• 사상체질의학회지
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• 제19권3호
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• pp.1-9
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• 2007

1. Objectives This Study is to comprehend the Sasang structure created by Lee Je-Ma. 2. Methods We analyzed $\ulcorner$Dongyisusebowon(東醫壽世保元)$\lrcorner$ & $\ulcorner$Gyukchigo(格致藁)$\lrcorner$ which contain the contents of 'Heaven-Human-Narure-Order(天人性命), and 'Affairs-Mind-Body-Objects(事心身物)'. 3. Results and Conclusions 1) The structure of Sasang is divided into two, which are 'Talent(才能的 部分)-Action(行爲的 部分)' and 'Self examination(正己的 部分)-Perception of mankind(知人的 部分)'. 2) 'Talent-Action' is the ontological structure of the Sasang. 'Self examination-Perception of mankind' is the administrative structure of the Sasang. 3) The ontological structure of Sasang is essential concept which is explaining the existence of mankind. An administrative strucrure of Sasang is operative concept which makes human as oneself. 4) It is necessary to have the insight to organize these four parts into the one organic whole if one has to comprehend the profound meaning of Sasang. 5) Four parts of Sasang structure could be matched as 'Heaven(天)-Affairs(事), Human(人)-Objects(物)', 'Nature (性)-Mind(心), Order(命)-Body(身)'.

• 대한한의학원전학회지
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• 제19권2호통권33호
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• pp.11-29
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• 2006

${\ulcorner}$동의수세보원(東醫壽世保元)${\lrcorner}$소음인편(少陰人篇), 유신수열표열병화위수한리한병양대부분조성(由賢受熱表熱病和胃受寒畵寒病兩大部分組成). 신수열표열병(賢受熱表熱病), 분위울광증(分爲鬱狂證), 망양증(亡陽證), 태양병궐음증등삼개병증(太陽病厥陰證等三個病證). 상한론적하초축혈증시사기재하조적혈증(傷寒論的下焦血證是邪氣在下蕉魚的血證), 용저당탕(用抵當湯), 도인승기탕등파열해열지제치료(桃仁承氣湯等破血解熱之劑治療). 단동무인위상한하초축혈증위울축방광증(但東武認爲傷寒下蕉蓄血證爲鬱蓄醫謗胱證) 기병기시신국양기피사소거(其病機是賢局陽氣被邪所拒), 불능상소어비국(不能上疏於脾局), 울축방광(鬱蓄膀胱). 고동무장양기울축적병증시(故東武將陽氣鬱蓄的縮的病證視), 위울광증(爲鬱狂證), 장양기누설적한출시위망양증(將陽氣漏泄的汗出視寫亡陽證). 동무장태양상풍무한증(東武將太陽傷風無汗證), 하조축혈증(下蕉蓄血證), 귀속우울광초증(歸屬于鬱狂初證), 장열입혈실증(將熱入血室證), 양명병위가가실증(陽明病胃家實證), 귀속우울광중증(歸屬于鬱狂中證), 장양명병조열광언증(將陽明病湖熱狂言證), 귀속우울광말증(歸屬手驚狂末證), 장태양상풍한출증(將太陽傷風出證), 귀속우망양초증(歸屬于亡陽初證), 장양명병(將陽明病), 불오한(不惡寒) 반오열(反惡熱) 한자출증(汗自出證), 귀속우망양중증(歸屬手亡陽中證), 장양명병(將陽明病), 발열한다증(發熱汗多證), 귀속우망양말증(歸屬手亡陽末證). 타인위소음인음병당유복만자리(他認爲少陰人陰病當有腹題滿自利), 시병등증상(時病等症狀). 초기약무복통자리적증상이견궐음증(初起若無複痛自利的症狀而見厥歐陰證), 인위시정사상지일구이경기쇠갈소치(認爲是正邪相持日久而正氣衰竭所致).

