Körper versus Leib: German dualism Körper与Leib：德文的双重性 The binary distinction between two words which are used for ‘the body’ seems, at first glance, to be most pronounced in the German language – and most dichotomous. 第一眼认为，两者最大的差异是用在「身体」的时候，在德语中是最明显也是最有差异的 。 In German, Körper is confronted with Leib – though both terms are often (confusingly) used as synonyms, too. 在德国，Körper被拿来与Leib比较，也常常(难理解)被拿来当同义字使用。 The linguistic Körper-Leib dualism may be the reason why German thinking has produced a great deal of literature concerning the dichotomous distinction of body concepts, mostly in the fields of philosophy (Hegel; Scheler; Plessner 1941) and pedagogical anthropology (Schmitz 1965), in sports science (Meinberg 1986) and in sociology (Horkheimer and Adorno 1944; zur Lippe 1974; 1978; 1988). 德国思想可能是因为语言学上Körper-Leib的双重性，所以在哲学、教学法的人类学、运 动科学、社会学有大量文献将「身体」的概念分为两种。 Often, however, studies have jumped quickly from the linguistic – and specific German – distinction between Körper and Leib to a philosophical generalization of this dualism. 然而，研究常常跳脱语言学和特定的德语在哲学归纳法中的双重性，去区分Körper 和 Leib。 An historical analysis of its societal background has rarely been offered. 在史学研究的历史背景很少被提到。 And a comparison with ‘bodies’ in other languages is still more lacking. 在其他语言中，和「身体」的比较依然是缺乏的。 What do etymology and semantics tell about the two different notions? 为何词形变化和语义学要讲述这两种不同的见解？ Körper: the body of geometry and materialism Körper：几何学和唯物主义中的「身体body」 The word Körper was borrowed during the thirteenth century from Latin corpus via its stem corpor- (Kluge 1967, 395-6). Körper这个字是在是13世纪由拉丁文引入的。 This transfer from Latin to German was connected to the Christian cult with its veneration of the dead corpse at the cross and with the Holy Communion as ritual cannibalism. 从拉丁文转换到德文，和基督教对那种在苦难中死去屍体的尊敬、基督教的圣餐礼这种仪 式有关。 The religious influence was supplemented by the diffusion of medical knowledge in the Latin language. 拉丁语言中医学知识的普及用来补充宗教的影响力。 From this origin, lines lead into two different directions of modern German language: to the living Körper or Leib of human beings and animals on one hand, and to the dead, physical Körper on the other hand. 基於这种原因，○○使现代德国语言进入两种不同的方向：一方面是人类和动物活着的 Körper 或 Leib；二方面是死去的肉体Körper。 For the latter, one uses exclusively the word Körper, never Leib. 近期是使用专有名词Körper，而不是Leib。 For instance, one speaks of Fremdkörper (the foreign body in the eye), Festk örper (the solid body in physics), Himmelskörper (the celestial body or star) and Körpergeometrie (solid geometry). There is not anything like Leibesgeometrie. 例如，有人使用Fremdkörper (眼中的异物)、Festkörper(强壮的身体)、Himmelskö rper(？？？)、Körpergeometrie(固体几何学)，而没有Leibesgeometrie这个字。 Because of this ‘material’ undertone, materialism in nineteenth century’s natural sciences as well as philosophical materialism in social sciences have tended to prefer the notion of Körper instead of the more idealistic Leib. 因为物质上的意义，19世纪自然科学中的唯物主义偏好Körper的见解，代替理想派的 Leib。 The Körper discourse could consequently – from the adherents of idealistic philosophy – be criticized as giving priority to the dead and physical body rather than the living Leib. Körper的论述结果，被哲学理想主义拥护者批评较适合用在死去身体，而不是活着的。 And, indeed, physicalism – an orientation towards physics as basis science and towards the physical body – characterised different forms of philosophical materialism. 的确，唯物主义在医学上的定位如基础科学和肢体 在哲学的唯物主义被分为不同类型。 However, the criticism levelled against the one-sidedness of Körper – as being dead, mechanical and physical – did not correspond to social reality in modern Germany. 然而批评者认为反对Körpe那些人的言论，如死亡、机械的、身体的，并不符合现今德国 社会真实面。 From the years around 1900, the Körperkultur movement and became highly influential for subsequent generations. 在1900年前後，Körper文明运动在後代有很大的影响力。 This was a cultural movement, which aimed at reforming people's whole life – and this happened just in the name of Körper. 这是一个改革人们的生活文化运动，而这个运动就发生在Körper。 A better life should be unfolded by the reform of nutrition, abstinence of alcohol and nicotine, natural medicine, new forms of clothing, games, sports, gymnastics and folk dancing, hiking and rambling, joint singing and alternative community life. 更美好的生活必须由养生的改革做起，如戒菸戒酒，服用天然药物、新式服装材质、游戏 、运动、体操、土风舞、爬山、散步、合唱比赛、选择性的社交。 Nudism was especially conspicuous, in German called Freikörperkultur, free body culture (not Freileibeskultur) (Wedemeyer-Kolwe 2004). 裸体主义在德国是特别明显的，被称为Freikörperkultur，解放身体文化。 In all these activities, the bodily dimension was central. 在这些活动中，身体的特点是核心。 The reform tendency found its expression in the years 1900/1905 in the comprehensive notion of Körperkultur, body culture. 这个改革趋势源自於1900-1905年 Körperkultur肢体文化的广泛见解 This programmatic word as well as the ideas of the body culture movement in general contained materialist as well as neo-romantic elements, which were often highly idealistic (‘Change your life!’) or even spiritualistic. 这个有计划性的文字，如同一般唯物主义者肢体文化运动的概念，也有创新的浪漫元素， 它通常是很高的理想(改变你的生活)，甚至是唯心论的。 And the body-cultural ideas were always concerned with the living and en-cultured body, not the dead corpus. 而且肢体文化的概念总是关於有知识的躯体，而非死去屍体。 One of the most famous documents of the reform movement were the letters of "Lukanga Mukara" of Hans Paasche (1912/13), describing the discovery of everyday life in industrial capitalist Germany by a fictional African observer. 在改革运动中一个最有名的是Hans Paasche书中的 「Lukanga Mukara」，它描述一个虚构的非州人，在德国工业资本主义社会里，每日生活 中的发现。 Repelled by the clothes, shoes, nourishment, smoking habits and general lifestyle of the Wilhelminian bourgeoisie, the African complained especially about the alienation of his body: The manners of these people threaten me and my health. 他抵制Wilhelminian中产阶级的一般生活，如衣服、鞋子、营养品、菸。那个非州人特别 讨厌自己的身体和健康被那些人虐待、异化。 What my Körper experiences from outside and what I am forced to fill into it while living here, does me harm. 身体外在感受以及被迫在此生活，着着实实的是在伤害着他。 Smoking and drinking beer, driving cars and hurrying on capitalist business destroyed the "beauty and vigour of the Körper" as the African knew it from his home country. 吸菸、喝酒、开车和汲汲营营的资本主义生活，摧毁了像是那个非州人家乡般美丽和活力 的Körper。 The author of this ironical-fictional European anthropology was a German former military officer who turned to radical ecologism and pacifist cultural criticism. He was shot by right-wing gunmen in 1922 (Paasche 1992). 这个讽刺、虚构的欧州人类学的作者是早期德国军官，之後转变为激进的生态、和平主义 评论家。他在1922年遭右派人士枪杀身亡。 --

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