[Peng Zhaorong] China Food: Thinking and Expression Skills as Intangible Heritage

[Introduction to the author] Peng Zhaorong, professor and doctoral supervisor of the Department of Anthropology at Xiamen University; vice chairman of the China Advanced Forum on Anthropology (AFA).

[Abstract] China's dietary system is nothing more than an expression of thinking, and it can also be called "dietary thinking." It is first and foremost a cognitive form with traditional China characteristics, and on this basis a self-contained "physics" was created."Compendium of Materia Medica" is a physical example of this kind of life cognition, which has inspired Western scholars in cognitive classification.

Inspiration.

As an intangible legacy, China's diet also leaves us with a complete technical system.

It is not only the concrete form of diet thinking, but also the "charm system" of technology.

[Keywords] diet; thinking/physics; Compendium of Materia Medica; intangible heritage; skills

China Food: A Discussion on Thinking

"Thinking" is generally expressed as the abstract process of human thought activities.

China's dietary system is also the fruit of traditional thinking-"dietary thinking" refers to the philosophical, abstract and metaphysical thinking expressions contained in trivial, concrete and habitual dietary activities.

Qian Zhongshu said in "Eating":"Yi Yin is considered to be the originator of my country's diet-the author is the first philosopher chef in China.

In his eyes, the whole world is like a kitchen for cooking." "Lu's Spring and Autumn Annals: Ben Wei Pian" records Yi Yin even taste the soup, comparing the greatest governing philosophy to recipes.

Ancient philosophers in China liked to compare their cooking to govern philosophy.

In Chapter 60 of Lao Tzu's Tao Te Ching: "Governing a great country is like cooking small delicacies" is an example.

"The Book of Rites·Wang Zhi" includes "cultivating six rites, seven teachings of the Ming Dynasty, and eight policies of the Qi Dynasty"; among the "eight policies", diet is the first "political affairs"[1].

In fact, Yi Yin, Lao Tzu, Shang Shu, Confucius, Mencius, Guanzi, etc.

have left us a large number of traditions of using diet to express righteousness and discuss governance and king power.

On the other hand, China diet is a way of recognizing life and forms a complete set of skills and techniques.

The Book of Changes is full of a large number of "hexagram words"[2] that use food as a "hexagram image" to discuss the world, indicating that China's traditional empirical rationality has long integrated diet into the level of cognition and understanding.

Whether it is Confucianism or Taoism, they all have profound food thinking.

"Food is life, and humans can understand and understand life through food." [3]This is a proverbs sentence from a famous dietary anthropologist.

Everything has laws, just as language has grammar, laws have rules, society has order, and games have rules, but laws and rules are different: we tend to regard the natural attribute of things, that is, existence that is not transferred by human will, as an "intrinsic law"; and regard what people create, formulate and recognize according to the laws of nature and that is consistent with the laws of nature as an "external discipline." There is a problem of understanding between "intrinsic laws" and "external disciplines", that is, we believe that human beings have the ability to and limited understanding of the "intrinsic laws" of things in their interaction with nature, and make generalizations and expressions that belong to humans.

Induction and expression are related to human thinking.

Thinking depends on expression.

Time has become an epoch-making boundary here.

Scholars try to use different thinking forms to correspond to historical time, such as "mythical thought","prehistoric thought","pre-logical thought","primitive thought","primitive thought","wild thought","pensee sauvage"[4],"classic thought", etc.

to summarize the forms before logical thought.

Food is the foundation of human life and livelihood, and naturally becomes the source of thinking and thought.

For example, witchcraft is a basic form of primitive thinking, and primitive humans lived in the world of witchcraft.

In ancient times, people believed that there was a kind of "power" in nature, and different places and groups had different names.

For example, in the Polynesia and Melanesian Islands in the Pacific Ocean, there was a widespread belief in "mana"-a kind of immortal power), and finding and obtaining food as the most basic life and livelihood activities of mankind also constituted one of the oldest forms of witchcraft in mankind, namely "witchcraft for obtaining food." The most representative of the large number of cave rock paintings discovered so far by archaeology is associated with the capture of wild beasts.

Of course, plants are another type of food source for humans, and using witchcraft to ensure a bumper harvest of plants has become one of the most important themes.

[5]

French anthropologist Levi Breul is famous in the world for his research on primitive thinking.

