Jointed toes: causes and treatment. Jointed toes: what does it mean? Possible causes

Musculoskeletal system represented by active and passive parts. Human joints are the basis of his movements. Therefore, we need to get acquainted with their structure and classification. The science that studies the connection of bones is called arthrology.

The joint is a movable connection of the surfaces of the bones, surrounded by a special protective bag, which contains the joint fluid. Like the oil in a car engine, synovial fluid keeps the bases of the bones from wearing away. Each articulation has articular surfaces and is their movable connection.

But there are forms of joints that are immobile or inactive and can turn into bone weave with age. They are located at the base of the skull and also hold the pelvic bones together. It happens when a person goes through his last point development, and the aging process begins in the body.

Anatomy and joint movement

Every movement in a person's life is regulated by the central nervous system, then the signal is transmitted to the required muscle group. In turn, it sets the required bone in motion. Depending on the freedom of movement of the axis of the joint, an action is performed in one direction or another. The cartilages of the articular surfaces increase the diversity of movement functions.

A significant role is played by muscle groups that contribute to the movement of the joints. Ligaments by structure consist of dense tissue, they provide additional strength and shape. The blood supply passes through the large main vessels of the arterial network. Large arteries branch into arterioles and capillaries that supply nutrients and oxygen to the articulation and periarticular tissues. Outflow occurs through the venous vascular system.

There are three main directions of movement, they determine the functions of the joints:

1. Sagittal axis: performs the function of abduction - adduction;
2. Vertical axis: performs the function of supination - pronation;
3. Frontal axis: performs the function of flexion - extension.

The structure and forms of joints in medicine are usually divided into classes in a simple way. Joint classification:

• Uniaxial. Block type (phalanges of fingers), cylindrical joint (radio-elbow joint).
• Biaxial. Saddle joint (carpometacarpal), elliptical type (radiocarpal).
• Multi-axis. Spherical joint (hip, shoulder), flat type (sternoclavicular).

Types of joints

For convenience, all joints human body It is customary to subdivide into species and types. The most popular division is based on the structure of human joints, it can often be found in the form of a table. The classification of individual types of human joints is presented below:

• Rotary (cylindrical type). Functional basis movement in the joints consists in supination and pronation around one vertical axis.
• Saddle type. Articulation refers to this type of connection, when the ends of the surfaces of the bones sit astride each other. The amount of movement occurs axially along its ends. Often there are such joints at the base of the upper and lower extremities.
• spherical type. The structure of the joint is represented by a convex head on one bone and a hollow on the other. This articulation belongs to multiaxial joints. The movements in them are the most mobile of all, and are also the freest. It is represented in the human body by the hip and shoulder joints.
• Complex joint. A person is very compound joint, which is a complex of the body of two or more simple joints. Between them, the articular layer (meniscus or disc) is substituted on ligaments. They hold the bone one near the other, preventing movements to the sides. Types of joints: kneecap.
• Combined joint. This connection consists of a combination of several different in shape and isolated from one another joints that perform joint functions.
• Amphiarthrosis, or tight joint. It has a group of strong joints. The articular surfaces sharply limit the movements in the joints for greater density, there are practically no movements. In the human body, they are represented where movements are not needed, but a fortress is needed for protective functions. For example, the sacral joints of the vertebrae.
• Flat type. This form of joints in humans is represented by smooth, perpendicularly placed joint surfaces in the articular bag. The axes of rotation are possible around all planes, which is explained by the insignificant dimensional difference of the articulating surfaces. These are the bones of the wrist, for example.
• Condylar type. Joints whose anatomy has at its base a head (condyle), similar in structure to an ellipse. This is a kind of transitional form between the block-shaped and elliptical types of the structure of the joints.
• block type. The articulation here is a cylindrically located process against the lying cavity on the bone and is surrounded by the articular bag. It has best connection, but less axial mobility than the spherical type of connection.

The classification of joints is quite complicated, because there are a lot of joints in the body and they have a variety of shapes, perform certain functions and tasks.

Connection of cranial bones

The human skull has 8 paired and 7 non-paired bones. They are interconnected by dense fibrous sutures, except for the bones of the lower jaws. The development of the skull occurs as the organism grows. In newborns, the bones of the skull roof are represented by cartilaginous tissue, and the sutures still bear little resemblance to a connection. With age, they get stronger, gradually turning into hard bone tissue.

The bones of the front part adjoin to each other smoothly and are connected by even seams. Unlike them, the bones of the brain section are connected by scaly or jagged sutures. The lower jaw is attached to the base of the skull with a complex elliptical complex biaxial combined joint. Which allows you to move the jaw along all three types of axes. This is due to the daily process of eating.

Joints of the spinal column

The spine is made up of vertebrae, which form articulations with their bodies. The atlas (the first vertebra) is attached to the base of the skull with the help of the condyles. It is similar in structure to the second vertebra, which is called the epistopheus. Together they create a unique mechanism that is unique to humans. It promotes tilting and turning of the head.

The classification of the joints of the thoracic region is represented by twelve vertebrae, which, with the help of spinous processes, are attached to each other and to the ribs. The articular processes are directed frontally, for better articulation with the ribs.

The lumbar region consists of 5 large vertebral bodies, which have a great variety of ligaments and joints. In this department, intervertebral hernias most often occur, due to improper loads and poor muscle development in this area.

Next, follow the coccygeal and sacral sections. In the prenatal state, they are cartilaginous tissue, divided into a large number of parts. By the eighth week they merge, and by the ninth they begin to ossify. At the age of 5–6 years, the coccygeal region begins to ossify.

The entire spine in the sacral region is formed by the age of 28. At this time, separate vertebrae fuse into one department.

The structure of the joints of the belt of the lower extremities

Human legs are made up of many joints, both large and small. They are surrounded large quantity muscles and ligaments, have a developed network of blood and lymphatic vessels. The structure of the lower limb:

1. The legs have many ligaments and joints, of which the most mobile is the spherical hip joint. It is him, in childhood, that little gymnasts and gymnasts begin to confidently develop. The largest ligament here is the femoral heads. AT childhood it stretches unusually, and this is due to early age gymnastics competitions. At an early level of pelvic formation, the ilium, pubic and ischium bones are laid. They are connected at first by the joints of the girdle of the lower extremities into a bone ring. Only by the age of 16-18 they ossify and fuse into a single pelvic bone.
2. In medicine, the knee is the most complex and heaviest in structure. It consists of three bones at once, which are in a deep interlacing of joints and ligaments. The knee capsule of the joint itself forms a series of synovial bags, which are located along the entire length of adjacent muscles and tendons that do not communicate with the cavity of the joint itself. The ligaments located here are divided into those that enter the joint cavity and those that do not. At its core, the knee is a condylar type of joint. When it acquires an unbent position, it already works as a block type. When bending the ankle, it already occurs rotational movements. The knee joint claims to be the most complex joint. At the same time, it must be carefully protected, not zealous with overloads on the legs, because it is very, very difficult to restore it, and at a certain stage it is even impossible.
3. Concerning the ankle joint, it must be borne in mind that the ligaments lie on its lateral surfaces. It combines a large number of large and small bones. Ankle joint is a block type in which helical movement is possible. If we talk about the foot itself, then it is divided into several parts, and does not represent any complex articular joints. In its composition, it has typical block-like joints located between the bases of the phalanges of the fingers. The articular capsules themselves are free and are located along the edges of the articular cartilage.
4. The foot in human life is the subject of daily stress, and also has an important depreciation effect. It is made up of many small joints.

The structure of the joints of the belt of the upper limbs

The arm and hand include many joints and ligaments that are able to very finely regulate the actions and motor skills of the smallest movements. One of the most difficult joints here is the shoulder. It has many fastenings and weaves of ligaments that are difficult to adjust one on one. The main three large ligaments that are responsible for abduction, adduction, raising the arms to the sides, anteriorly and upwards.

Raising the arm above the shoulder, sets in motion the muscles and ligaments of the scapula. The shoulder is connected to the scapula with a powerful fibrous ligament, which allows a person to perform various complex and difficult actions with weights.

