時空、場域與環境本身就是一種「實存」，它是一種屬於「實踐與執行」層面之事項。思想家將修身道場放置於何處，往往也決定修身模式、實踐態度的樣貌。修身環境的選擇，不是一個無機的物理空間呈現而已，而是思想家活潑潑的思想主體之呈現。因此，本文的研究預設了這樣的立場：人是與場域時空共在的；時空場域的改換，會影響到修行者的存在模式；而每一個行動主體的活動，亦會影響到時空場域的結構，兩者是彼此開放的；這樣的開放也隨時都有更動的可能，而修身工夫便是在這樣的開放及可更動場景中逐步調節自我的步調來完成。本文即是站在這樣的角度，觀看郭象思維中的修身面貌。 而根據本文的研究，發現相較於莊子，郭象在適性結構下，已然轉向了莊子面對時空的修身策略。將莊子「山林方外」的修身場景，位移到「天下國家」中來實行。而工夫模式，也已然將莊子全身性參予、步步為營的功夫次第，代換為一種方便法門的方式，以無心玄應的方式，當下便可證成逍遙。不可否認，這樣的方式已然弱化了身體工夫。但儘管如此，若將郭象思維放在歷史脈絡中來看，他的學說無疑給了這些內憂外患，既要歸隱、又無法脫離人世的士人們一個既追求個性自由，又維護社會體制的可能，這也讓當代的士人獲得了融通天下與山林、逍遙與治世兩端的可能。 Time and space, field and the environment itself is a kind of "existential," it is a part of" Practice and implementation" level matters. Thinkers will be placed in the temple where the self-cultivation, cultivation patterns often determined in practice the attitude of appearance. Slim environmental choice, not a physical space presents only inorganic, but the idea of the main thinkers and lively splash of show. Therefore, this study presupposes such a position: people with a total space in the Field; space time domain change will affect the practitioner's mode of existence; and every action of the main activities will also affect the spatial and temporal field of the structure, they are open to each other, such an opening may also change at any time, and self-cultivation is done in such a scene in the open and can change gradually adjust the pace to complete self. This paper is standing on this point, see Guo Xiang's self.
