摘要：氣不僅是中(zhong)醫藥理論(lun)的(de)核(he)心概(gai)念，也(ye)是中(zhong)國(guo)傳(chuan)統哲學的(de)核(he)心概(gai)念。氣的(de)思想貫穿于整個中(zhong)國(guo)傳(chuan)統文化(hua)，被廣泛地應用(yong)于日常(chang)社會(hui)生活(huo)和(he)各個文化(hua)領域。氣具(ju)有非結構性和(he)非機械性特征，因此，不能用(yong)現(xian)代科(ke)學加以(yi)檢測。
“行醫(yi)不識氣，治病從(cong)何(he)據?堪笑道中(zhong)人(ren)(ren)，未到知音處(chu)”(明(ming)·張(zhang)介賓《景岳(yue)全書·傳(chuan)忠錄·論治》)。這是明(ming)代大(da)醫(yi)家張(zhang)景岳(yue)針對(dui)一般業醫(yi)者行醫(yi)不得要領(ling)所(suo)發出的(de)非同(tong)尋常的(de)感慨(kai)。這一感慨(kai)至今(jin)發人(ren)(ren)深省。蓋因(yin)今(jin)人(ren)(ren)之(zhi)不識氣，多(duo)因(yin)思維方(fang)式與科學觀(guan)念(nian)同(tong)古人(ren)(ren)相(xiang)異，而不只是悟性(xing)(xing)不足(zu)所(suo)致。本文試(shi)從(cong)中(zhong)國(guo)傳(chuan)統(tong)文化的(de)宏觀(guan)角(jiao)度，對(dui)氣概念(nian)的(de)哲學內涵及(ji)其思維特征進行概括性(xing)(xing)的(de)剖析(xi)，希望有助于對(dui)中(zhong)醫(yi)藥“氣”的(de)概念(nian)的(de)理解(jie)和把握。
1.氣是中醫(yi)藥理(li)論(lun)的核(he)心概念之(zhi)一
氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)概念在中(zhong)醫藥(yao)(yao)學中(zhong)占有(you)(you)(you)(you)(you)極其顯要的(de)地(di)位。舉(ju)凡中(zhong)醫理(li)論，從(cong)運氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)到(dao)生理(li)，從(cong)病(bing)(bing)因到(dao)病(bing)(bing)變，從(cong)養(yang)生到(dao)治療，從(cong)藥(yao)(yao)理(li)到(dao)組方，幾乎無(wu)一(yi)處不浸淫著氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)理(li)念。舉(ju)例如(ru)人體有(you)(you)(you)(you)(you)先天(tian)之(zhi)(zhi)(zhi)(zhi)元氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)(you)(you)(you)后天(tian)之(zhi)(zhi)(zhi)(zhi)水谷之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)(you)(you)(you)臟(zang)腑之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、經絡之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、七情之(zhi)(zhi)(zhi)(zhi)志，有(you)(you)(you)(you)(you)營氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、衛氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)(you)(you)(you)正氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、邪氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；自然(ran)界有(you)(you)(you)(you)(you)四時之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、六淫之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、陰陽五行之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)(you)(you)(you)清(qing)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、濁(zhuo)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)(you)(you)(you)疫氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、癘氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；病(bing)(bing)證有(you)(you)(you)(you)(you)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)盛、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)虛、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)逆、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)郁、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)滯、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)陷等(deng)；臨證治療有(you)(you)(you)(you)(you)調氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、理(li)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、補氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、益氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、固氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、通氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、納氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、泄氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；藥(yao)(yao)物則(ze)有(you)(you)(you)(you)(you)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)寒(han)熱溫涼(liang)、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)升降沉浮(fu)等(deng)。至于(yu)針(zhen)灸和(he)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)功則(ze)更是以調氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)為核心而分別(bie)形成(cheng)的(de)系(xi)統的(de)療病(bing)(bing)養(yang)生之(zhi)(zhi)(zhi)(zhi)術(shu)。
作(zuo)為(wei)(wei)中(zhong)醫(yi)(yi)(yi)學(xue)奠基性的(de)經(jing)(jing)典(dian)著(zhu)(zhu)作(zuo)《內經(jing)(jing)》，全(quan)書(shu)162篇(pian)，其中(zhong)以氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)命(ming)(ming)名的(de)凡(fan)19篇(pian)，內容論(lun)(lun)及氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)有131篇(pian)，兩者相(xiang)加占(zhan)總篇(pian)數的(de)93%。書(shu)中(zhong)所載各(ge)種氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)名多達(da)2997個(ge)，按內容分類(lei)達(da)271種。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)概念在書(shu)中(zhong)所占(zhan)比例(li)超過任何一(yi)個(ge)概念。由(you)此可(ke)見氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)在中(zhong)醫(yi)(yi)(yi)學(xue)中(zhong)之(zhi)(zhi)(zhi)地位。中(zhong)醫(yi)(yi)(yi)對(dui)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)認(ren)(ren)識是從最根(gen)本處開始(shi)的(de)：“夫人生(sheng)(sheng)于(yu)地，懸命(ming)(ming)于(yu)天，天地合氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，命(ming)(ming)之(zhi)(zhi)(zhi)曰人”；“天覆地載，萬(wan)(wan)物(wu)悉備，莫貴于(yu)人。