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建立唯象气功学

2018-07-08 13:34:59 admin 阅读(1644)

钱学森

对于气功,我是完全外行,但我从科学技术发展的角度对气功的研究工作很感兴趣。中国气功科学研究会刚筹建时,我就写信给张震寰、李之楠同志,同他们商量:研究气功科学,是不是先从建立气功的唯象理论作为一个起点?

第一个问题,研究唯象气功学,有几个基本观点必须加以明确,这是个出发点,非常重要。

一个观点涉及到什么叫科学,什么叫现代科学。对什么叫现代科学,有各种各样的说法,有人认为:只要是根据实际存在的事物所总结出来的东西都叫科学。比如,中医理论究竟叫不叫科学?中医理论是经过几千年的实践而概括上升到理论的,这样总结出来的理论对于中医的实践是能起指导作用的,但这样的中医理论能不能叫科学?能不能叫现代科学?

我的一个基本看法是:现代科学所指的,已经不再是能够独立存在的个别知识,而是整个形成为一门现代科学的体系。在这个体系中,各个部门能够互相沟通,而它的最高概括,则是马克思主义哲学。现代科学的一切成果,必然反馈到马克思主义哲学中来,使马克思主义哲学不断得到发展。那么,是不是所有从实际存在的事物中所总结出来的东西都能纳入到这个科学体系中去呢?看来并是。

目前,除了这个庞大的现代科学体系的结构之外,还存在有很多实践经验的总结……比如在工厂中的老师傅干活,会干得很好,他的徒弟就不行。徒弟问师傅:“你究竟是怎么干好的?”老师傅会说:“你就跟着干,到时候就会了。”这种不用语言说明的东西实在是太多了。中医类似的情况也是屡见不鲜的,中医实践中包含的道理也是很珍贵的。但是这些东西还未纳入现代科学体系中去,可以说,这些宝贵实践经验的总结,构成了现代科学体系这个结构的外围,我给它起了个名字,叫前科学,是科学发展所必要的营养、素材。这样并没有小看它,无非是要说明它和科学体系间的关系而已。这些还没能纳入现代科学而又自成体系的学问,只能叫前科学。从这看,中医理论是前科学,不是现代意义上的科学,中医还不能用物理学、化学等现代科学中的东西来阐明,中医自成体系,是前科学,不是现代科学体系中的现代科学。

现在,中国气功科学研究会成立了,既用科学二字,责任就重大,任务也是很艰巨的,要有步骤地来实现它,先把大量的分散的经验系统化,建立唯象气功学就是第一步。

这就涉及到第二个基本观点:什么叫唯象的学问?它也是前科学的性质,但是唯象的学问又比经验的学问向前走了一步,它比较系统。唯象科学,就是只知其然,还不知其所以然。一旦从整个现代科学体系的大道理上知其所以然,就上升到现代科学了,但唯象科学是第一步,必不可少的一步。

基本观点中的第三个,是对人的特点应该怎样认识。人是一个系统。在这一点上,过去几百年发展起来的西医有不完整的地方,西医过去是从分解的角度或还原论的角度来研究人体,把系统分解为器官,器官再分解为细胞,一直到构成细胞的分子。这种方法,一直到现在还是起很大的作用的……。事实上,生命现象比这要复杂得多,分子加电磁场都还是不够的。分子生物学者们的主要缺点是没有从整个系统来观察问题。人这个系统不但是大系统,而且实质上是个巨系统,极其复杂。这个巨系统可以有简单系统所不具备的功能,光从分子生物学的角度不能认识它的全貌。当然,在研究人体时,还原论还需要不需要?恩格斯早在一百年前就说过了,不追根到底不行,所以分解还原的方法还是需要的。但仅有还原论是不行的,还必须加进去把人当做一个整体从总的方面来观察。只有如此才能解决西方医学和生物学所碰到的一些困难。

人这个巨系统,又是个开放的系统,人和环境有着极为密切的关系。人这个巨系统存在于整个宇宙之中,宇宙是一个超巨系统,人又受这个超巨系统的制约。这样看,研究人这个巨系统就非常复杂了。其中和气功研究有关的,就是精神和物质的关系这个问题。在这个问题上,西方科学是唯物主义的,但有点过头,转到机械唯物论上去了,不承认大脑的反作用。事实上,大脑是可以反作用于它以下的层次的,包括各个器官和器官的组成部分。就是说,精神是物质(大脑)的运动,精神又可以反作用于物质(人体的器官),这样一个观点才是辩证唯物主义的,才真正符合马克思主义的哲学。