The classification of the elbow joint in its structure is very similar to the construction knee joint. Includes three joints surrounded by one base. The heads at the base of the bones in the elbow joint are covered with hyaline cartilage, which improves gliding. In the cavity of a single joint, blocking of the fullness of movement is distinguished. Due to the fact that the elbow joint involves the movement of the humerus and ulna, lateral movements are not fully performed. They are inhibited by collateral ligaments. The interosseous membrane of the forearm also takes part in the movement of this joint. Nerves pass through it and blood vessels to the end of the hand.

The muscles of the wrist and metacarpus take their beginning of fastening near the wrist joint. Many thin ligaments regulate the motor skills of movement both on the back of the hand and on the sides.

The thumb joint was inherited from monkeys. Human anatomy is similar to the structure of our ancient relatives with this particular joint. Anatomically, it is due to grasping reflexes. This articulation of bones helps to interact with many objects in the environment.

Joint diseases

In humans, the joints are perhaps the most commonly affected by disease. Hypermobility should be singled out among the main pathologies. This is such a process when there is increased activity bone connections that go beyond the allowable axes. An unwanted stretching of the ligaments occurs, allowing the joint to make a deep movement, which is extremely bad for the tissues adjacent to the heads of the bones. After some time, such movements lead to deformation of the joint surfaces. This disease is inherited, in what way, it remains to be seen by doctors and scientists.

Hypermobility is often detected in young girls and is genetically determined. It leads to deformation of the connective tissues and, above all, the joints of the bones.

With this type of illness, it is highly discouraged to choose a job in which long time have to be in the same position. In addition, it is necessary to exercise carefully, as there is a risk of even greater overstretching of the ligaments. Which, in turn, ends with varicose veins or arthrosis.

The most common localization of diseases:

1. Diseases of the shoulder girdle often occur in people in old age, especially in those who are used to making a living hard physical labor. In the critical zone there are also people who very often go to gym. Subsequently, old age is accompanied by pain in the shoulders (shoulder arthritis) and osteochondrosis cervical spine. Often, doctors find osteoarthritis or arthritis of the shoulder joint in people of this category.
2. Elbow diseases are also common among athletes (epicondylitis). By old age, a person's joints experience discomfort and limited mobility. They are caused by deforming osteoarthritis, arthritis and inflammation of the muscles of the hand. Therefore, it is necessary to remember the correct technique and time of classes.
3. The joints of the hands, fingers and hands become inflamed when rheumatoid arthritis. The disease is manifested by the syndrome of "tight gloves". Its peculiarity is the defeat of both hands (polyarthritis). Cases of arthrosis with acute tendon injury occur in professions associated with fine motor skills: musicians, jewelers, as well as those who daily long-typing texts on the keyboard.
4. In the hip region, coxarthrosis is most often isolated. A characteristic disease in the elderly is osteoporosis (softening of the structure of the femur). Bursitis and tendonitis of the hip joint are found in runners and football players.
5. Diseases in the knee are detected in people of all age groups, since it is a very complex complex. Its restoration in 90% of cases is impossible without surgical intervention, which, in turn, does not guarantee a complete cure for this compound.
6. Arthrosis and subluxation are characteristic of the ankle. Pathologies are professional in dancers, women who often use high heels. Osteoarthritis affects people who are obese.

Healthy joints are a luxury in our time, which is difficult to notice until a person is faced with their problem. When every movement in a certain joint is done with pain, then a person is able to give a lot to restore health.

It would be difficult to imagine human life without precise and confident movements. Concerning any profession where the physical skill of a person is involved, one must pay tribute to the help of joints and ligaments. They are activated reflexively, and we almost never notice how the slightest movements decide our fate, from driving a car to complex surgical operations. In all this, we are helped by the joints, which can turn life the way you want.

Forearm: structure, functions, its possible injuries and their treatment

The human hand consists of several departments. One of them is the forearm. This department human body performs many important functions in everyday life. The structure of the forearm is quite simple and at the same time is prone to various injuries.

Where is the forearm located?

Everyone has heard about this department of the hand, but not many are guided by exactly where this department is located. Everything is quite simple - the forearm is called the part upper limb from the wrist to the elbow joint. You can also say that the forearm is the middle part of the upper limb.

General anatomy

The forearm consists of 2 bones - the ulna and the radius. They have a trihedral shape and a tubular structure. Because of this shape, 3 surfaces and 3 edges are distinguished from these bones. In this case, the two surfaces of both bones are directed forward and backward. A 3surface radius directed outwards and is called lateral. One of the surfaces of the ulna, which is directed towards the middle, is called the medial. Both bones consist of a diaphysis (central part with a medullary cavity), distal and proximal epiphyses (expanded ends of the bone). Between the bones of the forearm along the entire length there is an interosseous membrane.

The forearm itself resembles in its appearance a truncated cone, the top of which is directed downwards, and the base upwards. This is ensured by the special position of the bones, which, although they are in an almost parallel position, are in contact with their ends. As a result of this, the so-called interosseous space is formed between the bones.

Features of the ulna

The proximal (upper) end of this bone is thickened and contains a trochlear notch. It is she who is the junction with the humerus. This tenderloin has 2 processes: ulnar and coronal. The latter has a radial notch, which is the junction with the head of the radius. On one side of the body of the bone is a special nutrient hole.

The distal part of the bone terminates in the head with the styloid process. The lower epiphysis is noticeably narrower than the proximal one. The head of the distal epiphysis serves as a connector to the radius

The structure of the radius

As mentioned above, this bone also has 2 epiphyses and a diaphysis. On the proximal epiphysis there is a head with a special flat depression. It is a glenoid fossa that serves to connect with the condyle of the ulna. The area of ​​the bone below the head is called the neck, and immediately after it begins the tuberosity, to which the biceps of the shoulder is attached.

On the distal epiphysis is the ulnar notch, which is necessary for connection with the head of the ulna. On the other side of this epiphysis is the styloid process. On the lower epiphysis, the bones secrete an articular surface, consisting of 2 parts. It is the place of articulation with the scaphoid and lunate bones. On the rear surface the radius has special grooves, which are the area of ​​attachment of the tendons of the muscles.

Forearm joints

The bones of the forearm form 2 joints among themselves: proximal and distal. The distal is formed by the lateral surface of the head of the ulna and the ulnar notch of the radius. In addition, a triangular cartilaginous plate is involved in the formation of this joint, which is attached to the apex of the styloid process. The joint has a cylindrical shape with a vertical axis of rotation. Together with the distal joint they form single system. The proximal joint is enclosed in a capsule of the elbow joint.

Forearm muscles

All muscles of the forearm can be divided into several groups. First of all, extensors and flexors are distinguished, as well as supinators and pronators. As is clear from the names of the groups, the muscles are divided depending on what functions they perform.

Depending on the location on the limb, an anterior muscle group is distinguished, which includes pronators and flexors, and a posterior one, which includes extensors and supinators.

In addition, each group, in turn, distinguishes between superficial and deep layers. The forearm area consists of many muscles. Some of them originate from the bones of the shoulder girdle, some directly from the radius or ulna.

The muscles of the anterior group of the forearm are represented by: long palmar muscle, deep and superficial flexors of the fingers, ulnar and radial flexors of the wrist, round and square pronators, flexor of the thumb.

The posterior group consists of: 2-ray (long and short) and ulnar extensors of the wrist, supinator, brachioradialis, extensors of the little finger and fingers, abductor thumb, long and short extensor of the thumb, and extensor of the index finger.

In addition to muscles, there are ligaments and tendons. Such complex structure zone of the forearm provides the possibility of a variety of movements of the limb.

Blood supply and innervation of the department

The ulnar and radial arteries are responsible for the blood supply to the tissues of the forearm. These arteries anastomose very well, which makes it possible to ligate one of them, if necessary, without significant circulatory disturbances. The outflow of venous blood is provided by superficial and deep veins.

The posterior group of muscles is controlled by the radial nerve, and the innervation of the muscles of the anterior group is provided by the median and ulnar nerves. The posterior, lateral and medial cutaneous nerves are responsible for the innervation of the skin in this area of ​​the body.

Why do forearm pains occur?

Pain in the forearm is a fairly common symptom of many diseases and conditions. Without additional research, it is sometimes quite difficult to immediately diagnose the cause and choose the right therapy to restore the forearm.

Possible reasons forearm pain:

Who to contact for pain in the forearm?

