel. Intensive Science and Virtual Philosophy. Continuum International Publishing Group.2002.
[14]Delanda, Manuel. A New Philosophy of Society. Continuum International Publishing Group.2006.
[15]Deleuze, Gilles. Kant's Critical Philosophy. Trans. Hugh Tomlinson and Barbara Habberjam. University of Minnesota Press,1983.
[16]Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. Columbia University Press,1994.
[17]Deleuze, Gilles. Nietzsche and Philosophy. Trans. Hugh Tomlinson. Columbia University Press,1986.
[18]Deleuze, Gilles. Empiricism and Subjectivity:An Essay on Hume's Theory of Human Nature. Trans. Constantin V. Boundas. Columbia University Press,1991.
[19]Deleuze, Gilles、Guattari, Felix. What is Philosophy? Trans. Hugh Tomlinson and Graham Burchell. Columbia University Press.1994
[20]Deleuze, Gilles、Guattari, Felix. A Thousand Plateaus. Trans. Brian Massumi. University of Minnesota Press,1987
[21]Deleuze, Gilles. Bergsonism. Trans. Hugh Tomlinson and Barbara Habberjoam. Zone Books,1991.
[22]Deleuze, Gilles. Foucault. Trans. Sean Hand. University of Minnesota Press, 1988.
[23]Protevi, John. Political Affect. University of Minnesota Press,2009.
2参见Deleuze,Gilles. Difference and Repetition. Chapt.2 Repetition For Itself.
3参见(《道德经》第七十六章)
9 Manuel DeLanda, A Thousand Years of Non-Linear History.1997;Zone Books.
10肖婭曼, 《汉语系词“是”的来源与成因研究》第二节。
11Gilles Deleuze, Difference and Repetition:pp.130; Trans. Paul Patton.
12见德勒兹与瓜塔里《资本主义与精神分裂(卷2)：千高原》448页；姜宇辉译。
13 Manuel DeLanda, A New Philosophy of Society. pp.69. Zone Books
德勒兹与瓜塔里《资本主义与精神分裂(卷2)：千高原》443；姜宇辉译。
18(《道德经》第四章)
19—《庄子·天道》
20—《庄子·秋水》
21见Delanda, Manuel.Deleuze:History and Science.2010 Atropos Books
[1]陈鼓应.老子注释及评价.中华书局,1984
[2]德勒兹、加塔利.资本主义与精神分裂(卷2)千高原.姜宇辉译.上海书店出版社、1980.
[3]德勒兹、加塔利.什么是哲学?.张祖建(译).湖南女艺出版社,2007.
[4]黄俊杰(主编),杨儒宾祝平次(编).儒学的气论与功夫论.华东师范大学出版社,2008.
[5]刘梁建.天·人·际：对王船山的形而上学阐明.上海人民出版社,2007.
[6]梁启超.新民说.中州古籍出版社,1998.
[7]肖娅曼.汉语系词“是”的来源与成因研究.巴蜀书社,2006.
[8]小野泽精-福永光司,山井涌(编).气的思想.中国自然观与人的观念的发展.李庆(译).上海人民出版社,2007.
[9]庄子.庄子.秦旭卿、孙雍长(今译).湖南人民出版社,1999.
[10]Bergson, Henri. Time and Free Will:An Essay on the Immediate Data of Consciousness. Trans. F. L Pogson. Riverside Press,1957.
[11]Delanda, Manuel. Deleuze, History and Science. Atropos Publishing Company,2010.
[12]Delanda, Manuel. A Thousand Years of Non-Linear History. Zone Books.1997.
[13]Delanda, Manuel. Intensive Science and Virtual Philosophy. Continuum International Publishing Group.2002.
[14]Delanda, Manuel. A New Philosophy of Society. Continuum International Publishing Group.2006.
[15]Deleuze, Gilles. Kant's Critical Philosophy. Trans. Hugh Tomlinson and Barbara Habberjam. University of Minnesota Press,1983.
[16]Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. Columbia University Press,1994.
[17]Deleuze, Gilles. Nietzsche and Philosophy. Trans. Hugh Tomlinson. Columbia University Press,1986.
[18]Deleuze, Gilles. Empiricism and Subjectivity:An Essay on Hume's Theory of Human Nature. Trans. Constantin V. Boundas. Columbia University Press,1991.
[19]Deleuze, Gilles、Guattari, Felix. What is Philosophy? Trans. Hugh Tomlinson and Graham Burchell. Columbia University Press.1994
[20]Deleuze, Gilles、Guattari, Felix. A Thousand Plateaus. Trans. Brian Massumi. University of Minnesota Press,1987
[21]Deleuze, Gilles. Bergsonism. Trans. Hugh Tomlinson and Barbara Habberjoam. Zone Books,1991.
[22]Deleuze, Gilles. Foucault. Trans. Sean Hand. University of Minnesota Press, 1988.
[23]Protevi, John. Political Affect. University of Minnesota Press,2009.