By Harriet Beinfield, Efrem Korn
Of the key American educators and healers within the chinese language scientific occupation demystify chinese language medicine's centuries-odl method of healthiness. Combining japanese traditions with Western sensibilities in a different mix that's suitable at the present time, among HEAVEN AND EARTH opens the door to an unlimited storehouse of data that bridges the space among brain and physique, concept and perform, specialist and self-care, East and West.
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Extra resources for Between Heaven and Earth: A Guide to Chinese Medicine
4 what’s love got to do with it? 17 The structure of feeling also allows me to distance my project from the narrow or exclusive focus on sexuality that has been the trend in the wake of Foucault’s The History of Sexuality (1990a). Many studies that fold sexuality into more conventional modes of inquiry such as feminism, Marxism, nationalism, and racism have uncritically reproduced the modern biases that Foucault critiqued, thereby failing to situate sexuality within the larger problematics of the history of morals and the history of the subject.
In the second preface, Feng adopts the high ground of Confucian secularism and pits his “religion of qing” against organized religions: “The teachings of the heterodox schools [yiduan] advocate celibacy, supposedly with an end to attaining a quiet life. But in the extreme they lead one instead to the point of not knowing one’s own lord and father” (quoted in Mowry 1983, 14). Feng’s objection to religions stems not only from their hostility to human emotionality or sensuality, which directly challenges the central tenet of the “religion of qing,” but also from their depreciation of the cardinal institution of Confucianism: the family.
For him, qing is about building a particular kind of community, one that is based on aƒect, intimacy, and spontaneity rather than on austere principles and imposed obligations. ” It enlightens people to their essential sameness: “Those who in¶ict injury or hurt upon others are actually doing harm to their own qing” (quoted in Mowry 1983, 13). Feng’s championing of sincerity and ¤delity leads him to reappraise historical and ¤ctional personages by asking whether a particular ¤gure is an insincere or unfaithful lover.