If you think this research is boring, there are some best-selling books that also praise Huangdi Neijing. You can have a look and open up your mind. On the importance of the inheritance of Huangdi Neijing from a cultural perspective
Zhang Qicheng (Professor, Beijing University of Chinese Medicine)
I want to talk about three issues. One is the academic orientation of Huangdi Neijing. First, the relationship between Huangdi Neijing and China traditional culture; In addition, let's talk about the practical significance of Huangdi Neijing.
What kind of book is Huangdi Neijing? There are many experts' opinions in the 60 large-scale documentary "Huangdi Neijing" just broadcast by Guangzhou TV Station: Mr. Jiao Shude said that this is a book of health preservation; Some people say it is medical work; Others suggest that it is a humanistic work, because it covers everything, including medicine, ethics, philosophy, astronomy, geography, psychology and so on. So how exactly do you position this book? First of all, it is of course an all-encompassing book. Now we should look at this problem from a scientific point of view. My next inappropriate definition is that it may be a book combining humanities and life sciences, or it may be a medical work with humanistic characteristics, which creates a medical system with humanistic characteristics. This system is different from western medicine, which is a medical system characterized by natural science. In what articles are Tibetan images and meridians mentioned in Huangdi Neijing? There are mainly Jin Kui Yan Zhen, Ling Lan Mi Dian Lun, Six Zangxiang Lun, Five Zang Zangs Lun, Meridian Lun and Spleen and Stomach Lun, all of which are about the physiology of traditional Chinese medicine. Neijing also talks about the etiology, pathogenesis and symptoms of diseases, such as wind, arthralgia, cough, flaccidity, malaria and syncope. There are also many articles about diagnosis and treatment, such as Su Wen, which includes Pulse Essence, Three Parts and Nine Phases, Meridian Theory, Acupuncture Fever Theory, Acupuncture Qi Theory, Acupuncture Forbidden Theory and so on. Therefore, it is undoubtedly a medical work, and it is also a work of China's traditional life science.
First, Huangdi Neijing is humanistic, not purely natural. It takes people as the core and talks about people, not matter. It has strong humanistic care and humanity.
Second, Huangdi Neijing says that human life is different and not universal. For example, it emphasizes "syndrome differentiation and treatment" and pays attention to human specificity and particularity. Also attaches great importance to people's physique, such as "spiritual pivot?" Twenty-five people of yin and yang. In fact, there are more than 25 kinds of people's constitutions, which can be expanded. Huangdi Neijing emphasizes the individuality or particularity of human beings.
Third, Huangdi Neijing says that human life is an inseparable whole. Man and nature are inseparable, and so is the dirty image of man himself. For example, chapters such as Anger at God, Four Qi Regulating the Spirit, and Yin and Yang Corresponding to each other all emphasize the indivisibility and integrity of man and heaven.
Fourthly, Huangdi Neijing holds that human life can be perceived, felt and characterized. However, human life is not analyzed by experiments in the laboratory, can not be described by mathematics, and is not quantitative. This can be called intuition or fuzziness.
Fifth, Huangdi Neijing holds that people are vivid, not cold. In other words, it pays little attention to autopsy. Huangdi Neijing used to talk about anatomy, while Leigong School emphasized anatomy. Like in Soul Pivot? "Notes on Water Classics" said: "If a person is eight feet, his flesh is here, which can be measured from the outside, and his death can be dissected." Later Huangdi Neijing did not talk about anatomy, which was a change. This can be called dynamic.
Therefore, the traditional Chinese medicine constructed by Huangdi Neijing is a medical system with humanistic color. Humanities is not a social science, nor a natural science. It is subjective, unique and individual. Huangdi Neijing is based on pre-Qin humanistic philosophy, which not only constructs a medical system under the guidance of pre-Qin humanistic philosophy, but also directly applies the conceptual category of philosophy to medicine. I insist that only by clarifying the academic orientation of Huangdi Neijing, a humanistic medical work, can we clearly understand the difference between Chinese medicine system and western medicine system. Traditional Chinese medicine is a medical system based on humanities, while modern western medicine is a medical system based on natural science.
