What are the theoretical foundations of the concept of health maintenance?

In understanding the relationship between human beings and the natural world, it is the mainstream of traditional Chinese culture to advocate the reconciliation, concordance and harmony between human beings and nature. In the doctrine of Yi, Confucianism and Taoism, there is the theoretical concept of "the unity of man and nature ...", even Marxist theory does not exclude the "unity of man and nature" view. This shows that the concept of unity of heaven and man in health is a deep theoretical underpinning.

1. The theory of unity of heaven and man of Yijing Yijing believes that people and the universe (referred to as "heaven") has a profound unity, constituting an inseparable whole. Therefore, people's morality, health and all other social life should be corresponding with the sky. "Wenyin Chuan - Qian" day: "the adults, and the heaven and earth with its virtue, and the sun and the moon with its bright, and the four seasons with its order, and the ghosts and gods with its good and bad luck." The "ghosts and gods" mentioned here is synonymous with the ghosts and gods in the "Department of Rhetoric" (系辞上传))", "the essence of the gas is a thing, the wandering soul is a change, so the ghosts and gods are known to be in the same situation", which refers to the transportation of gas to and from flexion and elongation. According to "Zhou Yi", human morality, will and practice must be in compliance with the way of heaven and earth, and heavenly fortune on the basis of the full play of human subjective initiative, in order to achieve success, to reach the ideal state. The so-called "Heaven and Earth set the position, and the sages become capable" (The Lower Biography of the Departmental Rhetoric) means that people should know Heaven and Earth, praise Heaven and Earth, and realize the function of Heaven and Earth in nurturing all things, that is to say, as the Taoist religion said later, "Whenever Heaven and Earth are in harmony, they take the opportunity of creating and transforming the yin and the yang." As long as man masters the laws of nature, he can change what nature has given him and create miracles.

The so-called health maintenance in Chinese culture is never a concept of physiology, medicine or natural science, and it is never just about living a long and healthy life. At the same time, nourishing one's life involves morality and even the governance of the world. In the view of Yijing and Chinese philosophy, health maintenance, moral cultivation, and world governance are mutual constraints, mutually reinforcing, and are one and the same process. Therefore, heaven and man together... is both the theory of Yijing and philosophy, but also an extremely important theory of health care.2. Traditional medicine theory of heaven and man togetherChina's traditional medicine also advocates heaven and man together ~, emphasizing the harmony between man and nature. "Yellow Emperor's Classic of Internal Medicine" inherited the "Zhouyi)) the holistic view of the unity of heaven and man see the human body as part of nature. Thus, in observing the physiological and pathological changes in the human body, advocating that can not only focus on the human body itself in isolation, but should see the organic connection between man and nature. The Yellow Emperor's Classic of Internal Medicine says, "The Taoist knows astronomy from above, geography from below, and personnel from below." (Suoqian - qi xiaotong dawang) In other words, only by combining the Tao of Heaven, the Tao of Earth, and the Tao of Humanity as stated in the Zhouyi, and by making comprehensive observations, can we correctly grasp the Tao of healing. Because "Huang Di Nei Jing" embodies the holistic view of the unity of man and heaven, and therefore particularly emphasizes the impact of changes in weather on human physiology and pathology, and repeatedly pointed out that in order to correctly grasp the changes in the human body's condition, we must first do "due to the order of the day, the fullness of time, move the light to locate the right position, the right to stand and wait for. ("Su Wen - eight Zheng Shen Ming Theory") to correctly grasp the sun, moon and stars, seasonal climate changes, as a correct grasp of the human body's physiological preconditions for disease. The idea of the unity of man and heaven in traditional Chinese medicine is based on the realization that the human body is closely related to the changes of the weather and the time of the day in the long-term medical practice. The anomalies and interactions of the weather and the time of day will cause adaptive changes in the human body, which will often lead to a variety of pathologies. This kind of it seems elusive at first glance, but is: Ding law can be followed. This is rl{11臼 traditional medicine in the simple materialistic vicissitudes of view and spontaneous dialectical thinking. It makes the Chinese traditional medicine at the beginning to avoid the kind of headache doctor, the one-sided mechanical approach. Huangdi Neijing (The Yellow Emperor's Classic of Internal Medicine) emphasizes the method of "waiting for the sun, the moon, the stars, the four seasons, and the eight positive" to examine the physiology and pathology of the human body, laying the foundation of ancient Chinese medical meteorology as an important reference for guiding the clinical diagnosis and treatment of illnesses, and embodying the unique style of traditional Chinese medicine, which is "to be in accordance with heaven and earth, and to be combined with the light of the sky". It embodies the unique style of traditional Chinese medicine, which "follows the laws of heaven and earth and combines them with the light of heaven". The foundation of the unity of man and heaven was also elaborated in detail in the Western Han Dynasty's Yan Junping's "Guidelines for Laozi". He said: "From this point of view, heaven and earth, all the characters, with the beginning, *** a Zongzu, within the six, the universe of the table, even belong to one, gasification separation, vertical and horizontal up and down, dissected into two, judged to be five. Or white and black, or water and fire, or acid and alkali, or levy, characters of the same kind, or mare." "When man moves toward the near, the characters respond to the far. When the figures move here, heaven and earth respond to them. When he and I correspond, there is no door to enter or exit, no door to travel to or from, between heaven and earth, in the void, far and wide, and things correspond to each other without losing a millimeter, because of the same body." Taoism's understanding of the "unity of man and heaven" is very profound, not much to repeat here, simply put, Taoism's "unity of man and heaven" well is that people are a part of nature, people should be back to basics, let nature take its course.

