Medical beauty is a hot topic in today's society. The following are the related papers I collected for your reference only!

1 Huangdi Neijing embodies the healthy concept of "people-oriented" in TCM beauty.

The word "people-oriented" first appeared in Guan Zi Ba Yan, a politician in China during the Spring and Autumn Period. The original text said: "The husband is the overlord and the people are the foundation. The reason is that the country is solid and chaos is dangerous. " Zhang Dainian, a master of Chinese studies [7], regards people-oriented, harmony between man and nature, vigorous and promising, and eminent monks as the four main points of China traditional culture. Therefore, "people-oriented" put forward by Guan Zhong is one of the basic spirits of China traditional culture. Western traditional culture also has the concept of "people-oriented". The ancient Greek philosopher protagoras [8] (490-42 BC1) put forward a famous conclusion: "Man is the measure of all things, the surprise of what exists, and the measure of what does not exist", which is full of people-oriented philosophical spirit. 14- 19 th century Europe's ideological liberation movement carried forward the people-oriented thought, and humanism, humanism and humanism appeared one after another. At present, theorists believe that humanism (English) can be translated into Chinese as humanism, humanism and humanism [9]. People-oriented promotes humanity and human rights, respects human dignity and realizes human rights. With the progress of human society and the development of medical and health undertakings, medicine began to comprehensively consider the relationship between human social living environment, including natural environment, economy, family and social communication, mental state and human health, and solved the physical and mental health problems of human beings from the combination of social people and biological people. The medical model has evolved from the traditional "disease-centered" to "patient-centered" and then to "people-oriented", forming a "people-oriented" idea of safeguarding human dignity, respecting human rights, attaching importance to human values and realizing people's all-round development. Sun Xiuzhen pointed out that the connotation of people-oriented is essentially a people-oriented thought, which cherishes and pays attention to the significance of human existence, human value and human free development [10]. Therefore, today's medical ethics is people-oriented, providing spiritual, emotional and cultural services for patients in medical treatment, aiming at creating a more harmonious society and a more dignified and happy life, and avoiding the excessive abuse of science and technology in medicine. Qin Hong and others [1 1] think that medicine must fully embody the harmony and unity of scientific culture and humanistic culture in medicine. Huangdi Neijing, a classic of traditional Chinese medicine, not only laid a theoretical foundation for the formation and development of traditional Chinese medicine, but also became the source of TCM beauty theory. The "people-oriented" medical beauty thought contained in it can be summarized as follows.

Huangdi Neijing embodies the diversified aesthetic view of TCM beauty.

Huangdi Neijing, as a classic medical work with rich contents and full of medical human aesthetics, expounds multiple standards of human beauty, which still has an important influence on today's Chinese medicine beauty practice. Li Hongyang pointed out that Huangdi Neijing not only elaborated the measurement of human body in detail, but also expounded the medical aesthetic thoughts of human body, such as anatomical physiology, physical anthropology foundation, morphological characteristics and temperament elements [12]. At the same time, the theory of TCM constitution originated from Huangdi Neijing, which was written in the Spring and Autumn Period and the Warring States Period. Constitution refers to the inherent characteristics that are formed on the basis of innate endowment and acquired in the process of human life, and are relatively stable and comprehensive in morphological structure, physiological function and psychological state. There is a cloud in Lingshu Shouyaogang Ruan: "People are born rigid, weak and strong, short and long, yin and yang." This sentence means that people's constitutions are different. For example, people's temperament and personality are just soft, their physique is strong and weak, their life span is long, and yin and yang are biased. Physical phenomenon is an important manifestation of human life activities, with individual differences; And physique is the result of the interaction of successive factors. Although it has certain stability, it is not static and can be adjusted [13]. This idea of knowing and paying attention to the characteristics of human health and aesthetic feeling is the aesthetic thought of traditional Chinese medicine based on human body text, which is infiltrated by China traditional excellent culture. It provides a theoretical basis for respecting the aesthetic feeling of different styles and a reasonable basis for the diversification of aesthetic standards.

Huangdi Neijing embodies the beauty of traditional Chinese medicine that pays attention to health.