• 사상체질의학회지
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• 제12권2호
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• pp.67-77
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• 2000

1. Object of research Dongyi Soose Bowon Sasang Chobongyun and DongmuYugo were written by Lee je-ma befare Dongyi Soose Bowon. He explained in full detail Sasang Constitutional symtoms more than symtoms in Dongyi Soose Bowon. I tried to find his early medical views on Sasang Constitutional disease. 2. Method of research It was researched as contents with his writing surh as Dongyi Soose Bowon Sasang Chobongyun and DongmuYugo. 3. Results and conclusions (1) Dongmu was tried to explain the Sasang Constitutional physiological and pathological symtoms with ordinary symtoms. It is a his own implementation that he made an analysis of Sasang Constitutional symtoms. (2) We can take advantage of the contents clinically which has full of expression that there is a difference between the constitutional symtoms. (3) It is a guide post that can be expected the appearance of disease even if it were not in poor health

• 사상체질의학회지
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• 제12권2호
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• pp.1-7
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• 2000

Greeting the 100 year celebration of the death of Master Dong-mu, through investigating his thoght on Scholarship and Philosophy, and his new view of human being based on Sasang, I tried to reevaluate him as a Confucianist of practical mind. The conclusions were as followings ; 1. Dong-mu's recognition system of things is that based on the mind of summarizing things in view of Affair-Mind-Body-Object originated from Confucianism, and It developed 'the Marvel of Easiness & simpleness based on Yin-yang' into 'the Marvel of Easiness & simpleness based on Sasang' 2 Through understanding old Confucianism newly, Dong-mu summarized human being as having a natural character in view of Nature and Order and an autonomical character in view of Knowledge and Deed, and emphasized an autonomical character in view of Knowledge and Deed 3. In view of Knowledge and Deed, Dong-mu presented How to Say and Behave, and took it as a model of behavior in the new Confucianism. Also he presented the view of Knowledge and Deed based on Constitutions, and took it as a new mind of treatment. 4. Dong-mu can be estimated highly, in that he completed a new confucian view-point of Human being in the period of philosophic chaos, and executed the mind of General health maintenance and the mind of control others through a confucian self-control.

• 사상체질의학회지
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• 제10권2호
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• pp.29-40
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• 1998

동무의 사상의학은 단순히 임상적 차원에서만이 아니라 철학적 차원에서 자연관에 대한 중요한 인식론을 담고 있다. 그 내용으로서 사상의학의 사상체질을 마치 결정론적으로 해석하는 것에 대한 반론을 제기한다. 사상의학은 실체론에 근거한 서구 전통철학으로 볼 때 결정론적으로 보이지만 실제로는 인간의 의지를 더 중시하는 유기적 치심(治心)의 철학임을 보이고자 한다. 사상의학에서 본 인간의 창국단장(廠局短長)의 체질은 각기 태어나면서 정해진 것이지만, 그로 인해 모든 성정이 고정됨을 의미하는 것이 아니라 피심(治心)을 통하여 후천적인 변화와 자기 가변성에 초점을 두는 것이 바로 사상의학의 핵심이라고 본다. 철학적으로는 서구철학처럼 인식이 행위를 결정하는 것이 아니라 행위가 인식을 지배할 수 있다는 것을 주장하고자 했으며, 그 근거로서 사상의학에서 본 자연관을 도입하였다.

• 한국의사학회지
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• 제32권2호
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• pp.29-41
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• 2019

We compared the texts of the two types of military books, 『Mubiji』 and 『Yungsalyujeom (戎事類占)』. In this research, it is proved that Lee-Jema transcribed a segment on martial mantic in 『Mubiji (武備志)』 which is a book on military studies and named it 「Jipungjo (知風兆)」 since he had practical interest in military affairs. Lee-Jema had been serving as a military officer when his peculiar thought was beginning to unfold and maintained his interest in military affairs until his latter years. It is necessary to take a military studies based approach to comprehend Lee-Jema's thought since military affairs had great influence on his life.