Pain in the arm in the forearm should not be tolerated. They are a signal that it is time to see a doctor. After all, such painful sensations are characteristic of many diseases. Therefore, if they occur, you should not go to the pharmacy for an anesthetic, but you should consult a doctor. First of all, a neuropathologist and a traumatologist will be able to help, who will prescribe the necessary studies and treatment.

What research methods are used for diagnosis?

To diagnose injuries, pathologies or diseases of the forearm, inspection, palpation, rotational movements and movements of each joint are used. In this case, both forearms are necessarily compared.

If necessary, x-ray examination in 2 projections, as well as computed tomography, are performed.

Forearm treatment

Depending on the type of pathology or injury of the forearm, both conservative and surgical therapy can be prescribed. Conservative may include reception medicines, physiotherapy, wearing special bandages and orthoses, massage and physiotherapy exercises.

Depending on the disease of the forearm, the following surgical interventions can be used: skin grafting, myotomy, tenotomy, bone resections, fasciotomy, osteosynthesis, osteotomy, as well as prosthetics and amputation.

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Webbing between the toes and the sixth finger on the hand are given by nature, but for [human] properties are unnecessary. Tumor and goiter grow on the body [of a person], but for the natural [they] are unnecessary. Mercy and justice in many prescriptions are distributed among [all] five internal organs. However, they do not correspond to the truth of natural properties. As the membranes between the toes are additional useless meat, and the sixth finger of the hand is an additional useless finger, so many external things [like] membranes and sixth fingers for the properties of [all] five internal organs. Excessive mercy and justice [cause] many instructions on how to listen and look.

Therefore, excessively sharp vision [leads to] a mixture of [all] five colors, to sophistication in ornament, blinding with dark and yellow embroidered royal clothes. Was it not so with the [Seer] of the Web from Afar? Excessively subtle hearing [leads to] a mixture of five sounds, to sophistication in six tones, [addiction to musical instruments from] metal and stone, silk and bamboo, bells and six halftones. Isn't that what Master Quan did? ? Excessive mercy [leads to] the rejection of properties, to the constraint of [human] nature in the name of glory, to the fact that everyone in the Middle Kingdom blows the flute and beats the drums, glorifying the unattainable example. Didn't Zeng[tzu] and Chronicler [Yu] act like that? {1}

Excesses in disputes [lead to] a heap of phrases, [like] tiles or knots on a rope, to the enjoyment of identity and difference, hardness and whiteness, unrestrained useless words for the sake of momentary glory. Isn't that what Yang [Zhu] did {2} and Mo [Dee]?

All these teachings with membranes and six fingers do not constitute true truth in the Middle Kingdom. The real truth is not to lose the natural properties. Therefore, when combined, the membranes are destroyed, and when separated, extra fingers. [However] long should not be considered superfluous, and short should not be considered insufficient. Although the legs of a duck are short, [but] try to stretch them out - you will hurt; although the crane's legs are long, [but] cut them off - you will cause grief. If you do not cut off what is naturally long, do not lengthen what is naturally short, then there will be no need to eliminate pain. Oh, how repulsive to human nature are mercy and justice! How much pain mercy causes to people!

The one to whom the membrane between the fingers is cut will cry; the one to whom the extra finger is bitten off will scream. One has a surplus, the other has a deficiency, and the pain is the same for both. Modern merciful people with clogged eyes grieve about the troubles of the world, while the merciless, violating natural properties, hunger for wealth and honors. Oh, how repulsive to human nature are mercy and justice! How much noise they have caused in the world since the time of the three dynasties! {3} .

He who, with the help of a hook and a plumb line, a compass and a square, gives [things] the proper [form], cripples their nature; one who, with the help of ropes and knots, glue and varnish, strengthens [things], harms [their] properties. The one who [makes people] bend in rituals and dances, protect mercy and justice, in order to bring peace to the minds of the Celestial Empire, deprives them of permanent [properties] {4} . [All things] in the Middle Kingdom have permanent [properties]. What is permanent is that which is crooked without a hook, straightened without a plumb line, rounded without a compass, squared without a square; what was connected without glue and varnish, connected without rope and braid. So [all] in the Celestial Empire, drawing one another, are born and do not know why they are born; they acquire in the same way and do not know why they acquire. This order was both in the old days and in our time, [it] cannot be violated. How can one bound by mercy and justice, like glue and varnish, rope and braid, enjoy natural properties? [They] are misleading the whole world. A little delusion changed direction; the great error changed [human] nature. How is this known? Ever since the [Guardian] of the tribe of the Owners of the Tiger has confused the Celestial Empire with his call for mercy and justice, everyone hastened to follow mercy and justice under compulsion. Has not human nature also changed because of the [appearance of] mercy and justice?

Let's try [to express] a judgment about this.

Since the time of the three dynasties, every [person] in the Celestial Empire has changed [his] nature because of things. Insignificant people sacrificed their lives for profit, men - for glory, military leaders - for the sake of the family, wise men - for the sake of the kingdom. These people have different occupations, different nicknames, but by sacrificing themselves, they caused the same harm to their nature.

So, the Slave and the Slave were tending the flock together and both lost their sheep. Slave was asked what [he] was doing? It turned out that he was reading a tablet with a fortune-telling record. They asked the Slave what [she] was doing? It turned out that she was playing dice. They were engaged in different affairs, but both equally lost the sheep. So, the Elder Equal, thirsting for glory, died at the foot of the mountain of the First Sun; robber Zhi {5} , thirsting for a harvest, died on the top of the Eastern Kurgan. Their death is due to various causes, but both of them equally shortened their lives and harmed their nature. Why, then, should one praise the Elder Equal and blame Zhi?

Of those who sacrifice themselves in the Middle Kingdom, some do it for the sake of mercy and justice, then they are usually called noble men; others - for the sake of property and wealth, then they are usually called insignificant people. They sacrifice themselves in the same way, why do they become noble or insignificant? The robber Zhi also shortened his life and damaged his nature, like the Elder Equal, where did the difference [appear] between them, like [the difference] between the insignificant and the noble?

[The ability] to subordinate one's nature to mercy and justice, even [as] perfect as that of Zeng [zi] and Chronicler [Yu], I do not call treasure; [ability to] subdue one's nature to [all] five tastes, even [as] perfect as Yuer's {6} I don't call treasure; those who submit their nature to [all] five, to sounds even [as] perfectly as Mentor Kuan, I do not call sensitive; those who subordinate their nature to [all] the five colors even [as] perfectly as [Seeing] the Web from afar, I do not call sharp-sighted. I call possession not mercy and justice, but only my own properties as a treasure. . I call treasure not the possession of mercy and justice, but only the freedom of my natural feelings. I call sensitive not the one who hears others, but only the one who hears himself. I call vigilant not the one who sees others, but only the one who sees himself. For he who does not see himself looks at others; he who does not control himself takes possession of others, [such] takes possession of what belongs to others, and not what he himself has gained; strives for what is suitable for another, and not for what is suitable for himself. For those who strive for what is suitable for another do not strive for what is suitable for themselves. They are equally vicious, even if it is the Elder Smooth or the robber Zhi! I am ashamed before natural properties, therefore I do not dare to practice mercy and justice with the former and do not dare to indulge in vices and the latter.

!!! Chapter 9

HORSE HOVES

The horse has hooves, and [he] can walk on frost and snow. The skin protects [him] from wind and cold. He nibbles grass, drinks water, rears up and gallops. This is the true nature of the horse. He does not need high towers or huge halls.

But the one who rejoices in Mastery said:

- I can tame horses.

[And he began] trimming their manes, trimming their hooves, began to burn and brand them, bridle and hobble them, lock them in a stable and a paddock. Out of [each] ten, two or three horses perished. [He] began to tame them with hunger and thirst, set them at a trot and gallop, forced them to keep the formation. In front [they] were threatened with a bit and a harness, behind - a whip and a whip. More than half of the horses died.

Potter said:

- I can sculpt with clay.

Circles [for him] corresponded to a compass, and squares to a square.

The carpenter said:

- I can work with wood.

The bends [of him] corresponded to the hook, and the straight [lines] corresponded to the plumb line.

Do clay and wood strive by their nature to correspond to the compass and the square, the hook and the plumb line? But still [masters] were glorified from generation to generation:

- He who rejoices in Mastery knew how to tame horses! The Potter and the Carpenter knew how to handle clay and wood!

