• 사상체질의학회지
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• 제25권3호
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• pp.135-144
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• 2013

Objectives Two conflicting readings of "Donguisusebowon" so far have been presented that Sasang Constitutional Medicine inherited the traditional Five Elements theory and that it was a new perspective on its own right. The main purpose of this paper is to review the theoretical ground of Sasang Constitutional Medicine to see whether it has inherited the Traditional Korean Medicine, and show that it had been developed as an original view independent of the Five Elements theory. Methods To do this, I inquired into the theoretical background of Sasang Constitutional Medicine as well as its philosophical premises and its leading ideas. Results and Conclusions As a result, I have found that Sasang Constitutional Medicine is an original medical theory developed in empirical terms on its own right, divorced from the transcendental view of the Five Elements theory, while borrowing some concepts from I-Ching and Neo-Confucianism only for technical tools. In short, Sasang Constitutional Medicine may well be put as calling for a reappraisal of the Han-medical and Confucian accounts of human being, and a transition from speculative method based on the Five Elements theory to a verifiable empirical method. In this vein, my reading of Sasang Constitutional Medicine in empirical perspective may well be appraised as presenting a new way to further inquiries into the theoretical nature of it, and to getting itself across with Western medicine as well.

• 사상체질의학회지
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• 제32권3호
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• pp.1-7
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• 2020

Objective The purpose of this study was to understand the conclusion of 「Gwangjeseol」 in 『Dongeuisusebowon』 in a more accurate sense. Method We examined the basic viewpoint of Lee je-ma in 「Seongmyeonglon」 in 『Dongeuisusebowon』. Based on the interpretation of the 「Seongmyeonglon」, the viewpoints described in the pathology theory of 『Dongeuisusebowon』 were examined. In addition to 『Dongeuisusebowon』, we looked for contents related to "TuHyeonJilNeung" and "HoHyeonNagSeon" in Lee je-ma's book 『Gyukchigo』 and 『Dongmuyugo』. Result We have found that the meanings of the words "TuHyeonJilNeung" and "HoHyeonNagSeon" in the last article of 「Gwangjeseol」 are not limited to just the 「Gwangjeseol」, but contain the meaning of a topic that runs through the entire book. According to the 『Gyukchigo』 and 『Dongmuyugo』, the meaning of "TuHyeonJilNeung" is related to the "Sa-Bang-Il-Yog", and the "Sa-Bang-Il-Yog" is the "ilsimjiyog" that prevents the practice of "Ji-Haeng". This concept is the same as the concept of "Ji-Haeng" in 「Seongmyeonglon」, the first unit of 『Dongeuisusebowon』. Conclusion It is considered that Lee je-ma wanted to emphasize the reason and mindset to do "Ji-Haeng" by writing the end of the 「Gwangjeseol」, which is the last part of 『Dongeuisusebowon』.

• 사상체질의학회지
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• 제34권1호
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• pp.28-36
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• 2022

Objectives The purpose of this study was to enhance the understanding of Yin and Yang poison by examining and comparing the views of Je-ma Lee and the medicine scholars before Je-ma Lee, including Zhang Zhongjing. Methods We examined and compared the contents related to Yin and Yang poison in 『Essential Prescriptions from the Golden Cabinet (金匱要略)』, 『Donguibogam (東醫寶鑑)』, and 『Donguisusebowon (東醫壽世保元)』. Results and Conclusion In 『Essential Prescriptions from the Golden Cabinet』, Zhang Zhongjing described the symptoms of Yin and Yang poison respectively, but could not suggested each prescription. In 『Donguibogam』, there were several prescriptions for Yin and Yang poison, respectively. In 『Donguisusebowon』, Yang poison belonged to the Soyangin and Taeeumin disease, Yin poison belonged to the Soeumin disease. Je-ma Lee emphasized that interior heat, which has grown suddenly should be controlled quickly for treatment of Yang poison in Soyangin and Taeeumin. And, in order to treat Yin poison caused by chronic course in Soeumin, Ginseng should be used a lot to help the Yang energy. Also, it is a better treatment to take the medicine ahead of time before the disease develops into Yin poison.

