浅论经脉概念的起源及经脉理论的演变

【作者】 林磊；

【导师】 图娅；

【作者基本信息】 北京中医药大学 ， 针灸学， 2003， 硕士

【摘要】 本文在经络研究进行了半个世纪而仍无公认突破性进展的大背景下展开，力图从不同于以往经络研究的视角审视经络问题，以期有柳暗花明的收获。论文着眼于中医经络理论在时间、空间及内涵诸方面的独特性，以经脉的起源问题为突破口，从分析现有著名经脉起源观点入手，在剖析、质疑和汲取精华的过程中，逐渐使自己的观点显现。其过程基本做到有理有据，推理缜密，设身处地等；所运用的资料主要是马王堆及张家山出土的简帛医书、《黄帝内经》及一些相关外史资料等。通过多角度分析，作者认为：“源于脉诊说”、“由穴连经说”及“循经感传说”三说把经脉的认知过程看作一个线性过程是有疑问的，对于中国独有的经脉理论，与其对应的当是一个非线性的认知过程。而通过对“源于气功说”的分析，作者认为该观点体现了在认识方法上的突破，有很大可取性。本文进而从认识论和方法论的角度，对经络理论形成的春秋战国时期的思维特点进行分析，认为中国古代必然存在能获取独特感性认识的独创认识方法，也必然存在特殊的对感性材料加工的思维方式。进一步探究表明，这些特殊性集中表现为以“天人同构”的“气一元论”世界观为特征的本体论和内向体悟的直觉理性方法为特征的方法论。因此，依据这一线索，本文提出我所认为的经脉认知过程，即经脉是经验内求与实用理性共同作用的产物。其具体过程简略如下：（1） 古人在长期“内求”的实践活动过程中，当体内外因素的变化达到一定程度时，自身生命活动的有序化更强了，大脑的感知能力亦增强，于是平常不能被感知的“经脉”得以偶然地被体察。（2） 随着上述实践的不断进行，对“经脉”的感性认识不断积累和完善，终于相对稳定在一定水平——十一脉阶段。此时，这种感性认识亦可能成为“内求”的评价指标或指导，从而走向实用层面。（3） 由于“内求法”的长期训练和运用，对经脉的感性认识进一步深刻，对经脉更广泛的联系亦有了认识，形成经脉理论的全部感性材料具备了。（4） 在上述感性材料基础上，结合当时的自然科学、社会科学及哲学方面的认识，在天人相应理念的指导下，全面构建经脉经络理论体系。并进行切合临床实用的多方面实践及论述，《内经》时期完备的经络理论完成。其后，论文对经脉理论从产生到最终完善的发展过程从几个方面分别进行了分析讨论。在“经脉命名的发展变化”一节，就阴阳用于“十一脉”命名所体现的问题以及《内经》经脉命名规律进行了详细剖析；在“经脉数目认识的发展变化”一节，对于经脉数目由十一发展为十二的原因，持异于以往所认为的因于理论推导观点，指出其在很大程度上是实践的发展，与这一发展伴随的是经脉理论在表述形式上的完美，并且给了其它学说可以与之结合的可能性，如表里关系、循环论、藏象学说等；“经脉循行线的发展变化”一节有类似的讨论分析和结论；在“经脉走行方向认识的发展变化”一节，通过对经脉两种走行方向模式的分别论述，认为对经脉走行方向应依照不同的说明对象分别认识：当说明营卫的循行时，是十二经首尾相接的循环模式，当说明十二经联系或作用<WP=4>方向时是向心性走行。虽然这二者的内涵不同，但其共同通道（或中介）是经脉，所说的经脉走行方向的不同认识，实则是气行方向的不同而不是经脉真的有两种方向。从而提出了对长期以来在经脉循环与向心走行之间所存在矛盾认识的新观点；最后还简要分析了“经脉与脏腑联系认识的发展变化”，认为经脉理论在产生初期便与脏腑联系在一起，实质的解剖结构是经脉理论与藏象理论的天然融合点。但从理论表述上看，二者的关系又是不确定的，经脉相对于脏腑处于从属地位。在论文的讨论部分，作者根据自己可能并非“共识”的理解途径和方式，对经络研究过程中具有指导原则意义的几个关键问题进行阐释，期待能够对今后的经络研究在思路和视野方面有所裨益。结语部分则再次强调了本文的研究主线——主体认知结构和认识方法问题，并据此提出作者认为的经络难题的求解步骤；象征性的给出了作者对经脉实质的认识倾向。更多还原

【Abstract】 This paper is launched on the background that breakthrough progress has not yet been made in channel study for half a century, tries to study the "puzzle of channels" from a new angle of view, and is hoped to have huge gains.The paper focuses on the theory uniqueness in all respects of time, area and intension of channels, regards the origin of channels as the breach, starts with analyzing existing famous views of channel origin, and makes the author’s own view appear gradually during the process of analyzing, query and drawing quintessence. The author accomplishes the paper reasonably, and sees things in ancients’ position. The materials used are mainly the bamboo and silk medical books excavated, Huang Di Nei Jing, some other relevant history documents, etc. The author considers that the three theories, that is "channels come from felling plus", "channels are joined by acu-points" and "channels come from the Xun-jing-gan-chuang", regarding the cognitive courses as linearity are questionable, and there should be a non-liner cognitive courses, corresponding with the uniqueness of channel theory. Through analyzing the theory "channels come from Qi-gong", the author considers that it embodies the breakthrough of cognitive method and is very desirable.The author subsequently analyses the thinking characters from epistemology and methodology formed in the period of Chun Qiu and Zhan Guo, considering that there must exist creative cognition methods used for obtaining perceptual knowledge and thinking modes used for processing perceptual knowledge in ancient time. Further exploration indicates that these characters concentrate on ontology characterized by the worldview "Qi-monism" and "epistemology and methodology" characterized by the introversive intuition method. Following this clue, the paper puts forward the cognitive course of channels the author thinks, namely that channels came into being under the combined effect of introversive intuition and practice. The concrete processes are summarily as follows:(1) During the long time of "introversive intuition", the ancients observed and learned the "channels" by experience accidentally.(2) With the above-mentioned experience going on constantly, the perceptual knowledge of "channels" was finally relatively stabilized on the step—eleven channels, which not only probably became the appraisal index or guidance of "introversive intuition", but also was used into practice. (3) Due to training and using "introversive intuition" for a long time, the perceptual knowledge of channels reached the other step—twelve channels. At that time, with widely understanding relationship of channels, all perceptual materials forming theory of channels were possessed. (4) On the basis of above-mentioned perceptual materials, combined with the<WP=6>natural science, social science and philosophy at that time, under the guidance of correspondence between human and the universe, the theoretical system of channels was structured all-sidedly. Then the paper analyses and discusses channel theory from birth to integrity in several aspects. In the section headed "evolution of channel names", the author analyses the problems in detail of using Ying and Yang for naming "eleven channels", and the denomination rules in Nei Jing. In the section headed "evolution of channel number", the author points out that the change from eleven to twelve was developed by practice to a great extent, but not by deduction. And with this change, the channel theory expression tended to be perfect and made the possibility of combination with other theories, such as "exterior and interior", "circulation theory", "visceral manifestation theory" and so force. In the section headed "evolution of channel direction", the author analyses two modes of channel directions in detail. In addition, considers that the two modes should correspond with two objects separately. When explaining the transmission of defense and nutrient, the direction is from one channel to another and the mode is a circle that the fir更多还原