• 사상체질의학회지
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• 제11권1호
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• pp.41-61
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• 1999

연구목적(硏究目的) : 고대철학가(古代哲學家)들은 우주(宇宙)의 본원(本元)을 연구하는 동시에 인류생명의 기원과 본질을 탐구하였는데 기존의 정기학설(精氣學說), 음양학설(陰陽學說), 오행학설(五行學說) 등등은 이러한 시도중의 하나라고 할 수 있다. 이 글에서는 형상관(形象觀)을 사물(事物)을 바로보는 기본적인 인식체계(認識體系), 인식론(認識論), 자연현상(自然現象) 인체현상(人體現象)을 설명하는 이론적(理論的)인 도구 등으로 정의(定意)하고 동무(東武)의 형상관(形象觀)을 고찰하여 보았다. 연구방법(硏究方法) : 동무(東武)는 자신의 형상관(形象觀)을 자신의 저서(著書)인 "격치고(格致藁)", "동의수세보원사상초본권(東醫壽世保元四象草本卷)", "동의수세보원(東醫壽世保元)" 등에서 서술하고 있는데 이러한 동무(東武)의 저서(著書)를 바탕으로 그가 어떤 방법론으로 형상(形象)을 서술하는지에 대해 고찰하고, 이를 인체(人體)에 어떻게 적용하고 있는지에 대해 논(論)하였다. 결론(結論) : 이상의 과정을 통하여 다음과 같은 결론을 얻을 수 있었다. 1. "격치고(格致藁) 태극잠(太極잠)", "격치고(格致藁) 유략(儒略) 사상(事物), "동의수세보원사상초본권(東醫壽世保元四象草本卷)"에 나타나고 있는 인식의 구조는 태극(太極), 양의(兩儀), 사상(四象)을 그 기본으로 하고 있는데 태극지심(太極之心)이 있고, 거기서 이분법적(二分法的)으로 분파된 양의지심(兩儀之心)이 있고, 거기서 분파(分派)된 사상지심(四象之心)이 있다. 태극지심(太極之心)은 중앙지심(中央之心)이고, 양의지심(兩歲之心)은 신심(心身) 또는 지행(知行)으로 표현이 되는데, 심적(心的) 지적(知的) 요소의 축과 신적(身的) 행적(行的) 요소의 축이 교차하여 사심신물(事心身物)의 사상(四象)을 형성한다. 사상(四象)으로부터는 기존의 주역(周易)에서와 같은 이분법적(二分法的)인 분파(分派)에 의해 입괘(八卦)가 형성이 되는 것이 아니라며 사분법적(四分法的)인 분파(分派)에 의해 사사단(四四端)을 형성한다. 이상이 동무의 기본인식체계의 구조라 할 수 있다. 2. 동무(東武)는 사심신물(事心身物)의 사상적(四象的) 시각에서 그 기본을 삼고, 이를 다시 심신양의적(心身兩儀的) 시각에서 요약하여 정리하고 이를 태극적(太極的) 관점에서 전체적으로 요약하여 보는 인식의 요약과정을 갖는다. 3. 이상의 인식과정은 "동의수세보원(東醫壽世保元)" 성명론(性命論) 사단론(四端論) 확충론(擴充論)에도 마찬가지로 정리되어 나타나니, 천품지이정(天稟之已定)의 요소이며, 인(人)의 요소인 사물(事物)의 상하(上下)의 축과 천품지이정지외(天稟之已定之外)의 요소이며 아(我)의 차원인 심신(心身)(지행(知行))의 축을 그 기본구도로 전개하며, 그 양축을 바탕으로 사심신물(事心身物)(천인지행(天人知行))의 사원적(四元的)구도와 그 상호관계를 논(論)하고 있다. 4. 동무(東武)의 태극(太極), 양의(兩儀), 사상(四象) 다시 말해서 심(心), 심신(心身), 사심신물(事心身物)의 인식구조는 인체에서의 용어로 바뀌어져 병증론(病證論)으로의 가교 역할을 하는 장부론(臟腑論)에 표현되고 있다.