• 사상체질의학회지
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• 제11권2호
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• pp.1-26
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• 1999

1. 연구 목적 사상의학(四象醫學)의 체질증(體質證)과 체질병증(體質病證)의 접근에는 기존 증치의학(證治醫學)과는 다른 통증(痛症)에 대한 시각을 제시하고, 사상의학(四象醫學) 고유 술어로 병리(病理)나 병증(病證)을 설명하여 기존 개념과 혼돈되며, "성명론(性命論)", "사단론(四端論)", "확윤론(擴允論)", "장부론(臟腑論)"을 통해 제시한 인간관(人間觀)과 세계관(世界觀). 이들 간의 조직 원리가 "병증론(病證論)"을 통해 몸에 구현되므로 사상의학(四象醫學)의 병증용약(病證用藥)에 어려움을 느끼게 된다. 그러나 사상의학(四象醫學)도 기존의 증치의학(證治醫學)을 바탕으로 하고 있어 기존의 의학에서 사상의학(四象醫學)이 성립되는 과정과 이제마(李濟馬)의 인간관으로 "병증론(病證論)"을 접근하여 사상의학(四象醫學)의 체질증(體質證)과 체질병증(體質病證)에 대한 정확한 이해를 돕고자 하였다. 2. 연구 방법 문헌적 구로 태소음양인(太少陰陽人)의 병증(病證)을 설명하기 위해 "상한론(傷寒論)", "활인서(活人書)" 등 인용 원서의 병증(病證) 인식(認識)과 이를 인용한 "동의보감(東醫寶鑑)"에서의 병증(病證)을 비교하고 이것이 태소음양인(太少陰陽人)의 체질증(體質證)과 체질병증(體質病證)으로 자리매김되는 과정을 파악하고 그 병리(病理)와 병증(病證)을 "동의수세보원(東醫壽世保元)"의 "성명론(性命論)", "사단론(四端論)", "확윤론(擴允論)", "장부론(臟腑論)"을 통해 드러나는 인간관의 체계로 파악하고자 하였다. 3. 결론 태소음양인의 병증론을 통해 표리병증의 인식 배경과 변화 과정 표리병증의 특징, 체질증과 체질병증의 출발점인 소증의 인식, 기존 의학과 다른 체질병증, 태소음양인의 병증의 특징 등을 살펴 사상의학 체질병증에 대한 결론을 얻어 보고하는 바이다.

• 대한한의학원전학회지
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• 제24권3호
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• pp.27-47
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• 2011

Donguisusebowon(東醫壽世保元) doesn't have pretty large quantity of contents, so indications of Four-Constitution Medicine formulas on that medical book are small. Therefore, indications of Four-Constitution Medicine formula need to be extended for broader clinical use of Four-Constitution Medicine. There would be some methods to do that, and we could review the literatures that Four-Constitution Medicine formulas are based on. We reviewed Bojungyikgi-tang on "Dongeuibogam(東醫寶鑑)", and we found that if the Four-Constitution Medicine formula is based on Sanghan formula(傷寒方) or non-classical formula(後世方), it is worth adding more indications of base formulas to those of Four-Constitution Medicine formula. For exmaple, Indications of Bojungyikgi-tang for So-Eum type could be extended by indications of non-classical formula(後世方) Bojungyikgi-tang and modified formula(加減方) Bojungyikgi-tang on Dongeuibogam, We supposed 23 indications of non-classical formula(後世方) Bojungyikgi-tang, and 20 indications of modified formula(加減方) Bojungyikgi-tang as possible indications of Bojungyikgi-tang for So-Eum type.

