本文旨在探討魯迅思想中言語道斷的、前語言的（pre-discursive）「肉體」（corporeal）成份，其表現方式，及其發展。從知覺現象學角度看，「肉體」生命意指在世存有與生活世界間不依賴語言的本真互動，魯迅所以認為中國人有被世界淘汰的危機，就是因為中國人日漸喪失這一在世存有的本真能力。本文第一章通過魯迅的女性觀來探討肉體生命的社會層次，女性是魯迅反瞻男性乃至人類處境的鏡子，他看到不僅女性被男性宰制為必然，女性對男性的宰制亦不可避免。二章藉魯迅的死亡觀來檢討肉體生命的自然層次，死亡的終極否定力量對魯迅有本體論、認識論乃至方法論的意義，使他產生跨越生死的責任感，具備察見不詳的認識力，以至追求正義的復仇行動力。第三章探討魯迅表現人與生活世界間本真互動的書寫策略，魯迅企圖通過解剖與挖底的書寫、吃與被吃的書寫、綻出式的還原書寫，即描寫與「自性」不可須臾離的肉體的本來面貌，去自我批判，去對抗語言、意識形態的堡壘，以保存生命原始純真的最後陣地。第四章討論形成魯迅肉體生命意識在其生命歷程中的發展，即通過「幻燈片事件」的死亡體驗與中國傳統決裂，通過靈肉合一的愛情與啟蒙陣營決裂，與通過永遠的反抗與左翼文人決裂，終於回歸孑然孤獨的肉身。魯迅的國民性批判的動力來自於他永遠選擇以自我批判開放自己的生命，選擇在既成的僵化體制之間找出路，以死為生，像死神那樣永不止息。 / This dissertation discusses corporeal, ie., pre-discursive element in Luxun’s thought, its presentation and its development. From the perspective phenomenology of perception, corporeality means authentic, extra-lingual interaction between being-in-the-world and life-world itself. For Luxun, Chinese’ gradual deviation from and inability to appreciate this authentic interaction are their true crisis of extinction in modern world. The 1st chapter discusses social level of corporeality through Luxun’s perception of women. Women are a mirror for Luxun with which to reflect upon men’s even human’s condition. Through women he discovers not only the inevitability of men’s domination over women, but also that of women over men. The 2nd chapter examines natural level of corporeality through Luxun’s appreciation of death. The ultimate negating power of death empowers Luxun ontologically, epistemologically, and methodologically. From death he derives a transcendental sense of responsibility across life and death, develops an ability to penetrate pleasing appearance to uncover inconvenient truth, and a determination to pursue justice through endless revenge. The 3rd chapter shows Luxun’s tactics of presentation of corporeality. He seeks to preserve authenticity of life, a liberation from linguistic and ideological shackle through self-criticism by means of writing on the subject of anatomy and excavation, cannibalism, and self-manifestation, ie., writing on corporeal body that is indispensable with selfhood. The 4th chapter discusses the diachronic development of Luxun’s awareness of corporeality through various stages or series of contradictions in his life. At the end of his life, Luxun returns to his lonesome corporeal body after his breakup with Confucius tradition in 1906, with intellectual enlightening camp in 1920s, and finally with left-wing writers in 1930s. Luxun’s strength of criticism on weakness of Chinese characteristics comes from his relentless self-criticism and therefore open-mindedness, his persistence to search for a way out of lethargic institutions, in other words, his emulation of death.