人以天地之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)生(sheng)(sheng)，四(si)時之(zhi)(zhi)(zhi)法成(cheng)(cheng)”(《素問·寶(bao)命(ming)(ming)全(quan)形(xing)論(lun)(lun)》)。“人有精(jing)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)津(jin)液血(xue)脈，余(yu)意以為(wei)(wei)一(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)耳”(《靈(ling)樞·決氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)篇(pian)》)。《內經(jing)(jing)》認(ren)(ren)為(wei)(wei)人是由(you)天地之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)化(hua)生(sheng)(sheng)，因(yin)此，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)決定(ding)著(zhu)(zhu)人的(de)生(sheng)(sheng)老病(bing)(bing)(bing)死(si)：“形(xing)與氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)相(xiang)任則(ze)(ze)(ze)(ze)壽(shou)(shou)，……此天之(zhi)(zhi)(zhi)生(sheng)(sheng)命(ming)(ming)，所以立(li)形(xing)定(ding)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)而(er)視壽(shou)(shou)夭(yao)(yao)者，必(bi)(bi)明乎此”(《靈(ling)樞·壽(shou)(shou)夭(yao)(yao)剛柔篇(pian)》)。“人之(zhi)(zhi)(zhi)生(sheng)(sheng)死(si)，全(quan)賴(lai)于(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)聚(ju)則(ze)(ze)(ze)(ze)生(sheng)(sheng)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)壯則(ze)(ze)(ze)(ze)康(kang)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)衰則(ze)(ze)(ze)(ze)弱(ruo)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)散(san)則(ze)(ze)(ze)(ze)死(si)”(清·王三(san)尊《醫(yi)(yi)(yi)權初編》)。“氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)者，人之(zhi)(zhi)(zhi)根(gen)本也(ye)。根(gen)絕則(ze)(ze)(ze)(ze)莖葉枯(ku)矣”(《難(nan)(nan)經(jing)(jing)·第八難(nan)(nan)》)。中(zhong)醫(yi)(yi)(yi)認(ren)(ren)為(wei)(wei)，導致疾病(bing)(bing)(bing)產生(sheng)(sheng)的(de)原因(yin)，雖(sui)說是外因(yin)六(liu)(liu)淫，內因(yin)七情(qing)，然究其實質還(huan)是在于(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)失(shi)調。故《內經(jing)(jing)》云：“百病(bing)(bing)(bing)皆生(sheng)(sheng)于(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)：怒則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)上(shang)，喜則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)緩(huan)，悲則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)消，恐則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)下(xia)，寒則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)收，炅則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)泄，驚則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)亂，勞則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)耗，思(si)則(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)結”(《素問·舉痛論(lun)(lun)》)。后世(shi)醫(yi)(yi)(yi)家(jia)也(ye)一(yi)遵此說：“氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)在人，和(he)則(ze)(ze)(ze)(ze)為(wei)(wei)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，不(bu)和(he)則(ze)(ze)(ze)(ze)為(wei)(wei)邪(xie)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。凡(fan)表里虛實、逆順(shun)緩(huan)急，無不(bu)因(yin)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)而(er)至(zhi)，故百病(bing)(bing)(bing)皆生(sheng)(sheng)于(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)”(明·張介(jie)賓(bin)《類(lei)經(jing)(jing)·疾病(bing)(bing)(bing)類(lei)》)。縱觀中(zhong)醫(yi)(yi)(yi)之(zhi)(zhi)(zhi)辨證施治，千(qian)頭萬(wan)(wan)緒，千(qian)變(bian)萬(wan)(wan)化(hua)，始(shi)終(zhong)不(bu)離氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)字(zi)。故《內經(jing)(jing)》認(ren)(ren)為(wei)(wei)“不(bu)知年之(zhi)(zhi)(zhi)所加，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)盛(sheng)衰，虛實之(zhi)(zhi)(zhi)所起，不(bu)可(ke)以為(wei)(wei)工矣”(《素問·六(liu)(liu)節臟象論(lun)(lun)》)。要(yao)求醫(yi)(yi)(yi)家(jia)診斷治療必(bi)(bi)須從氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)盛(sheng)衰虛實入手，否則(ze)(ze)(ze)(ze)難(nan)(nan)成(cheng)(cheng)良醫(yi)(yi)(yi)。這(zhe)里的(de)“工”字(zi)，不(bu)僅指醫(yi)(yi)(yi)家(jia)，而(er)且還(huan)包含有熟練的(de)意思(si)。中(zhong)醫(yi)(yi)(yi)所言(yan)“邪(xie)之(zhi)(zhi)(zhi)所湊，其氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)必(bi)(bi)虛”、“正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)存(cun)內，邪(xie)不(bu)可(ke)干(gan)”、“審察(cha)病(bing)(bing)(bing)機，無失(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)宜”、“病(bing)(bing)(bing)機氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)立(li)”等均已成(cheng)(cheng)為(wei)(wei)醫(yi)(yi)(yi)家(jia)之(zhi)(zhi)(zhi)至(zhi)論(lun)(lun)。一(yi)部(bu)《內經(jing)(jing)》從闡述天之(zhi)(zhi)(zhi)五(wu)運六(liu)(liu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、陰陽應象，到人之(zhi)(zhi)(zhi)四(si)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)調神、生(sheng)(sheng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)通天，到臨證之(zhi)(zhi)(zhi)移精(jing)變(bian)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、寶(bao)命(ming)(ming)全(quan)形(xing)、逆調寒熱、刺節真邪(xie)等，