• 사상체질의학회지
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• 제16권3호
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• pp.1-7
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• 2004

1. Objectives This research is purposed to present developmental direction of traditional Korean medicine, through summarizing original medical mind of traditional Korean medicine. 2. Methods It was researched as bibliographic study with chief writings of traditional Korean medicine such as "DongEuiBoGam(東醫寶鑑)" and "Dongyi Suse Bowon(東醫壽世保元)" 3. Results and Conclusions (1) Huh Jun regarded Three Precious(三要: 精, 氣, 神) as important factors in Morpho-imaginary viewpoints. So he suggested finding out the pathological states according to the states of Three Precious. (2) As Huh Jun recognized that the essence(精) is the origin of the body, he suggested the medical mind of laying emphasis on the essence. And he suggested that circulating of the essence is important to health and longevity, which is different from previous trational medicne laying emphasis on the tonifying of five organs(五臟). (3) Dong-mu suggested diagnostic method that is to find out "Natural Principle of Organ(臟腑性理)" by observation of "Knowing-Acting(知行)" and "Morphological aspect and Temper(體形氣像)". And he suggested finding out pathological states according to states of "Good Qi of each constitution(體質正氣)". (4) Dong-mu recognized that the disease should be treated by recovering "Good Qi of each constitution" with both pharmacotherapy and non-pharmacotherapy. So he uggested the medical mind of laying emphasis on "Good Qi of each constitution", which is different from previous trational medicne laying emphasis on the tonifying of five organs. (5) To be brief, Huh Jun layed emphasis on the essence and Dong-mu layed emphasis on "Good Qi of each constitution". Emphasizing internal vitality which is applyed to treatment and prevention of disease is the original medical mind of traditional Korean medicine.

• 사상체질의학회지
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• 제22권2호
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• pp.1-15
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• 2010

1. Objectives: This research aims to study the general overview of the theories on the covetous desire and the relevant theories on cultivation mentioned in "Donguisusebowon (東醫壽世保元): Theories on Nature and Conduct (性命論)". 2. Methods: The theories concerning the covetous desire introduced in Dong-Mu's manuscripts, including "Gyukchigo 格致藁)", "Yougocho (遺稿抄)", "Dongmuyougo (東武遺稿)" and "Jaejungsinpyun (濟衆新編)", were comprehensively reviewed. Furthermore, the significance of the theories on the covetous desire and the relevant theories on self-cultivation were studied within the context of "Donguisusebowon(東醫壽世保元): Theories on Nature and Conduct (性命論)". 3. Results and Conclusions: 1) Among the four covetous desires (selfishness (私心), indiscretion (放心), indolence(逸心), acquisitiveness (慾心)), selfishness and acquisitiveness are the interpersonal components that deal with the relationship between individuals, whereas indiscretion and indolence are the intra-personal or self-concerned components that deal with the internal desires within the individual. 2) In the early concepts on the quaternity explaining the perspective on the human being as introduced in Dongmu's earlier manuscripts, the four covetous desires are thought of as the most important etiological components, that are also intimately related to the theories of self-cultivation. 3) Among the concepts introduced in "Donguisusebowon (東醫壽世保元): Theories on Nature and Conduct (性命論)", viciousness (邪心) and negligence (怠心) are primary, intra-personal (self-concerned) desires that are henceforth matched to indiscretion and indolence, respectively, while selfishness (arrogance, assertiveness, indiscrimination and exaggeration (驕矜伐夸)) and acquisitiveness (violation, extravagance, slothfulness and stealthiness(奪侈懶竊)) are secondary, interpersonal desires. 4) 'Preserving the mind (存其心)' and 'rectifying the body (修其身)' are Methods of overcoming viciousness (indiscretion) and negligence (indolence), the intrapersonal desires, while 'nurturing the nature (養其性)' and 'propping the course (立其命)' are Methods of eliminating selfishness and acquisitiveness, the interpersonal desires, which ultimately each leads to the completion of Nature (性) and Conduct/Course (命).