3. 1 image of beauty and bodybuilding in traditional Chinese medicine

Generally speaking, the formal beauty that Chinese medicine beauty pays attention to mainly lies in the beauty of human appearance, especially the beauty of facial skin. From the perspective of human aesthetics, skin is the largest sensory organ of human body, and it is also the most striking aesthetic organ. It has the function of feeling and expressing, and can convey the information of human aesthetics, so it is the first object of human aesthetics [14]. Although maintaining and creating the beauty of human appearance is the same aesthetic behavior and requirement in the field of cosmetic medicine, the traditional aesthetics of traditional Chinese medicine under the framework of China culture is formed on the philosophical, aesthetic and medical levels of China culture, so the beauty of traditional Chinese medicine pays attention to the maintenance and promotion of human health at the same time. China's medicine is based on the philosophy of "there must be something inside", which holds that the ups and downs of human qi and blood are often manifested by the complexion. Traditional Chinese medicine believes that human facial skin, as an important aesthetic element of beauty, needs to have "bright and moist" health signs, although the skin color can be blue, red, yellow, white and black. The tenth chapter of Su Wen's "Five Zang Organs Generation" says: "Because of the qi of the five zang organs, those who see the color like grass die, those who see the yellow like a bitter orange die, those who see the black like a cup of blood die, and those who see the white like a dead bone die." . Those who are as green as jade feathers, as red as cockscomb, as yellow as crab belly and as white as cream are all born from this. These five colors are also natural. Born in the heart, such as wrapped in Zhu; Born in the lungs, such as wrapped in red dust; Born in the liver, such as wrapped in phlegm, born in the spleen, such as wrapped in phlegm; Born in the kidney, such as wrapped in purple. The innate glory of these five internal organs. "This passage illustrates the close relationship between the beauty of appearance and the health of the five internal organs through the comparison of images. Huangdi Neijing describes a healthy and beautiful complexion as "cinnabar wrapped in white silk", that is, it looks like cinnabar wrapped in white silk with red in white; And unhealthy people often show all kinds of abnormal faces, such as pale, flush, blue, yellow, black and so on. Moreover, in Huangdi Neijing, the etiology and pathogenesis of skin diseases such as distension, sitting, facial decline, dull complexion, dust on the face, eyebrow drop, wrinkle, skin wrinkle, lip dew and dry claws are discussed, which fully illustrates the importance of the relationship between human appearance and health.