全(quan)書(shu)162篇(pian)，未見氣字的(de)只有12篇(pian)，僅占(zhan)7%。而(er)且即使如此，其具體內容也不離氣的(de)思(si)想指導。
氣(qi)不僅(jin)是構成人體(ti)最基(ji)本(ben)的(de)精(jing)微(wei)物質(zhi)，而(er)且(qie)還具有維持(chi)、推動人體(ti)生命(ming)活動的(de)各種基(ji)本(ben)功能。氣(qi)學(xue)說(shuo)與陰陽五行學(xue)說(shuo)一起橫貫于中(zhong)醫(yi)藥(yao)學(xue)整個理論(lun)系(xi)統，把(ba)天地、人體(ti)、臟腑(fu)、經絡、病機、方(fang)藥(yao)、脈證、治則等有機地串聯在一起，形(xing)成一個極其穩定、完(wan)整的(de)科學(xue)知識(shi)體(ti)系(xi)，歷數千年而(er)不衰。氣(qi)作為中(zhong)醫(yi)理論(lun)的(de)科學(xue)內核是當之無愧(kui)的(de)。
2.氣也是(shi)中國(guo)傳統哲學的(de)核(he)心概念之一
天下萬事(shi)萬物皆有(you)本(ben)有(you)源。中(zhong)(zhong)醫理論中(zhong)(zhong)的(de)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)學說(shuo)根植于(yu)中(zhong)(zhong)國(guo)傳(chuan)統文(wen)化，與傳(chuan)統哲學氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)概念一(yi)脈相承，薪火相續。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)在我國(guo)傳(chuan)統哲學中(zhong)(zhong)原本(ben)就是(shi)一(yi)個重(zhong)要(yao)的(de)命題(ti)，同樣也有(you)其顯(xian)要(yao)的(de)地(di)(di)位。這在日常(chang)詞語(yu)(yu)中(zhong)(zhong)亦可見一(yi)斑。屬(shu)于(yu)天者(zhe)如(ru)(ru)天氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、云氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、暑(shu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、寒氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、紫氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、瑞氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、朔氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、節(jie)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；屬(shu)于(yu)地(di)(di)者(zhe)如(ru)(ru)山氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、嵐氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、地(di)(di)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、谷(gu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、海(hai)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、蜃氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、瘴氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；屬(shu)于(yu)人者(zhe)如(ru)(ru)才(cai)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、力氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、脾氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、意(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、志氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、英氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、通(tong)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、布氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、煉氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、噓氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、嘆(tan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、舒氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)；屬(shu)于(yu)社會的(de)如(ru)(ru)風氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、景氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、民氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、土氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、官氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、運氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)以及(ji)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)勢、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)運、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)象、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)氛、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)尚、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)數(shu)等(deng)。另(ling)外日常(chang)成(cheng)語(yu)(yu)中(zhong)(zhong)含氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)成(cheng)語(yu)(yu)俯拾可得(de)，如(ru)(ru)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)壯山河、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)貫(guan)長虹、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)象萬千、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)憤(fen)填膺、正氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)凜然、意(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)風發(fa)、忍氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)吞聲、蕩(dang)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)回腸、天高氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)爽、心(xin)平氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)和、頤指氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)使、揚眉吐氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、沆瀣一(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等(deng)等(deng)，林(lin)(lin)林(lin)(lin)總總，不勝枚舉(ju)。
語(yu)(yu)言(yan)(yan)文字(zi)是(shi)一個(ge)民族傳(chuan)統(tong)文化(hua)的縮影(ying)，它最直接(jie)最本質地(di)反映著民族傳(chuan)統(tong)文化(hua)的精神和(he)特色(se)。北京(jing)語(yu)(yu)言(yan)(yan)學院編制的《現代漢語(yu)(yu)頻率詞典(dian)》對4574個(ge)漢字(zi)的使用頻率和(he)構(gou)詞能力進行(xing)了(le)系(xi)統(tong)的分析(xi)。