对于我们来说,除了哲学之外,还有没有在现代科学之中可以为我们所用的东西?比如,现代科学中的系统科学,是最近二十年发展起来的,可以为我们所用,是解决问题的科学方法。

再讲一点:在气功过程中,对人这个系统的变化到底怎么个看法?我觉得李约瑟在给《周易参同契》这本书所写的序言中有这样几句话,可以参考:气功即生理炼丹学,是想用人体内本来就有的各种体液,器官和身体产生出的东西来炼就长生不老的“丹”。我认为李约瑟所说的这几句话,用我现在的概念概括起来是这样一个意思:利用人体内固有的东西,把它调顺了,产生人体的系统的一种功能状态,这种状态是健康的,是能够抵抗疾病的。也就是说,结合系统科学的观点,练功(炼内丹)无非是让人的身体进入一种特别健康的功能态。

我要讲的基本观点就是以下这样几点:第一,科学发展到今天。已经整个形成为一门现代科学的体系;第二,研究气功的途径,可以先建立唯象气功学,作为气功真正形成为科学的第一步;第三,怎么个做法? 运用系统科学。

以上这些基本观点是非常重要的,我认为只有这样才能同资本主义和封建主义的流毒划清界限,才能同封建迷信和封建宗法划清界限。但究竟对不对?需要大家认真讨论一下,统一一下认识。在基本观点上统一了认识以后,才能进一步做好研究工作,所以说这是一个基础。

第二个问题,有了这个基础以后,就可以形成我们的战略,它的基本方法就是实事求是,这里可以提出一些轮廓。

第一,研究气功的出发点,要立足于练功人的实践。对这种练功的实践,一直到现在也没有什么科学仪器能加以显示,主要是靠练功人的内省。我看到的一些练功过程的记载,都是练功人内省的结果。同时,气功可以治病,而治病是客观的东西,对病情的发展可以做客观的观察。因此,研究气功的出发点,一个是靠练功实践中的内省,再一个是立足于气功治病过程中病情的客观变化。这是最基本的一个层次。

第二,再提高一个层次,气功师总结练功实践的经验,写成教功法的书。这方面的材料已经非常之多,功法方面有几百种。这是对实践的初步加工。

第三,更上升一个层次,是气功的理论书籍,比如《周易参同契》。这些书由于时代的限制,写得很深奥,对它的内容是很不容易理解的。它表达的方式有一定的模糊性,古代人善于用模糊的语言来表达自己的思想,中国的文人就喜欢讲高山流水,讲究意境。气功理论的书也有这种情况。而且免不了有各种人的看法加上去了,最高级的层次就最虚玄,最不好理解。

怎么办?办法就是建立唯象气功学……就是从上述第二层次出发,用初步总结出来的东西,利用各种功法的书,把它汇集起来,这是必要的素材。对这些素材,首先还要找第一层次即气功实践的材料来核对,看它是不是经过实践检验的,采用实事求是的方法来进行这项工作。这样收集起来的材料,恐怕有不少矛盾的地方,不一定完全一致。怎么办?这就需要进一步研究,怎样把这些材料的相互关系理清,建立一个模型,比原来各种功法书上考虑的因素还要周到,这种建立模型的方法,就是系统科学中经常采用的方法。

对建立起来的这个模型,还要用气功理论的书籍来衡量,看对不对。这样,就会带着问题去看这些书,也就容易理解这些理论书的内容,看这些书也就有了实际意义了。再提高一步看,这样一个模型和马克思主义哲学的原理违背不违背?和系统科学的理论违背不违背?同时,也还要看一些基础知识,包括生理学的基础知识,是不是合拍。经过这样反复推敲,再找搞系统模型的专家一起来参谋,就有可能把这个模型建立起来。