3.2 Traditional Chinese Medicine Beauty Physiology and Pathology

Neijing regards the human body as an organic whole, and the changes of internal organs, qi and blood, yin and yang and Yang Can are reflected in the appearance of the human body, especially the face, through the meridians. Su Wen's Six Views of Tibetan Elephants says that "the heart is full of flowers on the face", "the lungs are full of hair and skin", "the kidneys are full of flowers, and the liver is full of melons and tendons", "the spleen and stomach, large intestine and small intestine are full of flowers on the lips." Su Wen's "Musashi Generation" also said: "The combination of hearts is also glorious; The skin of the lungs is also covered, and the hair is glorious; The combination of liver and tendon is also glorious; The combination of the spleen is also fleshy, its lips are also glorious, and the bones of the kidney are also glorious. As for the physiological mechanism of the relationship between the five senses and the functions of the zang-fu organs, Su Wen's Theory of Regulating Classics says: "The master of the human body is blood and ears", and "the way of the five zang-fu organs is to promote blood circulation and tunnel, and all diseases change", which clearly points out the importance of qi and blood to human health. According to "Lingshu Zangfu Disease Syndrome", there are 365 collaterals in the twelve meridians, and the qi, blood and body fluid of zang-fu organs are transported to the head and face continuously through the meridian system, which plays a role in warming and nourishing. Only when qi, blood and body fluid shine on fur, and the skin is fully nourished and moistened, will the skin be ruddy, tender and delicate. The pathological state of human body will lead to the loss of beauty. Huangdi Neijing first discusses the relationship between the beauty decline of human hair, beard, face, facial features, skin and body and age. The theory of ancient naivety expounds the changes of human appearance, especially the changes of skin and hair in the process of human development, growth and aging: "The woman is seven years old, full of kidney qi, with long teeth ... Sanqi, with ordinary kidney qi, so her real teeth are born and long; 47. Strong bones and muscles, extremely long hair and strong physique; May 7th, Yangming pulse decayed, the face began to burn, began to fall, June 7th, Sanyin pulse decayed in the upper part, the face became burnt, and the hair began to turn white. Husband is eight years old, with strong kidneys and long teeth; ..... 38, kidney qi is general, bones and muscles are strong, so real teeth are born and long; Forty-eight, the bones and muscles are prosperous and the muscles are full; 58. Tooth loss caused by kidney qi failure; Sixty-eight, lower body yang deficiency, burning face, white hair, liver qi failure, muscle can not move; Eight or eight, and then the teeth will be sent. " In addition, "Lingshu Tiannian" also said: "Forty years old, five internal organs, the twelve meridians, all prosperous to quiet, sparse, glorious and declining, quite white hair; Seventy years old, grumpy and dry skin. " Su Wen's ancient naive theory, in particular, identified the important substance "Tiangui" for the first time, and thought it was directly related to human aging. In vitro, it shows the loss of beauty such as hair, skin and teeth. In addition, Neijing also discusses the unhealthy lifestyle that leads to the loss of beauty, and holds that improper diet is an important reason for the damage of appearance. "Su Wen Wu Zang Gen Pian" said: "If you eat more salty food, your pulse will coagulate and change color; If you eat too much, your skin will wrinkle and your hair will pull out; If you eat more spicy food, your muscles will be anxious and your claws will dry up; If you eat too many sweets, your bones will hurt and you will lose your hair. This is also the injury of five flavors. " Proper work and rest will help shape your appearance, while improper work and rest will damage your appearance. "Su Wen Xuan Ming Five Qi Articles" has: "Eyes hurt blood for a long time, lying for a long time hurts gas, sitting for a long time hurts meat, standing for a long time hurts bones, and walking for a long time hurts tendons." Improper work and rest will lead to poor qi movement, inaccurate lifting, lack of yang, qi disorder and physical fatigue. Deficiency leads to yang deficiency and depression; Real people are gloomy and turbid, disturbing the spirit and going against the chaos. It shows that overeating will hurt qi and yang will hurt the face. Based on this, Huangdi Neijing established a preliminary research system of TCM aging and anti-aging. At that time, anti-aging was called longevity, Taoism and health preservation. This book lists three treatises on the way of keeping in good health, such as Ancient Innocence, Four Qi Regulating the Spirit, and Anger Passing through the Sky, at the head of Su Wen, systematically expounds the theory and practice of prolonging life, and clearly puts forward "preventing diseases" to maintain human health, delay aging and maintain beautiful appearance. In today's world culture, people's pursuit of staying young is increasingly strong. Zhao pointed out that in modern society, anti-aging and staying young are endowed with a religious moral law [15]. These are in line with the general principles of medical beauty care at present.

Huangdi Neijing embodies the beauty of traditional Chinese medicine and pays attention to the beauty of form and spirit.

4. 1 Unity of formal beauty and physical beauty in traditional Chinese medicine

Holistic thinking is the most fundamental thinking feature of TCM. It organically combines human body and spirit, and regards the research object as the existence of body and mind as a whole, that is, the whole person. In the thinking mode of traditional Chinese medicine beauty, including physical beauty and spiritual beauty, are the core research objects of traditional Chinese medicine beauty. The beauty of god emphasized by TCM beauty can be divided into broad sense and narrow sense in TCM. God in a broad sense refers to the external expression of the whole human life activities, such as the image, skin color, eyes, words, reaction to physical activities, posture, expression and so on. All these are contained in the scope of God; The narrow sense of deity refers to people's spirit, consciousness and thinking activities, including people's individual psychological characteristics and emotional processes, which is the key content of TCM research. Huangdi Neijing is a classic of ecological medicine. Su Wen's six-order dirty image says: "Heaven eats people with five flavors, and the earth eats people with five flavors. The five internal organs enter the stomach, and the taste is hidden, so as to nourish the five internal organs, the qi is harmonious, the body fluid is complementary, and the god is born. " At the same time, as the core concept of China's traditional culture, the "harmony between man and nature" shows the integrity, systematicness and dialectic of thinking mode, which makes people closely linked with nature and society. "Spiritual Pivot, Obedience, Fate and Skin" points out: "The sage is the Tao, and the upper is in harmony with heaven, the lower is in harmony with the earth, and the middle is in harmony with personnel." On the one hand, these thoughts guide people to "make the best use of everything" in life, live in harmony with nature and form a regular and healthy lifestyle; On the other hand, it teaches people to live in harmony with others and social norms, create a good living atmosphere, achieve a state of physical and mental pleasure, and enhance people's happiness index and aesthetic appearance.