• 사상체질의학회지
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• 제19권1호
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• pp.19-28
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• 2007

1. Objectvies The study is purposed to find the role of the six-channels of shanghan(傷寒六經) on the relation between ${\ulcorner}$Dongyisusaebowon(東醫壽世保元)${\lrcorner}$ and ${\ulcorner}$Shanghanlun(傷寒論)${\lrcorner}$ 2. Methods The study is compared ${\ulcorner}$Euiwonleun(醫源論)${\lrcorner}$ with the process of study on the ${\ulcorner}$Shanghanlun(傷寒論)${\lrcorner}$, origin and theorys of the Shanghan six-channels(傷寒六經). 3. Results and Conclusions Just as Dong-mu fully understood the concepts of ${\ulcorner}$Shanghanlun(傷寒論)${\lrcorner}$ through the six of Shanghan(傷寒六經) proposed by Chu-gueng(朱肱), the ideas of Differential Diagnostic System(辨證體系) of ${\ulcorner}$Shanghanlun(傷寒論)${\lrcorner}$ had much influence on ${\ulcorner}$Dongyisusaebowon(東醫壽世保元)${\lrcorner}$. Therefore a new medical theory could be born.

• 대한한의학원전학회지
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• 제24권4호
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• pp.69-101
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• 2011

Based on the previous translation studies and "WHO-IST", we selected terminology, which are required the definition and explanation among jargon expressed in "Dongeuisusebowon Discourse on Nature and Act", and the procedure of the definition, explanation, and translation in Korean and English has been followed. The outcomes of this study are presented as below: First, based on the existing translation studies, Korean and English translation of "Dongeuisusebowon Discourse on Nature and Act" is provided. Second, few of Terminology in "Dongeuisusebowon(東醫壽世保元)" have been written in WHO-IST, even most of them have been standardized in terms of "Huang Di Nei Jing(黃帝內經)". Therefore, terminology related to Four-constitution medicine in WHO-IST would be required to be corrected, and unattatched terminology should be added in the future. Third, in order to standardize and globalize Four-constitution medicine, further definition, explanation, and translation studies of the rest of Dongeuisusebowon should be continued.

• 대한한의학원전학회지
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• 제22권2호
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• pp.315-325
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• 2009

Since the days of early Confucianism, the nature(性) and the emotion(情) have been the methodological tool to explain the original nature of the human being, by dividing the human mind into the nature and the emotion. This study examines the interconversion(相成相資) theory of the nature and the emotion mentioned in the "Sadanron(四端論)" chapter of "Dong-uisusebowon." We have contemplated how Gi(氣) of sadness and anger mutually create each other, that of pleasure and enjoyment do as well, transforming sad nature[哀性] of the Taeyang-in(太陽人) into anger emotion, anger nature of the Soyang-in(少陽人) into sad emotion[哀情], pleasure nature[喜性] of the Taeuemin(太陰人) into enjoy emotion[樂情], enjoy nature[樂性] of the Soeumin(少陰人) into pleasure emotion[喜情] considering the circumstances in which the nature changes into the emotion based on the original texts of "Dong-uisusebowon", "Sasang-uihakchobon-gwon(四象醫學草本卷)" and "Gyeokchigo(格致藁)".

• 사상체질의학회지
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• 제9권1호
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• pp.273-297
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• 1997

The objective of this article is to carry on the comparative study of the two books, Dongyisusebowon and Myungsunrok. Je-Ma Lee showed, in fact, the intellectual achievement in his book, Dongyisusebowon. And Lee showed more close relationships with Suk-Ji Han's idea. The common ideas from this comparative study of both scholars are as follows. 1. Lee understands the real character of human being according to Chu-Ztu(朱子)'s doctrine, with the supplement of Han's. 2. Lee explains the Sung-Jung(性情) in Cosmology and the theory of Human Nature, but he concentrates upon the Sung-Jung in the theory of Human Nature, especially in constitutional medicine. 3. Lee states the Tai-Geuk(太極) in the meaning of heart from the medical viewpoint, he agrees with the Han's idea. 4. I try to comprehend Myungsunrok in the Wang-Yang-Ming(王陽明)'s concept. 5. Han explains that Sung-Jung-I-Ki(性情理氣) is one concept with two aspects, Che-Yong(體用). In addition, Lee has formed his 'Chun-In-Sung-Myung(天人性命)' thought in harmonization with Han's idea and Chu-Tzu's idea.

• 혜화의학회지
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• 제11권1호
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• pp.285-294
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• 2002

