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Whenever we use English key terms, such as body, emotion, or disease, we invoke a variety of cultural and philosophical assumptions. In the context of Chinese medicine, taking these assumptions for granted, we in fact read an ontology of substance into a more process-oriented “ontology of events,”²⁶ an THE CHINESE WORLD OF SHENTI 35 epistemology that privileges structure and form into a more temporally organized process of transformation, a representation into more experientially oriented presentation, and a strict dualism into correlatively situated polar relations.

One of the most effective approaches that characterized the revolution led by the CCP was the emphasis on mobilizing the masses, that is, working with whatever forces possible to form “a united front” (tongyi zhanxian 统一战线) against the main enemy of the time. At the time, Chinese medicine, which did not have the elite status of Western medicine, was more aligned with the masses to be mobilized and incorporated into the public health programs. The slogan of tuanjie zhongyi 团结中医 (uniting with Chinese medical workers) thus was not just a pragmatic strategy but also a politically significant move.

Jing 精, Shén 神, and Qi 气 Within the Western cultural dialectic going back to Plato, mind has been defined typically as a quality that transcends the body (as something that animates the body and is distinct from it). So to claim that mind is part of the body evokes contradictions. Although jingshen精神 is translated in English as “mind” or “spirit,” it is very much part of shenti. Jingshen is formed by two THE CHINESE WORLD OF SHENTI 37 root characters: jing 精 (concentrated basis of vitality)³⁷ and shén 神 (vitality as manifested through functional activities of mind and body as a whole).

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