4.2 Physio-pathological principles of the beauty of form and spirit in traditional Chinese medicine

The shape, spirit, qi and blood, and the functions of the five internal organs of the human body interact physiologically and pathologically. "Su Wen Tiao Jing Lun" said: "God is full of laughter, and God is short of worry." With regard to human spirit, consciousness and thinking activities, Neijing divides human spirit activities into five types: spirit, soul, spirit, ambition and ambition. With the heart as the commander, they belong to the five internal organs, namely, the heart stores the spirit, the liver stores the soul, the lung stores the spirit, the spleen stores the meaning and the kidney stores the ambition. At the same time, the emotional process, or the different states of the five zang-organs hiding the spirit, will lead to different movements and consequences of qi-flowing. Su Wen's Treatise on Pain says: "Anger leads to qi-flowing, joy leads to qi-flowing, sadness leads to qi-flowing, fear leads to qi-flowing", "shock leads to qi-losing" and "thinking leads to qi stagnation". Because Chinese medicine believes that "qi is handsome blood and blood is the mother of qi", the movement of God will inevitably lead to changes in human qi and blood. When the change range is too large, it will lead to imbalance of qi, blood and yin and yang. It can be seen that the state of god leads to the imbalance of qi and blood operation in human body, which is closely related to the beauty of human appearance. As for the impairment of the five zang-organs due to lack of sympathy, Lingshu Pathogen Dirty Diseases says that "worry leads to sadness", Lingshu Kouwen says that "worry leads to heartbeat, and heartbeat leads to all five zang-organs shaking", Lingshu's theory of all diseases, "sorrow" and so on. And "Soul Pivot is God" also puts forward: worry about sorrow, sorrow for spleen and sorrow for liver. The above discussion shows that excessive consciousness or strong emotion will damage the function of human organs, leading to the decline of human health and beauty. Therefore, according to the law of five elements generating resistance, Neijing puts forward the therapy of winning with five aims, that is, anger hurts the liver and sadness overcomes anger; Happy and sad, afraid of winning; Thinking hurts the spleen, and anger overcomes thinking; Sad for the lungs, joy wins sorrow; I'm afraid of hurting my kidneys. Not only that, Lin Junhua proposed Huangdi Neijing as a representative work of TCM theory, which not only provided a comprehensive and profound aesthetic and medical theoretical basis for TCM beauty theory, but also contributed some methods to treat beauty [16]. For example, the horse cream therapy recorded in Lingshu Jin Jing uses the fat under the horse's neck to rub the affected area repeatedly to treat skin diseases, that is, the beauty treatment method combining medicine with massage. In a word, Neijing advocates people to get a harmonious and natural sense of health, happiness and beauty from nature, society, psychology, life and physique by expounding the interaction between human body, spirit, qi and blood and five internal organs. Although this concept has gone through thousands of years and has not been replaced by other concepts, it is very consistent with the current world health concept. The Health Constitution formulated by the World Health Organization (WHO) in 1984 pointed out that "health is not only a complete state without symptoms of disease and weakness, but also includes physical, psychological and social adaptability". This fully shows the great classic value and modern value of Huangdi Neijing, which is worth learning and learning from. This is also the place where the theory and practice of TCM cosmetology deserve further in-depth study in the future.

5 conclusion

Through investigation, it is found that many chapters in Huangdi Neijing are very valuable to the Chinese medicine beauty thought expounded by human physiology and pathology. First of all, regarding the concept and principle of beauty, Huangdi Neijing has a comprehensive and dialectical view of diversity of beauty, which fully embodies the respect for human beings in the beauty of traditional Chinese medicine and the aesthetic concept of people-oriented in China's medicine. At the same time, the beauty mechanism described in Huangdi Neijing includes not only the skin aspect of appearance beauty, but also the inner beauty. The same cornerstone of the two is the balance of qi and blood, the health of five internal organs, the healthy and harmonious relationship between physical and mental health and society. This kind of understanding is very consistent with the current world health concept, which is helpful to avoid the unfavorable tendency of western beauty to pursue superficiality and rely too much on plastic makeup technology, and deserves attention and in-depth study.

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