总之,先把各种功法的书整理并系统化,建立起一个模型;再考核这个模型和气功理论和哲学、系统科学、生理学等等是否能对得上号。我想,工作就应该是这么做法。

至于具体的工作方法,整理、收集资料的步骤,有可能,就利用现代化的方法。对于实践的记录、功法的收集,可以利用电子计算机的档案库,利用电子计算机检索。

在以上工作中涉及的技术性问题很多,我们都可以找各方面的专家来帮助,例如,关于系统模型就有系统辨识专家。

还有个具体问题,现在气功功法的书中,对于练功的对象讲得比较少。对于不同的人,应该用不同的功法。我是个老年人,用少林寺的功法恐怕就不行吧!对于练功对象的年龄、性别、生活方式乃至不同的地理环境等,都应该分门别类地加以研究,以求取得更好的效果。

至于研究气功的意义,就不必多讲了,这确实是很了不起的事情。中国气功科学研究会成立了,这的确是一件大事……去年我曾接到安徽省宿松县中学吴一老师来信,说是教学生练气功,可以增加他们的智慧。前几天又接到另一个材料,说兰州市安宁区第二人民医院杨运良医师在小学生、中学生中间教他们练气功,结果是数学、语文的成绩都提高了,经统计学处理,确凿无误。这件事可是太重要了。21世纪将是世界范围内的智力战,如果气功能提高人的智力,那对我们将有何等的意义?

最后,还有一个尖锐的问题,就是实践表明,气功可以练出特异功能来。把这几个方面的事情综合起来看,气功可以提高健康水平,这是肯定的;它又可以提高智力,这也有数据作证;特异功能也和气功有关,气功可以调动人的先天潜能。如果我们推动气功研究使之变成科学,就可以大大提高人的能力,提高人改造自身的有效性。这是一件影响深远的工作,我们要奋力去做,由整理材料人手,建立唯象气功学,有了这个体系,然后再变为真正的科学,那就是科学革命了。到那时,我们这些炎黄子孙也将无愧于自己的祖先,应该闻名于世了。