• 대한한의학원전학회지
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• 제34권2호
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• pp.127-168
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• 2021

Objectives : First, the time of publication of the writing Jinjeong(陳情), was identified with consideration of current affairs at the time in Hamgyeongdo. Second, the relevance between agricultural policies and military/defense policies were identified. Third, based on these findings, the phrase "洋醜之漁獵頻泊汊 港, 峩人之耕牧恒據沿䐉" was throughly examined within its historical context. Methods : First, the time of publication of the writing Jinjeong(陳情), was identified with consideration of current affairs at the time in Hamgyeongdo. Second, the relevance between agricultural policies and military/defense policies were identified. Third, based on these findings, the phrase "洋醜之漁獵頻泊汊 港, 峩人之耕牧恒據沿䐉" was throughly examined within its historical context. Results & Conclusions : 1. The Jinjeong(陳情) of the Dongmuyugo(東武遺稿) is a writing on crossing borders into the Maritime Province of Siberia, which was written between the end of September and December of 1870. 2. The phrase "洋醜之漁獵頻泊汊港" is related to the incident when a handover line was at anchor in the Unggi harbor three times in 1869. 3. "我人之耕牧恒據沿海" refers to the rumor spread in 1870 about Russia being an ideal country that practiced ideal politics, to the extent of cattle and horse being gifted to immigrants into the country.

• 사상체질의학회지
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• 제18권1호
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• pp.1-10
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• 2006

1. Objectives The purpose of study is to find Lee Je-Ma's thoughts about Great Absolute-Mind in his writings. 2. Methods the concept of Lee Je-Ma's Great Absolute-Mind versus preexisted Great Absolute-Mind is compared and analysed in this study. 3. Results and Conclusions (1) Lee Je-Ma composed his Great Absolute-Mind based on its concept of the science of divination, Confucianism and medicine. However his Great Absolute-Mind is rooted in preexisted meaning, it was disputed desides the controversy between the science of divination, Confucianism and medicine. For this reason, Lee Je-Ma's Great Absolute-Mind is such an originative concept unable to be explained with a simple substitution this concept for the preexisted one of the science of divination, Confucianism and medicine. (2) Lee Je-Ma's Great Absolute-Mind is the human being itself and it can include the humanity from human being itself. (3) There are not only physical meaning of heart but also abstract metaphysical concept of heart included in Lee Je-Ma's Great Absolute-Mind. (4) The talent for comprehending principles is organically connected with the ability to attain their will. And the talent and ability is devided into Two Modes(兩儀) like Mind & Body(心身), Perception & Action(知行) and Nature & Emotion(性情). (5) The supervision of Lee Je-Ma’s Great Absolute-Mind affects physical part of body as well as spiritual part and is not devided into two but one. (6) The source of the supervision is rooted on Lungs Spleen liver Kidney(肺脾肝腎), Sasang(四象), even though it exists in the Great Absolute-Mind. So Sasang(四象), which is Lungs Spleen Liver Kidney(肺脾肝腎), is organically related to the Great Absolute-Mind in its effect and origin.

• 사상체질의학회지
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• 제11권1호
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• pp.253-269
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• 1999

1. 연구목적 사상인(四象人)은 성정(性情)의 편차에 의해서 결정되는 것으로 우리 모두 알고 있다. 여기에서 동무(東武) 선생의 사심신물(事心身物)정신과 성정(性情)이 사상인(四象人)에 있어서 중요한 요소가 된다. 따라서 사상인(四象人)의 병증론(病證論) 또한 성정(性情)과 사심신물(事心身物)정신으로 설명되어질 수 있다는 것과 사상인(四象人)의 판별을 위한 성정(性情)과 병증(病證)의 일관성을 찾아보고자 하는 것이 연구 목적이다. 2. 연구방법 동의수세보원(東醫壽世保元)에 나타나고 있는 사심신물(事心身物)정신, 사상인(四象人) 결정과정, 성명론(性命論), 사단론(四端論), 확충론(擴充論), 장부론(臟腑論) 등을 통해 사상인별(四象人別) 표리병증(表裏病證) 이해해 보고자 하였다. 3. 연구 결과 사상인(四象人)의 표리병증(表裏病證)이 성정(性情)과 밀접한 관련이 있음을 알 수 있었다. 이것은 사상인(四象人) 결정에 있어서 성정(性情)이 결정적인 요인으로 작용하고 있는 것과 마찬가지이다. 인체의 구조적인 특징으로 표리(表裏), 내외(內外), 상하(上下)와 기능적으로 나타나는 한열온량(寒熱溫凉), 승강완속(升降緩束), 대소(大小)등이 모두 성정(性情)과 사심신물(事心身物)정신으로 해석될 수 있음을 알 수 있었다.

• 사상체질의학회지
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• 제23권1호
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.