Zang Fu Doctrine in Traditional Chinese Medicine

Zang Fu Doctrine in Traditional Chinese Medicine 1.0. Introduction Traditional Chinese medicine brilliantly in a poetic way explains the basic concepts of the correspondence between man and nature, the integrity of human body and mind, and maintenance of a dynamic balance of life activities under the influence of the internal and external environments. Confucianism and Daoism philosophies summarized and synthesized knowledge and lay the foundation for establishing a unique theoretical system for Traditional Chinese medicine. The generative and revelatory perceptions in the traditional Chinese medicine explain that the heart is the master of Zang fu. The heart is free and gives orders to its officials the zang fu organs. The heart in Chinese medicine is the totality of psychological, physiological, intellectual, and spiritual interaction with Zang fu unity. This unity is controlled by the master heart. Heart is considered as Sovereign fire (Jun Hou) and minister fire (Chen Hou), having double aspects yet being one Zang. The word Xin (Heart) is imbedded in the Chinese culture, and language and is present in centre of thought and Chinese medicine. In western terms Heart can be considered as a physically internal organ that pumps blood for circulation in terms of its bodily functions However, in Chinese it is the conception of the mental Heart, which has a long and rich cultural history through which the concept of heart has been formed. In Chinese the Heart is called Xin and referred as the organ of thinking and the seat of thought and emotions. The fundamentals of Chinese Medical Theory gives various functional qualities of the Heart and this epistemology arises from Taoist observation, Confucian reflection. Confucianism and Daoism are the two poles of one and the same axis The traditional Chinese medicine is an indispensable treasure house of the splendid classic culture. They differ, but both considered Heart as the locus of governance. 1.2 Discussion Anatomical Description The Heart is described in the canon of medicine and the classic of Difficulties (1st or 2nd B.C.) as an organ situated in the thorax with its apex contacting the diaphragm and the Lungs, and its beat can be seen or felt under the nipple, serving as the source of the pulse beat. Inside the heart there are seven hollow places. And surrounding the heart is the pericardium. The Heart looks like a lotus in bud, below the lungs and above the liver. (Yi Xue Ru Men or the ABC of Medicine, 1575). This refers to the same organ as in western medicine. (Zhufan, 1985). Heart Physiology and Pathology Bottom of Form Top of Form Bottom of Form The main physiological function of the Heart is to govern blood and to control the mind. . Governing Blood (Xue) Heart beats derive blood to circulate continuously through the vessels to nourish all  Parts of the body. This is achieved by Heart blood in the vessels and the dynamic  force that drives the blood called Heart Qi. Controlling the mind (Shen) The function of the heart to control the mind is known as the heart storing spirit. Broadly refers to dominator of life activities and in narrow sense a collective term for cognition, thinking, consciousness and mental states. The heart governs the mental activities. The Role of Zang Fu Doctrine in TCM: The doctrine Zang Fu is the theory of organ manfestations.This theory originated as early as 2000 years ago and its description appeared in the classic book The Canon of Medicine. Zang-fu is a collective name for all internal organs. There are five zang organs-the Heart, Lungs, Spleen, Liver and Kidneys, and six Fu organs-the Gallbladder, Stomach, Small Intestine, Large Intestine, Bladder, and Triple energizer. Also there are extraordinary organs-the brain, marrow, bones, vessels, and uterus (also the Gallbladder).Zang organs transform, produce and store and do not discharge whereas Fu organs are hollow and transport, digest food and discharge. The extraordinary organs store essential substance except the gallbladder stores bile and discharges.it. The Heart is a vital zang organ and governs the life activities of the whole body. It is called an organ of monarch in Huangdi Neijing. (Wu changguo,zhu zhongbao,2002) The Table.1 shows the relationship between heart and body, the sensory organs and the orifices: Table 1. Relationship between Heart and Zang-Organ Network and sensory orifices The heart and body inter-relationships: 1. The Heart governs and controls the blood vessels The Heart governs the blood in two ways: Transforming Food-Qi into blood. Circulation of blood similar to western medicine. Although in Chinese medicine the lungs, spleen and liver play a role in the circulation of blood. The vascular system is directly connected with Heart, and the blood circulating within the vessels is driven by Heart Qi. 2. The Heart reflects in the complexion The colour and luster of the complexion depends on the circulation of blood. A rosy and lustrous complexion is a sign of healthy Heart. 