This is the mistake of those who ruled under heaven.

I think that the master, ruling the Celestial Empire, would have acted differently. What is constant in the nature of people is that [they] weave and dress, cultivate the land and eat - this is called [them] common property. [Once they] were one, not divided into groups, [and this I] call natural freedom {1} . Therefore, in times [when] the properties were real, they walked slowly and sedately, they looked firmly and adamantly. Then roads and paths had not yet been laid in the mountains, there were no boats and bridges on the lakes; all creatures lived together, and villages stretched one after another. The birds kept in flocks, the animals went in herds, the grasses grew in all their splendor, and the trees in all their length. Therefore, it was possible to walk, leading a bird or an animal, climb a tree and look into the nest of a magpie or a crow. Yes, at a time [when] the properties were real, [people] lived next to birds and animals, [made up one] clan with all creatures. Did they know about [the division into] noble and insignificant? [No one] equally had knowledge, [no one] violated their properties, [all] were equally free from passions, and this [I] call artlessness. In artlessness, the people found their nature.

When the wise men appeared, then [the ability] to walk around and around limping, they began to take it for mercy; [the ability to] walk on tiptoe - for justice, - and [everyone] in the Celestial Empire was confused. Debauchery and excesses began to be taken for pleasure; Folded hands and bent knees were taken as rituals. And [everyone] in the Middle Kingdom began to separate from each other.

Who could cut out the sacrificial bowl without damaging the tree? Who could, without damaging the white jade, carve a scepter and a mace? How [could] introduce mercy and justice without violating the natural properties? How [could] introduce rites and music without discarding natural feelings? Who [could] create an ornament without confusing [all] five colors? Who [would make] five sounds, without confusing them, answer six tubes? In the fact that for the sake of the vessels they crippled the tree, the fault of the masters; in that, for the sake of mercy and justice, they violated natural properties, the fault of the sages {2} .

While the horses lived in the open, they nibbled grass and drank water. Rejoicing, they intertwined their necks and caressed, angry, turned their backs to each other and kicked. That was their only knowledge. But when they put a yoke on the horses, decorated their muzzle [with an image] of the moon, they learned to squint and arch their necks, rest and kick, break the yoke and tear the reins. Therefore, the fact that the horses have acquired [similar] knowledge and learned the habits of robbers is the fault of the Joyful Master.

At the time of the kind of Fiery Helpers {3} the people lived, not knowing what [to him] to do; walked without knowing where. [A person] stuffed his mouth and rejoiced, patted his stomach and went for a walk. That was all his ability. But when the wise men appeared, they [introduced] prostrations and bows, rituals and music to correct the form [behavior] in the Middle Kingdom; hung out mercy and justice for [common] joy, in order to bring peace to the minds of the Middle Kingdom. And then the people began to limp around and around, and became so addicted to knowledge and rivalry in pursuit of profit that they could not be stopped. This is also the fault of the sages.

!!!Chapter 10

HACKING CHESTS

To protect yourself from thieves who break open chests, rummage through bags and open cabinets, you need to tie [everything] with ropes, lock it with bolts and locks. That's smart, they usually say. But the big Thief comes, grabs the whole chest under his arm, puts the wardrobe on his back, hooks the sacks on the yoke and runs away, afraid of only one thing - that the ropes and constipation [are not] weak. Then those who were previously called smart, it turns out, were only collecting good for the big Thief. Let's see if the one who is usually called smart does not collect goods for big thieves? Is not the one who is called a sage guarding the big robbers? How to prove that this is true?

In the old days in the Qi kingdom, neighbors from [different] communities saw each other, roosters called to each other there, dogs answered each other [by barking {1} . On space] more than two thousand square whether they set up nets, cultivated the land with a plow and a hoe. Within the four boundaries, they took an example from the sages in everything when building the temple of the ancestors, the altar of the Earth and Pros, houses, when broken down into neighborhoods, villages, districts and regions.

But one morning, Tian Chengzi killed the Qisi king and stole his kingdom. Did he just steal the kingdom? [No!] Together with the kingdom, he also stole wise orders. And although Tian Chengzi became famous as a thief and a robber, he himself enjoyed the same peace as the Highest and Enclosing. Small kingdoms did not dare to condemn him, but large ones did not dare to punish him. And so twelve generations [of his descendants] owned the kingdom of Qi.

If he stole not only the kingdom of Qi, but also its orders [introduced] by smart and wise men, then are these same [clever and wise men] the guardians of thieves and robbers? {2}

Let's see if those who are called the most intelligent in the world are not collecting [good] for big thieves? Are not the robbers guarded by those who are called the most wise? How to prove that this is true?

[Here] in the old days they beheaded the Met Dragon, cut out the heart of the Prince of the Shield, disemboweled Chang Hong {3} rotted in the river [body] Zixuya {4} . All four are worthy people, but could not avoid execution.

An accomplice of the robber Zhi asked him:

– Do robbers have their own teachings?

- Is it possible to go out [to fish] without teaching? Zhi replied. - Guessing from false [rumours] that there are treasures in the house is wisdom; to enter [it] first - courage; to come out last - justice; to sniff out whether [robbery] is possible - knowledge; divide [prey] equally - mercy. Without these five [virtues], no one in the Middle Kingdom can become a major robber. This shows that if without the teachings of the sages one cannot become a good person, then without the teachings of the sages one cannot become a robber either. {5} . But there are few good people in the Celestial Empire, and many unkind people. Therefore, the benefit that the sages bring to the Celestial Empire is small, but the harm is great. Therefore, it is said: “They cut off the lips - the teeth freeze”, “because of the bad wine in Lu, Handan was besieged” {6} "When a wise man is born, a great thief appears."

If the wise men are driven away, and the robbers are left alone, order will reign in the Celestial Empire. For [if] the stream dries up, the valley will also be empty; [if] a mountain is razed to the ground, the abyss will also be filled. When the wise men die, the big robbers will also disappear, peace will come in the Celestial Empire and there will be no more trouble. Until the wise men die, the great robbers will not die. Governing the Celestial Empire, respecting the sages, means observing the benefit of the robber Zhi.

If they make measures and garns to measure, they will steal [and grain] along with the measures and garns; if they make weights and steelyards to weigh, they will steal [and what is being weighed] together with weights and steelyards; if they make credential boxes and royal seals to ensure confidence, then they will steal [and the kingdom] along with the credential box and royal seal; if they create mercy and justice for the correction [of morals], then they will steal [correction of morals], along with mercy and justice. How to prove that this is true?

[Here:] the one who stole the hook - to the chopping block, the one who stole the throne - to the kingdom {7} . At the gates of the rulers, mercy with justice is kept. Isn't this theft of mercy and justice, wisdom and knowledge? That is why, following the great robbers, they steal kingdoms, steal mercy and justice, along with all the gain from measures and garnets, weights and steelyards, credential boxes and royal seals. [This] cannot be stopped, even by rewarding with a chariot and a dignitary's hat; [this] cannot be forbidden even by fear of an ax and an ax; this cannot be curbed out of respect for the life of the robber Zhi - such is the fault of the sages. Therefore, it is said: "The fish must not leave the depths, the instrument of profit in the country must not be shown to people" {8} . Wise men are the instrument of gain in the country, [they] must not show themselves to people. Therefore [it follows]: to destroy wisdom and discard knowledge, then the great robbers will also be transferred; throw away the jade and split the pearls, then the little thieves will also disappear; burn the credential boxes and break the royal seals, then the people will become simple and artless; break the measures and kill the steelyards, then the people will stop litigation; destroy all the rules of the sages in the Celestial Empire, then it will be possible to argue with the people; mix [all] six pipes, burn the pipes and harp, plug the ears of the blind Kuan, and everyone in the Celestial Empire will gain hearing; destroy the ornaments, scatter [all] five colors, glue the eyelids of the [Seer] Web from afar, and everyone in the Celestial Empire will gain sight; destroy hooks and plumb lines, discard compasses and squares, break the fingers of the Artful Hammer {9} and everyone in the heavenly realm will gain mastery. That is why it is said: "The greatest art is like incompetence" {10} . [It should] despise the behavior of Zeng [zi] and Chronicler [Yu], shut the mouth of Yang [Zhu] and Mo [Di], expel mercy and justice, and the properties of everyone in the Celestial Empire will be equal to the original ones. [If] everyone gained sight, no one in the Middle Kingdom would be blinded; [if] everyone gained hearing, no one would be stunned in the Celestial Empire; [if] everyone gained knowledge, there would be no error in the Celestial Empire; [if] everyone acquired their own properties, there would be no vice in the Celestial Empire. Such as Zeng [zi] and Chronicler [Yu], Yang [Zhu] and Mo [Di], Mentor Kuan, Artful Hammer and [Seeing] the Web from afar flaunt their virtues to dazzle [everyone] in the Celestial Empire. You cannot imitate them.

