| The liver qi theory, one part of the visceral manifestation theory of Traditional Chinese Medicine, is rational recognition of concept, character and function of the liver qi. From the angle of the history of medical thought, applying method of history and linguistics, we roundly reorganized the formative and developmental process of the liver qi theory before the thirty's of twenty centuries, and systematically analyzed the connotation of this theory. Based of these recognitions, we proposed the presumption of reforming expressive mode of the theory.1.Origin and development of the liver qi theoryThe liver qi theory was formed initially in Qin and Han Dynasty. The concept of liver and qi emerged ahead of the concept of liver qi. The concept of liver initially pointed at entitative liver. After the formation of the theory of five elements, according to pairing-up relationship of five elements and five zang-viscera, the concept that the liver is an organ of wood was generated. The concept of qi initially pointed at natural phenomenon, such as cloud, gas. Through gradual generalization and abstraction, the concept of qi possessed multifold meanings, and was applied in many knowledge domains. Along with the accumulation, systematization and theories of medical knowledge, the concept of qi was integrated with human body knowledge."Liver qi", as the diagnostic concept, early appeared the literature about pulse diagnosis, and was applied in the theory of judging disease's prognosis according to inter-generation and inter-restraint of five elements property of zang-viscera and fu-viscera. As the physiological concept, liver qi was described as the property of irritable temper and the function of corresponding to the eyes, affecting the growth and development. Pathologic state of the liver qi could cause abnormality of dream manifestation, emotion, tendon, which often was resulted from Diet and setting inadapting to the change of four seasons. These were major content of the liver qi theory before Han Dynasty.The liver qi theory was further developed in Jin, Tang, Song, Yuan Dynasty. Previous liver qi theory was assembled, compiled and synthetically applied, which resulted in the change of language situation of the technical term"liver qi". Prevail of the theory of five elections motion and six climatic factors promoted the combination of the concept of liver qi and qi of jueyin wind-wood, so that the concept of liver qi possessed new connotation. In Tang Dynasty Wang Bing proposed the viewpoint"the liver qi is temperate". Li Gao considered the liver qi possessed instinct of harmony and upgrade in the study of pathomechanism of stagnation syndrome. In addition, Zhu Zheng-heng thought that the liver controlled conveyance and dispersion.The liver qi theory was gradually completed and maturated in Ming, Qing Dynasty. Along with the establishment of the theory frame of qi, blood, yin and yang of zang-viscera and fu-viscera, the liver qi was thought as opposite to liver blood. Appearance of the theory of liver disease, whose compendium included liver qi, liver wind and liver fire, resulted in the formation of the pathologic concept of liver qi. At the same time, the extensive study of the function, physiological and pathologic characteristics of liver led to the formation of a series of new theories, such as the liver controlled ascension and motion, possessed firm and irritable character, easily generated wind or fire, liked being unconstrained, controlled conveyance and dispersion, likened to a general, liver body belonged to yin and the function of liver belonged to yang, et al, which implied neodoxy about the character and functon of liver.Essential change of the liver qi theory occurred from later period of Qing Dynasty to the thirty's of twenty centuries. Wang Qing-ren studied the essence of liver and qi from anatomy angle in Corrections on the Errors of Medical Works. Tang Xong-hai, Zhang Xi-chun, et al, established the pathogenesis theory of liver qi conveying and dispersing grain, communicating with brain and supplying brain with blood, which increased the content of the liver qi theory in ancient times, and attempted to integrate Western medicine with Chinese medicine. In the argument between Western medicine and Chinese medicine Yun Tie-qiao said that five zang-viscera was neither"noumenon of flesh and blood"nor"the concept in anatomy". His influence spreaded to modern times. In modern times the study on the theory of zang-viscera and fu-viscera, for one thing, was begun to search for essence of zang-viscera and fu-viscera in anatomy and ended to give up this view, for another things, was begun to try to integrate Western medicine with Chinese medicine and ended to declare to distinguish between two sides.2.Annotation of the liver qi theory The liver qi theory included the concept of liver qi, the character of liver qi, and the function of liver qi.There were three explanation about the concept of liver qi: (1) In sphygmology the liver qi denoted special pulse pattern that can reflect the state of liver; (2) In physiological state the liver qi denoted physiological qi existing in liver or emitted from liver. Especially as opposite to liver blood the liver qi