人體中的五行分別指的是什么器官?
人體五行說是中國古人認識世界的基本模式,也是古代思想家借以解釋宇宙萬物起源和多源性的術語,是中國古代哲學的一個重要組成部分。五行學說中以自然界中的金、木、水、火、土五種物質的特性以及其“相生”、“相克”規律來認識世界。如:五岳、五方、五味五果、五臟等解釋宇宙成娥起源的多源性和統一性。在儒家經典《尚書·大傳》中說“水火者,百始之所飲食也;金木者,百始之所興作也;土者,萬物之所資生也。”在《尚書·洪范》中說:“一日水,二日火,三日木,四日金,五日土,水日潤下,火日炎上,木日曲直,金日比革,金生水,水生木,以及木克土,土克水,火克金,金克木”的“相生相克”規律運用到中國古代醫學中來說明人體器官的五行屬性。在《內經·靈樞·通天》中說:“天地之間,之內,不離于五,人亦應之。”
五(wu)(wu)(wu)(wu)行(xing)(xing)學(xue)(xue)(xue)說在中(zhong)國(guo)古代(dai)醫(yi)學(xue)(xue)(xue)中(zhong)的具體(ti)表現(xian)為(wei)(wei)(wei)(wei)五(wu)(wu)(wu)(wu)臟(zang)、五(wu)(wu)(wu)(wu)腑、五(wu)(wu)(wu)(wu)官、五(wu)(wu)(wu)(wu)行(xing)(xing)、情(qing)志與五(wu)(wu)(wu)(wu)行(xing)(xing)的對(dui)應(ying)關系。根(gen)據(ju)五(wu)(wu)(wu)(wu)行(xing)(xing)中(zhong)相(xiang)(xiang)克的規(gui)(gui)律(lv)(lv),肝(gan)木,心火,脾土,肺(fei)金(jin),腎水的五(wu)(wu)(wu)(wu)臟(zang)、五(wu)(wu)(wu)(wu)行(xing)(xing)格局被自由搭配,成為(wei)(wei)(wei)(wei)中(zhong)國(guo)古代(dai)醫(yi)學(xue)(xue)(xue)的思(si)維工具。陰(yin)(yin)陽(yang)(yang)(yang)學(xue)(xue)(xue)說指出:人(ren)(ren)體(ti)外有(you)陰(yin)(yin)陽(yang)(yang)(yang),內(nei)(nei)有(you)陰(yin)(yin)陽(yang)(yang)(yang)。在外,天(tian)(tian)為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang),地(di)為(wei)(wei)(wei)(wei)陰(yin)(yin);日為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang),月為(wei)(wei)(wei)(wei)陰(yin)(yin),晝為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang),夜為(wei)(wei)(wei)(wei)陰(yin)(yin),春夏為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang),秋冬為(wei)(wei)(wei)(wei)陰(yin)(yin)。在內(nei)(nei),五(wu)(wu)(wu)(wu)臟(zang)為(wei)(wei)(wei)(wei)陰(yin)(yin),六腑為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang),五(wu)(wu)(wu)(wu)臟(zang)之(zhi)中(zhong)又分(fen)陰(yin)(yin)陽(yang)(yang)(yang)。五(wu)(wu)(wu)(wu)行(xing)(xing)學(xue)(xue)(xue)說則是(shi)在陰(yin)(yin)陽(yang)(yang)(yang)學(xue)(xue)(xue)說的基礎上(shang),進(jin)一(yi)步以五(wu)(wu)(wu)(wu)行(xing)(xing)生(sheng)克制化(hua)的規(gui)(gui)律(lv)(lv)來解釋臟(zang)腑的陰(yin)(yin)陽(yang)(yang)(yang),以及對(dui)立(li)統(tong)一(yi)之(zhi)間(jian)(jian)的內(nei)(nei)在復雜(za)關系,無(wu)論是(shi)人(ren)(ren)體(ti)陰(yin)(yin)陽(yang)(yang)(yang)還是(shi)外在陰(yin)(yin)陽(yang)(yang)(yang),自然(ran)界(jie)中(zhong)的五(wu)(wu)(wu)(wu)行(xing)(xing)或人(ren)(ren)體(ti)中(zhong)五(wu)(wu)(wu)(wu)行(xing)(xing),都闡述(shu)人(ren)(ren)與自然(ran)界(jie)的整體(ti)觀(guan)即“天(tian)(tian)人(ren)(ren)合(he)一(yi)”，有(you)時(shi)也(ye)(ye)叫“天(tian)(tian)人(ren)(ren)相(xiang)(xiang)應(ying)”。如(ru):季(ji)節(jie)對(dui)人(ren)(ren)體(ti)的影(ying)響,春天(tian)(tian),自然(ran)草木生(sheng)發(fa),氣(qi)溫變暖,萬(wan)物(wu)(wu)升發(fa),主(zhu)生(sheng)。而夏天(tian)(tian)天(tian)(tian)氣(qi)炎熱,草木茂盛,動物(wu)(wu)也(ye)(ye)多,繁殖也(ye)(ye)快，所也(ye)(ye)主(zhu)生(sheng)長。秋天(tian)(tian),天(tian)(tian)氣(qi)涼(liang)爽,草木調零,樹(shu)木的精華(hua)都會向根(gen)部(bu)收藏。冬季(ji),天(tian)(tian)氣(qi)寒冷,動物(wu)(wu)冬眠(mian),人(ren)(ren)藏于室內(nei)(nei),天(tian)(tian)地(di)間(jian)(jian)全是(shi)閉藏之(zhi)象(xiang)。四季(ji)的規(gui)(gui)律(lv)(lv),人(ren)(ren)體(ti)與之(zhi)相(xiang)(xiang)應(ying),因此(ci),中(zhong)國(guo)古代(dai)醫(yi)學(xue)(xue)(xue)中(zhong)的“天(tian)(tian)人(ren)(ren)合(he)一(yi)”（天(tian)(tian)人(ren)(ren)相(xiang)(xiang)應(ying)）的整體(ti)觀(guan)是(shi)當代(dai)生(sheng)態倫理思(si)想(xiang)的重要(yao)體(ti)現(xian)。...
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