【摘要】：在現(xiàn)代教育和體育教育“去身”“去人”的現(xiàn)象中,如何認(rèn)知中國傳統(tǒng)武術(shù)融“生理、社會(huì)、心理”身體于一體的教育經(jīng)驗(yàn),具有重要的理論和實(shí)踐意義。為此,本文采用文獻(xiàn)資料法、參與體驗(yàn)法與專家訪談法等方法,以武術(shù)教育的歷史與現(xiàn)代、文本與體驗(yàn)互證之思路(通過歷史上有豐富習(xí)拳經(jīng)歷并對(duì)傳統(tǒng)文化有足夠認(rèn)識(shí)之人的文本式體驗(yàn)經(jīng)驗(yàn),與訪談當(dāng)代武術(shù)名家與傳承人習(xí)武的口述體驗(yàn),實(shí)現(xiàn)古今互證、文本與體驗(yàn)互證),挖掘傳統(tǒng)武術(shù)“生理、社會(huì)、心理”身體教育培養(yǎng)全面發(fā)展“人”的豐富教育遺產(chǎn)。研究認(rèn)為,傳統(tǒng)武術(shù)文化傳承,通過“內(nèi)外、身心、己人”話語,在技術(shù)學(xué)習(xí)的同時(shí),以生理身體姿態(tài)化的儀態(tài)塑造為基礎(chǔ),經(jīng)過主體間性的行為修為而契合外在社會(huì)價(jià)值評(píng)價(jià),最終達(dá)成心理身體的精神氣質(zhì)重塑。1武術(shù)生理身體教育是在“內(nèi)外”話語下對(duì)身體姿態(tài)的有序化改造,其本質(zhì)是對(duì)武術(shù)動(dòng)作結(jié)構(gòu)與功能的認(rèn)知,其路徑是以“外形結(jié)構(gòu)”抵達(dá)“內(nèi)勁功能”的內(nèi)外合一,其目標(biāo)是動(dòng)作姿態(tài)的儀態(tài)塑造。1.1從外形結(jié)構(gòu)與內(nèi)勁功能的體知學(xué)習(xí)而言,一方面以“七拳”為結(jié)構(gòu)元素,通過能“規(guī)范平衡、變化協(xié)調(diào)、反應(yīng)自如”的體知變化而呈“方正有形、圓曲彎柔、整體流線”之外形效果;另一方面以身體整體用力為目標(biāo),通過“聚七拳為一、靈活應(yīng)對(duì)變化、形神合一”的教學(xué)程序而追求內(nèi)在勁力“靜態(tài)一體、動(dòng)態(tài)一體、應(yīng)激一體”的功能性狀態(tài)。在外形結(jié)構(gòu)與內(nèi)勁功能學(xué)習(xí)中,不同的拳種各有特色。如形意拳外形的“長”杠桿結(jié)構(gòu)與內(nèi)在功能的剛猛勁力、太極拳外在“折疊”杠桿結(jié)構(gòu)與內(nèi)在靈敏柔緩勁力功能、八卦掌外形的“彈簧”杠桿結(jié)構(gòu)與內(nèi)在巧妙通透勁力等動(dòng)作姿態(tài)的獨(dú)特儀態(tài)。1.2從外形結(jié)構(gòu)與內(nèi)勁功能的教學(xué)實(shí)踐而言,其外形結(jié)構(gòu)認(rèn)知主要有三類教學(xué)方式,即以“六合標(biāo)準(zhǔn)走勁、虛實(shí)平衡調(diào)適、內(nèi)視察己地圖”之路徑,最終達(dá)成“三節(jié)一體(體現(xiàn)三節(jié)“起追隨”的有序化用勁)、流體一氣(實(shí)現(xiàn)三節(jié)的應(yīng)激而動(dòng))”等有序性身體結(jié)構(gòu)的認(rèn)知目標(biāo)。其內(nèi)勁功能認(rèn)知也有三類教學(xué)方式,即以“整勁蓄力、活勁試力、精神發(fā)力”之路徑,最終實(shí)現(xiàn)“靜態(tài)性規(guī)范的穩(wěn)整勁、動(dòng)態(tài)性轉(zhuǎn)換的活整勁、應(yīng)激性一統(tǒng)的靈整勁”等整體性身體勁力的認(rèn)知目標(biāo)。在中國傳統(tǒng)文化整體觀思維下,以結(jié)構(gòu)與功能為目標(biāo)的武術(shù)教學(xué)實(shí)踐尚姿重勢(shì),并突破兩腿支撐、感官自主、自我尺度、局部用力等的束縛重塑身體的姿態(tài),以內(nèi)外合一的“能通”、“能化”彰顯與超越身體儀態(tài)。1.3借鑒傳統(tǒng)武術(shù)生理身體傳承經(jīng)驗(yàn),以具身理論構(gòu)建出傳統(tǒng)武術(shù)中內(nèi)隱的以認(rèn)識(shí)武術(shù)動(dòng)作“結(jié)構(gòu)與功能”為教學(xué)目標(biāo)、以“會(huì)-對(duì)-巧-妙-絕”為教學(xué)程序、以“新舊內(nèi)容聯(lián)動(dòng)交叉學(xué)習(xí)-借助器械等拓展與深化理解-以生活方式補(bǔ)充促進(jìn)領(lǐng)會(huì)”為教學(xué)組織、以“三節(jié)-一體-流線一氣”的結(jié)構(gòu)評(píng)價(jià)與“穩(wěn)勁-活勁-靈勁”的功能評(píng)價(jià)作為教學(xué)考核的武術(shù)生理身體“結(jié)構(gòu)-功能”教學(xué)模式。2武術(shù)社會(huì)身體教育是在“己人”話語下對(duì)身體主體間性的培育,其本質(zhì)是對(duì)武術(shù)攻防動(dòng)作中同伴與對(duì)手關(guān)系的認(rèn)知,其路徑是以“制人到制己”抵達(dá)“人己合一”,其目標(biāo)是武術(shù)運(yùn)動(dòng)人際關(guān)系的習(xí)得。2.1從“同伴修己與對(duì)手制人”的體知學(xué)習(xí)而言,一方面以支持、幫助習(xí)武的“師父、師兄弟”為同伴,通過“內(nèi)化規(guī)則-內(nèi)省準(zhǔn)則”的類型化而修己,另一方面以“競比勝負(fù)之人”為對(duì)手,通過“制人-服人”的體知而實(shí)現(xiàn)武德化制人。在“修己與制人”的社會(huì)身體學(xué)習(xí)中,不同的拳種各有特色。如形意拳以“實(shí)中”形成“進(jìn)己容人”的人際關(guān)系、太極拳以“虛中”表現(xiàn)為“舍己從人”的人際關(guān)系、八卦掌以“變中”體現(xiàn)為“游己娛人”的人際關(guān)系。2.2從“同伴修己”與“對(duì)手制人”的教學(xué)實(shí)踐而言,其同伴關(guān)系認(rèn)知主要有三類教學(xué)方式,即以“門戶的組織化認(rèn)知、技擊的個(gè)性化認(rèn)知、人物的榜樣化認(rèn)知”之層面,最終達(dá)成“同伴修己、互利共情”的主體間性教育目標(biāo)。其對(duì)手關(guān)系認(rèn)知主要也有三類教學(xué)方式,即以“他物認(rèn)知、單練認(rèn)知、榮譽(yù)認(rèn)知”之路徑,達(dá)成“制人而自制”的教育目標(biāo)。