《内经》方法论及其基础哲学研究
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摘要
本论文主要包括两部分内容，第一部分简要探讨《内经》方法论的主要内容、认识论上的特点及其形成的社会历史背景。认为秦汉以来的社会思潮，特别是当时盛行的周易及阴阳五行思想是《内经》方法论的理论源头，汉代以农业为主的宗族社会以及天文、冶金、化学等科技发展对《内经》的思想方法产生了重大影响。认为《内经》的方法论，内容丰富多彩，主要包括解剖法、以表知里法、观其冥冥法、别异比类法、唯象思维等。第二部分对《内经》方法论所依赖的哲学基础，包括时间观，阴阳关系实在论，因果观和全息逻辑方法作了分析。认为阴阳本身包含着时空观念，时间观是贯穿《内经》方法论的主线，阴阳是关系而非实体，同时认为《内经》对因果问题的诸多侧面已有所认识，其全息逻辑方法也颇具特色。本研究课题的指导思想是，以辨证唯物主义为武器，从现代哲学的角度看《内经》，以冀使《内经》的研究成为中医基础理论创新的源头、中西医学交流的桥梁。
In the first part of this thesis the author attempts to examine the object matter in the methodology employed by the Canon of Internal Medicine and the epistemological features, as well as the historical background that had fostered such features, of this classic documentation. The author believes that the ethos since the Qin and Han Dynasties, especially the prevailing the theories in the Book of Changes and those of the Yin Yang and the Five Elements, had been the theoretical origin of the methodologies in the Canon of Internal Medicine, which was also immensely influenced by the development of the patriarchal social structure and progress in the sciences of astronomy, metallurgy, chemistry, etc. The method of dissection, the way of observing in darkness, the way of knowing interior syndromes through exterior syndrome ,the way of distinguish syndromes through analysing and comparing their differences, and the way of studing everything through its images are the major component of the rich methodological bases of the Canon. The second part of this thesis is devoted to the analysis of the various philosophies that are the indispensable ingredients of the methodology in the Canon, including the perception of time, entity of the relations between Yin and Yang, cause-and-effect theory and holographic logic. The author proposes that Yin and Yang theory by itself contains the perception of time, which is the main thrust manifested throughout the methodology of the Canon. Yin and Yang belongs to the scope of relations rather than actual entities, and the Canon has recognized some of the myriad aspects of cause and effect, with its unique employment of the holographic logic. Though limited by his own academic perceptions in carrying out further intensive studies, the author urges viewing the Canon from the perspective of contemporary philosophies on the basis of dialectical materilism, to reestablish the Canon as the origin of innovations in the fundamental theories of traditional Chinese medicine, for the benefit of exchanging ideas between western and tradition Chinese medicine.
In the first part of this thesis the author attempts to examine the object matter in the methodology employed by the Canon of Internal Medicine and the epistemological features, as well as the historical background that had fostered such features, of this classic documentation. The author believes that the ethos since the Qin and Han Dynasties, especially the prevailing the theories in the Book of Changes and those of the Yin Yang and the Five Elements, had been the theoretical origin of the methodologies in the Canon of Internal Medicine, which was also immensely influenced by the development of the patriarchal social structure and progress in the sciences of astronomy, metallurgy, chemistry, etc. The method of dissection, the way of observing in darkness, the way of knowing interior syndromes through exterior syndrome ,the way of distinguish syndromes through analysing and comparing their differences, and the way of studing everything through its images are the major component of the rich methodological bases of the Canon. The second part of this thesis is devoted to the analysis of the various philosophies that are the indispensable ingredients of the methodology in the Canon, including the perception of time, entity of the relations between Yin and Yang, cause-and-effect theory and holographic logic. The author proposes that Yin and Yang theory by itself contains the perception of time, which is the main thrust manifested throughout the methodology of the Canon. Yin and Yang belongs to the scope of relations rather than actual entities, and the Canon has recognized some of the myriad aspects of cause and effect, with its unique employment of the holographic logic. Though limited by his own academic perceptions in carrying out further intensive studies, the author urges viewing the Canon from the perspective of contemporary philosophies on the basis of dialectical materilism, to reestablish the Canon as the origin of innovations in the fundamental theories of traditional Chinese medicine, for the benefit of exchanging ideas between western and tradition Chinese medicine.
