本文選題：合理性　切入點(diǎn)：道統(tǒng)文化　出處：《昆明理工大學(xué)》2009年碩士論文

【摘要】：英國(guó)科學(xué)家、著名科技史研究專家李約瑟博士曾說(shuō)：“思想開(kāi)明的技術(shù)史專家中如林恩·懷特(Lynn White)曾再三向世人揭示這樣一個(gè)事實(shí),即古代歐洲從古代東方國(guó)度受惠良多,東方的發(fā)現(xiàn)與發(fā)明大大有助于歐洲的發(fā)展。雖然諸如他這樣的專家作了大量努力,但大多數(shù)西方知識(shí)分子卻仍懷有那種不合邏輯的觀點(diǎn)�！雹倩仡櫧嗅t(yī)的曲折發(fā)展過(guò)程,在中西醫(yī)融合發(fā)展的過(guò)程中,始終伴隨著中醫(yī)存廢之爭(zhēng)的問(wèn)題,即中醫(yī)是不是西方意義上的科學(xué),有無(wú)價(jià)值,以及這種價(jià)值能否被擴(kuò)大的問(wèn)題。說(shuō)中醫(yī)不屬于嚴(yán)格意義上的現(xiàn)代科學(xué)可以,但中醫(yī)并不是沒(méi)有其存在的合理性和文化價(jià)值,因?yàn)獒t(yī)學(xué)的產(chǎn)生畢竟是與它的天然文化母體有著千絲萬(wàn)縷的聯(lián)系。換言之,是不同文化的潛在價(jià)值追求指向孕育出了不同的醫(yī)學(xué)體系。在中國(guó)傳統(tǒng)文化即道統(tǒng)文化的影響下,中醫(yī)學(xué)具有鮮明的人文文化特征,并且模塑了其學(xué)術(shù)特征,這是中醫(yī)之所以有別于其他醫(yī)學(xué)的根本所在。為此,本文將主要從文化方面來(lái)探討中醫(yī)學(xué)作為獨(dú)立的醫(yī)學(xué)理論體系與技術(shù)而存在有無(wú)必要性與合理性這一哲學(xué)問(wèn)題。 方法與方法論的不同是中西醫(yī)學(xué)差異的顯著的外在特征。方法是在任何一個(gè)領(lǐng)域中的行為方式,是用來(lái)達(dá)到某種目的的手段的總和,而方法論是關(guān)于方法的理論。中西醫(yī)是醫(yī)學(xué)領(lǐng)域兩個(gè)不同的分支,盡管其研究的對(duì)象是一致的,但由于產(chǎn)生的文化背景、哲學(xué)思想、所經(jīng)歷的社會(huì)歷史發(fā)展道路不同,決定了它們?cè)诶碚擉w系、思維方法、方法論等方面存在一定的差異。為此將以古老的經(jīng)絡(luò)學(xué)說(shuō)的建立為例,在對(duì)比中來(lái)探討中西醫(yī)學(xué)在認(rèn)識(shí)人體生命運(yùn)動(dòng)規(guī)律方面方法論的差異與互補(bǔ)性,進(jìn)而闡釋其融合的必要性。 辯證唯物主義告訴我們,人們?cè)谡J(rèn)識(shí)、改造大自然(包括人體自身)時(shí),方法論與認(rèn)識(shí)論往往是緊密相關(guān)的,它們都是由宇宙觀決定的,而宇宙觀又決定著認(rèn)識(shí)主體和客體之間的關(guān)系；其次,人類認(rèn)識(shí)史的經(jīng)驗(yàn)告訴我們,認(rèn)識(shí)的對(duì)象越是復(fù)雜,就越需要從整體出發(fā)來(lái)考慮問(wèn)題,因?yàn)椤熬植繘Q定于整體”。因此,認(rèn)識(shí)的主體(人)和被認(rèn)識(shí)的客體(人自身以及人生活于其中的環(huán)境整體)之間的界線,不可能清楚的劃分。生物醫(yī)學(xué)模式是近代還原論思維的必然產(chǎn)物,而還原論思維又是近代哲學(xué)、解剖學(xué)和分子生物學(xué)等學(xué)科發(fā)展的產(chǎn)物,當(dāng)時(shí)代把世界的復(fù)雜性提到現(xiàn)代哲學(xué)和科學(xué)的日程時(shí),必然的產(chǎn)生新的與其相適應(yīng)的系統(tǒng)論思維,代替還原論思維上升到主導(dǎo)地位,從而更具價(jià)值合理性。大量臨床實(shí)踐證明,中醫(yī)學(xué)的樸素系統(tǒng)論所反映的,正是人的健康與疾病的不可還原性的內(nèi)容。因此,中西醫(yī)融合過(guò)程中,中醫(yī)學(xué)的合理性就表現(xiàn)為它的樸素系統(tǒng)整體觀對(duì)構(gòu)建后現(xiàn)代“人醫(yī)學(xué)”模式的認(rèn)識(shí)價(jià)值。
[Abstract]:Dr. Needham Needham, a British scientist and renowned expert in the history of science and technology, once said: "enlightened experts in the history of technology such as Lynn Whitehave repeatedly revealed to the world the fact that ancient Europe benefited a lot from the ancient East. The discoveries and inventions of the East have greatly contributed to the development of Europe. Although experts such as him have made great efforts, most Western intellectuals still have that illogical view. "1 Review of the tortuous development of modern Chinese medicine, In the process of the integration of traditional Chinese and western medicine, there has always been a debate over whether Chinese medicine is a science in the western sense, whether it is valuable or not. And the question of whether this value can be expanded. It is said that traditional Chinese medicine does not belong to modern science in the strict sense, but it is not without the rationality and cultural value of its existence. Because the emergence of medicine is, after all, inextricably linked to its natural cultural parent. In other words, the potential value pursuit of different cultures leads to different medical systems. Under the influence of traditional