在中國傳統(tǒng)文化仁義觀思維下,以同伴與對(duì)手關(guān)系為目標(biāo)的武術(shù)教學(xué)崇尚“內(nèi)不自欺,外不欺人”的“直”性,克服功利性互動(dòng)、只爭勝負(fù)等習(xí)性,并以“內(nèi)化規(guī)則-內(nèi)省準(zhǔn)則-反視自制”之路徑,終以己人合一“能推”、“能及”的互感交往而彰顯與超越自我。2.3借鑒傳統(tǒng)武術(shù)社會(huì)身體傳承經(jīng)驗(yàn),以具身理論構(gòu)建出傳統(tǒng)武術(shù)中內(nèi)隱的以認(rèn)識(shí)武術(shù)運(yùn)動(dòng)人際關(guān)系“同伴與對(duì)手”為教學(xué)目標(biāo)、以“內(nèi)化規(guī)則-內(nèi)省準(zhǔn)則-自我反視而自制”為教學(xué)程序、“制約紀(jì)律-陪練互助-對(duì)技服人與單練自制”一體化為教學(xué)組織、以“同伴修己、競比服人”為教學(xué)評(píng)價(jià)的武術(shù)社會(huì)身體“同伴-對(duì)手”教學(xué)模式。3武術(shù)心理身體教育是在“心為主宰”話語下對(duì)心態(tài)彈性的塑造,本質(zhì)是對(duì)武術(shù)動(dòng)作中和情緒認(rèn)知,路徑是以動(dòng)作體驗(yàn)“謹(jǐn)慎與勇敢”情緒而能身心合一,其目標(biāo)是提高動(dòng)作情緒的修為與調(diào)控力,培育武術(shù)人的精神氣質(zhì)。3.1從武術(shù)動(dòng)作謹(jǐn)慎與勇敢情緒的體知學(xué)習(xí)而言,一方面武術(shù)將“恐、憂”等情緒加以“謹(jǐn)慎化”改造,并以“輕慢、柔屈、停頓、退防”動(dòng)作培養(yǎng)戰(zhàn)術(shù)上重視對(duì)手的“守如處子”“如履薄冰”的謹(jǐn)慎心理。另一方面將“怒、驚”等情緒改造成“勇敢”,并以“快重、剛直、連貫、進(jìn)攻”動(dòng)作培養(yǎng)戰(zhàn)略上藐視對(duì)手“動(dòng)如脫兔”“視如破竹”之勇敢心理。在武術(shù)動(dòng)作謹(jǐn)慎與勇敢情緒學(xué)習(xí)中,不同的拳種各有特色。如形成形意拳以驚催怒而以強(qiáng)制強(qiáng)、太極拳以恐齊思而以弱勝強(qiáng)、八卦掌以排憂進(jìn)喜而以巧制強(qiáng)。3.2從武術(shù)動(dòng)作謹(jǐn)慎與勇敢情緒的教學(xué)實(shí)踐而言,其謹(jǐn)慎情緒認(rèn)知主要有三類教學(xué)方式,即從“以情勝情、由敬入靜、方向適應(yīng)”層面,培養(yǎng)以“中”為主導(dǎo)的謹(jǐn)慎情緒。勇敢情緒認(rèn)知也主要有三類教學(xué)方式,即以“培氣法、全身齊整類、局部引領(lǐng)與假借”等路徑,達(dá)成培養(yǎng)以“和”為主導(dǎo)的勇敢心態(tài)的教育目標(biāo)。在中國傳統(tǒng)文化“心主宰論”思維下,以謹(jǐn)慎與勇敢情緒為目標(biāo)的武術(shù)教學(xué)實(shí)踐崇尚“意念”想象,借助“遇恐慎重、擇機(jī)果敢而行、無意自修”提高心態(tài)的自控能力,并以心理情緒的“能蘊(yùn)”、“能發(fā)”彰顯武術(shù)人的精神氣質(zhì)。3.3借鑒傳統(tǒng)武術(shù)心理身體傳承經(jīng)驗(yàn),以具身理論構(gòu)建出傳統(tǒng)武術(shù)中內(nèi)隱的以謹(jǐn)慎與勇敢情緒為教學(xué)目標(biāo)、以“遇恐謹(jǐn)慎-果敢而行-意念修養(yǎng)”為教學(xué)程序、以“情景化恐驚怒憂意動(dòng)而平之-實(shí)踐化對(duì)技交手而敢之-生活化自我修練而養(yǎng)之”為教學(xué)組織、以中和情緒為評(píng)價(jià)的武術(shù)心理身體“謹(jǐn)慎-勇敢”教學(xué)模式。總之,武術(shù)身體教育先以生理身體“外形-內(nèi)勁”的體態(tài)認(rèn)知為先導(dǎo),中以社會(huì)身體“同伴-對(duì)手”的人際關(guān)系認(rèn)知為中介,終以心理身體“謹(jǐn)慎-勇敢”的情緒自控認(rèn)知為目標(biāo),不僅可為“去身”“無人”的現(xiàn)代體育教育提供中國教育經(jīng)驗(yàn),而且其“生理-社會(huì)-心理”身體三維一體的全人教育模式、“己-人-己”的精神培育路徑,可為中國武術(shù)教育本土話語理論體系的建設(shè)有所幫助。
[Abstract]:In modern education and physical education, it is of great theoretical and practical significance to know how Chinese traditional Wushu integrates "physical, social and psychological" experience in education. Therefore, this paper adopts the methods of literature, experience and expert interview to study the history of Wushu education. Contemporary, textual and experiential mutually authenticated ideas (through the textual experience of people who have rich experience in boxing practice and have sufficient knowledge of traditional culture in history, and interviewing the oral experience of contemporary Wushu masters and inheritors to realize the mutual authentications of ancient and modern, texts and experience), excavate the traditional Wushu "physical, social, psychological" Physical Education It is believed that the traditional Wushu culture inheritance, through the words of "inside and outside, body