The purpose of this study was to find the way of treatment and prevention the stroke by Sasang constitutional medical therapy. I came to get some conclusions after considering literatures of ${\ll}$Dongyi Suse Bowon${\gg}$ and the conclusion as follows. 1. In ${\ll}$Dongyi Suse Bowon${\gg}$ the stroke of Soumin is caused by 'Interior cold disease'. When 'Interior Yin' can not descend, the disease arise. In this case Lee Je-ma used 'Sohabhyang-won(蘇合香元)', 'Chulaek-su(鐵液水)'. 2. The stroke of Soyangin is caused by 'Interior heat disease'. When the hot Qi of stomach and spleen is blocked, the disease arise. In this case Lee Je-ma used 'Dokhwal-jihwang-tang(獨活地黃湯)', 'Jihwang-baekho-tang(地黃白虎湯)'. 3. The stroke of Taeumin is caused by 'Dry and heat disease'. When the heat of liver and the dryness of lung is excessive, the disease arise. In this case Lee Je-ma treated with 'Woohwang-chungsim-hwan(牛黃淸心丸)', 'Wonji-sukchangpo-tang(遠志石菖蒲湯)', and 'Kwache-san(瓜帶散)' etc. Above results indicate that not only taking medicine but also filling up the Healthy energy(保命之主) is important to treat stroke.

• 대한한의학원전학회지
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• 제25권1호
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• pp.117-139
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• 2012

Objective : In this study, I would like to emphasize the importance of context in studying quoted verses in "Donguisusebowon". Method : First, methodology applied in researches on "Donguisusebowon" quotations were organized. Next, in order to examine the effects of the aforementioned methodology, several quoted verses were approached in such method. Result : First, the verse, 'In cases of Dry-Feces(大便秘燥), Rheum undulatum Linne(大黃) could be used in the medicinal formulas and treatment, but not Croton tiglium Linne(巴豆)'. In the texts of Shanghanlun(傷寒論), Zhang, Zhongjing(張仲景) prescribed Sammulbaeksan(三物白散) in treating 'Gyeolhyung due to Excessive cold'(寒實結胸), which includes Croton tiglium Linne(巴豆). From this, we can see that Lee, jema's statement in "Donguisusebowon" is false. Conclusion : Lee, jema's mistake was that he accepted Shanghanlun(傷寒論) as quoted in "Donguibogam", instead of the original text, accidently quoting Heo, jun's source of reference.

• 사상체질의학회지
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• 제17권1호
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• pp.33-44
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• 2005

1. Objectives The purpose of this study is to analysis that one's constitutional medicine can be used as another's medicine or not. Using the results of this study, it will improve to understand sasang constitutional medicine. 2. Methods In Lee Je-Ma's writings - GaboGubon ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ and ShinChukbon ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$-, I analysis that one's constitutional medicine can be used as another's medicine. 3. Results and conclusions 1) In early stages of Lee Je-Ma's writings, there are several cases that one's constitutional medicines could be used as another's. But as days goes by, there are lesser cases that one's constitutional medicines could be used as another's. 2) In Lee Je-Ma's writings, there are few mixing of medicines with other constitutions. But, that have no fIxed standards such as book kind, constitution and others. 3) In Lee Je-Ma's writings, there are some mixing of medicine with other constitutions in cases of imperfections, experiences and modifications. 4) In Lee Je-Ma's writings, there are not permissions mixing of medicine with other constitutions in cases of side effects, obstructions and efficiencies.

• 사상체질의학회지
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• 제14권3호
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• pp.52-73
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• 2002

1. Purpose We can find the Newly created prescriptions of ShinChukBon DongyiSuseBowon which is not described at the Discourse on the Constitutional Symptoms and Diseases and still more not exist symptom in charge. And some of prescriptions of Discourse on the Constitutional Symptoms and Diseases is not described the composition. So how can we understand that prescriptions is the purpose of research. 2. Methods All the prescription of ShinChukBon DongyiSuseBowon is analyzed by many directions and compared with early books which is DongyiSuseBowonSasangChoBonKywun, GaBoBon DongyiSuseBowon etc. 3. Result and Conclusion We can find the analysis of prescriptions of ShinChukBon DongyiSuseBowon as follows. All prescriptions can't be make clear the base of the Discourse on the Constitutional Symptoms and Diseases as only ShinChukBon DongyiSuseBowon. And that is made at the different period More research is need that how can we understand the Newly created prescriptions which is not described at the Discourse on the Constitutional Symptoms and prescriptions of Discourse on the Constitutional Symptoms and Diseases which is not described the composition. So we must expain again in view of the varies period.

• 사상체질의학회지
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• 제16권2호
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• pp.32-43
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• 2004

1. Objectives This paper was tried to find out Dong-Mu's recognition systemfor Sasang Structure about "Dongyi Suse Bowon" and "Gyukchigo" 2. Methods The study was researched through comparative studying in a structural manner between "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) and "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命). 3. Results and Conculusions "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) should be understood as Dong-Mu's change process of thinking scheme before writing the book of "Dongyi Suse Bowon" and it is somewhat difficult to make a connected attachment in a lump between "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) and "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物). Just "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) can be understood as a new recognition systemto encompass" Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物).