3. Confucianism's theory of the unity of heaven and man Confucianism emphasizes the unity of "heavenly ways" and "human ways" or "nature" and "man-made". Confucianism emphasizes the unity of "the way of heaven" and "the way of man" or "nature" and "mankind". During the Warring States period, the theory of "the unity of heaven and man" was put forward by Zisi and Mencius. Since then, generations of Confucian disciples have been trying to prove it in terms of "reason", "nature" and "destiny". The Confucian concept of "the unity of man and heaven" is not directly related to the relationship between man and nature.

In the understanding, Confucianism "subject and object" as the premise to emphasize the "heaven and man" values, pay attention to the unity of man for all things in nature in the spirit of value, "love" to resolve the relationship between man and nature, "love", "love", "love", "love", "love", "love", "love", "love", "love", "love" and "love". "To solve the antagonism between man and nature, on the basis of recognizing the difference between man and nature, the love of mankind is extended to all things in nature, thus unifying humanitarianism and naturalism with fraternalism. As the Book of Rites puts it, "The nature of heaven's destiny is called nature, the rate of nature is called Tao, and the cultivation of Tao is called teaching." The Tao is rooted in heaven, and the cultivation of the Tao is a form of edification; heavenly destiny, morality, and edification are intertwined. It is also said that "Rites are also in line with the time in heaven, set up in the earth's financial resources, smooth in the ghosts and gods, in line with the human heart, and the management of all things." The unity of heaven and earth, of gods and men, is the "rite". The "Medieval Times" said, "only the world's sincerity, for can do its nature; can do its nature, can do the nature of man; can do the nature of man, can do the nature of the thing; can do the nature of the thing, can praise heaven and earth's fertilization; can praise heaven and earth's fertilization, can be with the heaven and earth to participate in the carry on." That is, to realize the unity of man and heaven and earth in value.

On the human body's health and wellness, Confucianism's "unity of heaven and man" view, one is to focus on the human being to change the development of the dynamic nature of things; the second is to pay attention to the spiritual value of human beings, "benevolence", "fraternalism

4. The theory of the unity of man and heaven Marxist theory does not exclude the concept of "unity of man and heaven". In understanding Marx's theory of the relationship between human beings and the natural world, there is...a one-sided conception that has been affecting our correct understanding, which is: "Human beings are the masters of nature." This is a one-sided expansion of the status and capacity of man as a natural being, and a presumptuous understanding of the dynamic and creative power he possesses. This is not the original intent of Marxism, and the enormous impact from nature on humanity in recent years has proven that it is impossible for us to fully master and control nature. One of the most fundamental ideas of dialectical materialism is that "things are universally connected". According to historical materialism, human beings have aizu attributes, namely, their natural attributes and their social attributes. As an individual, man is a natural being, and his relationship with nature should be characterized by the unity of dynamism and regularity.

Neither the dynamic ability of man nor his weakness in front of nature should be exaggerated. In discussing ****productivism, the founder of Marxism points out to us that "this ****productivism, as completed naturalism, is equal to humanism, and as completed humanism, is equal to naturalism, which is the true solution of the contradictions between man and nature, between man and man, between existence and essence, objectification and self-expression corroboration, freedom and necessity, the struggle between individual and class; it is the answer to the riddle of history, and knows itself to be that answer." (The Complete Works of Marx and Engels, Vol. 42, p. 120) Applying the Marxist method of dialectical and historical materialism to this understanding, it is not difficult to see that what is meant here by "the solution of the contradiction between mankind and nature" is the fact that by the time of ****productivism, nature is no longer an alien force to mankind. For mankind, nature has realized "self-consciousness" and thus "self-transformation" through mankind, as Engels puts it; and from mankind's point of view, mankind's understanding and transformation of itself has reached the point of being one with nature. In other words, both human nature and its object have become one with human nature. In other words, the founder of Marxism gave us a description of ****productivism, in which man and nature are a harmonious unity. Understood in this way alone, Marxist theory does not reject the "unity of man and nature" concept.

In addition to this, if understood from the point of view of modern philosophical theories such as system theory and cybernetics, human beings as a link in the natural world's large system, as a driving force in the control of nature, the concept of "unity of man and nature" will have a positive significance for the objective understanding and knowledge of ourselves, to achieve the scientific and rational unity of man and nature. The concept of "unity of heaven and man" has a positive significance for the objective understanding and knowledge of ourselves and for the scientific and rational unity of man and nature.