and mind, oneself and others", is based on the posture shaping of physiological body, and conforms to the external social value evaluation through the inter-subjectivity behavior cultivation. Physical and physical education of Wushu is an orderly transformation of body posture under the discourse of "internal and external". Its essence is the cognition of the structure and function of Wushu movements. Its path is the combination of "external structure" and "internal strength function". Its goal is to shape the posture of Wushu movements. 1. In terms of physical knowledge learning, on the one hand, "seven punches" as a structural element, through the "normative balance, change coordination, response to the free" physical knowledge changes and presents the "square tangible, rounded and flexible, overall streamline" shape effect; on the other hand, with the overall physical strength as the goal, through the "seven punches as one, flexible response to change, form and spirit in one." In the study of exterior structure and interior function, different kinds of boxing have their own characteristics. For example, the "long" leverage structure of Xingyiquan shape and the rigid and vigorous strength of internal function, the "folding" leverage structure of Taijiquan exterior and the intrinsic sensitivity. According to the teaching practice of the external structure and the internal force function, there are three main teaching methods for the cognition of the external structure, that is, the way of walking with the six standards, adjusting the balance between the virtual and the real, and inspecting one's own map. In the end, we can achieve the cognitive goals of orderly body structure, such as "three sections in one" (reflecting the orderly effort of three sections in "starting and following"), and "fluid in one qi" (realizing the stress and movement of three sections). There are also three kinds of teaching methods for the cognition of internal strength function, namely, "vigorous, vigorous, and energetic" path, and finally achieve the "static norms. Cognitive goals of overall physical strength, such as stability, dynamic transformation, and stress unification. Under the thinking of Chinese traditional cultural holism, Wushu teaching practice with structure and function as its goal still maintains a strong position and breaks through the restraints of leg support, sensory autonomy, self-scale, and partial exertion to reshape the body. Posture, internal and external integration of the "can", "can" and "beyond the body posture. 