Don't you know about the time of true properties? In ancient times, [people] from the Yongcheng clans lived {11} , Huge Yards, Uncle Lord, Middle, Chestnut Plain, Breeding Black Horses, Chariot Makers, Fiery Helpers, Holy Chalice and Braziers, Summoning Flames, Cooking Sacrificial Meat, Sacred Farmers. In those days, "people memorized by tying knots on ropes" {12} , enjoyed chewing his food, admired his clothes, was happy with his customs, was content with his dwelling. “Inhabitants of neighboring kingdoms saw each other, cocks called to each other, dogs answered each other [by barking]. People lived to a ripe old age, but did not communicate with each other. In those days, true order reigned.

And now it has come to the point that people, stretching their necks and standing on tiptoe, [to each other] say: - A wise man has appeared there.

And, taking provisions with them, they rush to him, leaving the houses of their parents, leaving the affairs of the sovereign. Traces of [their] lead through the borders of the kingdoms, the tracks laid by [their] wagons stretch through thousands whether. This is the fault of the higher, addicted to knowledge. When the higher ones, not possessing the teaching, truly become addicted to knowledge, [they] plunge the Celestial Empire into great turmoil.

How to prove that this is true? [But if] knowledge grows [about] bows and crossbows, snares, arrows on a string and [other] weapons, then the birds in the sky become confused; [if] knowledge [in the field] of hooks and baits, nets and nonsense, nets and bamboo head over heels grows, then the fish in the water become confused; [if] knowledge [about] corrals, traps and nets grows, then the animals in the swamps become confused. [When] the ability to dissemble and dodge, to harass and defame, [to establish] identity and difference, firmness and whiteness grows, then morals are thrown into confusion by sophistry. Therefore, in the Celestial Empire every time there is a great turmoil and the blame for it falls on those who are addicted to knowledge. {13} .

Therefore, everyone in the Celestial Empire knows how to strive for the knowledge of the unknown, but they do not know how to strive for the knowledge of the known; everyone knows how to condemn what is considered bad, but they do not know how to condemn what is considered good, and this leads to great confusion. Therefore, above, the light of the sun and moon is obscured, and below, the strength of mountains and rivers is exhausted; the gifts of the four seasons diminish. [All the way down to] weak worms and small insects lose their nature. How terrible is the turmoil in the Celestial Empire because of the addiction to knowledge! And so it has been since the time of the three dynasties. They forgot the simple, modest people and rejoiced at the cunning, dodgy talkers; they left the peace and quiet of non-action and rejoiced at empty verbiage. It was this empty verbiage that plunged the Celestial Empire into confusion!

!!! - Chapter 11

LEAVING [EACH] TO YOURSELF

They heard that the Celestial Empire should be left to itself, but they did not hear that the Celestial Empire should be put in order. "Give" - ​​out of fear that the nature of the Celestial Empire would not be perverted, "each to himself" out of fear that [human] properties would not change. [If] the nature of the Celestial Empire does not pervert, and [human] properties do not change, will it be necessary to restore order in it?

In the old days, the Most High began to restore order so that the Celestial Empire would rejoice, people would rejoice in their nature, and [they] would lose peace. Tearing into Parts began to restore order, so that the Celestial Empire would be sad, people would mourn their nature, and [they] would lose their joy. But after all, [life] without peace, without joy, is not a property of a person. Is it possible to hold out for a long time without [human] properties? [No!] This never happened in China .

With excessive joy, a person consumes an excess of [strength] heat, with excessive anger, an excess of [strength] cold is consumed. In case of overexpenditure, both heat and cold cease [correctly] to alternate the four seasons, the harmony of coolness and warmth is disturbed, and [these violations] cause harm to the human body. He ceases to [distinguish] when to rejoice, when to be angry, [his] life loses constancy, thoughts - satisfaction, work stops halfway. This is where arrogance and disfavor, superiority and oppression arise in the Celestial Empire, and behind them appear the robber Zhi, Zeng [tzu] and the Chronicler [Yu. If] all over the Celestial Empire to reward for good, [it] cannot be dealt with; [if] throughout the Celestial Empire to punish for evil, [it] cannot be dealt with. For the Heavenly Empire is great, [for all] there will not be enough rewards and punishments {1} .

Since the time of the Three Dynasties, everyone has been making noise about rewards and punishments. Where will leisure come from to [find] peace in natural properties? Besides, enjoy sharp eyesight, indulge in excess in colors; enjoying subtle hearing, indulge in excess in sounds; enjoying mercy, violate [natural] properties; enjoying justice, violate the laws of nature; enjoying the rites, they help perversions; enjoying music, help debauchery; enjoying wisdom, help artificiality; enjoying knowledge, help vices.[If everyone] in the Middle Kingdom [find] peace in natural properties, these eight [pleasures] might remain, might disappear.[But] in the Celestial Empire they [find] no rest in natural properties, because of these eight [pleasures], people begin to cut [each other] into pieces and twist [into a ball], push and take away and plunge the Celestial Empire into turmoil. [If] in the Celestial Empire they begin to honor pleasures, yearn for them, how strong [this] delusion becomes! Can [they] pass by [pleasures], refuse them? After all, in order to talk about them, they fast, in order to indulge in them, they kneel, in order to portray them, they play and sing. What is there to do?

Therefore, for a noble man, [if he] is forced to ascend the throne, non-action is best. Non-action, and after it - peace in natural properties. For he who values ​​his life more than his kingdom can be entrusted with the heavenly; who loves his life more kingdom, you can entrust the Middle Kingdom. If the sovereign is able not to scatter his inner being, not to reveal sight and hearing, to rise, [like] a dead man, [then] he will look [like] a Dragon; plunge into silence, and his voice [it will thunder like] thunder; nature will obey the movement of [his] thought. [He will indulge in] serenity and non-action, and [will be] connected with [all] the darkness of beings. Does such a person have leisure to restore order in the Celestial Empire?

Tall Fearful {2} asked Laozi:

- [If] you do not restore order in the Middle Kingdom, how to fix people's hearts?

- Be careful! Laozi answered him. - Do not disturb the human heart! As soon as it is overthrown, a person will be humbled; if it is raised up, a person will become proud. So he turns into a slave, then into a murderer. The heart can be tender and weak - and then it cannot cope with the strong and strong; it can be hard like a chisel and cut gem. It will either flare up like a flame, or become cold as ice. It changes with amazing speed, manages to visit all four seas twice, until a contemptuous look is replaced by a favorable one.

At rest, it will not tremble, like an abyss, in motion it will rush to heaven. It is self-willed, proud, it cannot be curbed. That's what the human heart is like!

In the old days, the Yellow Ancestor alarmed hearts with mercy and justice. And the Highest and Enclosing, in order to educate [everyone] in the Middle Kingdom, [worked so hard that they] wore off the hairs on their legs {3} and fluff on the thighs. [They] tore [all] their five internal organs for mercy and justice, gave blood and breath to establish law and order, and yet failed. And then the Highest exiled [people] with a Horse on Shishak to the Revered Mountain, moved the Three Miao to the [mountain] Treglavaya, expelled the Spill Manager {4} in the Abode of darkness. [But] this did not cope with the Celestial Empire.