He proposed a famous concept-the "law of mutual infiltration", which believed that in primitive humans, the relationship between various things they faced, especially between people and things.

The relationship between mutual influence and action is called "mutual infiltration." [6]The original meaning of "mutual infiltration" is participation, which means "participation","working together","sympathy", etc.

This phenomenon is based on "collective representation".

It is worth mentioning that Breul used many examples of China folk customs in his book.

His China materials mainly came from "The Religious System of China" by missionary De Groth.

He believed that there was a phenomenon of "confusing subjective and objective things" in China's thinking.

For example, in China, countless similar funeral rituals, which we call "white joys"-author), at a specific time during the funeral,"The deceased's son hurriedly swallowed a few mouthfuls of cooked noodles together with most of the male relatives present.

They cleverly inferred that the long strips of noodles should best offset or eliminate the short-lived effects that the shroud might have on him personally."[7] The French classify the consumption of longevity noodles by China into the category of "primitive thinking." Obviously, this is either ignorance or rudeness.

In fact, this is fundamentally the same as the ritual behavior of Westerners "eating bread" and "drinking red wine" of the body and blood of Jesus Christ in church.

However, Breul's "collective representation" can be used for reference.

The premise of thinking starts with classification.

Cognitive anthropology also begins with the classification of concepts.

If the "mutual infiltration" of original thinking has "regularity", then the "absolute classification" of abstract and logical thinking is just a rebellion and subversion of the basic characteristics of original thinking.

Although China's food culture can also be studied according to Western classification, Professor Gong Pengcheng quoted Western binary classification into China's food system in his article "Holy Customs and Dirty Cleanliness", and took the "taking food/submitting" of monks as an example to distinguish laity.

[8]Although this analysis makes sense, it falls into the pattern of Western classification.

Generally speaking, China's traditional dietary system is holistic and a product of experience, feelings, knowledge and understanding.

Although there are all relationships such as saint/vulgarity, filthy/clean, high/low, good/bad, and safety/danger.

People follow them, this classification is different from the Chinese-style "seamless" binary harmony and interaction.

People only need to look at the Tai Chi diagram to make it clear: black and white/heaven and earth/yin and yang...

all in it, but full of change, accommodation and interaction.

Reflected in China's dietary system, the "boundaries" of classification from Western-style categories are not only very different, but are often changed.

For example, sacred food and secular food often change rapidly, and time and space, field and background all play a role in it.

What is important is that China's traditional culture is pragmatic and there is no absolute classification of "sacred and customary".

Food, like traditional thinking, is flexible and revolving.

The clearly differentiated classification only has instrumental functions in specific contexts, but there are no insurmountable boundaries.

Diet is a reflection of China's cosmology.

A set of philosophy corresponding to nature has long been formed in ancient China wisdom: nature is a whole: life, body, creation, physics, flexibility, and momentum are integrated with each other.

"China compare the alternation of day and night and the changes of seasons with people's life cycle.

However, the belief in the magical vitality, namely 'qi', is unique to China people.

Qi fills the universe, and everything it contains is in a constant cycle of surplus and deficit.

Later, people defined it as the growth and decline between the two cosmic forces of yin and yang.

It was believed that this vitality followed a certain path, and this path represented the supreme natural order, so it was later called the 'Tao'." [9]"Qi" Qi) has three horizontal characters in oracle bone inscriptions, indicating Qi and cloud;"Shuo Wen·Qi Bu":"Qi is cloud Qi.

Pictogram." Why is there "rice" in "qi"? The original meaning of feeding people to food and grass means that qi is as important to people as food is to life.

Different amounts of vitality are included in food, so food and vitality establish a nurturing relationship, which is what we call nutritional relationship today.

Vitality is often called "qi", and qi is expressed as vitality in the body.

In China's physics, nature, including life, is materialized into the five elements of the "five elements"), and human life and body are also composed of five elements.

The "five elements" complement the "five flavors" of food.

The human body is a living body.

The symbol of life is "qi", and qi is the symbol of "vitality".

"Qi" flows around the body, otherwise it will become "stagnant Qi";"stagnant Qi" means that it is not smooth and you will get sick.

Qi is closely related to the "five elements".

The "five elements" are basic substances and are interconnected with each other, echoing and taking care of each other in their operation, forming a circulation system.

Life moves in this circulation system.