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article------>{"id":181,"cid":2,"sub_cid":"","title":" 建立唯象气功学","short_title":"0","tag_id":"","attr":"1","seo_title":"0","seo_keywords":"","seo_description":"1","source":"网络","author":"admin","description":"","img":"","content":"<p>钱学森</p><p>对于气功,我是完全外行,但我从科学技术发展的角度对气功的研究工作很感兴趣。中国气功科学研究会刚筹建时,我就写信给张震寰、李之楠同志,同他们商量:研究气功科学,是不是先从建立气功的唯象理论作为一个起点?</p><p>第一个问题,研究唯象气功学,有几个基本观点必须加以明确,这是个出发点,非常重要。</p><p>一个观点涉及到什么叫科学,什么叫现代科学。对什么叫现代科学,有各种各样的说法,有人认为:只要是根据实际存在的事物所总结出来的东西都叫科学。比如,中医理论究竟叫不叫科学?中医理论是经过几千年的实践而概括上升到理论的,这样总结出来的理论对于中医的实践是能起指导作用的,但这样的中医理论能不能叫科学?能不能叫现代科学?</p><p>我的一个基本看法是:现代科学所指的,已经不再是能够独立存在的个别知识,而是整个形成为一门现代科学的体系。在这个体系中,各个部门能够互相沟通,而它的最高概括,则是马克思主义哲学。现代科学的一切成果,必然反馈到马克思主义哲学中来,使马克思主义哲学不断得到发展。那么,是不是所有从实际存在的事物中所总结出来的东西都能纳入到这个科学体系中去呢?看来并是。</p><p>目前,除了这个庞大的现代科学体系的结构之外,还存在有很多实践经验的总结……比如在工厂中的老师傅干活,会干得很好,他的徒弟就不行。徒弟问师傅:“你究竟是怎么干好的?”老师傅会说:“你就跟着干,到时候就会了。”这种不用语言说明的东西实在是太多了。中医类似的情况也是屡见不鲜的,中医实践中包含的道理也是很珍贵的。但是这些东西还未纳入现代科学体系中去,可以说,这些宝贵实践经验的总结,构成了现代科学体系这个结构的外围,我给它起了个名字,叫前科学,是科学发展所必要的营养、素材。这样并没有小看它,无非是要说明它和科学体系间的关系而已。这些还没能纳入现代科学而又自成体系的学问,只能叫前科学。从这看,中医理论是前科学,不是现代意义上的科学,中医还不能用物理学、化学等现代科学中的东西来阐明,中医自成体系,是前科学,不是现代科学体系中的现代科学。</p><p>现在,中国气功科学研究会成立了,既用科学二字,责任就重大,任务也是很艰巨的,要有步骤地来实现它,先把大量的分散的经验系统化,建立唯象气功学就是第一步。</p><p>这就涉及到第二个基本观点:什么叫唯象的学问?它也是前科学的性质,但是唯象的学问又比经验的学问向前走了一步,它比较系统。唯象科学,就是只知其然,还不知其所以然。一旦从整个现代科学体系的大道理上知其所以然,就上升到现代科学了,但唯象科学是第一步,必不可少的一步。</p><p>基本观点中的第三个,是对人的特点应该怎样认识。人是一个系统。在这一点上,过去几百年发展起来的西医有不完整的地方,西医过去是从分解的角度或还原论的角度来研究人体,把系统分解为器官,器官再分解为细胞,一直到构成细胞的分子。这种方法,一直到现在还是起很大的作用的……。事实上,生命现象比这要复杂得多,分子加电磁场都还是不够的。分子生物学者们的主要缺点是没有从整个系统来观察问题。人这个系统不但是大系统,而且实质上是个巨系统,极其复杂。这个巨系统可以有简单系统所不具备的功能,光从分子生物学的角度不能认识它的全貌。当然,在研究人体时,还原论还需要不需要?恩格斯早在一百年前就说过了,不追根到底不行,所以分解还原的方法还是需要的。但仅有还原论是不行的,还必须加进去把人当做一个整体从总的方面来观察。只有如此才能解决西方医学和生物学所碰到的一些困难。</p><p>人这个巨系统,又是个开放的系统,人和环境有着极为密切的关系。人这个巨系统存在于整个宇宙之中,宇宙是一个超巨系统,人又受这个超巨系统的制约。这样看,研究人这个巨系统就非常复杂了。其中和气功研究有关的,就是精神和物质的关系这个问题。在这个问题上,西方科学是唯物主义的,但有点过头,转到机械唯物论上去了,不承认大脑的反作用。事实上,大脑是可以反作用于它以下的层次的,包括各个器官和器官的组成部分。就是说,精神是物质(大脑)的运动,精神又可以反作用于物质(人体的器官),这样一个观点才是辩证唯物主义的,才真正符合马克思主义的哲学。</p><p>对于我们来说,除了哲学之外,还有没有在现代科学之中可以为我们所用的东西?比如,现代科学中的系统科学,是最近二十年发展起来的,可以为我们所用,是解决问题的科学方法。</p><p>再讲一点:在气功过程中,对人这个系统的变化到底怎么个看法?我觉得李约瑟在给《周易参同契》这本书所写的序言中有这样几句话,可以参考:气功即生理炼丹学,是想用人体内本来就有的各种体液,器官和身体产生出的东西来炼就长生不老的“丹”。我认为李约瑟所说的这几句话,用我现在的概念概括起来是这样一个意思:利用人体内固有的东西,把它调顺了,产生人体的系统的一种功能状态,这种状态是健康的,是能够抵抗疾病的。