was also involved in 17th century medical settings. Drugs that can prevent people from losing qi are also capable of helping people to live longer, e.g. to prolong their corporeal presence (i.e. life) in this world.

    上述两个观点各有侧重点，却汇集于一点，即气的协调流动的重要性观点，具有一定的示范意义。如果某个器官正处于气虚或气盛之一的不平衡状态，其他器官也将失去平衡。在内脏最为可怕的状态中，气虚是比较突出的一种，终将导致死亡。随着气的分散，它逐渐脱离了在某个内脏。这种气虚的担忧之处，从中国人的生命态度的核心特征中可见一斑，也能从存在心理学中得到解释。那么，中医史上悠久的补药来历可以从具体的逻辑线索中得到说明。基于具体的人类学，朱迪斯▪法夸尔已确信无疑地证实了在当代中国，“气味、温度、方向性和速度等药物属性既（抽象地）划分了药物种类，又（具体地）给出了其感官和物质方面的特征”。这一逻辑线索将诸如气味的特征与药物功效相联系，很可能在17世纪的医药配方中也有所提及。能够阻碍人们气虚的药物同样也有助于他们延年益寿，如延长他们在当前世界的生命存在。

Ultimately, the psychology of presence also provides a conceptual tool for the study of the integral relation between the Five viscera and emotional pro- cesses. As explained above, in the case of emptiness (xu) in one single yin-organ, a possible over-accumulation of qi-essence could occur, which could in turn manifest itself in excessive emotions. This also shows that, within this medical frame of knowledge, emotions per se were not conceived as pathological factors. As accumulations of qi-essence within the Five yin-viscera, they were viewed as disturbing pathogenic processes when they acted in excessive ways, which, however, was only due to an emptiness in a particular organ. Furthermore, the respective yin-organs (wu zang) were not just the sites of arising emotions, but rather they were viewed as participants in this process. As such, emotions were not conceived of as any “static condition”, but as a participant in processes of “flowing”.

然而，存在心理学也为五脏和情感过程的整体联系提供了一套观念的方法。如上所述，对于单一器官中气虚的情形，气精的过度积聚可能会发生，反过来表现为过多的情感。这也表明，在该知识的医学框架中，情感本身并非被认为病理性因素。随着气精在五脏内的积聚，只要情感表现得过度，将被视为分布的病态过程，不过这只是某一特定器官气虚的结果。而且，各阴脏并不仅仅是情感升华的场地，而是被视作该过程的参与者。这样，情感就不被认为是“固定状态”了，而是参与了“流动”的过程。