What drives this circulation movement is food and eating behavior, which are the source and guarantee of vitality.

Without food, motivation has no resources and support.

Food contains "five flavors", which play a role in coordinating and regulating the "five elements" of the body.

The "harmony" in the body indicates the normal operation of life and is a state of harmony.

"Harmony" also applies to the normalcy and order of society.

Therefore, China's food and health preservation can be understood as a philosophy of life.

Therefore, we say that the philosophy of life derived from eating is not a false reference.

If there is any element missing in numerology, what element must be added to the name; if there is anything missing in the body, what must be supplemented through diet to make it complete and unharmed.

In the final analysis, the problem of any part or component is a problem in the entire life and a certain link in the body.

The meridians of traditional Chinese medicine pay attention to overall care, and each part forms an overall relationship with other parts.

Language is the fruit of thinking.

In a cultural expression system, what aspects are diverse in expression and what is detailed in expression, then those who are expressed will be rich and developed.

This is also the norm and common sense.

For example, China's feudal society was strictly hierarchical, and the kinship system was inevitably strict, making kinship relations complex.

The kinship relationship in "Dream of the Red Chamber" can be described as huge, strict, meticulous and thorough.

A relative tree in "Dream of the Red Chamber" is like an ancient banyan tree with intertwined roots.

The underground roots are intertwined, and the branches and branches on the ground are blooming, dense and lush.

It seems to be taking photos and sketching of a feudal building.

China's dietary system is as detailed as its kinship system, and all follow its "Tao."

Compendium of Materia Medica--Physics in China

We quote Li Jianyuan's evaluation of "Compendium of Materia Medica" in his "Introduction to Compendium of Materia Medica" as the key point: "From the tomb scriptures to the legends, everything related to it is not collected.

Although it is a medical book, it is actually a physical book." Here,"physics" and "natural history" are related in terms of knowledge pedigree, but they are different from the Western "physics" physics (in Greek φυσικ, meaning nature) and "natural history".

Li Shizhen's Compendium of Materia Medica is a model commentary on China physics.

China has a saying that "medicine and food are of the same origin", which proves that China's dietary system and medical system have formed a friendly symbiotic relationship.

In this regard, Li Shizhen is undoubtedly the greatest sage in China history.

The reason why we use "sages" is because we cannot evaluate the outstanding professional talents commonly used today.

Simply include them as medical scientists, pharmacists, botanists, and food scientists without accuracy.

The "Compendium of Materia Medica" he left to future generations inherits the traditions of China's traditional natural history, natural history, and "natural history"[10], showing the "alternative science" that China's culture can integrate with non-Western majors-China's physics knowledge, and making it a rich cultural heritage of mankind.

The word "herbal medicine" alone deserves our in-depth study.

What is "Materia Medica"? Does it mean plants and crops? Of course not.

Dr.

Joseph Needham, the famous historian of science and technology, once gave unique insights on this.

He first praised the great tradition of ancient China's knowledge pedigree of "Materia Medica"[11] and believed that "Materia Medica" was not a simple "rooted plant" but "herbal medicine"[12].

This is basically true, but not entirely true.

From a taxonomic perspective, the Compendium of Materia Medica at least spans different types and types of natural species and substances: plants, animals, minerals, and drugs.

As a general expression of natural substances,"Materia Medica" reflects the classification system of China's natural history.

Interestingly, the Compendium of Materia Medica appears to be a general collection of medicine, but it is also a type of food and diet, because they are "edible" and "medicinal", even if they include toxic substances.

In other words, under "Materia Medica", all knowledge of cognitive classification in my country is included.

The name of "Compendium of Materia Medica" was inspired by "Tongjian Compendium", which used the traditional style of "guiding the objects by outline" to compile this book.

Compendium of Materia Medica not only inherits the tradition of classifying knowledge in China, but also innovates.

For example, in terms of drug classification, the original classification of upper, middle and lower grades has been changed, and the classification method of "classifying families, regions, and categories" has been adopted.

Drugs are divided into mineral drugs, plant drugs, and animal drugs, and mineral drugs are also divided into four parts: gold, jade, stone, and halogen.

The first category of botanical drugs is divided into five parts according to the performance, shape and growth environment of the plant, including grass, grain, vegetable, fruit, and wood; the grass is further divided into mountain grass, fragrant grass, awakening grass, poisonous grass, water grass, vine grass, stone grass and other subcategories.