When the [time] of the kings of the three [dynasties] came, the Celestial Empire was terrified. The despised appeared: Tearing apart and robber Zhi; revered ones appeared: Zeng [zi] and Chronicler [Yu], and Confucians and coins also appeared. And then they began to suspect each other both in joy and in anger, to deceive each other, both smart and stupid, to blame each other, both good and unkind, to ridicule each other, both false and truthful, and the Celestial Empire began to decline. Differences appeared in properties, decay and decay set in [human] nature. In the Middle Kingdom they became addicted to knowledge, and in search of [knowledge], all the people went to the extreme. And then axes and saws were used, they began to execute according to the [carpenter's] plumb line and rule, to sentence with a chisel and an awl, they plunged the Celestial Empire into terrible confusion, and crimes began to disturb people's hearts. Therefore, the worthy ones hid under the cliffs of the great mountains, and the sovereigns, who owned the darkness of chariots, trembled with fear in the temples of their ancestors.

Now the decapitated are lying on top of each other, chained in neck and foot blocks are pushing against each other, the condemned are waiting for their turn at the chopping block. And between the handcuffed and the stocks, Confucians and Mohists began to appear, walking on tiptoe, waving their arms. Oh God! Oh shame! O shamelessness! And we did not know that their wisdom, their knowledge serve as handcuffs and stocks; their mercy, their justice serves the chisel and the collar {5} . Who knows if Zeng [zi] and Chronicler [Yu] were not a rattling arrow for the Rip-off and robber Zhi? That is why it is said: "Forget about wisdom, discard knowledge, and the Middle Kingdom will find peace."

[Already] for nineteen years stood [on the throne] the Yellow Ancestor as the Son of Heaven; [his] orders were carried out [throughout] the Celestial Empire. [One day he] heard that at the top of the [mountain] the Unity of the Void dwells the All-Encompassing Perfect {6} and went to see him.

“I have heard,” said the Yellow Ancestor, “that [you], my master, have comprehended the true path. Let me ask you a question, [what] is its essence? I seek to use the essence of heaven and earth to help the [ripening of all] five grains to feed the people. And I also strive to direct [the forces of] heat and cold for the benefit of all living things.

“What you want to ask about is the essence of things; and the way you want to govern is the ruin of things,” answered the All-Perfect Perfect. “Since you have ruled the Celestial Empire, it has rained before the vapors turn into clouds; leaves and grasses fall off before they turn yellow; the rays of the sun and moon are fading more and more. In your heart [a tendency] to trifles, [for sure] in a rhetorician. Are you worthy of a conversation about the true path?

The Yellow Ancestor withdrew, laid aside the [management] of the Celestial Empire, built himself a separate hut with a mat of white wheatgrass. [Here he] spent three moons in idleness, and then again visited the teacher.

The All-Encompassing Perfect lay with his head to the south. Full of humility, the Yellow Ancestor crawled [to him] on his knees, twice, bowed to the ground and asked:

– I heard that [you], my teacher, comprehended the true path. Let me ask you a question, how to manage yourself, how to achieve longevity?

The All-Perfect Perfect hurriedly got up and replied:

- The question [you] asked is excellent! Come, I will tell you about the true path.

smallest true path deep and dark, the greatest true path is gloomy and silent. Don't look, don't listen, rest, keeping [your] mind, and the body will straighten itself out. Be calm, clean, do not trouble your body, do not disturb your seed, and you will live long. [If] there is nothing for the eyes to see, nothing for the ears to hear, nothing for the heart to know, your soul will keep [your] body, and the body will live long. The more knowledge you have, the sooner] you will fail. Take care of the inner, lock yourself away from the outer.

And then I will rise with you to great clarity up to the drains of the highest [power] heat; I will enter the gates of darkness, and [we] will get the sources of the supreme [power] of cold. The sky knows its own, the earth knows its own; [each of the forces] of heat and cold has its own container. Take care and keep yourself, and things will ripen on their own. I keep [the forces of heat and cold] in unity in order to keep them in harmony, so for a thousand two hundred years I have kept myself, and my body [still] is not decrepit.

The Yellow Ancestor bowed to the ground twice and asked:

“Tell me about nature, Comprehensive Perfect.

“Come, I’ll tell you,” replied the All-Perfect Perfect. - She is inexhaustible in her things, and all people think that [she] is finite. She is immeasurable in her things, and all people think that [she] is limiting. Of those who found my way, the best became ancestors, and the worst became kings. Of those who lost my way, the best saw the light, and the worst turned to the earth. After all, everything that now flourishes was born from the earth and will return to the earth, so I will leave you and go through the gates of infinity to wander in the boundless expanses. I will merge with the rays of the sun and moon, unite in eternity with heaven and earth. When I leave, [even] those who are far from me will be sad. All people will die and I alone will exist.

Supported by the whirlwind, Warlord of the Clouds {7} wandered in the east and met with the Beginningless Chaos. Beginningless Chaos strutted about, jumping like a bird and patting his thighs. Seeing him, Cloud Commander stopped in embarrassment and respectfully asked:

Who are [you], old man? What are you doing, old man?

“I’m walking,” the Beginningless Chaos told him, continuing to pat himself and jump.

“I want to ask a question,” Cloud Warlord said.

- Ugh! – having looked [at him], the Beginningless Chaos exclaimed.

“There is no harmony in the ether of the sky,” began the Commander of the Clouds, “there is stagnation in the ether of the earth, there is no agreement in the six phenomena [of nature], there is no order in the change of seasons. What [should] I do [if] I'm going to harmonize the essence of the six phenomena now in order to feed all living things?

“I don’t know, I don’t know,” said Beginningless Chaos, patting himself, jumping and shaking his head.

Warlord Clouds did not dare to [again] ask.

Three years have passed. Wandering in the East, the Warlord of the Clouds passed through the plain of the Homeowners. [He] again noticed the Beginningless Chaos, in great joy hurried [to him] and spoke:

– [You] have not forgotten me, [Equal] Sky? [You] have not forgotten me, [Equal] Sky? - bowed twice to the ground and was about to ask him a question, as the Beginningless Chaos said:

– What can I know? I float, not knowing why. I'm rushing, not knowing where. The wanderer takes pains to watch [how everything goes] in his own way.

– I myself also think that I am rushing [not knowing where]. But the people follow me everywhere, and I can't do anything with them. Now, imitating people, I want to hear [from you at least] one word.

And then the Beginning Chaos spoke:

- In that the foundation of nature is shaken, the character of [all] things perverted, the original nature remains incomplete, the herds scatter, the birds sing at night, the drought burns the trees and grasses, trouble overtakes even reptiles and insects - the fault of those who put things in order among people.

“But what am I to do? Cloud Commander asked.

– Ah! [All this one] harm! – exclaimed Beginningless Chaos, – come back to yourself slowly.

– It is so difficult to meet with [you Equal] to the Sky. I would like to hear [at least one more] word,” the Cloud Commander asked.

– Ah! – answered Beginningless Chaos. - Strengthen your heart. [If] only you indulge in non-action, things will develop by themselves. Leave your body, your form, renounce sight, from hearing, forget about human orders, about things, merge in a great unity with the self-existing ether. Free your heart and mind, become calm, as if an inanimate [body, and then] each of the darkness of beings [becomes] himself, each will return to his root. Everyone will return to their root unconsciously, mixing in the general chaos, and will not leave [it] for the rest of their lives. If they realize this, then<корень>leave. Do not inquire about its name, do not inquire about its properties, and [all] things will be born of themselves.

“Now I have found what I was looking for,” Cloud Warlord said. “[You, Equal] to the Sky, sent down your properties to me, enlightened me with silence,” he bowed to the ground twice, said goodbye and left.

An ordinary person likes when others are like him, and does not like when others are different from him. Love for one's own kind and dislike for those who are different come from the desire to stand out from the crowd. But is someone who strives to stand out from the crowd [really] outstanding? To calm down [he] follows the crowd, [but his] experience is far from the skill [which] the crowd has. He who wants to become a ruler collects the useful from the kings of the three dynasties, but does not notice the harmful in them. With such a [fate] of the kingdom will depend on chance, and rarely, only by a lucky chance, the kingdom does not perish. There is not even one [chance] in ten thousand that [such] a kingdom will exist. About the death of [such] a kingdom [it says that] not a single [deed there] will be completed, and ten thousand [deeds] will be upset. Alas! Those who own the lands [this] do not know. He who owns the land owns a great thing. He who owns a huge thing is not able to provide things to things, but not [owning] a thing is capable. He who understands how to [provide] things to things [themselves] rejects things. Does [he] only govern the people? [No!] He enters [all] the six countries of the world, leaves them, wanders through [all] the nine regions [of the earth]. Leaves alone, returns alone. This is called the only one. Therefore, a single person is considered truly valuable.