The second question is to briefly introduce the cultural origin of Huangdi Neijing. I think Huangdi Neijing was written after Emperor Wu of the Han Dynasty, but it does not rule out that some of its chapters were formed during the Warring States period, but the final writing time should be after Emperor Wu of the Han Dynasty. So it must be influenced by the pre-Qin philosophy before Emperor Wu of Han Dynasty. Hundred schools of thought, who influenced Huangdi Neijing, was mainly Confucianism and Taoism. Looking at Confucianism first, Zhouyi and Shangshu can be considered as mainly Confucian works (of course, there are some Taoist thoughts). The philosophy of yin and yang in Zhouyi, the theory of five elements in Shangshu, the theory of yin and yang and five elements in Analects of Confucius and the methodology of the Doctrine of the Mean are all directly related to Huangdi Neijing. Although there are no records of yin and yang and five elements in Mencius and The Doctrine of the Mean, the five elements unearthed in Mawangdui, Changsha, Hunan Province 1973 are considered by scholars to be the works of Meng Si School, and the five elements of Meng Si School are: benevolence, righteousness, courtesy, wisdom and holiness. Zou Yan, the representative of Yin and Yang family, is also a Confucian. Confucian theory of Yin-Yang and Five Elements and Zou Yan School of Yin-Yang and Five Elements played a very important role in the establishment of the theoretical system of Neijing.
Taoism has a greater influence on Huangdi Neijing. For example, Bing Wang's first article "On Ancient Naivety" in Huangdi Neijing emphasized ancient real people, which is an ideal personality of Taoism. And why is Huangdi Neijing called Huangdi? This may be influenced by the Huang-Lao School in the early Western Han Dynasty. Huang Lao also belongs to Taoism. Neijing emphasizes that the way to talk about Yin and Yang, the way to heaven and earth, the way to rise and fall, the way to medicine, the way to maintain health and the way to grow up are influenced by the thought that everything in Laozi originates from Tao. In addition, Laozi and Zhuangzi's ideas of "quietism", "Taoism is natural", "gathering qi and nourishing qi" and "preserving thickness and longevity" directly influenced the formation of a wide range of health care, prevention and medical care systems in Huangdi Neijing.
The last question is about the cultural status and practical significance of Huangdi Neijing.
Culturally speaking, there are Confucianism and Taoism in China's traditional culture, with doctors in the middle. Why do you say that? Because from the perspective of Yin and Yang, Confucianism worships Yang and suppresses Yin, Taoism worships Yin and suppresses Yang, and doctors worship Yin and suppresses Yang, neither yin nor yang. Yi Zhuan said: "One yin and one yang is the Tao", and Huangdi Neijing said "One yin and one yang is the Tao", emphasizing the fairness of yin and yang. If yin is biased towards yang, it is morbid. The purpose of traditional Chinese medicine is to adjust yin and yang to achieve a state of harmony and harmony. When the state of "harmony" is reached, the disease will be cured. Physicians are the school of harmony between yin and yang, which can be said to be the most perfect inheritor of the idea of harmony between yin and yang in Zhouyi. It may have played a certain role in the history of China, where enlightened monarchs emphasized the harmony of Yin and Yang. Later, the royal palaces of the Ming Dynasty-the Hall of Supreme Harmony, the Hall of Baohe and the Hall of Zhonghe in the Forbidden City-were all named after the Book of Changes. "Xun Zhuan" is "to protect harmony and unity, but to be virtuous". Harmony is a harmonious state, and it is the highest value orientation of China culture.
The medical significance of Huangdi Neijing lies in that it provides a kind of medical thought and method different from western medicine, that is, non-antagonistic treatment thought, harmonious thought and reconciliation-based treatment method. The scientific significance of Huangdi Neijing lies in the establishment of another scientific form. Science should also be pluralistic, and science is definitely not just a modern scientific form after Newtonian mechanics in17th century. Modern science has three characteristics: one is logical reasoning, the other is mathematical description, and the third is experimental verification. It has a physical entity and form. Huangdi Neijing provides a scientific form characterized by holism, model theory and process theory. It has the nature of humanities, emphasizes individuality and particularity, and does not provide an axiom. Western science is materialistic, based on the material level. Just now, Professor Lu Guangshen mentioned "realism" and Mr. Chen Lifu put forward "existentialism". In fact, China's philosophy can't be applied by materialism and idealism of western philosophy. China's philosophy is the unity of matter and mind, which is endless, not the philosophy of matter, but the philosophy of man and life. Chinese medicine is based on this philosophy. Of course, science based on such a philosophy cannot be equated with western science based on materialism. Long-term practice has proved that this scientific form of Chinese medicine is useful and effective in solving human life problems.