The first category of animals is arranged in the order of low-level evolution to high-level evolution, including 6 species: insect species, scale species, ostracoid species, avian species, and human species.

There is also the Equipment Department.

This classification method has implicitly followed the route of natural evolution-that is, from inorganic to organic, from simple to complex, and from low to high-this classification method obviously contains the idea of biological evolution, so it was highly valued by Darwin.

In his book "The Variation of Animals and Plants under Home Raising", Darwin quoted the information from the Compendium of Materia Medica on the seven breeds of chickens and the homeization of goldfish, especially the scientific classification of plants.

These elaborate work predates the Swedish natural taxonomist Linnaeus by 200 years.

If "Materia Medica" were just a general concept in life, it might not require so much writing.

In fact, the Compendium of Materia Medica reflects the cognitive relationship between people and nature in China from one aspect.

Traditional China medicine is consistent with China's diet in this regard, that is, unlike Western epistemology, which separates the human subject from the objective object, which is reflected in the understanding of human pathology in Western medicine and the strong way to "suppress" diseases-as if we can see the Western social "treatment" habit of using "war" to solve problems and conflicts.

In addition, most western medicines are chemicals-drugs invented "scientifically" and "artificially".

They are like external force hitting the body strongly, but can be treated without any supplies.

Simply put, western medicine treats diseases but does not maintain health.Traditional Chinese medicine is different.

First of all, if the body is sick or sick, it is considered that the natural "pulse" is not consistent, the "momentum" is not smooth, and the "rhythm" is not in tune.

In a word, the "truth" is not correct.

Therefore, the main diagnosis method in traditional Chinese medicine is "looking, hearing, asking and cutting": looking, means observing the color of the skin; smelling, means listening to the sounds; asking; asking, means asking about symptoms; cutting, means touching the pulse, collectively referred to as the four diagnoses, all focusing on these relationships.

By the way, the method of traditional Chinese medicine is very similar to the "qualitative research" in anthropological fieldwork, which uses "participatory observation" as the basic means, that is, to analyze and judge the "quality" of the object, while Western medicine mainly uses "quantitative" means).

For traditional Chinese medicine, the "disease" of the body is regarded as a "loss", so it needs to be "replenished"; the most effective way to "replenish" is food tonic.

This characteristic of "taking meaning from elephants" from nature is somewhat similar to anthropologist Fraser's understanding of the nature of witchcraft: "elephants grow elephants" like [13], but it is not entirely true.

Because China's diet and health treatment emphasizes integrating human life relationships with natural species, forms, rhythms and other relationships, and embedding various changes in the body into them.

If there is any problem with the body, it will be contrasted with natural phenomena; if the body lacks, it will be "replenished" in food.

Therefore, meals are also important.

Simply put, traditional Chinese medicine can both cure diseases and nourish the body.

Looking at the principles of human physiology and pathology, Compendium of Materia Medica is also a masterpiece of traditional Chinese medicine's understanding of the human body.

The reason why people get sick is that there are problems with certain functions in the body.

As far as traditional China epistemology is concerned, it is because the communication between the human body and nature is hindered, or some parts of the body have obstacles and losses.

Therefore, traditional Chinese medicine emphasizes the smoothness of the veins and subsidies, supplements and compensation for losses.

All of this must contain the principle of self-cultivation.

Therefore, the body theory of traditional Chinese medicine "nourishing" is higher than "treating".

This is also in line with China's emphasis on "conservation" of nature and its pursuit of ecological balance and harmony.

Anderson once commented: "Li Shizhen greatly promoted the development of herbology and nutrition; mainly due to his achievements, China still held a leading position in these fields until 1900." [14]The Compendium of Materia Medica covers many scientific fields such as medicine, pharmacology, biology, mineralogy, chemistry, environment and biology, inheritance and variation.

It is a historical treasure presented by China to mankind.

Principles and skills of China's diet

Chinese diet belongs to "living" cultural heritage, which is not only fully manifested in the classification implemented by the current UNESCO Convention for the Protection of Intangible Cultural Heritage, namely, various practices, performances, forms of expression, knowledge systems and skills and related tools, objects, handicrafts and cultural venues), but also has the ability to combine "solid" inheritance qualities that maintain the characteristics of traditional Chinese diet) and "active" acceptance of different and new external elements).

