Professor Stephanie Rosen
Rhetoric 309K
31 January 2012
Rhetorical Analysis of Huang Di Nei Jing Su Wen
In chapter two of Huang Di’s Inner Classic, scholars and authors Paul U. Unschuld and Hermann Tessenow are
able to capture in their translation the very essence of what Chinese medicine
is based upon. Through the use of diction, symbolic imagery, and metaphorical
devices, this chapter illustrates the necessity of all living beings to live in
harmonious balance with the qi of the four seasons. Those that follow the flow
of energy and the natural progression of the changing seasons will live long
and healthy lives. Those that oppose nature and choose to live against this qi will
fall to disorder, disease, and eventually destruction.
This chapter is written entirely in
the form of a poem, which allowed the rhetorical devices to flow in a
harmonious pattern of their own in every stanza. This reflected the harmony and
energy flowing through the seasons. A description of every season is followed
by practical instructions on how to live in accordance with the “qi” energy, or
life force, of that season (Bing qtd in Unschuld and Tessenow 45). These
instructions also refer to the mind and body, and mention that opposing the qi
would lead to a certain disease that corresponds to a specific season (Unschuld
and Tessenow 46).
The qi of every season has a
purpose that directly affects all living things. Wang Bing, a translator and
reference used by the authors, explains that “the qi of spring generates life
and the qi of summer contributes to growth,” while “the qi of autumn gathers
and the qi of winter stores” (Bing qtd in Unschuld and Tessenow 46-47). This
flow of qi symbolically represents the life cycle of nature, and encourages
humans to grow, gather, and store food during the corresponding seasons. As
repeatedly stated, this is “the Way to nourish” the qi of life, growth,
gathering, and storage (Unschuld and Tessenow 46-50). By adhering to these
specific instructions and by being receptive to the energy of the qi, one can
achieve and enjoy optimal health.
Every season has a symbolic element
that flourishes and corresponds to a specific organ. When a person develops a
disease, it is caused by harm to that organ as a result of being out of sync
with the qi of its season. Wood is the element of spring and is symbolic of the
liver. Harm to the liver causes colds that develop in the summer because “When
the wood is harmed, it cannot produce fire. Hence, in summer, which is the time
when fire is in command, there are changes…which generate cold disease”
(Zhicong qtd in Unschuld and Tessenow 46).
The element of summer is fire, which
is symbolic of the heart and the disease that can result is “jie” or fever, and malaria. These
diseases develop in autumn because the fiery qi of summer still held within the
heart conflicts and competes with the cooler qi of autumn, which causes
alternating periods of fevers and chills (Jiebin qtd in Unschuld and Tessenow
47). The element of autumn is metal, which is symbolic of the lungs. Opposing
the qi of autumn will cause diarrhea in the winter. Here, the qi of autumn
conflicts with the qi of winter, whose element is water. This disease is
symbolic of the conflict between metal and water, and it reflects the body’s
inability to reabsorb water from the large intestine due to the imbalance of
the two qi (Bing qtd in Unschuld and Tessenow 49).
The last of the four seasons is
winter, with its element of water symbolic of the kidneys. This is appropriate
since the kidneys are the filtering organs of the body that balance osmotic
levels of the blood. The afflictions following harm to the kidneys are
“limpness with receding [qi],” which is due to the qi of winter conflicting
with the qi of spring that wishes to use up the water to support new life and
growth (Unschuld and Tessenow 50).
Other significant symbols
included the heaven and earth qi, yin and yang, the sun, and the sage. The
heaven and earth qi are both outside forces that support the harmonious flow of
the qi of the seasons. The interaction between the qi of heaven and the qi of
earth is necessary to encourage balance and support the progression of life
(Bing qtd in Unschuld and Tessenow 51-52). Yin and Yang is defined by
Merriam-Webster.com as “opposite sides, elements, or extremes”
(Merriam-Webster). It constitutes the idea of the balancing force of opposites
in nature. In reference to the poem, spring and summer are qi of yang while
autumn and winter are qi of yin. It is by opposing this natural law of balance
that the symbolic organs of every season become damaged and cause disease
(Unschuld and Tessenow 54-55).
The sun is referred to in the
verses that instruct people to go to rest and rise at different times during
different seasons. This instruction accounts for the change in the length of
daylight as seasons pass, and emphasizes the idea that proper rest is necessary
for good health (Unschuld and Tessenow 46). The sun is symbolic for life
itself, as it is a major source of warmth as well as the major source of energy
necessary for all living things.
The sage is the wise man who
follows every instruction of nature, and whose health and long life is
reflective of his balance with the qi of yin yang (Unschuld and Tessenow
55-56). In a quotation used within the poem, the sage is a healer who “did not
treat those already ill, but…those not yet ill” and “did not put in order what
was already in disorder, but…what was not yet in disorder” (Unschuld and
Tessenow 57). The sage acts when it is still possible to restore order and the
consequences of the disease are still reversible. This philosophy of the sage
is compared to an opposing idea of the use of drug therapy to treat a disease.
Here, the authors are pointing out a flaw in the argument of the opposing drug
therapy view by providing other examples to create comparisons. “When drugs are
employed for therapy only after a disease has become fully developed…this is as
if a well were dug when one is thirsty” is a counterexample that comes to show
how pointless and ineffective this method is. The authors persuade the audience
to agree with this view by ending in a rhetorical question: “would this not be
too late, too?” (Unschuld and Tessenow 57). This question implies that drug
therapy is futile compared to the wisdom and preventative measures of the sage.
Through symbolism created by
imagery, metaphors, diction, and the structure of the poem, the audience is
taken on a journey through the seasons that illustrates how the balance of qi
directly impacts heath. These devices help the poem paint a peaceful picture
for the readers to visualize how the flow of energy between a person and their
environment affects their well-being. The audience is also challenged to think
critically and make connections between the symbols, elements, and the human
body in a way that makes the argument more persuasive.
Source
Citations
Tessenow, Hermann. "Chapter
2: Comprehensive Discourse on Regulating the Spirit [in Accordance With] the Qi
of Four [Seasons]." Huang Di Nei Jing Su Wen : An Annotated Translation
of Huang Di’s Inner Classic – Basic Questions, 2 Volumes. By Paul U.
Unschuld. Berkeley: University of California, 2011. 45-57. Print.
"Yin and Yang." Dictionary
and Thesaurus - Merriam-Webster Online. Web. 31 Jan. 2012.
<http://www.merriam-webster.com>.
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