represented flowing thing that was invisible, belonged to yang, and existed in liver. In physiological meaning the liver qi sometimes denoted natural instinct of liver or physiological functions of liver, equivalently"nature of liver"or"ability of liver"; (3) In pathological meaning the liver qi majorly denoted abnormality of the liver qi and the disease caused by the abnormality of the liver qi.Cognition of property and function of the liver qi was first decided by different viewpoint about the concept of liver qi. (1) The property and function of the liver qi denoted the physiological qi of liver. (2) In the theory frame of qi, blood, yin and yang of zang-viscera and fu-viscera, the property of liver qi was invisible and belonged to yang, the function of liver qi was to affect liver blood, moreover to maintain the structure and function of liver with liver blood. (3) In general meaning, the property of the physiological qi of liver was the property of liver, the function of the physiological qi of liver was the function of liver. (4) In the theory that liver was regarded as anatomic noumenon or abstractive symbol, the concept of liver qi was doubtful, so the property and function of the liver qi could not be discussed. (5) liver was put in different symbol systems (for instance five elements, five elements'motion and six climatic factors), so that Cognition of the property and function of the liver qi was different.The liver qi theory implied internal contradiction: (1) In the discussion about"the liver qi is'ji'", for one word"ji", there were three explanation, respectively"fast","tense","irritable". Correct and fault explanations are confused. (2) The explanation of"the viscera likened to a general who is responsible for strategies"was contradiction. (3) The contention that there is not tonifying therapy in liver disease reflected the different prehension of the concept of liver qi, and resulted in vague cognition of physiological and pathological feature of the liver qi. (4)"The liver controls dispersion", sometimes was thought as the function of liver, sometimes was thought as the property of liver;"controlling dispersion"and"liking dispersion"are confused;"dispersion"sometimes is thought as a verb, sometimes is thought as an adjective."Dispersion"thought as a verb sometimes denoted physiological excreting and dredging, sometimes pathological running off and dissipation;"Dispersion"thought as an adjective sometimes denoted physiological smoothing, sometimes pathological unconsolidating. (5) In the term"liver body belongs to yin and the function of liver belongs to yang", what was"body"and"function", what belonged to yin, what belonged to yang, there was no agreement among many views. (6) There was not enough evidence to confirm the theory"the liver controls ascending on the left and the lung controls descending on the right". The relationship between the theory and the viewpoint"the liver exists in the left side of the body and the lung appears in the right side of the body, is complicated and indistinct. In short, there existed ambiguous concept and different meanings in many respects.Internal contradiction in the liver qi theory was perhaps resulted from improper expression. There were two common reasons to cause improper expression. (1) On the influence of tradition of annotating classic books, annotation of old theories and creation of new theories were confused. In the process of annotation a lot of mistakes emerged, such as modifying or dissevering original article, detaching language situation, attending to one thing while losting sight of another, extending as one's pleases, et al. In the process of creation annotating ways were improperly adopted, so that the new and the old isn't discerned, linguistical meaning is aliasing. (2) In the special history condition, the limit between special language and daily language was vague, which led to various mistakes, for example, colloquialism being considered as technical word, usage of multi-meaning words not being restricted, inventing another name as one's pleases, misusing rhetoric skill. There contradiction were possibly eliminated through reforming the way of expression. 3.Conclusion(1) The liver qi theory of Chinese Medicine was gradually formed in near 2000 years'history, experiencing a developing process of from simplicity to multiplicity, from scatter to system.(2) Developing process of the liver qi theory had logical clues. The conflict, between concept of entitative viscera and concept of symbol viscera and between observing methodology and thinking and dialectical methodology, was internal agent to promote the development of the theory.(3) Culture change had deepgoing influence on formation and development of the liver qi theory.(4) Regression of language situation and logical analysis were essential methods to understand the liver qi theory.(5) The liver qi theory was totally understandable and clearly effable. Contradiction and hardness to understand mostly derive from linguistical misuse. Drawing assistance from philological analytical method, at the premise of retaining its thinking content, we could improve the way of expression. |
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