After conducting research on Hong Kong's food culture, Dr.

Watson, the world-renowned dietary anthropologist, believes that the reason why it can become Hong Kong's "intangible cultural heritage" is because of Hong Kong's historical traditions, especially the colonial historical traditions.

The role of tradition.

Hong Kong brings together different dietary traditions.

As a form of banquets,"potted vegetables" are the most popular, non-political, local and colonial traditional communication method.

[15]The example of "potted vegetables" tells people that food culture has both inheritance and "synthesis".

In fact, the food and cooking of many contemporary countries includes a large number of new "synthesis" techniques of different dietary heritages, which belong to food varieties.

[16]

People are accustomed to viewing food and cooking as an art.

According to the Western art classification, there are two categories: creative art for people to appreciate)-"beautiful art" and practical methods and crafts)-"useful art".

[17]This division is very rigid and does not apply to most living cultural heritage skills in my country, because it is difficult to distinguish the two clearly.

In my country's cooking, there is a saying that "every dish is skilled, and no dish is skilled." For example, the "Tao" of Taoism and the "skills" of taking food form a complete whole.

In Tao Te Ching, Lao Tzu emphasized "protecting life"; in Nanhua Zhenjing, Zhuangzi directly connected "Tao" and "technology" and proposed the proposition that "Tao advances through technology." Even dietary skills have two elements: knowledge elements and skills: the knowledge elements of intake technology are the principles of health preservation technology summarized by Taoist believers through long-term practice of intake, and intake technology is the actual ability and skills acquired by Taoist health practitioners under the guidance of intake knowledge.

Through repeated practice and operation of intake equipment based on experience.

[18]Some scholars have summarized the Taoist taking technology in five aspects: Taoist taking technology, Taoist giving technology, Taoist fasting technology,[19] Taoist diet technology, and Taoist taking technology.

[20]

There are no special food categories in the 34 World Intangible Cultural Heritage Representative List that my country has obtained so far, and most of them belong to the art category.

On the one hand, this shows the importance of art in the classification of intangible heritage, and on the other hand, it shows that the current classification of world heritage is still based on Western art.

As a craft, we must emphasize its combination with different cultural traditions.

What we call "cultural diversity" also includes the diversity of "craftsmanship".

The tradition of China culture emphasizes "practicality", and the "study of mathematics" was originally developed, mainly medicine and health preservation.

Medical skills cover a wide range of contents, including the craft and technology of food and cooking.

"Shuo Wen·Ministry of Industry":"Work is clever decoration, like people have rules." "Yi" is the word meaning, but there is no such word in Shuo Wen.

"Jiyun·Sacrifice Rhyme":"Carrying out planting, or making art", the original meaning is planting.

This is related to China's long-developed agricultural civilization.

Logically, China's culinary art is closely connected to agricultural civilization.

In this sense, there are three general reasons for the development of cooking skills in China: 1.

It is based on developed agricultural civilization; 2.

It is based on the cultural diversity of multiple ethnic groups and ethnic groups; 3.

It is based on regional differences.

In view of this, the art of cooking in China requires special research and cannot be based entirely on Western concepts and classifications.

For example, if the Dragon Boat Festival did not "eat rice dumplings", the root of the festival would be removed; and "acupuncture" was separated from the traditional Chinese medicine system and selected as a "world heritage" would feel like "castrated."

The craft system of the East is completely different from that of the West.

Although most Eastern countries borrow conceptual systems and classification frameworks from the West in concept, the actual situation has its own characteristics and logic.

Japanese scholar Liu Zongyue inspected the word pedigree of the English Art Art).

Art is etymologically related to skill), meaning "skill" and "cleverness".

Art) and Arm) have the same etymology, and their meaning is closest to the original meaning of Crafts).

[21]What's interesting is:

There are also attractive qualities in the structure of Chinese characters.

"Hand", as an important radical, occupies a significant number of pages in the dictionary.

The "rolling" part basically includes the movements performed by hand: beating, suppressing, throwing, picking, holding, folding, covering, brushing, technique, pressing, holding, picking, finger, catching, pinching, vibrating, pulling, pushing, pressing, hanging, sweeping, raising, lifting, scratching, picking, pulling, selecting, picking, wiping, throwing, shooting, stirring, etc., roughly counting, it has exceeded 400 words.