引文
[1]刘长林．内经的哲学和中医学的方法[M]．北京：科学出版社，1971．17．
[2]赵建强．西汉盛世的思想文化原因[J]．华夏文化 1999．2．33．
[3]王玉仓．科学技术史[M]．北京：中国人民大学出版社，1993．56．57．58．
[4]周振甫．周易译注[M]．北京：中华书局，1991．234．
[5]周振甫．周易译注[M]．北京：中华书局，1991．235．
[6]王冰．黄帝内经素问[M]．北京：人民卫生出版社，1963．75．
[7]张介宾．类经[M]．北京：人民卫生出版社，1965．33．
[8]刘庚祥．“象”与中医思维研究[J]．医学与哲学．1997．1．22．
[9]恩格斯．自然辨证法[M]，北京：人民出版社，1971．141．
[10]王冰．黄帝内经素问[M]．北京：人民卫生出版社，1963．354．
[11]吴国盛．时间的观念[M]．北京：中国社会科学出版社，1996．10．
[12]二十二子[M]．上海：上海古籍出版社，1984．274．
[13]墨翟．墨子[M]．上海：上海古籍出版社，1995．142．
[14]墨翟．墨子[M]．上海：上海古籍出版社，1995．147．
[15]诗经[M]．太原：山西古籍出版社，1999．155．
[16]近代中医珍本集[M]．杭州：浙江科技出版社，1990．542．
[17]周振甫．周易译注[M]．北京：中华书局，1991．256．
[18]易经[M]．太原：山西古籍出版社，1999．155．
[19]周振甫．周易译注[M]．北京：中华书局，1991．259．
[20]恩格斯．马克思恩格斯选集第四卷[M]．北京：人民出版社，1972．242．
[21]列宁．哲学笔记[M]．北京人民出版社，1974．212．
[22]黄帝内经素问[M]．北京：人民卫生出版社，1963．75．
[23]马克思．马克思恩格斯选集第二卷[M]．北京：人民出版社，1972．111．
[24]罗嘉昌．从物质实体到关系实在[M]．北京：中国社会科学出版社，1996．8．23．
[25]北京大学哲学系外国哲学教研室．古希腊罗马哲学[M]．北京：商务印书馆，1961．96．
[26]诗经[M]．太原：山西古籍出版社，1999．154．
[27]张介宾．类经[M]．北京：人民卫生出版社，1965．14．
[28]朱震亨．局方发挥．金元四大家医学全书[M]．天津：天津科技出版社，1999．946．
[29]普里戈津．从存在到演化[M]．上海：上海科技出版社，1988．3．
[30]祝世讷．阴阳自和是人身阴阳的深层规律[J]．山东中医学院学报．1996．3．147．
[31]许地虎．发展过程因果说[J]．长沙电力学院学报(社科版)．1997．1．42．
[32]恩格斯．马克思恩格斯选集第四卷[M]．北京：人民出版社，1972．274．
[2]赵建强．西汉盛世的思想文化原因[J]．华夏文化 1999．2．33．
[3]王玉仓．科学技术史[M]．北京：中国人民大学出版社，1993．56．57．58．
[4]周振甫．周易译注[M]．北京：中华书局，1991．234．
[5]周振甫．周易译注[M]．北京：中华书局，1991．235．
[6]王冰．黄帝内经素问[M]．北京：人民卫生出版社，1963．75．
[7]张介宾．类经[M]．北京：人民卫生出版社，1965．33．
[8]刘庚祥．“象”与中医思维研究[J]．医学与哲学．1997．1．22．
[9]恩格斯．自然辨证法[M]，北京：人民出版社，1971．141．
[10]王冰．黄帝内经素问[M]．北京：人民卫生出版社，1963．354．
[11]吴国盛．时间的观念[M]．北京：中国社会科学出版社，1996．10．
[12]二十二子[M]．上海：上海古籍出版社，1984．274．
[13]墨翟．墨子[M]．上海：上海古籍出版社，1995．142．
[14]墨翟．墨子[M]．上海：上海古籍出版社，1995．147．
[15]诗经[M]．太原：山西古籍出版社，1999．155．
[16]近代中医珍本集[M]．杭州：浙江科技出版社，1990．542．
[17]周振甫．周易译注[M]．北京：中华书局，1991．256．
[18]易经[M]．太原：山西古籍出版社，1999．155．
[19]周振甫．周易译注[M]．北京：中华书局，1991．259．
[20]恩格斯．马克思恩格斯选集第四卷[M]．北京：人民出版社，1972．242．
[21]列宁．哲学笔记[M]．北京人民出版社，1974．212．
[22]黄帝内经素问[M]．北京：人民卫生出版社，1963．75．
[23]马克思．马克思恩格斯选集第二卷[M]．北京：人民出版社，1972．111．
[24]罗嘉昌．从物质实体到关系实在[M]．北京：中国社会科学出版社，1996．8．23．
[25]北京大学哲学系外国哲学教研室．古希腊罗马哲学[M]．北京：商务印书馆，1961．96．
[26]诗经[M]．太原：山西古籍出版社，1999．154．
[27]张介宾．类经[M]．北京：人民卫生出版社，1965．14．
[28]朱震亨．局方发挥．金元四大家医学全书[M]．天津：天津科技出版社，1999．946．
[29]普里戈津．从存在到演化[M]．上海：上海科技出版社，1988．3．
[30]祝世讷．阴阳自和是人身阴阳的深层规律[J]．山东中医学院学报．1996．3．147．
[31]许地虎．发展过程因果说[J]．长沙电力学院学报(社科版)．1997．1．42．
[32]恩格斯．马克思恩格斯选集第四卷[M]．北京：人民出版社，1972．274．