其(qi)中氣(qi)(qi)(qi)(qi)(qi)(qi)字(zi)(zi)(zi)的(de)(de)(de)使用(yong)頻(pin)(pin)率排在(zai)第(di)110位(wei)，按名詞排則在(zai)第(di)9位(wei)。其(qi)構詞能更(geng)(geng)排在(zai)第(di)8位(wei)，按名詞排則更(geng)(geng)在(zai)第(di)3位(wei)，次(ci)于心和(he)(he)人(ren)字(zi)(zi)(zi)。古代規(gui)模(mo)最大的(de)(de)(de)韻書《佩文(wen)韻府》載錄漢語(yu)詞藻50萬字(zi)(zi)(zi)，其(qi)中收錄氣(qi)(qi)(qi)(qi)(qi)(qi)字(zi)(zi)(zi)組(zu)成的(de)(de)(de)雙音詞近(jin)900個，這在(zai)韻書中十分(fen)少(shao)見。使用(yong)頻(pin)(pin)繁和(he)(he)構詞力(li)強(qiang)反(fan)映(ying)了氣(qi)(qi)(qi)(qi)(qi)(qi)內涵(han)的(de)(de)(de)豐富和(he)(he)地位(wei)的(de)(de)(de)顯(xian)著。氣(qi)(qi)(qi)(qi)(qi)(qi)字(zi)(zi)(zi)肇端遠古，形體(ti)紛陳(chen)，其(qi)本義(yi)原指云(yun)(yun)氣(qi)(qi)(qi)(qi)(qi)(qi)和(he)(he)氣(qi)(qi)(qi)(qi)(qi)(qi)息。《康熙字(zi)(zi)(zi)典》于氣(qi)(qi)(qi)(qi)(qi)(qi)字(zi)(zi)(zi)條下謂：“《說文(wen)》，云(yun)(yun)氣(qi)(qi)(qi)(qi)(qi)(qi)也(ye)，象形；一曰(yue)(yue)息也(ye)”。《說文(wen)部首訂》謂：“氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)形與云(yun)(yun)同，但析言(yan)之(zhi)，則山川(chuan)初出者(zhe)(zhe)為(wei)(wei)氣(qi)(qi)(qi)(qi)(qi)(qi)，升于天者(zhe)(zhe)為(wei)(wei)云(yun)(yun)”。《左(zuo)傳·昭公(gong)元年》有謂：“六氣(qi)(qi)(qi)(qi)(qi)(qi)曰(yue)(yue)陰(yin)陽風雨晦明(ming)也(ye)。分(fen)為(wei)(wei)四(si)時(shi)，序(xu)為(wei)(wei)五節，過則為(wei)(wei)災”。這與《內經(jing)》：“夫百病之(zhi)始生(sheng)者(zhe)(zhe)，必(bi)起于燥濕寒暑風雨、陰(yin)陽喜(xi)怒、飲(yin)食居處(chu)(chu)”(《靈樞·順氣(qi)(qi)(qi)(qi)(qi)(qi)一日分(fen)為(wei)(wei)四(si)時(shi)篇》)可謂同類。又解，《禮記(ji)祭義(yi)注》云(yun)(yun)：“氣(qi)(qi)(qi)(qi)(qi)(qi)謂噓吸(xi)(xi)出入者(zhe)(zhe)也(ye)”。即人(ren)之(zhi)呼吸(xi)(xi)之(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)。云(yun)(yun)氣(qi)(qi)(qi)(qi)(qi)(qi)乃(nai)天地之(zhi)自(zi)然(ran)，呼吸(xi)(xi)乃(nai)人(ren)體(ti)之(zhi)自(zi)然(ran)，天人(ren)相應，萬物同理。故(gu)知人(ren)之(zhi)識(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)，蓋由(you)主客體(ti)兩途，其(qi)義(yi)歸一。兩者(zhe)(zhe)的(de)(de)(de)共同點均是(shi)指向那個看不見、摸(mo)不著、聽(ting)不到的(de)(de)(de)精微存(cun)(cun)在(zai)。這與道家學(xue)說的(de)(de)(de)“萬物之(zhi)母”——“無”字(zi)(zi)(zi)有著相通之(zhi)處(chu)(chu)，雖(sui)無實(shi)有。以(yi)至于后來的(de)(de)(de)道教干脆將氣(qi)(qi)(qi)(qi)(qi)(qi)字(zi)(zi)(zi)寫(xie)作。由(you)這看不見的(de)(de)(de)存(cun)(cun)在(zai)逐漸引申開去，遂形成中華(hua)文(wen)化泱泱大觀的(de)(de)(de)氣(qi)(qi)(qi)(qi)(qi)(qi)學(xue)說。
氣作為哲學概念的出現當在春秋戰國之前，因為氣為萬物之源、天地之本的思想在當時已相當流行。《老子》將氣納入其學說體系：“萬物負陰而抱陽，沖氣以為和”(《老子·四十二章》)。《管子》則進一步提出精氣說：“精也者，氣之精也”；“凡物之精，此則為生，下生五谷，上為列星”(《管子·內業》)。莊子更明確指出萬物為一氣之變化的見解：“人之生，氣之聚。聚則為生，散則為死……故曰，通天下一氣耳”(《莊子·知北游》)。荀子亦氣看作是萬物之本：“水火有氣而無生，草木有生而無知，禽獸有知而無義。人有氣有生有知亦且有義，故最為天下貴也”(《荀子·王制》)。列子則描繪了天(tian)(tian)地(di)形(xing)成的(de)過程(cheng)：“夫有(you)(you)(you)(you)(you)形(xing)生(sheng)于無形(xing)，則天(tian)(tian)地(di)安從生(sheng)?故曰(yue)，有(you)(you)(you)(you)(you)太(tai)(tai)(tai)易、有(you)(you)(you)(you)(you)太(tai)(tai)(tai)初、有(you)(you)(you)(you)(you)太(tai)(tai)(tai)始、有(you)(you)(you)(you)(you)太(tai)(tai)(tai)素。太(tai)(tai)(tai)易者(zhe)(zhe)，未(wei)見氣(qi)(qi)也(ye)(ye)；太(tai)(tai)(tai)初者(zhe)(zhe)，氣(qi)(qi)之(zhi)(zhi)(zhi)始也(ye)(ye)；太(tai)(tai)(tai)始者(zhe)(zhe)，形(xing)之(zhi)(zhi)(zhi)始也(ye)(ye)；太(tai)(tai)(tai)素者(zhe)(zhe)，質之(zhi)(zhi)(zhi)始也(ye)(ye)。氣(qi)(qi)、形(xing)、質具而未(wei)相(xiang)離，故曰(yue)渾沌”(《列子(zi)(zi)·天(tian)(tian)瑞》)。古(gu)人(ren)認為(wei)氣(qi)(qi)之(zhi)(zhi)(zhi)清輕(qing)者(zhe)(zhe)上為(wei)天(tian)(tian)，濁重者(zhe)(zhe)下為(wei)地(di)，沖氣(qi)(qi)和者(zhe)(zhe)為(wei)人(ren)。其(qi)(qi)后(hou)《淮南子(zi)(zi)》的(de)“萬(wan)物(wu)皆乘一(yi)(yi)氣(qi)(qi)也(ye)(ye)”；董仲舒(shu)的(de)“陰(yin)陽雖異(yi)，而所資一(yi)(yi)氣(qi)(qi)也(ye)(ye)”；王(wang)充的(de)“天(tian)(tian)地(di)合氣(qi)(qi)，萬(wan)物(wu)自生(sheng)”，以及《內經》的(de)“天(tian)(tian)地(di)合氣(qi)(qi)，命之(zhi)(zhi)(zhi)曰(yue)人(ren)”等(deng)等(deng)，均(jun)與老子(zi)(zi)氣(qi)(qi)的(de)思想一(yi)(yi)脈相(xiang)傳。至北宋張載乃(nai)集氣(qi)(qi)論(lun)(lun)之(zhi)(zhi)(zhi)大成，形(xing)成一(yi)(yi)套(tao)相(xiang)當完整的(de)氣(qi)(qi)學理論(lun)(lun)體系。張氏指(zhi)出：“所謂(wei)氣(qi)(qi)也(ye)(ye)者(zhe)(zhe)，非(fei)待其(qi)(qi)蒸(zheng)郁凝聚，接于目而后(hou)知之(zhi)(zhi)(zhi)。茍(gou)健順、動止、浩然、湛然之(zhi)(zhi)(zhi)得言(yan)，皆可名之(zhi)(zhi)(zhi)象(xiang)爾”；“凡可狀，皆有(you)(you)(you)(you)(you)也(ye)(ye)；凡有(you)(you)(you)(you)(you)，皆象(xiang)也(ye)(ye)；凡象(xiang)，皆氣(qi)(qi)也(ye)(ye)”；“氣(qi)(qi)之(zhi)(zhi)(zhi)聚散于太(tai)(tai)(tai)虛，猶冰凝釋于水，知太(tai)(tai)(tai)虛即氣(qi)(qi)無無”(北宋張載《正(zheng)蒙(meng)·神化(hua)》《正(zheng)蒙(meng)·乾坤》、《正(zheng)蒙(meng)·太(tai)(tai)(tai)和》)。張載的(de)有(you)(you)(you)(you)(you)關論(lun)(lun)述(shu)，直指(zhi)氣(qi)(qi)的(de)本質。一(yi)(yi)是(shi)認為(wei)看不(bu)見的(de)并不(bu)等(deng)于不(bu)存在，二是(shi)凡呈(cheng)現有(you)(you)(you)(you)(you)某種狀態的(de)現象(xiang)，不(bu)論(lun)(lun)其(qi)(qi)虛實，均(jun)可確認其(qi)(qi)存在。此后(hou)，宋之(zhi)(zhi)(zhi)二程(cheng)、朱熹，明之(zhi)(zhi)(zhi)王(wang)廷相(xiang)、羅欽(qin)順、吳廷翰，清之(zhi)(zhi)(zhi)王(wang)夫之(zhi)(zhi)(zhi)、黃宗羲(xi)等(deng)對氣(qi)(qi)均(jun)有(you)(you)(you)(you)(you)精辟的(de)論(lun)(lun)述(shu)。
氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)思想(xiang)貫穿于(yu)中(zhong)(zhong)國(guo)(guo)(guo)古代傳統(tong)(tong)哲學體系(xi)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)被用來(lai)說明萬物的(de)(de)(de)(de)(de)(de)(de)形(xing)成、發展、變化(hua)(hua)(hua)(hua)(hua)以及所(suo)呈現(xian)的(de)(de)(de)(de)(de)(de)(de)狀態(tai)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)已遠(yuan)(yuan)遠(yuan)(yuan)超(chao)越原(yuan)先的(de)(de)(de)(de)(de)(de)(de)自然形(xing)態(tai)而成為(wei)宇宙的(de)(de)(de)(de)(de)(de)(de)本體和(he)(he)(he)萬物構(gou)成的(de)(de)(de)(de)(de)(de)(de)基原(yuan)，從而形(xing)成中(zhong)(zhong)國(guo)(guo)(guo)哲學的(de)(de)(de)(de)(de)(de)(de)一(yi)大特色。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)思想(xiang)伴隨著中(zhong)(zhong)國(guo)(guo)(guo)傳統(tong)(tong)哲學發展的(de)(de)(de)(de)(de)(de)(de)全部歷程(cheng)。其他哲學概念(nian)(nian)或有(you)變化(hua)(hua)(hua)(hua)(hua)，或被懷疑，唯(wei)獨氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)概念(nian)(nian)始終如(ru)一(yi)，巋然不(bu)(bu)動(dong)，而且愈臻豐實(shi)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)思想(xiang)和(he)(he)(he)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)知識被廣泛地應用于(yu)日常社(she)會活動(dong)和(he)(he)(he)各個文(wen)化(hua)(hua)(hua)(hua)(hua)領(ling)域。例(li)如(ru)政治上(shang)(shang)注重(zhong)民風(feng)、民氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、國(guo)(guo)(guo)運：“移風(feng)易(yi)俗，天(tian)下(xia)皆(jie)寧”(《荀子·樂論(lun)》)；軍事(shi)上(shang)(shang)講(jiang)究(jiu)士氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、勇氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)：“民之(zhi)(zhi)所(suo)以戰者，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)也(ye)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)實(shi)則斗(dou)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)奪則走”(《尉僚子·戰威(wei)篇》)；文(wen)學上(shang)(shang)講(jiang)求氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)韻、神韻、風(feng)骨：“文(wen)以氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)主。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)清(qing)濁有(you)體，不(bu)(bu)可(ke)(ke)力強而致”(魏·曹丕《典(dian)論(lun)·論(lun)文(wen)》)；道德修養(yang)上(shang)(shang)提倡(chang)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)節、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)質、人品：“我善(shan)養(yang)吾(wu)浩然之(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)”(《孟子·公孫丑》)。“天(tian)地有(you)正氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，雜然賦流(liu)形(xing)”(宋·文(wen)天(tian)祥《正氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)歌》)；農業上(shang)(shang)重(zhong)視節氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)象、物候(hou)；醫學上(shang)(shang)強調運氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、精氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)機、調氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等；養(yang)生上(shang)(shang)有(you)吐(tu)納、導(dao)引、煉氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、補氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等；做人要(yao)有(you)骨氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、正氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，要(yao)講(jiang)和(he)(he)(he)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、爽氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、靜(jing)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，要(yao)避免傲氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、霸(ba)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、嬌氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)、浮氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)等等。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)道，蔚(yu)為(wei)壯觀矣(yi)。綜上(shang)(shang)可(ke)(ke)知，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)學思想(xiang)已深深地扎根于(yu)中(zhong)(zhong)國(guo)(guo)(guo)傳統(tong)(tong)文(wen)化(hua)(hua)(hua)(hua)(hua)之(zhi)(zhi)中(zhong)(zhong)，已構(gou)成傳統(tong)(tong)文(wen)化(hua)(hua)(hua)(hua)(hua)不(bu)(bu)可(ke)(ke)缺少的(de)(de)(de)(de)(de)(de)(de)一(yi)個組成部分，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)已成為(wei)中(zhong)(zhong)國(guo)(guo)(guo)傳統(tong)(tong)哲學的(de)(de)(de)(de)(de)(de)(de)核(he)心概念(nian)(nian)之(zhi)(zhi)一(yi)。可(ke)(ke)以說，不(bu)(bu)能正確地對待、理解(jie)、領(ling)會、把握氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)概念(nian)(nian)和(he)(he)(he)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)思想(xiang)，就不(bu)(bu)可(ke)(ke)能真正地認識中(zhong)(zhong)國(guo)(guo)(guo)傳統(tong)(tong)文(wen)化(hua)(hua)(hua)(hua)(hua)獨具(ju)一(yi)格(ge)的(de)(de)(de)(de)(de)(de)(de)特色，也(ye)不(bu)(bu)可(ke)(ke)能自覺地掌握傳統(tong)(tong)中(zhong)(zhong)醫藥學。這也(ye)體現(xian)了中(zhong)(zhong)醫藥學與中(zhong)(zhong)國(guo)(guo)(guo)傳統(tong)(tong)文(wen)化(hua)(hua)(hua)(hua)(hua)本源一(yi)體、血(xue)肉(rou)相連的(de)(de)(de)(de)(de)(de)(de)密切(qie)關(guan)系(xi)。