These words show the multiple functions of the hand.

What is meaningful is that the radical of the word "cai" is also collected in the hand."Cai" means "effectiveness" and "function", which can be combined with many words such as talent skills, talent, and talent.

There are also many words with "hands", such as hand barrel, hand weaving, craftsmanship, hand, means, wrist, etc.

You can also list many words such as rider, national hand, hands, and famous hand.

[22]

This proves that craftsmanship originates from people's daily behaviors and practical production in life.

"Handicraft skills" were originally just making utensils for yourself.

And it all starts with the "hand".

The most basic activity in the primitive life of human ancestors was to adopt various methods to solve the problem of food and clothing, and food was the first to bear the brunt; collecting and hunting were both based on "hands".

On this basis, various hand tools were invented in order to have a full stomach.

We may not have noticed that gathering and hunting are actually the acquisition of two basic food classification archetypes: vegetarian food and luoshi food.

Therefore, vegetarian food, Luo food and mixed vegetarian food are still the most basic categories of human diet.

In "Mozi·Ci Guo", there is: "In ancient times, people did not eat, but they were divided into vegetarian food." It is difficult to say when vegetarian food and luoshi in the real diet system are divided.

Some scholars believe that it only appears after class differentiation.

The basis is that there is such a sentence in the Book of Songs: Fading Tan: "That gentleman, he does not eat vegetarian food! He is a gentleman, he is not vegetarian; he is a gentleman, he is not vegetarian!" [23]This is not enough for training.

From the perspective of the history of human civilization, aren't gathering and hunting themselves a kind of "food"? The conclusion is clear that human craftsmanship first came from solving the problem of eating food, and over time, various handicrafts were extended.

It is worth mentioning that in the eyes of most people, craftsmanship belongs to a technical system and is rigid and rigid.

In fact, the technical system is not so simple.

In terms of cooking technology and craftsmanship, it is based on the physical feelings and experience of specific people, groups, geographical groups, and belief groups on food, and gradually formed a set of "quantitative + Quality" technical system has even become the price basis for contemporary catering and food markets.

All of this is combined with people's tasting experience and physical feelings, and even with food fashion.

For example, humans are accustomed to accepting cooked food and the degree of "cooked", such as raw, semi-cooked, cooked, rotten, etc.), so they have cooking skills and cooking methods.

Cooking skills are skills and technologies created based on people's acceptance of the "degree" of cooking and the "beauty" of food, including various modern cooking machines; what lies between food and skills is the human body's experience of food.

Feeling and cognition, that is, physical practice.

Therefore, in China's dietary system,"cooking" is a topic that needs serious discussion.

Anderson commented on this: "Food is usually boiled, steamed or fried.

Cooking is extremely important.

This is important not only because cooking is a common and daily method, but also because soups, ranging from bland soups to thin soups, are so common that they are actually an important part of every meal and even snacks.

Noodle soup is the most popular snack in China, but it is by no means the only soup snack...

Cooking is the staple food, but rice fried first and then cooked is rare." [24]Of course, we will not base ourselves on a foreigner's observations and feelings about China food.

In fact, there are many examples in China where frying first and then boiling, such as the copper pot rice around Fuxian Lake in Kunming, Yunnan, is stir-fried first and then boiled.

This is just one example of how easy the author is.

However, Anderson reminds us that "cooking" in the China diet is a skill worthy of attention.

In fact, in many countries, regions and nations in the world,"boiling" is also a commonly used cooking method.

However, in China,"boiling" not only refers to specific cooking methods, but also includes the overall reference to China's cooking skills.

If we were to use one word to describe China's cooking skills, what would it be? Is it fried? Is it steaming? Or cook? "Did you cook?" This is a question, but it shows China cooking.

"Cooking" is also related to taste.

What kind of cooking method will produce what kind of food will be.

It also refers to the diversity of China's dietary system.

In short, China's diet is a system in which thought-physics-skills complement each other.

As a special cultural expression of civilization and characteristics, China diet can be understood as the generation and production of China's "diet thinking" and has a unique pedigree of knowledge generation and production.

Compendium of Materia Medica is a model of physics in China.

At the same time, China's diet has formed a self-contained technical system, which is the "unity of man and man" for understanding life and practice of the body.

It is also the interpretation basis for the intangible cultural heritage of "Made in China."

(See the original issue for more references.)