人類學許多有關身體之知識與行爲是被置於社會結構的領域中論述，因而使身體成 爲文化社會中被動的存在，且不自成硏究對象。這一類的身體硏究，大致重視身體之生 物性、工具性，而非其主體性。本文企圖回到個人身體存在與身體內在之經驗，強調人具有以身「體會」而「實現」 的能力，在r體會」的過程中，個人有其感受、思維，並通過抉擇而用身體「實現」其 情志。如是，則人是社會生活行動者與意義創造者，亦即創造文化的主體。以此觀點探 索文化形成之動力與現象，即是本文所謂的「體現的文化觀點」。 本文首先討論西方之認識論與傳統人類學之「參與觀察法」，說明它們在硏究身體上 之不足，進而例舉兩種忽略身體主體性之觀點所造成對文化認識之缺陷；再其次，敍述 身體之主體性，以至於氣功身體之特性，及其所寓含的文化意義；然後，用兩種傳統修 行觀點說明人硏究自身之可能，進一步敍述身體硏究的重要原則，並論體現之觀點尤其 適合硏究中國文化；最後說明體現的文化觀點將對台灣的人類學硏究帶來何種特殊的價 値。

Many anthropological studies of knowledge about and behavior of the human body are discussed in the area of social structures. Such studies assume that human body exists passively within social structure and thus can not be a research object by itself. These studies may emphasize the biological and instrumental, but not the subjective aspect of the body. This paper tries to return bodily existence and experience, and includes an emphasis upon the human body’s own feelings and thoughts, and its awareness of its own agenda and decisions. Thus, humans are actors in social life and creators of meanings. In other words, humans are subjects in culture constructions. This paper starts with a discussion of Western epistemology and anthropology’s method of participant observation to reveal their inadequacy for the study of the human body. This paper then presents two alternative viewpoints. A description is given of body subjectivity and characteristics of the qigung body, as well as a discussion of their implications for the concept of culture. Two traditional viewpoints of body cultivation are introduced to show the possibility for an alternative study of self. This paper then describes two important principles for the study of body, and asserts that the viewpoint of embodiment is especially suitable for studying Chinese culture. Finally, this paper explains the merits of such a viewpoint for anthropological study in Taiwan.