Tib shunday bir ilmki, u bilan odam gavdasining ahvoli sog\u2019liq va kasallik jihatidan o\u2019rganilib, uning mavjud sog\u2019lig\u2019i saqlanadi va yo\u2019qotilgani qaytariladi. Biror kishi: tib nazariy va amaliy [qism]ga bo\u2019linar edi, siz esa uni ilm deb hammasini nazariy qilib qo\u2019ydingiz\u201d deyishi mumkin. Biz u kishiga javob berib aytamiz: \u201csan\u2019atlarning va falsafaning nazariy va amaliysi bor bo\u2019lgani kabi tibning ham nazariy va amaliysi bor bo\u2019lgani kabi tibning ham nazariy va maliysi bor\u201d deyiladi. Bu qismlarning har birida \u201cnazariy\u201d va \u201camaliy\u201d degan so\u2019zlardan boshqa-boshqa narsa tushuniladi, hozir bu yerda u so\u2019zlardan tibdan boshqa sohalarda anglashiladigan farqlarni bayon qilishga muhtoj emasmiz.<\/p>\n\n\n\n
Tib nazariy va amaliy bo\u2019ladi, deyilganda bundan maqsa, shu mavzuda bahs qiluvchilarning ko\u2019plari o\u2019ylagani singari, tibning bir qismi \u2013 ilmni o\u2019rganishdan, ikkinchi qismi \u2013 amaliy ish bilan shug\u2019ullanishdan iborat, deb tushunmaslik kerak, balki sen bundan boshqa bir narsani tushunishing lozim. U narsa shuki, tibning ikkala qismi ham ilmdan boshqa narsa emas. Lekin ulardan biri tib qoidalarining ilmi bo\u2019lib, ikkinchisi esa uni amalda qanday qollashni bildiradi. Bularning birinchisi ilkm yoki nazariya atalib, ikkinchisi amaliyot deb aytiladi.<\/p>\n\n\n\n
Tib nazariyasi deganda biz tibning asosiy qoidalarini o\u2019rganishni tushunamiz va bunga biron amalniy qanday bo\u2019lishligi kirmaydi. Masalan, tibda isitmalar uch xil bo\u2019ladi va mijozlar to\u2019qqiz xil bo\u2019ladi, deyiladi. Amaliy tibdan biz [faqat] ishlatiladigan amallarni va gavdani harakatga solishni tushunmaymiz, balki bir fikr va andishani ifoda qiladigan tib ilmining bir qismini tushunamiz. Bu fikr amalning qanday bo\u2019lishini bayon qilishga taalluqli bo\u2019ladi.<\/p>\n\n\n\n
Biror kishining \u201codam gavdasining holi uch xil bo\u2019ladi: sog\u2019liq, kasallik, uchinchisi sog\u2019liqqa ham, kasallikka ham qo\u2019shilmaydigan bir holat; holbuki, sen ikki xilgina qilib qo\u2019ya qoldin\u201d deyishi to\u2019g\u2019ri emas, chunki shunday bahsni qiluvchi kishi yaxshi o\u2019ylasa, ikki narsadan tashqari, uchinchi bir holatning bo\u2019lmasligini va bizning uchinchi holat bayoniga muhtoj emasligimizni tushunadi. Agar uchinchi holat lozim bo\u2019lsa, albatta, bizning \u201cgavdaning nosog\u2019ligi\u201d degan so\u2019zimiz kasallikni hamda sog\u2019liq ta\u2019rifiga sig\u2019maydigan uchinchi bir holatni o\u2019z ichiga olgan bo\u2019ladi. Sog\u2019liq shunday malaka yoki hodirki, u sababli a\u2019zolarda sog\u2019lom ishlar vujudga chiqadi. Sog\u2019liq uchun bu ta\u2019rifga muqobil kela oladigan biron o\u2019zga ta\u2019rif yo\u2019q. Lekin bahs qiluvchilar sog\u2019liqni o\u2019zlaricha ta\u2019rif qilib, o\u2019zlariga ham kerak bo\u2019lmaydigan shartlarni sog\u2019liq ta\u2019rifiga kiritib yuboradilar. Bu to\u2019g\u2019rida tabiblar bilan bahslashib o\u2019tirishga o\u2019rin yo\u2019q. Tabiblar ham bu kabi narsalar haqida munozara qiladigan kishilardan emaslar. Tabiblar bilan yoki ularinng fikriga qo\u2019shilmovchi kishilar bilan munozara qilish tibda biror foyda yetkazmaydi ham. Ammo bu masalada haqiqatni bilish boshqa fan, ya\u2019ni mantiq fanining qoidalariga tegishlidir. Haqiqat mantiq fanidan talab qilinsin!<\/p>\n","protected":false},"excerpt":{"rendered":"
Tib shunday bir ilmki, u bilan odam gavdasining ahvoli sog\u2019liq va kasallik jihatidan o\u2019rganilib, uning mavjud sog\u2019lig\u2019i saqlanadi va yo\u2019qotilgani qaytariladi. Biror kishi: tib nazariy va amaliy [qism]ga bo\u2019linar edi, … Read More<\/a><\/p>\n","protected":false},"author":1,"featured_media":26109,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[188],"tags":[],"class_list":["post-26108","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-salomatlik-haqida","entry"],"translation":{"provider":"WPGlobus","version":"3.0.0","language":"kr","enabled_languages":["uz","kr","ru"],"languages":{"uz":{"title":true,"content":true,"excerpt":false},"kr":{"title":false,"content":false,"excerpt":false},"ru":{"title":false,"content":false,"excerpt":false}}},"_links":{"self":[{"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/posts\/26108","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/comments?post=26108"}],"version-history":[{"count":1,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/posts\/26108\/revisions"}],"predecessor-version":[{"id":26110,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/posts\/26108\/revisions\/26110"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/media\/26109"}],"wp:attachment":[{"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/media?parent=26108"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/categories?post=26108"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/milliycha.uz\/kr\/wp-json\/wp\/v2\/tags?post=26108"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}