本文之作，一方面是源自於身體觀在今日哲學論述的被重視，因此 欲窺戰國時儒學的「身體」觀；一方面是欲窺先秦哲學所關注的心、性、 情之論述的哲學探究之根源；另一方面是郭店儒簡〈性自命出〉第67 簡之「身以為主心」，或釋為「心為身主」，在詮釋上或以孟子大體小體 之相對為立論，以今日之思維而言，易以「心」與「身」是相對立的兩 個概念理解，忽略了…L、」在「身」內〃心」與「身」是一體的互動 思維。追溯中發現「身體」一詞的使用大抵在春秋晚期至戰國早期這一 階段，若更往前推溯，事實上在西周文獻資料中，「身」就是一非常重 要的基礎。孔子與曾子基本上是這一身體論述的奠基者，尤其是曾子扮 演一重要角色，開啟了「身」之根源的探究。就郭店儒簡而言，我們也 發現各篇關於身體的論述，基本上即是深化著「身」的向內與向外的探 究。

Three aspects are concerned in this essay. First of all, the discourse on body in the Confucian in the Warring States is stated. Secondly, the philosophical foundation ofthe discourse on mind(xin 心)、nature(xing 性)、 and sentiment(qing 情)in pre-Chin Dynasty is explained.Finally, the meaning in the 67th bamboo in Xing Zi Ming Chu (性自命出)belonged to Guoden manscripts is interpreted. The sentence, shen yi wei zhu xin(身以為 主心),has been explained as the mind dominates the body. Such an argument bases on the concept that the dati(大體，指心之思)predominates the xiao ti(小體，指耳目口鼻).The dualism about body and mind are accepted here. However, the viewpoint ignores that the mind is embraced in body. If we study the discourse before the Warring States, we can find the discourse on body refers to the discourse of mind-body. Furthermore, the discourse on body is the foundation of the sociology, ethics, and political science in the documents in Zhou Dynasty. In addition, Confucius and Zengzi are the advocates of the idea, especially Zengzi who expanded and went deeply into it. To study the Confucian manuscripts in Guoden, also, we can find the theme· is involved in the discourse on body.