摘要
近代中医史，有两条络胍，二者各自有限有度地发展，表面上并无连系。此二者乃
（甲）中医界对「科学哲学」（或称「科学学」）之重视及（乙）「中医心理学」之提倡。
中医界对科学哲学的热诚，正是方兴未艾，然而，中医心理学的研究，似乎已经式微了。
本论文将这两条络胍连接，成为一条崭新的学术管道，从现代的科学哲学去阐释中
医於身心诊断与治疗的优势和特点，并且正名之为中医身心医学。
从方法而言，本研究引述之科学系统，超越了老三论（系统论、控制论、信息论）
与新三论（耗散结构论、协同论、突变论）的范畴，而以剑桥大学李约瑟之「有机哲学」
为经，与瑞士心理巨匠荣格之学说为纬。其实，李、荣二氏之理论体系，都受中国科学
（特别是《易经》与道家文化）之影响甚钜。
本论文将中医身心医学分为三个阶段，是为「发源期」（以《黄帝内经》为滥觞）、
「高峰期」（以宋明理学为核心）及「现代期」（以朱文锋等人的中医心理学及匡调元的
辨质论治为代表），旁徵博引，西为中用，以今证古，用古阐今，带出中医身心医学与
西方尖端身心医学之相同处。
本研究之结论如下：从现代的科学哲学观之，中医端的是符合甚至超越了现今身心
医学的标准。那么，为何中医仍然处於「前科学」的状态，未被国际学术界承认其科学
地位呢？答案是「科学」本身并非永恒不变的真理，而是一个受著社会、经济、政治因
素影响之权力系统。纯粹从理论层次观之，中医身心医学无疑是廿一世纪世界医学之典
范；然而，从「权力分析」的角度观之，则中医科学地位之建立，必须要看国家是否继
续富强，与中央政策是否视之为重心发展的国宝了。
In the recent history of Traditional Chinese Medicine, there are two
independently developing veins which on the surface would seem unrelated. One
is medical scholars?emphasis on "philosophy of science," and the other is the
promulgation of "Chinese Medical Psychology."Whilst the medical conununity is
still enthusiastic about phi Iosophy of science, research on Chinese Medical
Psychology has waned.
This dissertation brings these two separate veins together to form a new academic
channel. It seeks to explicate TOM in terms of modern philosophy of science,
highlighting its salient features as a body/mind diagnostic and treatment system,
entitling it Chinese Body-Mind Medicine.
The methodology of this dissertation has transcended the boundaries of the "Old
Trilogy" (Systems Theory, Cybernetics, Information Theory) and the "New Trilogy"
(Dissipativity structure Theory, Catastrophe Theory, Synergetics). Its has
blended Joseph Needham's Organic Philosophy with the Depth Psychology of Carl
Jung. In fact, the theoretical underpinning of both Necdham and Jung is heavily
influenced by Chinese science (especially the "I Ching" and Taoism).
The present dissertation delineates the historical development of Chinese
Body-Mind Medicine into three phases. The first phase is its origin, and is
represented by the "Nei Ching" the second phase is its renaissance, and is
encapsulated by Neo-Confucianism; the third or modern phase is represented by
the Chinese Medical Psychology propounded by Wengfeng Zhu et al as well as
Tiaoyuan Kuang's "Diagnosis and Treatment According to Constitution."There
isanabundanceofevidence, bothancientandmodern, depictingthesimilarities
between Chinese and Western body-Mind medicine.
The conclusion of this research is as follows. From the vantage point of modern
philosophy of science, TOM measures up and in fact surpasses the standards of
today's body-Mind medicine. Why then is TOM stunted in the status of a
"proto-science? unable to win international recognition as a legitimate
science? The answer is that "science" is not a static, eternal truth, but rather
a power system subject to social, economic and political influences. From a
2
strictly theoretical point of view, Chinese Body-Mind Medicine is a paragon of
world body-Mind medicine: however, "Power analysis" indicates that the
establishment of TCM's scientific status will hinge on the continuous
flourishing of China, and whether or not the Chinese Government is prepared to
view TCM as a national treasure worthy of development.
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