The teaching of a great man is like a shadow cast by the body, an echo that responds to the voice. [He] answers [every] question, exhausting his whole heart, pairing with [everything] in the Middle Kingdom. At rest it is silent, in movement it is not limited. Leads each as he wants, and returns [each] to himself. It wanders without leaving traces, comes and goes without deviation, without beginning, like the sun. [Also] say [that] the body is merged with the great unity. In great

Webbing between the toes and the sixth finger on the hand are given by nature, but for / human / properties they are unnecessary. Tumor and goiter grow on the body /human/, but for the natural they are unnecessary. "Mercy" and "justice" in many prescriptions are distributed among / all / five internal organs. However, they do not correspond to the truth of natural properties. As the membranes between the toes are additional useless meat, and the sixth finger of the hand is an additional useless finger, so much external / like / membranes and sixth fingers for the properties / of all / five internal organs. Excessive "mercy" and "justice" / cause / many prescriptions, how to listen and look.
Therefore, excessively sharp vision /leads to/ a mixture of all five colors, to sophistication in ornamentation, blinding with dark and yellow embroidered royal clothes. Wasn't it so with "/Seeing/ the Web from afar" Excessively subtle hearing /leads to/ a mixture of five sounds, to sophistication in six tones, /to an addiction to musical instruments made of/ metal and stone, silk and bamboo, bells and six semitones. Isn't that what Master Quan did? Excessive "mercy" /leads/ to the rejection of properties, to the constraint of /human/ nature in the name of glory, to the fact that everyone in the Celestial Empire blew the flute and beat the drums, glorifying the unattainable sample. Didn't Zeng/-tzu/ and Chronicler /Yu/ act like that? /.../

All these teachings with membranes and six fingers do not constitute true truth in the Middle Kingdom. The real truth is not to lose the natural properties. /.../ /However/ long should not be considered superfluous, and short - insufficient. Although the legs of a duck are short, / but / try to stretch them out - you will hurt; although the crane's legs are long, / but / cut them off - you will cause grief. if you do not cut off what is naturally long, do not lengthen what is naturally short, there will be no need to eliminate pain. Ah, how repugnant to human nature are "mercy" and "justice"! How much pain "mercy" causes people!
The one to whom the membrane between the fingers is cut will cry; the one to whom the extra finger is bitten off will scream. One has an excess, the other has a deficiency, and the pain is the same for both. Modern "merciful" with clogged eyes grieve about the troubles of the world, and merciless, violating natural properties, hunger for wealth and honors. Ah, how repugnant to human nature are "mercy" and "justice"! How much noise they have caused in the world since the time of the three dynasties!
The one who, with the help of a hook and a plumb line, a compass and a square, gives / things / the proper / shape /, cripples their nature; one who strengthens /things/ with the help of ropes and knots, glue and varnish, harms /their/ properties. The one who / forces people / to bend in rituals and dances, to protect "mercy" and "justice" in order to bring peace to the minds of the Celestial Empire, deprives them of their permanent / properties /. /All things/ of the Celestial Empire have permanent /properties/. What is permanent is that which is crooked without a hook, straightened without a plumb line, rounded without a compass, squared without a square; what was connected without glue and varnish, connected without rope and braid. So /everyone/ in the Celestial Empire, drawing one another, are born and do not know why they are born; they acquire the same and do not know why they acquire. This order was both in the old days and in our time, /it/ cannot be violated. How can one who is bound by "mercy" and "justice" like glue and varnish, rope and braid, enjoy natural properties? /They/ mislead the whole world. A little delusion changed direction; the great delusion changed / human / nature. How is this known? Ever since the /"Guardian"/ of the clan of the "Owners of the Tiger" has confused the Celestial Empire with his call for "mercy" and "justice", everyone, under compulsion, hastened to follow "mercy" and "justice". Hasn't human nature changed because of the /manifestation/ of "mercy" and "justice"?
Let's try / express / a judgment about this. Since the time of the three dynasties, each /man/ in the Celestial Empire has changed his nature due to things. Insignificant people sacrificed their lives for profit, men - for the sake of glory, military leaders - for the sake of the clan, wise men - for the sake of the kingdom. These people have different inclinations, different nicknames, but by sacrificing themselves, they caused the same harm to their nature. /.../ Of those who sacrifice themselves in the Middle Kingdom, some do it for the sake of "mercy" and "justice", then they are usually called "noble men"; others - for the sake of property and wealth, then they are usually called "insignificant people." They sacrifice themselves in the same way, why do they become "noble" or "insignificant"? /.../ I am ashamed in front of natural properties, therefore I do not dare to practice "mercy" and "justice" with the former and do not dare to indulge in vices with the latter.

Zhuangzi, ch.8: "Membranes between the legs". Per. L. Pozdnevoy.
Atheists, materialists, dialecticians Ancient China. / Entry. st., trans. and comm. L.D. Pozdneve. M.: Nauka, 1967. pp.173-175.
"Mercy" and "justice" are the main Confucian categories, they are equally ethical and normative in nature. "Noble person" - an official, a person who knows the ritual. The above fragment contains Taoist criticism not only of Confucianism in its essence, but also of any normative culture that distorts human behavior, which is violence against its nature.

8187 1

Syndactyly - abnormal development of the fingers due to a violation of their separation in the embryonic stage. The disorder accounts for about 50% of all congenital hand lesions and occurs with a frequency of 1:2000.

It can be an independent disorder or be accompanied by other lesions: polyphalangy and underdevelopment of fingers, brachydactyly, splitting of the hand, etc. 60% of children with this deviation have an additional anomaly of the musculoskeletal system.

Causes of pathology

The reasons why syndactyly of the toes and hands occurs lie in the field of genetics. Over 20% severe forms have genetic character.

In the absence of this factor, it is worth assuming a violation of the separation of the limbs of the fetus under the influence of negative conditions. The laying of the brush occurs at the 5th week of development; at this stage, the fetus is characterized by natural syndactyly.

With standard development, fingers are laid at week 8. In case of violation of the occurrence of partitions, the fingers do not separate, i.e., syndactyly appears.

Among the causes of pathology may be harmful effects on the future mother, x-ray, infection during pregnancy. Often the reasons for the appearance of such a baby are unknown.

The initial factors of pathology should be sought in the composition of gene and chromosomal abnormalities.

Less commonly, there is an acquired lesion due to burns of the hand.

Another genetic disease of the limbs - the causes and possibilities of treating the pathology.

How effective is the treatment of osteomyelitis with antibiotics in combination with other methods. You can learn more about the treatment of the disease in our material.

Disease classification

In medicine, the deviation is divided by type, length of connection and condition of the fingers.

By type of adhesion:

• soft tissue look;
• bone look.

In the photo, syndactyly in full form

In length, depending on the number of fused parts of the fingers, they distinguish complete and incomplete forms. Complete - fusion, covering the nail parts. Incomplete - fusion of the joints of the phalanges. This form is divided into an incomplete basal form and a terminal form.

According to the state of the connected fingers, the deviation is simple and complex. With a simple violation, a connection of normal fingers occurs, with a complex violation - altered fingers. Among other things, there are hereditary types of the disease:

1. Type I - webbed junction of 3rd and 4th fingers; 2 and 3 toes. There are membranes between other fingers.
2. Type II - connection of 3 and 4 fingers with a doubling of 4 fingers, connection of 4 and 5 toes with a doubling of 5 fingers.
3. Type III - bilateral connection of 4 and 5 fingers; the little finger is shortened. Basically, the feet are not affected.
4. Type IV - bilateral skin lesion, the shape of the brush is spoon-shaped. No foot injury is observed.
5. Type V - a lesion with the connection of the bones of the metacarpus and metatarsus. On the hands - skin connection of 3-4 fingers, on the legs - 2-3 fingers.

Unilateral deviation is observed more often than bilateral; joining fingers more often than toes.

Clinical picture in pathology

When the hands are affected, the middle and ring fingers; legs - 2 and 3 fingers. Rarely are the ring and little fingers, large and index fingers, all fingers. With a bilateral lesion, the connection is symmetrical.