3. Relations with the Fluids Both sweat and liquid part of blood originate from the fluid assimilated from food and drink. The sweat and blood have the same source. Blood is ruled by Heart and sweat comes from the liquid part of blood, so it is called the fluid of the Heart. The close relationship between blood and sweat exists not only in physiological conditions but also in pathological changes. 4. Housing Mind Spirit (Shen) The Heart houses the mind. TCM sees the Heart as the organ that is responsible for the mind’s activities. Among all mental activities, shen is utmost important. Shen means the comprehensive manifestation of life activities, such as spirit, consciousness and thinking. There is a close relation between the blood and shen.As Blood gives energy for mental activities. Only when the blood circulation normal can shen be in good order. Being the supreme ruler the Heart not only rules all the physical activities of other zang-organs, but also governs all the mental activities related to other zang-organs. The seven emotions and the five modes of the wu shen all are regulated by Heart. Wu shen modes are attributed to zang-organ networks as shown below: Table.2 Attribution of Mental Activities and Emotions to Zang-Organs Shen dominates the movement of blood (yin) and Qi (yang) and this factor is core factor in the Chinese medicine. Shen controls Jing and Qi, which are the founding substances of the body. Although Shen is dependent on pre-natal and post natal Jing Qi for a continuous supply Shen require blood for all activities. Blood distribution takes place through the blood vessels, and the blood vessels house Shen.Huang Neijing (,) Since the mind resides in the Heart and if the heart blood is strong a person will asleep easily and the sleep will be sound. When the mind has no residence it will cause inability to fall asleep leading to a disturbed sleep. Therefore all dreams are related to the Heart. 5. Heart Paired with Small Intestine Zang organs are paired and provide residence to shen. And the Fu organs provide transportation. Fu organs store and discharge materials. The relationship between Heart and the small intestine Is of similar nature. The small intestine separates pure nutrients and from the turbid waste Then Spleen absorbs, and transports and transfers the clear nutrients to the zang –organs for storage. Water waste is discharged by the Kidneys. And solids discharges by Large intestines. The small intestines is closely related to the Heart physiologically and pathologically through its meridians connected with Heart Meridian. 6. The Heart opens into the tongue The heart masters the tongue (she) (suwen chapter 5) Tongue is seen as a mirror of heart or offshoot of the Heart Heart and tongue are internally connected with each other. The heart controls the colour, form and appearance of the tongue. Especially the tip of tongue. It also controls the sense of taste. The heart influences the tongue, talking and speech. 7. The Protection shield of Heart As an organ Pericardium is closely related to the Heart as the outer membrane covering of the Heart providing a shield. Against exterior pathogenic attacks. The Pericardium has similar functions as the Heart. Pericardium has deep influence on the state of the main especially emotional state. Heart being the supreme zang organ needs maximum protection and Pericardium is its last line of defense before any exterior pathogen penetrates the Heart. Therefore pericardium and Heart have a very close relationship. 1.3 Conclusion The traditional Chinese medicine extensively shares the world view of ancient Chinese philosophy, that the human as an integral part of nature and as replica of the universe, so that they correspond to each other in various ways. Cosmological theories of yin-yang, the five elements, and the Qi explain the formation of the universe. Chinese linguistic evidence shows that the Chinese Xin Heart is culturally conceptualized in the central faculty of cognition, which is the agent of thinking, feeling, understanding, knowing, reasoning and judging, as the seat of both mental and emotional lives of a human being. Chinese Heart is simultaneously mental, spiritual, moral, intellectual, rational, volutional,  Temperamental, and emotional. There are no two hearts but one single zang having two  aspects. 1.4 References. Michael Gershon, author of The Second Brain  a short history of Chinese philosophy of Fung Yu-LAN 1966: 17-19   wu changguo,zhu zhongbao,2002)

Gender communication

