清末民初，各種新式身心修練法競出。其中，靜坐法之風行，相當程度得歸功於蔣維喬的《因是子靜坐法》。自該書出版之後，旋即成為暢銷書，進而引發當時的靜坐熱。在現代體育逐漸受到重視的二十世紀初，看似靜態的靜坐法，何以能吸引青年學子與社會大眾的注意？蔣維喬又如何兼攝道教內丹術與日人靜坐法，將其改造為一套符合新時代所需的修養技術？基於上述提問，本文首先探究蔣維喬寫就《因是子靜坐法》的動機、歷程及目的；其次分論蔣維喬譯介藤田靈齋修養法、岡田虎二郎(即岡田虎次郎)靜坐法的策略；復次比較蔣氏、藤田氏、岡田氏修練技法之各自特點；爾後再透過蔣維喬的視野，討論靜坐與1910年代中國的治病、強身和改造「國民性」之關係。除了靜坐知識與技術本身的生產、流傳與體驗之外，本文最後探究民國初年靜坐熱所凸顯的病弱感、性焦慮，及其與自我療癒、自我修養之關係。 本文指出，因是子靜坐法的獨創性不在於其方法本身，而在於其被賦予的意義。五四前夕年輕學子修練靜坐的熱情，無論是為了卻病、延年或修養，都凸顯「身心並治」的重要性。蔣維喬透過科哲話語、親身實驗(體驗)以及直接對話，成功地說服群眾利用靜坐內外兼修，以專注學習、平息欲念、強健體魄，進而彌補新式體育僅偏重肉體鍛鍊之不足。蔣氏標榜靜坐是「靜的運動」，須與「動的修養」(體操和運動)並用，以「改造國民性」。這種宣傳法不僅讓因是子靜坐法在中國靜坐史上獨樹一格，亦讓其有別於民國初年的諸多修養術。

Various new methods for body-mind cultivation emerged during late Qing and early Republican China. Among them, meditative sitting became immensely popular, largely due to the work by Jiang Weiqiao (1873-1958). After Jiang published his Yinshizhi’s Methods for Meditative Sitting in 1914, it quickly became a best-seller, sparking a fever for quietsitting. In early 20th-century China, when “weakness” and “sick men” (病夫) became important metaphors of the body and the nation, why did the apparently static meditative sitting attract such a mass following, particularly among young people and students? Why did they believe it could serve as a means for treating diseases, strengthening the body, and cultivating oneself? Before the overwhelming domination of physical education, how did Jiang appropriate Japanese models and reformulate meditative sitting into a set of self-cultivation techniques, using scientific terminology to meet the needs of the new age? To answer these questions, this article will explore how and why Jiang Weiqiao wrote his Yinshizhi’s Methods for Meditative Sitting. It will also discuss how Jiang helped translate and publish Fujita Reisai and Okada Torajirō’s works in China. The article examines the uniqueness ofYinshizhi’s Methods for Meditative Sitting by comparing it with Reisai and Torajirō’s methods. It sheds light on how Jiang associated meditative sitting with treating diseases, strengthening the body, and reforming the nation in China during the 1910s. In addition to the production, transmission, and experiences of meditative sitting as both knowledge and techniques, the article will further explore the perception of sickness/weakness, sexual anxiety as revealed in the meditative sitting fever, and their relation to selfhealing and self-cultivation. The passion among the youth for practicing Yinshizhi’s Methods for Meditative Sitting on the eve of the May Fourth Movement, whether for healing, selfstrengthening, or self-cultivation, revealed the significance of body-and-mind governance. Through scientific-philosophical discourses, personal experiences, and direct communications, Jiang Weiqiao successfully persuaded the masses to cultivate the body and mind equally by meditation, which could help with one's concentration on studies, pacification of the mind and desires, and enhancement of the body. They all helped remedy the disadvantages of the new physical education, which emphasized bodily exercises only. By promoting meditiative sitting as a “quiet exercise” to be practiced alongside gymnastics and other exercises, which he referred to as "moving cultivation," Jiang made his meditative sitting methods distinctive not only in the history of Chinese meditation, but also among the various techniques for self-cultivation in early Republican China.

蔣維喬;靜坐;身體;實驗;國民性

Jiang Weiqiao; meditative sitting; body; experience; nationality