Undivided fingers may be normal or underdeveloped. Sometimes there is a decrease in the number of phalanges.

With a basal lesion, the performance of the hand almost does not suffer. But syndactyly in children inhibits the overall development of the child.

Due to the limitation or inability to carry out various movements of the fingers, the mental, speech and mental development of the baby suffers. The underdevelopment of the hand complicates studies and limits the choice of profession.

Diagnostic methods

The violation is determined immediately after the appearance of the baby by a neonatologist. Follow-up examination and observation is carried out by a pediatric surgeon or orthopedist. To rule out hereditary problems, a child with a disorder should be consulted by a geneticist.

The diagnosis can be made during a visual examination, but research is needed to determine the type and develop a treatment algorithm.

X-ray of hands and feet helps to evaluate joints, bone density, presence and length of bone connection. To determine the subtleties of the structure of the vessels of the connected parts, rheovasography, ultrasound, angiography, electrothermometry.

Treatment of the disease

Treatment of syndactyly of the fingers is carried out only by surgery. If syndactyly of the toes is diagnosed, then surgery is not prescribed if the disorder does not interfere with walking.

The timing and appropriate method of the procedure is selected based on the shape and nature of the lesion.

The purpose of the intervention is to eliminate the external defect and restore the work of the hand.

The optimal age for the procedure is 4-5 years. In case of a terminal lesion, an earlier operation is necessary to help prevent unequal growth and secondary change in the fingers.

Treatment approaches are divided into groups:

After the operation, to immobilize the fingers, a plaster is applied to the limb for 4 months.

14 days after the intervention, treatment starts, consisting of massage, exercise therapy, ultraphonophoresis, mud and ozocerite applications.

Prognosis and complications

The applied methods of treatment give positive results. With a timely operation, the structure and work of the hand is restored.

The indicators of the effectiveness of treatment are the absence of deformation and tightening scars, the full range of motion in the interphalangeal joints, and good sensitivity of the fingers.

If treatment is not carried out, the deviation negatively affects the growth and development of the limb.

CHAPTER VIII

WEBBINGS BETWEEN FINGERS

Webbing between the toes or the sixth finger on the hand are given to man by nature, but they add nothing to our nature. Those who are committed to duty and humanity will perhaps consider them as close to themselves as the organs of the body, but still they do not embody the properties of the righteous Path. It turns out that the membrane between the toes is a useless piece of flesh, and the sixth finger on the hand is an unnecessary process. Considering the membrane and the sixth finger as the true purpose of bodily organs is like judging people's behavior according to the laws of humanity and duty, relying only on your mind.

Therefore, the addiction to contemplation clouds our perception of the five colors, confuses for us all the patterns of the world, just as many-colored robes blind our eyes. Do you disagree? But the example of Li Zhu proves it. Predilection for sweetness mixes the five musical notes for us, just as the hymns of Huang-chuang and Ta-lu deafen us. Do you disagree? But the example of music teacher Kuan proves it. To take care of one's humanity, as if one were taking care of an extra shoot on one's hand, means to violate one's vital properties and put obstacles in the way of one's nature in order to gain respect and glory and force the world to submit to useless laws to the sounds of pipes and gongs. Do you disagree? But scientists Zeng and Shi proved it. He who is fond of disputes builds towers of tiles and ties knots in a rope, inventing tricky words and alluring judgments to make everyone think about what is "hardness" and "whiteness", "like" and "different", and admire empty words. Do you disagree? But the examples of Yang Zhu and Mo Di prove it. All these are arts that glorify the external and worthless and far from the righteous Path in this world.

The one who walks the righteous Path does not deviate from his nature and destiny. Therefore, unity with others is not a useless membrane for him, demarcation with others is not a useless offshoot for him. What is abundant in him is not in excess, what is scarce in him is not in lack. A duck has short legs, but try to stretch them out and you will make him miserable. At the crane long legs but try to shorten them and you will hurt him. Therefore, what is naturally long cannot be shortened, and what is naturally short cannot be lengthened. In nature, there is nothing to get rid of; in nature, nothing can give us displeasure. But humanity and duty also do not constitute the essence of man. Why do our high-minded men care so much about them?

And besides, try to cut off the membranes on someone's fingers - and he will cry in pain. Try to cut off someone's sixth finger and he will scream in pain. Among these two, one has more limbs than it should, but they will hurt equally. The pious people of our time, in their blindness, lament the misfortunes of the world. Scoundrels trample on their nature and their destiny in order to achieve honors and wealth. And therefore, should we not conclude that humanity and duty do not constitute the essence of man? Why, since the time of the Three Dynasties 1, has there been so much noise around them in the world?

To rely on compasses, plumb lines, and squares to straighten things is to violate their nature. Relying on rope, glue, and varnish to hold things together is to encroach on their vitality. And to bow and bend according to etiquette, to praise humanity and duty, wishing to calm the hearts of people, means to refuse constancy in oneself. There is no doubt that there is permanence in the Celestial Empire. But curvature, as a permanent property of things, does not come from the carpenter's compass, and straightness, as a permanent property of things, does not come from his square, the splicing of things is not achieved by glue and varnish, the connection of things is not achieved by ropes and knots. This is how all beings in the Celestial World live and do not know what they owe their lives to. All of them equally possess the fullness of vital properties, and they do not know why this happens. Therefore, the past is no different from the present, and nothing in the world will leave its place. Why, then, the heralds of humanity and duty in an endless string, as if glued together or tied with ropes, come into this world and preach morality, bringing confusion into the minds?

People who are slightly lost go astray. People who are seriously lost turn away from their nature. How do we know this? Ever since the Yu clan attracted well-meaning men to rule the Celestial Empire, all people in the world have rushed to race for humanity and duty. Doesn't that mean exchanging your nature for humanity and duty? Let's try to figure this out. Since the time of the Three Dynasties, every person in the world has exchanged his nature for something else. A low man sacrifices himself for profit, a service man sacrifices himself for glory, a high-ranking husband does not spare himself for the sake of his family, and a wise man sacrifices himself to the whole world. And no matter how different the occupations of these people, no matter what memory they left about themselves, they were all the same in that they harmed their nature and destroyed themselves.

Two shepherds, Zang and Gu, were tending their flock together, and both lost their sheep. When they were asked what they did in the pasture, it turned out that Zang was reading books and Gu was playing dice. The occupations of the shepherds were not the same, but in that they lost the sheep, they were exactly the same. Boyi died for glory at Shouyang Mountain. The robber Zhi died because of his greed at the Eastern Hill. Both of them died for different reasons, but in that they lost their lives, they were completely equal. Are we supposed to believe that Boyi was right and the robber Zhi was wrong? No one in the world can escape death. The one who perishes because of humanity and duty, the simpletons call a noble man. And the one who perishes because of treasures, the simpletons call a low man. Although both of them perish, one is reputed to be a noble man, and the other a low man. But the robber Zhi, who killed himself, is no different from Boyi. What does it matter which of them is a noble man and which is a low man?

The one who submits his nature to humanity and duty, even if he is smart, like the scholars Zeng and Shi, I will not call great. And someone who violates his own nature for the sake of the five taste senses, even if he is smart like Yu Er, I will not call great either. Someone who violates his own nature for the love of sweetness, even if he is skilled in music, like Master Kuan, I will not call a person with a good ear. And one who torments his nature for the love of flowers, even if he understands them like Li Zhu, I will not call a person with sharp eyesight. When I call someone great, I'm not talking about humanity and duty, but about the fullness of life's attributes. Again, when I call someone great, I'm not talking about the ability to distinguish between five taste sensations, but about trust in one's nature and one's destiny. When I call someone a person with good hearing, I'm not saying that he hears others well, but that he knows how to listen to himself. When I call someone a person with sharp eyesight, I am not saying that he sees others well, but that he knows how to peer into himself. To look at others and not to look into oneself, not to comprehend oneself, but to comprehend others, means to acquire what belongs to others and not to acquire what belongs to oneself. It means to conform to what pleases others and not to conform to what pleases oneself. If, however, one lives only for the sake of what others please, and does not live for the sake of what pleases oneself, then both Boyi and the robber Zhi, one might say, "fell into excesses." I bow to the righteous power of life, and therefore I do not want to exercise in the exercise of humanity and duty, nor live in such a way as to "fall into excesses."