• 대한한의학원전학회지
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• 제29권1호
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• pp.139-172
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• 2016

Objectives : The purpose of research thesis is an advanced interpretation of the Name of Constitutional Disease of Dong-uisusebowon(東醫壽世保元) 1901 edition(辛丑本) evaluated to interpretation incompleted, and application of clinical diagnosis by rivised interpretation. Methods : A study on translation of sasangin(四象人)'s constitutional disease is researched the methods of documentary research on Dong-uisusebowon(東醫壽世保元) 1901 edition(辛丑本) and 1894 edition(甲午本). Results : Result of analysis of 4 meaning unit is as follows. Viscera or entrails means root or terminus of organ whom getting disease. Cold or heat based means being chilled or hot of triple energizer. Eexterior or interior means origin of disease of exterior or interior. Cold or heat means being chilled or hot of digestive system. Conclusions : In the clinical diagnosis using revised interpretaion, diagnosis of exterior or interior disease can be decided by symptoms of Taeyang syndrome(太陽病)'s fever and aversion to cold or not. Diagnosis of cold or heat disease can be decided by diarrhea or constipation.

• 동국한의학연구소논문집
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• 제4권
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• pp.189-209
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• 1995

The purpose of this study is to understand a term of 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元'. The conclusion would be summerized as follows. 1. 'Jangbu theory 臟腑論' of 'Sa-Sang medicine 四象醫學' is based on 'Sa-Sang structure 四象構造'. 2. 'Mind 心' of 'Sa-Sang medicine 四象醫學' is recognised as the Lord of body. 3. 'four-Jang 四臟' and 'four-Bu 四腑' constitute 'Sa-Sang structure 四象構造' which is based on the deviation of 'vital energy 氣', and 'four-Jang 四臟' plays a loading role. 4. 'Sacho 四焦' explains the whole function of human body including one's heart's desire, physical constitution and the visceral physiology. 5. 'ear-eye-nose-mouth 耳目口鼻' is connected with 'the profound secrets of nature 天機' and also has a close relation with creation of 'spirit-vital energy-blood-essence 神氣血精' and spiritual fuction. 6. 'SaHae theory 四海論' of 'Dong Mu 東武' is philosophical concept set on the basis of 'nature 天性' and 'life 人命'. 7. 'spirit-vital energy-blood-essence 神機血精' doesn't have the relation of mutual transformation. It's creation and consumption lies on 'the power of ear-eye-nose-mouth 耳目口鼻之力'. 8. 'Sa-Sang medicine 四象醫學' expands its theory centering on the deviation of 'vital energy 氣' and the transversal circulation of 'SaHae 四海' According to the above result, 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元' should be understood on the basis of 'Sacho 四焦' and 'SaHae 四海' according to 'Sa-Sang structure 四象構造', accompanying philosophical thinking focused on human and society, the centural concept of 'Jangbu theory 臟腑論' could be said as 'Mind 心' to be the Lord of body.

• 대한한의학원전학회지
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• 제23권2호
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• pp.235-270
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• 2010

This paper studies the main treatment methods, Ikgi(益氣) and Seung-yang(升陽) applied frequently by Lee Jema(李濟馬) on the exterior disease of So-eumin(少陰人), one of the four constitutions. The methodology of this paper is to understand the pharmacology of "Dong-uisusebowon(東醫壽世保元)" by examining the formulas applied by Lee Jema. I have examined the organization of formulas in "Dong-uisusebowon(東醫壽世保元)" beforehand to categorize the formulas applicable in this study according to an objective standard. I have analyzed the prescriptions applied to So-eumin exterior disease. As a result, I could see that in the case of Ulgwang(鬱狂) syndrome, Ikgi(益氣) and Seung-yang(升陽) methods were mainly applied, but as the disease progressed, Seung-yang(升陽) was withdrawn while Ikgi(益氣) was stressed. Likewise, in the case of Mang-yang(亡陽), both methods were mainly adopted, but as the patients got worse, the level of Seung-yang(升陽) was maintained and that of Ikgi(益氣) was elevated with the addition of Buja(附子). Through this process, we could verify the overall action of Ikgi(益氣), Seung-yang(升陽) and Buja(附子). Originally, the two methods of Ikgi(益氣) and Seung-yang(升陽) are intimately related, but by analyzing the overall functions of the two methods, we could see that Seung-yang(升陽) and Buja(附子) support the Yang gi of the interior of So-eumin, while Ikgi(益氣) resolves inner stagnation of Yang gi and emits the cold pathogen of the exterior. Also, in the course of treatment, Ikgi(益氣) could only be realized after securing Seung-yang(升陽).