This paper aims to clarify Plato's view of soma through consideration of the fundamental characters of soma in Plato's later dialogues. Soma, which had a very large extension in classical Greek, denotes not only the hu-man body but also the elemental bodies (fire, water, air, earth), the corpse, the cosmic body, the celestial body, the animal body, etc, and there also lies such a large extension in the background of the Plato's view of the human body.According to Laws, Plato's last work, soma has three common characters: spaciality, movability and sensibil-ity, and takes on a different aspect fi'om the body in the present age. Firstly, the spaciality of soma is the likeness of Form, which is copied into chora (the place of plenum), and it is the solid, which is geometrically formed by fol-lowing Form. Secondly, the movability of soma is originally motion by others or disorderly and dotted linear mo-tion, which is necessarily caused by the accidental collision between the particles, but in connection with Soul and Reason it becomes a pseudo-autonomous and orderly circular motion. Thirdly, the sensibility of soma is pathema (accidental affection), which is based on the multiplicity in the geometrical structures of the particles. Pathema in-jutes Soul and soma when it is left to Chance and Ignorance, but in the control of Reason it contributes to the reali-zation of the good and the restoration of the order.Since soma, which has close connections to Soul, Reason and Form, is represented as such a subordinate and necessarily conditional existence in Plato's later dialogues, the hu-man body, which is also called soma, should be considered on the basis of the above mentioned fundamental char-acters.%通过考察柏拉图后期对话篇中"身体(soma)"的原理性特征,阐明柏拉图身体(soma)观."身体(soma)"是具有极其宽广外延的词汇,不仅指人的身体,还代指动物的躯体、宇宙或天体的结构、丧失生命的尸体,甚至具有构成基本元素(火、水、空气、土壤)的含义.身体(soma)在语义上如此广阔的外延,是理解柏拉图身体观的背景.根据柏拉图临终前的著作<法律篇>,原则上身体(soma)由3个特性规定,即"空间性"、"运动性"、"感觉性",在理解这些特性时,要与今天的物理性质进行判别,捕捉柏拉图身体观的独到之处.其一,"身体的空间性"是指理念投射于充实空间呈现出的虚像,借助理念几何学的形象化,理念的"立体性质"得以表现;其次,"身体运动性"所要阐明的是造成粒子(四元素)之间的"偶然"冲突的根本原因在于"必然"引发的杂乱、直线的"他动性",然而,当身体与灵魂或"知性"发生关系时,获得的则是自律而有序的圆周运动;第三,"身体的感觉性"是指在粒子的立体结构的多样性中有缘由的苦闷(pathema),苦闷由于"无知"和"偶然"被搁置,会给灵魂及人体招致各种各样的恶事,相反,当"知性"主宰苦闷时,苦闷反而会成为善的实现及秩序的恢复的能量.可以说,在柏拉图后期的对话篇中,"身体(soma)"与"灵魂""知性""理念"密切相关,被描绘成从属但作为必要条件的存在.于是,在考察被称为"身体"的人类的身体时,同样要以上述原理性特征作为依据.
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