也就是说,结合系统科学的观点,练功(炼内丹)无非是让人的身体进入一种特别健康的功能态。</p><p>我要讲的基本观点就是以下这样几点:第一,科学发展到今天。已经整个形成为一门现代科学的体系;第二,研究气功的途径,可以先建立唯象气功学,作为气功真正形成为科学的第一步;第三,怎么个做法? \n运用系统科学。</p><p>以上这些基本观点是非常重要的,我认为只有这样才能同资本主义和封建主义的流毒划清界限,才能同封建迷信和封建宗法划清界限。但究竟对不对?需要大家认真讨论一下,统一一下认识。在基本观点上统一了认识以后,才能进一步做好研究工作,所以说这是一个基础。</p><p>第二个问题,有了这个基础以后,就可以形成我们的战略,它的基本方法就是实事求是,这里可以提出一些轮廓。</p><p>第一,研究气功的出发点,要立足于练功人的实践。对这种练功的实践,一直到现在也没有什么科学仪器能加以显示,主要是靠练功人的内省。我看到的一些练功过程的记载,都是练功人内省的结果。同时,气功可以治病,而治病是客观的东西,对病情的发展可以做客观的观察。因此,研究气功的出发点,一个是靠练功实践中的内省,再一个是立足于气功治病过程中病情的客观变化。这是最基本的一个层次。</p><p>第二,再提高一个层次,气功师总结练功实践的经验,写成教功法的书。这方面的材料已经非常之多,功法方面有几百种。这是对实践的初步加工。</p><p>第三,更上升一个层次,是气功的理论书籍,比如《周易参同契》。这些书由于时代的限制,写得很深奥,对它的内容是很不容易理解的。它表达的方式有一定的模糊性,古代人善于用模糊的语言来表达自己的思想,中国的文人就喜欢讲高山流水,讲究意境。气功理论的书也有这种情况。而且免不了有各种人的看法加上去了,最高级的层次就最虚玄,最不好理解。</p><p>怎么办?办法就是建立唯象气功学……就是从上述第二层次出发,用初步总结出来的东西,利用各种功法的书,把它汇集起来,这是必要的素材。对这些素材,首先还要找第一层次即气功实践的材料来核对,看它是不是经过实践检验的,采用实事求是的方法来进行这项工作。这样收集起来的材料,恐怕有不少矛盾的地方,不一定完全一致。怎么办?这就需要进一步研究,怎样把这些材料的相互关系理清,建立一个模型,比原来各种功法书上考虑的因素还要周到,这种建立模型的方法,就是系统科学中经常采用的方法。</p><p>对建立起来的这个模型,还要用气功理论的书籍来衡量,看对不对。这样,就会带着问题去看这些书,也就容易理解这些理论书的内容,看这些书也就有了实际意义了。再提高一步看,这样一个模型和马克思主义哲学的原理违背不违背?和系统科学的理论违背不违背?同时,也还要看一些基础知识,包括生理学的基础知识,是不是合拍。经过这样反复推敲,再找搞系统模型的专家一起来参谋,就有可能把这个模型建立起来。</p><p>总之,先把各种功法的书整理并系统化,建立起一个模型;再考核这个模型和气功理论和哲学、系统科学、生理学等等是否能对得上号。我想,工作就应该是这么做法。</p><p>至于具体的工作方法,整理、收集资料的步骤,有可能,就利用现代化的方法。对于实践的记录、功法的收集,可以利用电子计算机的档案库,利用电子计算机检索。</p><p>在以上工作中涉及的技术性问题很多,我们都可以找各方面的专家来帮助,例如,关于系统模型就有系统辨识专家。</p><p>还有个具体问题,现在气功功法的书中,对于练功的对象讲得比较少。对于不同的人,应该用不同的功法。我是个老年人,用少林寺的功法恐怕就不行吧!对于练功对象的年龄、性别、生活方式乃至不同的地理环境等,都应该分门别类地加以研究,以求取得更好的效果。</p><p>至于研究气功的意义,就不必多讲了,这确实是很了不起的事情。中国气功科学研究会成立了,这的确是一件大事……去年我曾接到安徽省宿松县中学吴一老师来信,说是教学生练气功,可以增加他们的智慧。前几天又接到另一个材料,说兰州市安宁区第二人民医院杨运良医师在小学生、中学生中间教他们练气功,结果是数学、语文的成绩都提高了,经统计学处理,确凿无误。这件事可是太重要了。21世纪将是世界范围内的智力战,如果气功能提高人的智力,那对我们将有何等的意义?</p><p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n</p><p>最后,还有一个尖锐的问题,就是实践表明,气功可以练出特异功能来。把这几个方面的事情综合起来看,气功可以提高健康水平,这是肯定的;它又可以提高智力,这也有数据作证;特异功能也和气功有关,气功可以调动人的先天潜能。如果我们推动气功研究使之变成科学,就可以大大提高人的能力,提高人改造自身的有效性。这是一件影响深远的工作,我们要奋力去做,由整理材料人手,建立唯象气功学,有了这个体系,然后再变为真正的科学,那就是科学革命了。到那时,我们这些炎黄子孙也将无愧于自己的祖先,应该闻名于世了。</p>","status":0,"pv":1644,"link":"1","createdAt":"2018-07-08 13:34:59","updatedAt":"2024-03-27 20:56:44","field":{},"tags":[]}

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