3.氣具有(you)非(fei)結構(gou)性(xing)和非(fei)機械性(xing)特征
氣(qi)(qi)在古代又(you)有元氣(qi)(qi)、精氣(qi)(qi)之(zhi)說(shuo)，然其(qi)實質內涵不(bu)變。氣(qi)(qi)原義(yi)是(shi)指云氣(qi)(qi)和(he)氣(qi)(qi)息，是(shi)一(yi)個具(ju)象概(gai)(gai)念(nian)(nian)(nian)或實體概(gai)(gai)念(nian)(nian)(nian)，今人譽(yu)之(zhi)為樸素(su)的(de)(de)唯物主義(yi)自然觀。但(dan)是(shi)，當氣(qi)(qi)一(yi)旦進入哲學領域并成為中(zhong)國古代哲學、醫學的(de)(de)核心概(gai)(gai)念(nian)(nian)(nian)后，就不(bu)可再以物化(hua)的(de)(de)實體局(ju)限之(zhi)。從哲學的(de)(de)角度審視，氣(qi)(qi)概(gai)(gai)念(nian)(nian)(nian)具(ju)有以下兩(liang)個方面的(de)(de)特征：
(1)非(fei)結(jie)(jie)構性：傳(chuan)(chuan)統(tong)哲(zhe)學和醫學中(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)顯然不(bu)(bu)(bu)同于(yu)(yu)現(xian)代物理化學中(zhong)(zhong)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)體(ti)的(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。現(xian)代科學對氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)體(ti)的(de)(de)(de)(de)(de)(de)(de)(de)認(ren)識建立(li)在(zai)(zai)原(yuan)子(zi)分子(zi)學說(shuo)基(ji)礎(chu)上，各種(zhong)(zhong)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)體(ti)都(dou)有自己的(de)(de)(de)(de)(de)(de)(de)(de)分子(zi)結(jie)(jie)構。通(tong)過(guo)實(shi)(shi)驗方(fang)法(fa)(fa)，是(shi)(shi)(shi)可(ke)(ke)(ke)以(yi)檢測(ce)、分解、化合的(de)(de)(de)(de)(de)(de)(de)(de)。而傳(chuan)(chuan)統(tong)文化中(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)則是(shi)(shi)(shi)建立(li)在(zai)(zai)直(zhi)觀基(ji)礎(chu)上推(tui)衍出來的(de)(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)個非(fei)確(que)(que)指(zhi)的(de)(de)(de)(de)(de)(de)(de)(de)概念。它只能表達一(yi)(yi)(yi)種(zhong)(zhong)存(cun)在(zai)(zai)，而無(wu)(wu)(wu)(wu)法(fa)(fa)確(que)(que)指(zhi)它是(shi)(shi)(shi)一(yi)(yi)(yi)種(zhong)(zhong)什么存(cun)在(zai)(zai)，具(ju)體(ti)結(jie)(jie)構如(ru)何。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)是(shi)(shi)(shi)一(yi)(yi)(yi)種(zhong)(zhong)連續(xu)性的(de)(de)(de)(de)(de)(de)(de)(de)、整(zheng)體(ti)性的(de)(de)(de)(de)(de)(de)(de)(de)存(cun)在(zai)(zai)，彌漫(man)于(yu)(yu)整(zheng)個空(kong)間(jian)。孟(meng)子(zi)曰：“其(qi)(qi)為(wei)(wei)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)，……則塞于(yu)(yu)天(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間(jian)”(《孟(meng)子(zi)·公(gong)孫丑(chou)》)。“蓋通(tong)天(tian)地(di)(di)，亙古今(jin)，無(wu)(wu)(wu)(wu)非(fei)一(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)而已”(明(ming)·羅欽順《困知記》)。清(qing)·王夫(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)進一(yi)(yi)(yi)步指(zhi)出：“陰陽(yang)二(er)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)充滿太虛，此(ci)(ci)外(wai)更無(wu)(wu)(wu)(wu)他物亦無(wu)(wu)(wu)(wu)間(jian)隙(xi)。天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)，地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)形，皆其(qi)(qi)所范(fan)圍也(ye)(ye)(ye)”(清(qing)·王夫(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《正(zheng)蒙注(zhu)·卷(juan)一(yi)(yi)(yi)》)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)處于(yu)(yu)一(yi)(yi)(yi)種(zhong)(zhong)恍(huang)(huang)恍(huang)(huang)惚惚、渾渾沌沌、莫(mo)可(ke)(ke)(ke)名狀的(de)(de)(de)(de)(de)(de)(de)(de)狀態。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)非(fei)結(jie)(jie)構性主要表現(xian)在(zai)(zai)：一(yi)(yi)(yi)是(shi)(shi)(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)可(ke)(ke)(ke)見(jian)，“視之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)見(jian)其(qi)(qi)形，聽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)聞其(qi)(qi)聲(sheng)(sheng)，捫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)可(ke)(ke)(ke)得也(ye)(ye)(ye)，望之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)可(ke)(ke)(ke)極也(ye)(ye)(ye)”(《淮南子(zi)·叔真訓(xun)》)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)聚則顯，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)散則隱，顯則可(ke)(ke)(ke)見(jian)，隱則不(bu)(bu)(bu)可(ke)(ke)(ke)見(jian)。二(er)是(shi)(shi)(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)包含未(wei)(wei)知，“氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)凝(ning)為(wei)(wei)形，蘊發為(wei)(wei)光，竅激(ji)為(wei)(wei)聲(sheng)(sheng)，皆氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)。而未(wei)(wei)凝(ning)、未(wei)(wei)發、未(wei)(wei)激(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)尚多(duo)”(明(ming)·方(fang)以(yi)智(zhi)(zhi)《物理小識·卷(juan)一(yi)(yi)(yi)》)。這(zhe)(zhe)些未(wei)(wei)凝(ning)、未(wei)(wei)發、未(wei)(wei)激(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)則屬于(yu)(yu)未(wei)(wei)知范(fan)疇(chou)。已知者(zhe)(zhe)(zhe)畢竟是(shi)(shi)(shi)有限(xian)(xian)的(de)(de)(de)(de)(de)(de)(de)(de)，而未(wei)(wei)知者(zhe)(zhe)(zhe)卻是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)限(xian)(xian)的(de)(de)(de)(de)(de)(de)(de)(de)，安能以(yi)有限(xian)(xian)確(que)(que)指(zhi)無(wu)(wu)(wu)(wu)限(xian)(xian)?