How does traditional Chinese medicine established in Huangdi Neijing develop in modern society? This is indeed a strategic issue, which is related to the life and death of Chinese medicine. Facing the challenge of modernization, the slogan of "modernization of traditional Chinese medicine" was put forward. I am not against the modernization of Chinese medicine. The crux of the problem is how to modernize. At present, most people think that the modernization of Chinese medicine is to make Chinese medicine modern and scientific, which I beg to differ. I once published an article "Paradox of TCM Modernization" in 1999. What I want to explain is such a paradox: can Chinese medicine achieve modernization without changing its non-modern scientific characteristics? There is no doubt that Chinese medicine is not a modern science, and its theoretical connotation, thinking mode and subject characteristics are different from those of modern natural science. Therefore, the scientific modernization of TCM will inevitably abandon the theoretical connotation, mode of thinking and characteristics of TCM. Imagine the result of this "modern science". Does TCM still exist? So I gave an equation: modern scientific Chinese medicine = westernization of Chinese medicine = destruction of Chinese medicine. Because in the current medical field, the subject representing modern science is modern western medicine, and the so-called modern scientific Chinese medicine is actually the westernization of Chinese medicine. In my opinion, this is unnecessary, because western medicine has developed rapidly and made great achievements according to the modern scientific model. We only need to use it on ourselves, and we don't need to turn ourselves into him.
Throughout the modern research of traditional Chinese medicine, many people are trying to find or prove that there are many viewpoints in the theory of traditional Chinese medicine and Huangdi Neijing that are consistent and the same as those in western medicine, so as to show that western medicine exists and so do we, and prove that our traditional Chinese medicine is scientific. The results of this study led to the ridicule of western medicine, because in their view, Chinese medicine and western medicine are the most superficial things of western medicine, such as some anatomical knowledge. If we compare it from this aspect, it is meaningless to compare our own shortcomings with the advantages of others. Anatomy can be said to be the most elementary. Before Huangdi Neijing, China talked about anatomy, but in Huangdi Neijing, he didn't talk about anatomy. Perhaps this is the greatness of Neijing, because it looks at human life from the information level rather than the material level. Don't use confrontation, but use adjustment and reconciliation to deal with life problems. I think Chinese medicine should have confidence in itself and must take practice as the evaluation standard, which is not in line with modern science, but seeking truth from facts. The criterion for testing whether Chinese medicine is scientific is not western medicine or modern science, but practice, as long as it is effective and useful. In the process of fighting against SARS, Chinese medicine has shown great vitality and scientificity.
In a word, Huangdi Neijing, as the source of Chinese medicine culture, still has very important practical significance and practical value, and should be passed down as a treasure of the Chinese nation. Huangdi Neijing
Huangdi Neijing is four words "let nature take its course". Heaven and earth always go from spring to summer to autumn and winter, which is a fixed order. The human body should also grow, grow, converge and collect in this order, so that your body is healthy. This is a very principled problem that Huangdi Neijing tells us-let nature take its course. Huangdi Neijing is the only book named after the holy king. First of all, it conveys a message that studying life is an imperial matter, with great merit and great compassion. In ancient times, people paid great attention to health preservation, but now we regard the body as something that can be constantly consumed and damaged. In ancient times, it was to raise it, take your body seriously and cherish it. Nowadays, people don't care about their health in a sense, and it is difficult to hear really good theories, so it is difficult to learn Huangdi Neijing. Why does the Holy King attach importance to books on medicine and life sciences? In fact, the so-called holy king is a person who obeys his own nature, that is, the kind of person who grows and converges to collect. On the other hand, the holy king is usually a person who can control himself, not only his body, but also his desires. If you want to be a generation of holy kings, you should not only control your desires, but also have a very deep understanding of your body. You can look at the Huangdi Neijing, which Qu Limin talked about. (Dynasty Network wangchao.net.cn)