For many years, society has influenced how humans act and communicate towards one another depending on the scenario and the sex that they are specified to. Social and cultural norms can significantly influence both the expression of gender identity, and the nature of the interactions between genders.Gender culture, the set of behaviors or practices associated with masculinity and femininity (Relish p 423), pay a huge contribution on how and why males and females communicate fervently with other genders. Researchers like Susan Relish believe that the differences start from childhood with the games they are influenced to play. The stereotypes the media portray nowadays also play a factor on the difference Of males and females. It ultimately affects the communication styles by the way they process information, the â€Å"leadership† role males tend to feel, and their talk time.Since childhood, little girls are influenced to play house, with no rules, obligations, or worries about anything because the â€Å"dad† is the one who should make the money while the â€Å"mom† stays home. While on the other hand, most if not all, boys are obligated to join sports teams, be competitive, and have goals and strategies. These differences as children cause women to operate from assumptions about communication, and use rules for communication that differ significantly from those endorsed by most men (Relish p 422).Little boys are told to â€Å"suck it up† if they get hurt during a game while the girls are tended to as quickly as possible which can explain why many men don't show as much emotion when they communicate. Aries' research shows that men aren't as open as women are with others: Men are more likely than women to emerge as leaders, to be directive and hierarchical, to dominate in groups by talking more and interrupting more and to be oriented toward solving problems. In contrast, women are found to be more expressive, supportive, facilitative, egalitarian and cooperative than men.In the movie, John Tucker Must Die, the star athlete portrays the typical stereotype male in which they have â€Å"locker room talk†. His friends make fun of him because he is â€Å"whipped† but he turns it around by saying that he only does It so that he can get laid. Reason he does that is because he doesn't ant to show weakness with other men and wants them to know that he is the hierarchy in the relationship. On the other hand, girls are more open and talk with each other for advice using every detail they can. Women are more expressive with each other rather than men who are better at keeping everything bottled in.According to Lewis and Miller, women communicate emotionally through facial expressions. When females communicate, they tend to use mostly their eyebrows to get their message across. The like to look at the person they are talking to, to make sure that they are listen inning and paying attention to them. Women at ofte n times do not care of the leadership role as long as they are listened to. At the University of Texas at San Antonio, a survey was within the students of the campus between the ages of 1 8 to 25 to see how they communicate differently depending on the people they are with.The table below shows the findings: Fig. 1 DUST communication difference between ages 18 to 25 Upon doing the survey, it is found that men tend to change the way they communicate with others because of social stereotypes while females do not change as much. After some more research, males communicate different tit other males and like to show aggressiveness and hierarchy to not show weakness even though it is not always the case unlike women who communicate almost the same with everyone as long as they get their point across to the other person. Attitude is a strategy both female and males do but differently.Carpi's research shows that men interrupt when they want to get their point across to show authority while Women tend to nod their head, wait and listen. When males communicate with each other, they tend to debate and disagree with each other and with not much eye contact while on the other hand , females re inclined to show support as their â€Å"motherly instincts† come out. When males and females get in a heated discussion, males are most likely to just storm off without wanting to talk about it to avoid having long talks and get aggressive rapidly while the females show much emotion and want to talk everything out.Rather than just talk everything out, men would much rather prefer doing some activities instead (Wright p 49). Fig 2. Females Fig. 3 Males The data below are the Wrights finding between males and females of ages 20 to 24. It is safe to with the data that women prefer to talk with friends than o activities while men want to beat around the bush and just take their mind of it. Women like to take their time talking about their issues and men just keep simple. Pond all this research, sex is the root source of differences of how males and females relate and communicate to others. Whether it is to show hierarchy or express their feelings, it is safe to say that both genders ultimately communicate different based on social norms and to get their point across.