Chinese culture, that is, Taoist culture, Traditional Chinese medicine has distinct humanistic and cultural characteristics and moulded its academic characteristics, which is the fundamental reason why TCM is different from other medicine. For this reason, This paper mainly discusses the philosophical question of the necessity and rationality of traditional Chinese medicine as an independent medical theory system and technology from the aspect of culture. The difference between methodology and methodology is a significant external feature of the differences in Chinese and Western medicine. The method is the way of behavior in any field, the sum of the means used to achieve a certain end, Methodology is the theory of methods. Traditional Chinese and Western medicine are two different branches of medicine. Although the object of their research is the same, due to the cultural background, philosophy and thought, they have experienced different paths of social and historical development. It is decided that there are some differences in theoretical system, thinking method, methodology and so on. For this reason, the establishment of the ancient meridian theory will be taken as an example. This paper discusses the differences and complementarities between Chinese and Western medicine in understanding the laws of human life movement, and then explains the necessity of its fusion. Dialectical materialism tells us that when people understand and transform nature (including the human body itself), the methodology and epistemology are often closely related, and they are all determined by the view of the universe. Secondly, the experience of human epistemology tells us that the more complex the object is, the more necessary it is to consider the problem from the perspective of the whole, because "the part is determined by the whole". The boundary between the subject of cognition (man) and the object of cognition (man himself and the whole environment in which he lives) cannot be clearly divided. Biomedical model is an inevitable product of modern reductionist thinking. However, reductionist thinking is the product of the development of modern philosophy, anatomy and molecular biology. When the times put the complexity of the world into the agenda of modern philosophy and science, it is inevitable to produce a new system thinking that is suitable to it. Instead of reductionism, thinking has risen to a dominant position, thus making it more valuable and reasonable. A large number of clinical practices have proved that the simple system theory of traditional Chinese medicine reflects precisely the irreducible content of human health and diseases. In the process of integration of traditional Chinese medicine and western medicine, the rationality of traditional Chinese medicine is the cognitive value of its simple and systematic holistic view on the construction of post-modern "human medicine" model.
【學(xué)位授予單位】：昆明理工大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：R2-031

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 秦立新;內(nèi)求法作為中醫(yī)理論形成主導(dǎo)方法論析[D];北京中醫(yī)藥大學(xué);2012年

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本文編號(hào)：1664974