三是(shi)(shi)(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)乃以(yi)智(zhi)(zhi)得之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)：“以(yi)目而視，得形之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)粗也(ye)(ye)(ye)；以(yi)智(zhi)(zhi)而視，得形之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)微者(zhe)(zhe)(zhe)也(ye)(ye)(ye)”(唐·劉禹錫《天(tian)論(lun)》)。這(zhe)(zhe)里(li)的(de)(de)(de)(de)(de)(de)(de)(de)“以(yi)智(zhi)(zhi)而視”就(jiu)(jiu)是(shi)(shi)(shi)采(cai)取(qu)(qu)思(si)辨和推(tui)理的(de)(de)(de)(de)(de)(de)(de)(de)方(fang)法(fa)(fa)。中(zhong)(zhong)醫就(jiu)(jiu)是(shi)(shi)(shi)采(cai)用這(zhe)(zhe)一(yi)(yi)(yi)種(zhong)(zhong)方(fang)法(fa)(fa)來把握氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)。“觀其(qi)(qi)冥冥者(zhe)(zhe)(zhe)，言形氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)榮衛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)形于(yu)(yu)外(wai)，而工獨知之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。以(yi)日(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)寒溫、月之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)虛盛(sheng)，四時氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)浮(fu)沉(chen)，參(can)伍相(xiang)合而調之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。……通(tong)于(yu)(yu)無(wu)(wu)(wu)(wu)窮(qiong)者(zhe)(zhe)(zhe)，可(ke)(ke)(ke)以(yi)傳(chuan)(chuan)于(yu)(yu)后(hou)世也(ye)(ye)(ye)”(《素問·八正(zheng)神明(ming)論(lun)》)。即通(tong)過(guo)外(wai)界相(xiang)關事物的(de)(de)(de)(de)(de)(de)(de)(de)現(xian)象(xiang)來推(tui)知人體(ti)內(nei)部氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)機的(de)(de)(de)(de)(de)(de)(de)(de)變(bian)化。《內(nei)經》認(ren)為(wei)(wei)這(zhe)(zhe)種(zhong)(zhong)方(fang)法(fa)(fa)可(ke)(ke)(ke)以(yi)把握無(wu)(wu)(wu)(wu)限(xian)(xian)，可(ke)(ke)(ke)以(yi)傳(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)世。這(zhe)(zhe)種(zhong)(zhong)“以(yi)智(zhi)(zhi)而視”所獲(huo)取(qu)(qu)的(de)(de)(de)(de)(de)(de)(de)(de)對象(xiang)顯然與現(xian)代科學實(shi)(shi)驗方(fang)法(fa)(fa)所獲(huo)取(qu)(qu)的(de)(de)(de)(de)(de)(de)(de)(de)對象(xiang)是(shi)(shi)(shi)不(bu)(bu)(bu)相(xiang)同的(de)(de)(de)(de)(de)(de)(de)(de)。后(hou)者(zhe)(zhe)(zhe)有明(ming)確(que)(que)的(de)(de)(de)(de)(de)(de)(de)(de)空(kong)間(jian)范(fan)圍和物質結(jie)(jie)構，而前者(zhe)(zhe)(zhe)則是(shi)(shi)(shi)意象(xiang)的(de)(de)(de)(de)(de)(de)(de)(de)產(chan)物，不(bu)(bu)(bu)可(ke)(ke)(ke)能是(shi)(shi)(shi)實(shi)(shi)體(ti)結(jie)(jie)構。盡管(guan)如(ru)此(ci)(ci)，古人并未(wei)(wei)因氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)可(ke)(ke)(ke)見(jian)和氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)含無(wu)(wu)(wu)(wu)限(xian)(xian)就(jiu)(jiu)中(zhong)(zhong)斷了對氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)認(ren)識，更未(wei)(wei)就(jiu)(jiu)此(ci)(ci)武斷地(di)(di)認(ren)定感(gan)覺不(bu)(bu)(bu)到的(de)(de)(de)(de)(de)(de)(de)(de)就(jiu)(jiu)不(bu)(bu)(bu)存(cun)在(zai)(zai)。“人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所見(jian)太虛者(zhe)(zhe)(zhe)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)，非(fei)虛也(ye)(ye)(ye)。虛涵(han)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)充虛，無(wu)(wu)(wu)(wu)有所謂無(wu)(wu)(wu)(wu)者(zhe)(zhe)(zhe)”(清(qing)·王夫(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)《正(zheng)蒙注(zhu)·卷(juan)一(yi)(yi)(yi)》)。“所謂無(wu)(wu)(wu)(wu)形者(zhe)(zhe)(zhe)，非(fei)空(kong)乎?空(kong)者(zhe)(zhe)(zhe)，形之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)希(xi)微者(zhe)(zhe)(zhe)也(ye)(ye)(ye)”(唐·劉禹錫《天(tian)論(lun)》)。在(zai)(zai)這(zhe)(zhe)里(li)，表現(xian)了古人偉(wei)大的(de)(de)(de)(de)(de)(de)(de)(de)求實(shi)(shi)精神。
(2)非機(ji)械性(xing)：機(ji)械是(shi)人(ren)(ren)工利用力學原理制造的(de)(de)(de)(de)(de)器具裝置，通(tong)過物(wu)體位置發生(sheng)移(yi)動(dong)(dong)而(er)(er)產生(sheng)作用。機(ji)械需要借(jie)助于外界作用力，賦予它起動(dong)(dong)。機(ji)械性(xing)能(neng)是(shi)可以測量的(de)(de)(de)(de)(de)。而(er)(er)作為宇宙本體的(de)(de)(de)(de)(de)氣(qi)(qi)(qi)(qi)(qi)顯(xian)然不是(shi)人(ren)(ren)工的(de)(de)(de)(de)(de)產物(wu)，“氣(qi)(qi)(qi)(qi)(qi)生(sheng)天(tian)地間(jian)”，是(shi)自然形成的(de)(de)(de)(de)(de)。氣(qi)(qi)(qi)(qi)(qi)有其運動(dong)(dong)的(de)(de)(de)(de)(de)一(yi)面，但不是(shi)人(ren)(ren)工賦予的(de)(de)(de)(de)(de)機(ji)械運動(dong)(dong)。氣(qi)(qi)(qi)(qi)(qi)在古代不僅(jin)是(shi)一(yi)個肇基萬(wan)物(wu)的(de)(de)(de)(de)(de)本體概(gai)念，而(er)(er)且還是(shi)一(yi)個化(hua)(hua)(hua)生(sheng)萬(wan)物(wu)的(de)(de)(de)(de)(de)動(dong)(dong)態概(gai)念。氣(qi)(qi)(qi)(qi)(qi)化(hua)(hua)(hua)二(er)字最早(zao)見于《內(nei)經》：“各從其氣(qi)(qi)(qi)(qi)(qi)化(hua)(hua)(hua)也”(《素問(wen)(wen)·氣(qi)(qi)(qi)(qi)(qi)交(jiao)變(bian)(bian)(bian)大(da)論(lun)》)。《內(nei)經》還將氣(qi)(qi)(qi)(qi)(qi)化(hua)(hua)(hua)分為4個階段：“氣(qi)(qi)(qi)(qi)(qi)始(shi)而(er)(er)生(sheng)化(hua)(hua)(hua)，氣(qi)(qi)(qi)(qi)(qi)散而(er)(er)有形，氣(qi)(qi)(qi)(qi)(qi)布而(er)(er)蕃育，氣(qi)(qi)(qi)(qi)(qi)終(zhong)而(er)(er)象變(bian)(bian)(bian)，其致一(yi)也”(《素問(wen)(wen)·五常政大(da)論(lun)》)。