Alarming Info About College Paper Writing Company Uncovered

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Art, Literature, and Music in 20th Century Free Essay Example, 750 words

Art, Literature, and Music in 20th Century Question I feel that the best example of a poet’s response to the devastation of war comes from Owen (1921) who wrote a poem titled Dulce et Decorum Est. The poem shows the horror of war and how useless a death can be if it is based on a lie that death which comes by fighting for one’s homeland is sweet. The First World War was death caused by mechanised warfare where machines and the number of bullets fired became more important than anything else. Owen’s poem is written from the viewpoint of a man who was involved in real battle and saw his friends die around him from gas warfare. The poem begins with a group of soldiers walking away from the battlefield who are attacked with chlorine gas. As try to quickly put on their gas masks, one of them is not quick enough and the poet sees him die a very horrible death (Owen, 1921). Owen writes blank verse with loose iambic pentameter which gives his poem the feel of being disjointed. We will write a custom essay sample on Art, Literature, and Music in 20th Century or any topic specifically for you Only $17.96 $11.86/pageorder now This is most evident in the ending of the poem where he describes the death of the soldier to the reader using imagery such as lungs filled with blood and lifeless bodies. In effect, Owen seems to suggest that the idea of dying for one’s country is nothing more than a lie told to children who seek glory in their lives. Question 2 Music was considered to be an essential part of civilization for hundreds of years and the music of various countries added to the cultural values held in a country. In America, music was also a part of the national economy as well as culture but at the beginning of the 20th century, record manufacturers often refused to acknowledge the music created by African Americans and ignored them as customers. Music was expected to represent racial characteristics and thus many people considered black music inferior to white music (Mlinarcik, 2004). This was racial inequality to an extreme since traditionally artists and artisans are supposed to be more accepting of differences than any other segment of society. However, despite all the negativity, black music producers and musicians consistently produced excellent output in various forms of music to show that they were indeed as capable as their white counterparts. This musical output helped in breaking social barriers and improving cultural education and thus helped the process of racial equality between blacks and whites. Jazz and blues remained popular amongst a wide cross-section of the population and artists such as Ethel Waters and Isabelle Washington showed how art has no boundaries of race or color (Mlinarcik, 2004). Undoubtedly, they and other artists like them remain the largely ‘unsung’ heroes for the struggle which led to eventual racial equality in the United States. Question 3 While the world may clearly remember individual writers such as Baldwin and Wright for their writings concerning the plight of a people who have been more or less sidelined by their nation, the names of female writers such as Gwendolyn Brooks often become obscure. Brooks was the first African American writer to win the Pulitzer Prize and worked hard for gender and race issues in postwar America during the civil rights era. Other African American female writers include Nikki Giovanni and Sonia Sanchez who also worked with civil rights groups to bring about a change to society (Wikipedia, 2007). In other arts, Marian Anderson who was born in Philadelphia born had to achieve recognition and fame in Europe before she was accepted as an artist in America. In 1939, at her first major American concert the Daughters of the American Revolution protested and did not allow her to perform in the nation’s capital at Constitution Hall. Seeing this reaction, Eleanor Roosevelt helped her perform at the Lincoln Memorial and Mrs. Roosevelt resigned from her membership with the Daughters of the American Revolution. The NAACP awarded the Spingran Medal to Marian Anderson in recognition of her achievements and her efforts in improving the race issues faced by other African American artists (LOC, 2007). Word Count: 731 Works Cited LOC (Library of Congress). 2007, ‘African American Odyssey’, LOC. gov, [Online] Available at: http: //memory. loc. gov/ammem/aaohtml/exhibit/aopart7b. html Mlinarcik, J. 2004, ‘The Great War and Modern America’, GMU. edu, [Online] Available at: http: //chnm. gmu. edu/courses/er/fall2004/hist120/archives/The%20Great%20War%20and%20Modern%20America. php Owen, W. 1921, ‘Dulce et Decorum Est’, Wikisource. org, [Online] Available at: http: //en. wikisource. org/wiki/Dulce_et_Decorum_est Wikipedia, 2007, ‘African American literature’, Wikipedia. org, [Online] Available at: http: //en. wikipedia. org/wiki/African_American_literature