1.3 Drawing on the traditional Wushu physical inheritance experience, to build a body theory of traditional Wushu implicit to understand the"structure and function"of Wushu movement as the teaching goal, to"know-right-clever-wonderful-perfect"as the teaching process, to"new and old content linkage. Cross-learning-expanding and deepening understanding with the aid of instruments-promoting understanding with the supplement of lifestyle"is the teaching organization. The structure evaluation of"three sections-one body-streamline and one atmosphere"and the function evaluation of"stability-vigor-vitality-agility"are the teaching assessment models of"structure-function"of Wushu physiological body. The essence of the cultivation of the intersubjectivity of the body under the discourse of "oneself and others" is the cognition of the relationship between peers and opponents in Wushu offensive and defensive actions. Its path is to reach "oneness between oneself and others" by "controlling oneself" and its goal is the acquisition of interpersonal relationship in Wushu. Supporting and helping "Master, Brother" to practice martial arts as a companion, self-cultivation through the typification of "internalization rules-introspection criteria", on the other hand, the opponent of "contest winners and losers" and the realization of martial arts through the awareness of "subjugation-persuasion". In the social body learning of "self-cultivation and subjugation", different kinds of boxing have their own characteristics. Ruyiquan forms the interpersonal relationship of "entering oneself and accommodating others" by "being in reality". Taijiquan expresses the interpersonal relationship of "giving oneself up from others" by "being in the empty". Bagua palm expresses the interpersonal relationship of "entertaining oneself" by "changing in the middle". 2. There are three kinds of teaching methods, namely, organizational cognition of portal, individualized cognition of attack, and exemplary cognition of characters, which ultimately achieve the goal of inter-subjectivity education of "self-cultivation of peers, mutual benefit and empathy". Under the thinking of benevolence and righteousness in traditional Chinese culture, Wushu teaching advocates the "straightforwardness" of "internal not self-deceiving, external not deceiving", overcomes the habits of utilitarian interaction and strives for victory and defeat only, and finally takes the path of "internalization rules-introspection criteria-reflexive self-control". 2.3 Drawing on the experience of traditional Wushu social physical inheritance, this paper constructs the implicit teaching objective of traditional Wushu, which is to understand the interpersonal relationship between "companions and opponents" in Wushu, and takes "internalization rules - introspection criteria - self-reflection and self-control" as the teaching objective. The teaching procedure is the teaching mode of "companion-opponent" in Wushu society. 