氣(qi)(qi)(qi)(qi)(qi)化(hua)(hua)(hua)的(de)(de)(de)(de)(de)思(si)想始(shi)終(zhong)伴(ban)隨著氣(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)(de)(de)學說。《周易(yi)·系(xi)辭(ci)》云(yun)：“天(tian)地因蘊，化(hua)(hua)(hua)生(sheng)萬(wan)物(wu)”，《太極圖說》云(yun)：“二(er)氣(qi)(qi)(qi)(qi)(qi)交(jiao)感，化(hua)(hua)(hua)生(sheng)萬(wan)物(wu)”。何謂“化(hua)(hua)(hua)”?張(zhang)載(zai)界定(ding)為漸(jian)化(hua)(hua)(hua)：“氣(qi)(qi)(qi)(qi)(qi)有陰陽，推行有漸(jian)為化(hua)(hua)(hua)”(北宋(song)張(zhang)載(zai)《正蒙(meng)·神話》)。并指出“變(bian)(bian)(bian)”與“化(hua)(hua)(hua)”的(de)(de)(de)(de)(de)區別，“變(bian)(bian)(bian)言其著，化(hua)(hua)(hua)言其漸(jian)”(《易(yi)說·乾卦(gua)》)。變(bian)(bian)(bian)與化(hua)(hua)(hua)都是(shi)事物(wu)形性(xing)的(de)(de)(de)(de)(de)變(bian)(bian)(bian)化(hua)(hua)(hua)，但前(qian)者比較顯(xian)著激烈，后者則比較含蓄緩慢。古人(ren)(ren)云(yun)：“觀(guan)乎(hu)天(tian)文，以察時(shi)變(bian)(bian)(bian)；觀(guan)乎(hu)人(ren)(ren)文，以化(hua)(hua)(hua)成天(tian)下”(《周易(yi)·賁卦(gua)·彖辭(ci)》)。氣(qi)(qi)(qi)(qi)(qi)化(hua)(hua)(hua)的(de)(de)(de)(de)(de)化(hua)(hua)(hua)，即“潛移(yi)默化(hua)(hua)(hua)”的(de)(de)(de)(de)(de)化(hua)(hua)(hua)。
氣(qi)(qi)(qi)(qi)是(shi)如(ru)何化(hua)育(yu)萬物的(de)(de)(de)呢?“草木之枯榮，寒暑(shu)之運(yun)(yun)(yun)行(xing)，地(di)理之剛(gang)柔(rou)，象緯之順(shun)逆，人物之生化(hua)，夫孰使之哉?皆氣(qi)(qi)(qi)(qi)自為主宰也”(清·黃宗羲《明(ming)儒學案》)。氣(qi)(qi)(qi)(qi)化(hua)是(shi)一(yi)種自我運(yun)(yun)(yun)動的(de)(de)(de)過程，氣(qi)(qi)(qi)(qi)本身就(jiu)具有化(hua)育(yu)運(yun)(yun)(yun)動的(de)(de)(de)能(neng)力(li)，不(bu)同(tong)(tong)于機(ji)械(xie)(xie)是(shi)由人工(gong)賦(fu)予的(de)(de)(de)。氣(qi)(qi)(qi)(qi)所具備(bei)的(de)(de)(de)這(zhe)種自化(hua)的(de)(de)(de)能(neng)力(li)顯(xian)然(ran)與現代科(ke)學的(de)(de)(de)機(ji)械(xie)(xie)性能(neng)不(bu)同(tong)(tong)。機(ji)械(xie)(xie)性能(neng)如(ru)物體的(de)(de)(de)彈(dan)性、強度、硬度、速度、重(zhong)量等均可以(yi)通(tong)過試驗加以(yi)檢測，可以(yi)通(tong)過數據加以(yi)量化(hua)表達(da)。其機(ji)械(xie)(xie)運(yun)(yun)(yun)動可以(yi)分解為作用一(yi)方與被作用一(yi)方，可以(yi)通(tong)過作用力(li)加以(yi)解釋。而氣(qi)(qi)(qi)(qi)的(de)(de)(de)變化(hua)卻不(bu)同(tong)(tong)于機(ji)械(xie)(xie)運(yun)(yun)(yun)動。氣(qi)(qi)(qi)(qi)本身亦不(bu)具有機(ji)械(xie)(xie)性功(gong)能(neng)。氣(qi)(qi)(qi)(qi)在自然(ran)界(jie)更像一(yi)個具有生命力(li)的(de)(de)(de)有機(ji)系統，不(bu)可能(neng)采取機(ji)械(xie)(xie)檢測手(shou)段加以(yi)量化(hua)說明(ming)。事實上，在古人的(de)(de)(de)所有論述中(zhong)，也從未對氣(qi)(qi)(qi)(qi)加以(yi)量化(hua)說明(ming)。但這(zhe)并(bing)不(bu)等于說氣(qi)(qi)(qi)(qi)就(jiu)無法把握。
古人(ren)(ren)為(wei)此提供了(le)兩條識(shi)氣(qi)的途徑(jing)，一(yi)是(shi)識(shi)機(ji)(ji)，二是(shi)法(fa)(fa)道(dao)(dao)。古人(ren)(ren)認(ren)(ren)為(wei)氣(qi)化(hua)是(shi)事物發展變化(hua)的一(yi)個內(nei)部運動(dong)(dong)(dong)(dong)過程，并(bing)將其(qi)內(nei)部的動(dong)(dong)(dong)(dong)因稱作(zuo)機(ji)(ji)。“萬物皆出(chu)(chu)于(yu)機(ji)(ji)，入(ru)(ru)于(yu)機(ji)(ji)”(《列子(zi)(zi)·天瑞》)。張(zhang)載(zai)亦(yi)指出(chu)(chu)：“凡圜轉(zhuan)之(zhi)(zhi)物，動(dong)(dong)(dong)(dong)必有機(ji)(ji)。既謂之(zhi)(zhi)機(ji)(ji)，則動(dong)(dong)(dong)(dong)非自(zi)外(wai)也(ye)”(北(bei)宋(song)張(zhang)載(zai)《正蒙·參兩》)。認(ren)(ren)為(wei)把(ba)握(wo)(wo)住機(ji)(ji)，就是(shi)把(ba)握(wo)(wo)住氣(qi)的關鍵。中醫學也(ye)正是(shi)采用了(le)這(zhe)一(yi)方法(fa)(fa)來(lai)把(ba)握(wo)(wo)氣(qi)的。《內(nei)經》云(yun)：“知(zhi)(zhi)機(ji)(ji)道(dao)(dao)者不(bu)可(ke)(ke)掛(gua)以發，不(bu)知(zhi)(zhi)機(ji)(ji)者，扣之(zhi)(zhi)不(bu)發也(ye)”(《素問·離合真邪論(lun)》)。這(zhe)個機(ji)(ji)就是(shi)氣(qi)之(zhi)(zhi)升降出(chu)(chu)入(ru)(ru)。老子(zi)(zi)云(yun)：“人(ren)(ren)法(fa)(fa)地(di)，地(di)法(fa)(fa)天，天法(fa)(fa)道(dao)(dao)，道(dao)(dao)法(fa)(fa)自(zi)然(ran)”(《老子(zi)(zi)·二十五章》)。古人(ren)(ren)也(ye)認(ren)(ren)為(wei)氣(qi)化(hua)流行生生不(bu)息就是(shi)道(dao)(dao)。要想(xiang)深入(ru)(ru)地(di)把(ba)握(wo)(wo)氣(qi)，就應當(dang)深入(ru)(ru)地(di)體(ti)悟道(dao)(dao)，充分地(di)發揮主(zhu)體(ti)的主(zhu)觀能(neng)動(dong)(dong)(dong)(dong)作(zuo)用。“元氣(qi)自(zi)然(ran)，共(gong)為(wei)天地(di)之(zhi)(zhi)性(xing)(xing)也(ye)”(漢(han)(han)·于(yu)吉《太(tai)平經·名(ming)為(wei)神訣書》)。萬物皆有共(gong)性(xing)(xing)，“道(dao)(dao)法(fa)(fa)自(zi)然(ran)”，可(ke)(ke)以通過對自(zi)然(ran)的體(ti)悟來(lai)把(ba)握(wo)(wo)氣(qi)之(zhi)(zhi)運化(hua)。例如(ru)由(you)水(shui)(shui)(shui)(shui)可(ke)(ke)以領悟氣(qi)之(zhi)(zhi)道(dao)(dao)。“人(ren)(ren)，水(shui)(shui)(shui)(shui)也(ye)，男(nan)女精氣(qi)合，而水(shui)(shui)(shui)(shui)流形”(《管子(zi)(zi)·水(shui)(shui)(shui)(shui)地(di)篇》)。東漢(han)(han)王充在(zai)(zai)《論(lun)衡·寒溫(wen)篇》中更明確(que)提出(chu)(chu)：“水(shui)(shui)(shui)(shui)之(zhi)(zhi)在(zai)(zai)溝(gou)，氣(qi)之(zhi)(zhi)在(zai)(zai)軀(qu)，其(qi)實(shi)一(yi)也(ye)”。由(you)水(shui)(shui)(shui)(shui)之(zhi)(zhi)清(qing)濁、水(shui)(shui)(shui)(shui)之(zhi)(zhi)暢阻、水(shui)(shui)(shui)(shui)之(zhi)(zhi)溝(gou)澤、水(shui)(shui)(shui)(shui)之(zhi)(zhi)漲落、水(shui)(shui)(shui)(shui)之(zhi)(zhi)運行可(ke)(ke)推知(zhi)(zhi)氣(qi)之(zhi)(zhi)相關，他(ta)物亦(yi)然(ran)。
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