气一元论及其对中医学的影响
|
摘要
气一元论是中国古代重要的哲学思想之一,它从本体论的角度阐明了物质世界统一于气。中医学受此思想影响,从医学角度对哲学层面的气进行了发展,既承认其物质性和本原性,又在功能性和普遍联系性上对其进行了细化,并提出了气机和气化的概念。从气本体角度出发,剖析气一元论思想的发展脉络及在中医学中的应用,如一气周流,万物基始;多元之象,总统于气;升降出入,无器不有;天地合气,命之曰人;通天地,亘古今,无非一气。以期为回归中医本真的思维方式、解读中医经典提供帮助。
Qi monism is one of the important philosophical thoughts in ancient China,which clarifies from the perspective of ontology that the material world is unified by Qi. Influenced by this thought,Chinese medicine develops this philosophical Qi from the medical point of view. It recognizes its materiality and primitivity,and refines its functionality and universal interconnectedness,resulting in the concepts of Qi movement and Qi transformation. From the perspective of Qi noumenon,this article analyses the development of Qi monism thought and its application in Chinese medicine,such as "As Qi flows around,everything begins","diverse Xiang are all unified by Qi","ascending,descending,exiting and entering exist in everything","the combination of Qi from heaven and Qi from earth is called people",and "Qi goes through the heaven and the earth and goes from the ancient time to the present time". In this way,we could expect to return to the authenticity thinking way of Chinese medicine and provide help for the interpretation of Chinese medicine.
Qi monism is one of the important philosophical thoughts in ancient China,which clarifies from the perspective of ontology that the material world is unified by Qi. Influenced by this thought,Chinese medicine develops this philosophical Qi from the medical point of view. It recognizes its materiality and primitivity,and refines its functionality and universal interconnectedness,resulting in the concepts of Qi movement and Qi transformation. From the perspective of Qi noumenon,this article analyses the development of Qi monism thought and its application in Chinese medicine,such as "As Qi flows around,everything begins","diverse Xiang are all unified by Qi","ascending,descending,exiting and entering exist in everything","the combination of Qi from heaven and Qi from earth is called people",and "Qi goes through the heaven and the earth and goes from the ancient time to the present time". In this way,we could expect to return to the authenticity thinking way of Chinese medicine and provide help for the interpretation of Chinese medicine.
引文
[1]孙广仁.两种不同学科范畴的元气学说[J].北京中医药大学学报,1999,22(6):8-10.
[2]赵博.气一元论与《内经》气化理论形成的探讨[J].陕西中医,2007,28(1):70-73.
[3]任继愈.中国哲学史[M].北京:人民出版社,2003:60.
[4]高明.帛书老子校注[M].北京:中华书局,2015:29.
[5]马伯英.中国医学文化史[M].上海:上海人民出版社,1997:224.
[6]贺娟.气一元论思想对《内经》理论的影响[J].北京中医药大学学报,2014,37(6):365-368.
[7]陈鼓应.庄子今注今译[M].北京:商务印书馆,2007.
[8]腊永红,张丽娟.先秦“气”论演变及《黄帝内经》对其继承与发展[J].广西社会主义学院学报,2012,23(3):73-77.
[9]黎翔凤.管子校注[M].北京:中华书局,2004.
[10]王夫之.张子正蒙[M].上海:上海古籍出版社,2000.
[11]瞿春久.论人体医学生理基础中的“元整体观”思想:兼谈与“合整体观”之差异[J].湖北中医学院学报,2004,6(4):65-69.
[12]张灿玾.《内经》“人与天地相参”说刍议[J].山东中医药大学学报,2000,24(2):82-87,96.
[13]云玉芬,王琦,张其成.试论中西医脏腑观之异同[J].辽宁中医药大学学报,2010,12(4):119-121.
[14]郭教礼.类经图翼·类经附翼评注[M].西安:陕西科学技术出版社,1997:351.
[15]王强.试析中医思维模式的本质特点和多元复杂性[J].中华中医药杂志,2013,28(2):301-305.
[16]张介宾.类经[M].北京:中医古籍出版社,2016.
[17]王琦.“象数-形神-气”关系探讨[J].中华中医药杂志,2012,27(6):1604-1606.
[18]孙志其.基于气一元论的“六淫”实质探讨[D].济南:山东中医药大学,2016.
[19]朱向东,安耀荣.气机升降理论探析[J].中医研究,2006,19(9):1-3.
[20]师建梅.气机升降理论浅析[J].山西中医杂志,2000,16(1):7-9.
[21]潘毅.寻回中医失落的元神:道之篇[M].广州:广东科学技术出版社,2013:259.
[22]刘长林.中国象科学观[M].北京:社会科学文献出版社,2007:27.
[23]罗钦顺.困知记[M].北京:中华书局,1990:4.
[24]刘长林.中国系统思维:文化基因透视[M].北京:中国社会科学出版社,1998:320.
[25]陈笑平.论传统中医的思维方式与《内经》的时空观[J].中国中医基础医学杂志,2001,7(5):9-11.
[2]赵博.气一元论与《内经》气化理论形成的探讨[J].陕西中医,2007,28(1):70-73.
[3]任继愈.中国哲学史[M].北京:人民出版社,2003:60.
[4]高明.帛书老子校注[M].北京:中华书局,2015:29.
[5]马伯英.中国医学文化史[M].上海:上海人民出版社,1997:224.
[6]贺娟.气一元论思想对《内经》理论的影响[J].北京中医药大学学报,2014,37(6):365-368.
[7]陈鼓应.庄子今注今译[M].北京:商务印书馆,2007.
[8]腊永红,张丽娟.先秦“气”论演变及《黄帝内经》对其继承与发展[J].广西社会主义学院学报,2012,23(3):73-77.
[9]黎翔凤.管子校注[M].北京:中华书局,2004.
[10]王夫之.张子正蒙[M].上海:上海古籍出版社,2000.
[11]瞿春久.论人体医学生理基础中的“元整体观”思想:兼谈与“合整体观”之差异[J].湖北中医学院学报,2004,6(4):65-69.
[12]张灿玾.《内经》“人与天地相参”说刍议[J].山东中医药大学学报,2000,24(2):82-87,96.
[13]云玉芬,王琦,张其成.试论中西医脏腑观之异同[J].辽宁中医药大学学报,2010,12(4):119-121.
[14]郭教礼.类经图翼·类经附翼评注[M].西安:陕西科学技术出版社,1997:351.
[15]王强.试析中医思维模式的本质特点和多元复杂性[J].中华中医药杂志,2013,28(2):301-305.
[16]张介宾.类经[M].北京:中医古籍出版社,2016.
[17]王琦.“象数-形神-气”关系探讨[J].中华中医药杂志,2012,27(6):1604-1606.
[18]孙志其.基于气一元论的“六淫”实质探讨[D].济南:山东中医药大学,2016.
[19]朱向东,安耀荣.气机升降理论探析[J].中医研究,2006,19(9):1-3.
[20]师建梅.气机升降理论浅析[J].山西中医杂志,2000,16(1):7-9.
[21]潘毅.寻回中医失落的元神:道之篇[M].广州:广东科学技术出版社,2013:259.
[22]刘长林.中国象科学观[M].北京:社会科学文献出版社,2007:27.
[23]罗钦顺.困知记[M].北京:中华书局,1990:4.
[24]刘长林.中国系统思维:文化基因透视[M].北京:中国社会科学出版社,1998:320.
[25]陈笑平.论传统中医的思维方式与《内经》的时空观[J].中国中医基础医学杂志,2001,7(5):9-11.