3 Wushu psychological and physical education is the shaping of psychological resilience under the discourse of "mind-dominated" and its essence is Wushu. The way to neutralize emotional cognition in Wushu is to experience the emotion of "prudence and courage" and to integrate the body and mind. Its goal is to improve the ability of training and regulating the movement emotion and cultivate the spirit temperament of Wushu people. On the other hand, the emotion of anger and fright is transformed into courage. On the other hand, the strategy of despising the opponent's action of "moving like a rabbit" and "looking like a rabbit" is trained by the action of "quick, serious, straight, coherent and offensive". Different kinds of boxing have their own characteristics in the study of prudence and courage in Wushu movements. For example, the formation of Xingyiquan to arouse anger and to force strong, Taijiquan to fear and think together to win weak, Bagua Palm to dispel worry and advance joy and to manipulate strong. 3.2 From the teaching practice of prudence and courage in Wushu movements, the prudence mood There are three main types of teaching methods in cognition, that is, to cultivate the cautious mood dominated by "middle" from the level of "feeling wins emotion, respect enters quietness, and direction adapts". There are also three main types of teaching methods in courageous emotion cognition, namely, to cultivate the courage guided by "harmony" through "Qi cultivation method, whole body neatness, partial guidance and borrowing". Under the thinking of "mind dominating theory" in traditional Chinese culture, Wushu teaching practice advocates "idea" imagination with caution and courage as its goal, improves the self-control ability of the state of mind by means of "being cautious in the face of fear, being resolute in choosing the right moment, and having no intention of self-study", and displays the essence of Wushu people by means of "being able to contain" and "being able to produce". Spiritual temperament.3.3 Drawing on the experience of traditional Wushu's psychological and physical inheritance, this paper constructs the implicit teaching goal of traditional Wushu with caution and bravery based on the embodied theory, and takes the teaching procedure of "caution in the face of fear - courage - ideological cultivation" as the teaching procedure, and takes "situational fear, anger, anxiety, calm down - practicality, bravery in the face of skill - life, self-cultivation" as the teaching procedure. In a word, Wushu physical education is guided by the cognition of physical body's "shape-internal strength", and mediated by the cognition of social body's "companion-opponent" interpersonal relationship, and finally by the psychological body's "prudence-courage". The goal of "self-control of emotion" is not only to provide Chinese educational experience for the modern physical education of "being away" and "nobody", but also to cultivate the spirit of "oneself-person-oneself" in the mode of "physical-social-psychological" three-dimensional whole-person education, which is helpful to the construction of the local discourse theory system of Chinese Wushu education.
【學(xué)位授予單位】：上海體育學(xué)院
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：G852-4

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