舒斯特曼对“凝神”概念的误读与转换

Shusterman’s Misreading and Transformation of the Concept of “Mindfulness”

舒斯特曼提出了"批评性的身体凝神训练"一说,其对"凝神"(mindfulness)概念的误读与转换解决了身体意识与身体美学中一些重要问题。第一,"凝神"源自古代东方的精神冥思方式,舒斯特曼将"凝神"的客体从精神转到了身体,并借鉴东方的"天人合一"观念纠偏西方传统哲学的"身—心"二元对立,以此强化其身体意识。第二,对身体审美"凝神"的关注,为舒斯特曼与庞蒂、维特根斯坦、杜威等前人的身体观念对话并进行批评提供了标准。第三,"凝神"贯穿于舒斯特曼身体审美的始终,身体美学的目的是关注身体、改善身体,通过突出身体来实现"身—心"统一,与马克思主义实践统一的观点相较,仍存在理论上的不完善性。

Shusterman puts forward the theory of ’ critical mindfulness training ’, whose misreading and conversion of the concept of mindfulness solves some important problems in body consciousness and body aesthetics. First, "Mindfulness" originated from the way of spiritual meditation in the ancient East. Shusterman transferred the object of "Mindfulness" from spirit to body, and used the concept of "mannature harmony" in the East for reference to correct the "body-heart" binary opposition of traditional Western philosophy, so as to strengthen its body consciousness. Second, the focus on body aesthetics provides a standard for the dialogue and criticism between Shusterman and Ponty,Wittgenstein, Dewey and other predecessors. Third, "mindfulness" runs through Shusterman’s body aesthetics. The purpose of body aesthetics is to focus on the body and improve the body, and to achieve the unity of "body-heart" by highlighting the body. Compared with the view of the unity of Marxist Praxis, there is still theoretical imperfection.