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A character to care for and cherish
养生，养性，养浩然之气
In classical Confucian belief， utopia is where “the old are provided for， the middle-aged are employed， the young are brought up， and all the widowed， orphaned， childless， and disabled are cared for” （老有所终，壮有所用，幼有所长，矜寡孤独废疾者皆有所养）. First recorded in the “Liyun” chapter of Confucius classic The Book of Rites， this ideal， known as “Great Unity” has influenced many politicians and reformers over the last 2，000 years.
In the Lebanese film Capharnaüm， the 12-year-old Zainin talks about the basic human need to be cared for： “I want adults who can’t raise children not to have children.” In nature， wild animals instinctively take care of
their young， while today， Chinese parents can sign up for courses in the art of care， nourishment， and support—all encapsulated in the character 養 （y2ng）.
Developed in the Warring States period， the traditional version of 养 is養， consisting of a 羊 （y1ng， sheep） radical at the top， which informs its pronunciation， and a 食 （sh！， eating） radical below. It originally referred to raising livestock like sheep and water buffalo， but was later applied to plants. In the Spring and Autumn period， economist and politician Guan Zhong proposed 养桑麻，育六畜 （y2ng s`ng m1， y& li&ch&， “growing mulberry and hemp， and raising six species of livestock”） as the best way to lead the state and people to prosperity.
Today， the character is applied to the raising of all animals. A formal word for raising livestock is 饲养 （s#y2ng）. For instance， 中国饲养猪的历史可以追溯到新石器时代。（Zh4nggu5 s#y2ng zh$ de l#sh@ k0y@ zhu～s& d3o X～nsh！q# sh！d3i. “The history of pig-raising in China can be traced back to the Neolithic Age.”）
Indoor plants and small pets， which require special care by humans， also use the character 养， as in 养花 （y2ng hu`， growing flowers） or 养猫 （y2ng m`o， keeping a cat）. When it comes to humans， 养 can refer to giving birth to and taking care of a child. For instance， 她养了一个大胖小子。（T` y2ng le y！ g- d3 p3ng xi2ozi. She delivered a big baby boy.） People traditionally had children to provide security for themselves in old age or 养儿防老 （y2ng’9r f1ngl2o）. Those unable to have their own children may choose to adopt （领养， l@ngy2ng）， thus becoming 养父母 （y2ngf&m^， foster parents） to their 养子（y2ngz@， adopted sons） and 养女 （y2ngn）， adopted daughters）.
In a Confucian society， adults had a moral and legal obligation both to provide for （赡养， sh3ny2ng） their parents and grandparents， and to bring up （抚养， f^y2ng） their offspring. They are also responsible for supporting the whole family and feeding its members （养家糊口， y2ngji` h%k6u）. How best to raise one’s children， though， has been a puzzle since ancient times. One proverb states， “穷养儿富养女 （Qi5ng y2ng 9r f& y2ng n）. Raise sons in poverty and daughters in affluence.）”; this way， it was believed， sons could be trained （培养， p9iy2ng） to be strong and bear more familial and social responsibilities， while daughters would become generous and nurturing， and attract good marriage partners.
In recent decades， though， China’s economic development and family planning policies have allowed increasing numbers of families to raise their only child in prosperity， producing many so-called “little emperors” who are pampered and spoiled （娇生惯养， ji`osh8ng gu3ny2ng）： 她从小娇生惯养，没有受过一点儿委屈。（T` c5ng xi2o ji`osh8ng gu3ny2ng， m9iy6u sh7u gu7 y#di2nr w0iqu. “Living in luxury ever since childhood， she has never been put to any inconvenience.”）
养is rarely ever a single action： People， as well as machines， and infrastructure， require maintenance or upkeep （保养， b2oy2ng） in order to function well， as in 你身体弱，应当好好保养 （N@ sh8nt@ ru7， y～ngd`ng h2ohao b2oy2ng. “You have a delicate constitution and need to take good care of yourself”）. This is the principle behind 养生 （y2ngsh8ng， “preserving life”）， a Chinese philosophy that dates back to at least the Daoist sage Zhuangzi， which advocates staying healthy by applying a combination of traditional Chinese medicine， nutrition， aesthetics， psychology， and exercise.
There are numerous interpretations of the best path to preserving life （养生之道， y2ngsh8ng zh～ d3o）. Ming physician Wan Quan summarized it into four points： “Lessen desires， guard against exercise， follow the natural law of the four seasons， and be cautious with medicine.” Those who get sick， wounded， or simply tired may need care in order to 养病 （y2ngb#ng， convalesce）， 养伤 （y2ngsh`ng， heal）， or 休养 （xi$y2ng， recuperate）.
It’s not only the body that requires 养： people may need rest to improve their energy （养神， y2ngsh9n）， or cultivate their mind and character （修心养性， xi$x～n y2ngx#ng）. The strategist Zhuge Liang is said to have told his children， 静以修身， 俭以养德 （J#ng y@ xi$sh8n， ji2n y@ y2ng d9. Quietude promotes learning， frugality cultivates virtue）， while Mencius’ motto was： 我善養吾浩然之气。（W6 sh3n y2ng w% h3or1n zh～ q#. “I am good at fostering my noble spirit.”）—a good retort to the next person who dares criticize you for napping during the day！
– HUANG WEIJIA （黄伟嘉） AND TAN YUNFEI （谭云飞）
养生，养性，养浩然之气
In classical Confucian belief， utopia is where “the old are provided for， the middle-aged are employed， the young are brought up， and all the widowed， orphaned， childless， and disabled are cared for” （老有所终，壮有所用，幼有所长，矜寡孤独废疾者皆有所养）. First recorded in the “Liyun” chapter of Confucius classic The Book of Rites， this ideal， known as “Great Unity” has influenced many politicians and reformers over the last 2，000 years.
