Abstract
The Nan-ching 難經 occupies an extraordinary position in the history of Chinese medical literature. No other medical text compiled in China over the last two thousand years has received more and longer lasting attention by editors and commentators; ironically, for the past few centuries, no other ancient text appears to have been misinterpreted as severely. My own efforts to prepare a first English edition of this text have benefitted from the large number of Chinese and Japanese commentated Nan-ching editions compiled over the past sixteen centuries; at the same time, the characterization of the Nan-ching as a commentary to the Nei-ching 經 — an assumption dominating Chinese literature since the eighteenth century and permeating recent Western secondary literature as well — proved to be an initial obstacle to a faithful rendering of its message into English. In fact, concluding from hindsight, a thorough understanding of the conceptual contents of the Nan-ching and its subsequent translation became possible only after I had been able to reassess the historical significance of this text. This reassessment, however, included leaving behind the commentary categorization of the Nan-ching, and recognizing this book as a highly innovative work instead.
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Notes and References
Paul U. Unschuld, The Chinese Medical Classics. Nan-ching, the Classic of Difficult Issues (Berkeley, Los Angeles, London: University of California Press, 1986), 545.
Kenneth J. DeWoskin, Doctors, Diviners, and Magicians of Ancient China: Biographies of Fang-shih (New York: Columbia University Press, 1983), 189, n. 138.
Paul U. Unschuld, Medicine in China. A History of Ideas (Berkeley, Los Angeles, London: University of California Press, 1985) 11–14.
A more detailed account of parallels between the structures of the new empire and the human organism is given in Unschuld 1985, 73–83.
Ting Te-yung, in his commentary on the thirty-ninth difficult issue of the Nan-ching, interpreted ming-men as “gate of orders” (Unschuld 1986, 400).
Ibid., 429.
Ibid., 428.
Ibid., 430.
The only comprehensive study of the concept of ch’i available to date is Onozawa Seiichi et al.Ki no shis Tokyo: Tokyo Daigaku, 1978). In this book see especially Kan Yoshimitsu on the concept of ch’i in Chinese medical literature, 280–313.
Paul U. Unschuld, “Der Wind als Ursache des Krankseins. Einige Gedanken zu Yamada Keijis Analyse der Shao-shih Texte des Huang-ti nei-ching,” Toung-Pao 68: 91–131. Abridged in Unschuld 1985, 67–73.
See, for example, Sung Ying-hsing, Yeh i — Lun ch’i 一 T’an t’ien — Ssû lien shih Shanghai: Shanghai Ren-min Ch’u-pan-she, 51 et seq.
Interestingly, in some ancient Chinese medical texts, and dominating in later centuries, the metaphoric nature of the terms tsang and fu appears to have been limited, to a certain degree, to their specific pathophysiologic meanings in medical literature, in that the element “flesh” was added, creating terms that may be rendered as “body depots” and “body palaces”.
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© 1989 Kluwer Academic Publishers
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Unschuld, P.U. (1989). Terminological Problems Encountered and Experiences Gained in the Process of Editing a Commentated Nan-Ching Edition. In: Unschuld, P.U. (eds) Approaches to Traditional Chinese Medical Literature. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-2701-8_10
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DOI: https://doi.org/10.1007/978-94-009-2701-8_10
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