In the Lebanese film Capharnaüm， the 12-year-old Zainin talks about the basic human need to be cared for： “I want adults who can’t raise children not to have children.” In nature， wild animals instinctively take care of
their young， while today， Chinese parents can sign up for courses in the art of care， nourishment， and support—all encapsulated in the character 養 （y2ng）.
Developed in the Warring States period， the traditional version of 养 is養， consisting of a 羊 （y1ng， sheep） radical at the top， which informs its pronunciation， and a 食 （sh！， eating） radical below. It originally referred to raising livestock like sheep and water buffalo， but was later applied to plants. In the Spring and Autumn period， economist and politician Guan Zhong proposed 养桑麻，育六畜 （y2ng s`ng m1， y& li&ch&， “growing mulberry and hemp， and raising six species of livestock”） as the best way to lead the state and people to prosperity.
Today， the character is applied to the raising of all animals. A formal word for raising livestock is 饲养 （s#y2ng）. For instance， 中国饲养猪的历史可以追溯到新石器时代。（Zh4nggu5 s#y2ng zh$ de l#sh@ k0y@ zhu～s& d3o X～nsh！q# sh！d3i. “The history of pig-raising in China can be traced back to the Neolithic Age.”）
Indoor plants and small pets， which require special care by humans， also use the character 养， as in 养花 （y2ng hu`， growing flowers） or 养猫 （y2ng m`o， keeping a cat）. When it comes to humans， 养 can refer to giving birth to and taking care of a child. For instance， 她养了一个大胖小子。（T` y2ng le y！ g- d3 p3ng xi2ozi. She delivered a big baby boy.） People traditionally had children to provide security for themselves in old age or 养儿防老 （y2ng’9r f1ngl2o）. Those unable to have their own children may choose to adopt （领养， l@ngy2ng）， thus becoming 养父母 （y2ngf&m^， foster parents） to their 养子（y2ngz@， adopted sons） and 养女 （y2ngn）， adopted daughters）.
In a Confucian society， adults had a moral and legal obligation both to provide for （赡养， sh3ny2ng） their parents and grandparents， and to bring up （抚养， f^y2ng） their offspring. They are also responsible for supporting the whole family and feeding its members （养家糊口， y2ngji` h%k6u）. How best to raise one’s children， though， has been a puzzle since ancient times. One proverb states， “穷养儿富养女 （Qi5ng y2ng 9r f& y2ng n）. Raise sons in poverty and daughters in affluence.）”; this way， it was believed， sons could be trained （培养， p9iy2ng） to be strong and bear more familial and social responsibilities， while daughters would become generous and nurturing， and attract good marriage partners.
In recent decades， though， China’s economic development and family planning policies have allowed increasing numbers of families to raise their only child in prosperity， producing many so-called “little emperors” who are pampered and spoiled （娇生惯养， ji`osh8ng gu3ny2ng）： 她从小娇生惯养，没有受过一点儿委屈。（T` c5ng xi2o ji`osh8ng gu3ny2ng， m9iy6u sh7u gu7 y#di2nr w0iqu. “Living in luxury ever since childhood， she has never been put to any inconvenience.”）
养is rarely ever a single action： People， as well as machines， and infrastructure， require maintenance or upkeep （保养， b2oy2ng） in order to function well， as in 你身体弱，应当好好保养 （N@ sh8nt@ ru7， y～ngd`ng h2ohao b2oy2ng. “You have a delicate constitution and need to take good care of yourself”）. This is the principle behind 养生 （y2ngsh8ng， “preserving life”）， a Chinese philosophy that dates back to at least the Daoist sage Zhuangzi， which advocates staying healthy by applying a combination of traditional Chinese medicine， nutrition， aesthetics， psychology， and exercise.
There are numerous interpretations of the best path to preserving life （养生之道， y2ngsh8ng zh～ d3o）. Ming physician Wan Quan summarized it into four points： “Lessen desires， guard against exercise， follow the natural law of the four seasons， and be cautious with medicine.” Those who get sick， wounded， or simply tired may need care in order to 养病 （y2ngb#ng， convalesce）， 养伤 （y2ngsh`ng， heal）， or 休养 （xi$y2ng， recuperate）.
It’s not only the body that requires 养： people may need rest to improve their energy （养神， y2ngsh9n）， or cultivate their mind and character （修心养性， xi$x～n y2ngx#ng）. The strategist Zhuge Liang is said to have told his children， 静以修身， 俭以养德 （J#ng y@ xi$sh8n， ji2n y@ y2ng d9. Quietude promotes learning， frugality cultivates virtue）， while Mencius’ motto was： 我善養吾浩然之气。（W6 sh3n y2ng w% h3or1n zh～ q#. “I am good at fostering my noble spirit.”）—a good retort to the next person who dares criticize you for napping during the day！
– HUANG WEIJIA （黄伟嘉） AND TAN YUNFEI （谭云飞）