• Journal of Korean Medical classics
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• v.34 no.2
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• pp.75-84
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• 2021

Objectives : To examine texts dealing with the Wenyilun in South Korea and to re-evaluate its medical theories that have been underrated in previous texts. Methods : The contents and organization of the Gejiaxueshuo were analyzed. In addition, a research paper on the overall contents of the Wenyilun was studied. Results : Common theories of the miscellaneous qi that were mentioned in the two documents such as 'specificity', 'nine-part transition treatment theory', and 'one disease one formula' are either irrelevant or resulting from erroneous interpretation. While both texts evaluated the merits and harms of the Wenyilun, erroneously deducted contents were used as evidence for negative assessments in both. Conclusions : Should the contents of the Wenyilun be evaluated with a focus on the critical points that clinicians with vast experiences with epidemic disease patients raised, we would be judging the text differently.

• (The)Study of the Eastern Classic
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• no.57
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• pp.103-136
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• 2014

This is the paper on the descriptive perspective and writing method in Yeheon(旅軒)'s Piranrok(避亂錄). Piranrok was Yeheon's diary which was written during Japanese invasions of Korea. Many intellectual recorded their diaries during the war. Yeheon's Piranrok was a typical example among war journals. I tried to take view of the descriptive perspective and writing method in Yeheon's Piranrok. First, sourceful introspection was distinct characteristic in the descriptive perspective. Yeheon penetrated into a chaotic state of affairs during Japanese invasions of Korea. And Yeheon had reflective consciousness about self-existence. He contemplated his existence through diary writing. I had a task to study the writing methods in Yeheon's diary. One of the distinct characteristic in writing methods was to increase specific gravity of discussion. Yeheon advocated strongly his opinion and position about cause of war, war responsibility, morality, fortification and righteous army. Yeheon made the best use of communication method and catechetic method. He answered his own questions about the enter and retirement of public office. He expressed his worry and conflict through various techniques of expression. I have a task to study the diary in Chosun dynasty. I believe that analyzing characteristics of Yeheon's diary can contribute to understanding the literature history of diaries in Chosun dynasty.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.179-191
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• 2008

Yuchang(喩昌), prominent doctor in the early days of Cheong Dynasty, argued in favor of Daegiron(大氣論) and Chujoron(秋燥論). He referred the concept of Daegi(大氣) to the initiatory force that maintains and perpetuates the vital activities of human body. The historical background of his argument can be related to the abuses of the doctrine of warming and tonifying. At that time, the practice of misusing warming and tonifying herbal medicines without deteriorations of a case was widespread among doctors. Dryness and heat disease mechanism was triggered from this malpractice. Subsequently Yuchang(喩昌) witnessed many cases of lung diseases resulting from dryness and heat. That's why he suggested relieving dryness of the lung as a treatment, further establishing Daegi(大氣) - which correlates with the lung - as the vital fundamentals. Yuchang(喩昌)'s argues that the autumn energy emanates after the Autumn Equinox and that is what Chujo(秋燥) signifies in Chujoron(秋燥論). He articulates that most of the autumn diseases can be attributed to fire and heat. This argument is distinguished from the one that attributes lung diseases to coldness, thus providing an important factor in deteriorating a lung disease.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1270-1274
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• 2004

In the Nei Ching. the interrelation of Yin and Yang within the human body. based upon a perfect balance and a perfect mutual control. The affinity of Yin and Yang to each other was held to have a decisive influence upon man's health. Perfect harmony between the two primogenial elements meant health. Disharmony or undue preponderance of one element brought disease and death. The interrelation of Yin and Yang in the Nei Ching, had the organic view of the life. The world view of the harmony and balance in Nei Ching shows a unified world view that is symmetrical and in equibrilium in unity and conflict of opposite elements instead of combining with the closely related elements, namely, it is a fact that the life principle of the theory of Yin and Yang in Nei Ching is not the object of the killing and destroying for unity and conflict of opposite elements but the life cycle and life rule for the purpose of achieving the world of harmony, coexistence, and engendering via check and balance as well as confrontation between the opposite elements. In Nei Ching, like this, in the case where all of the antagonistic elements including the antagonism between You and Me, Yin and Yang affirm and tolerate each other, the organic view of the life in which the life of You and Me and the macrocosm is able to be maintained is suggested to the human being at a whole crisis.

• Journal of Korean Medical classics
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• v.25 no.1
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• pp.173-196
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• 2012

Object : From the ancient times, the importance of childbirth has been well recognized by Korean Traditional Medicine. Numeral methods have been developed to ease the labor process and keep the mother and child healthy from conception to labor. Bulsusan(佛手散) is one of the main remedies to healthy labor in KTM, both widely known and applied as well. Method : This paper examines the labor theory and practice of KTM focused on Bulsusan which is composed of Angelica gigas Nakai(當歸) and Cnidium officinale MAKINO(川芎). Result : 1. From the ancient times until the Q$\bar{i}$ng period, much attention was placed to the handling of the placenta, as it was conceived as bearing much relation to the health of the mother and her fate, and thus included in the labor process. 2. There was a recognition of the 'birth pulse[離經脈]', an intense change in the pulse that presents itself prior to somatic signs of labor. 3. There were numerous prescriptions that were administered beforehand to ease the process. They are mostly constituted with medicinals that nurture Gi(氣) and stimulate its flow, which in turn makes the fetus firm and reduces the volume, easing the labor process. 4. The medical practice of labor-induction was called 'Choesaeng(催生)'. The prescriptions which functioned as such were mostly constituted with blood medicinals such as Angelica gigas Nakai and Cnidium officinale MAKINO, those which nurture both Gi(氣) and blood, and medicinals that physically lubricate the labor pathway such as honey, oil and Talcum(滑石). Conclusion : Bulsusan can be used in most problems concerning pregnancy and labor, and cases of emergency blood loss due to injury. The term 'bulsu(佛手)' infers to the medical ability of the great doctor who takes care of major blood-loss situations resulting from discharge of dead fetus, cesarean delivery, etc. The prescription name takes after this meaning, as it deals with similar conditions in its effect.

• The Journal of Korean Medical History
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• v.16 no.2
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• pp.17-34
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• 2003

지금까지 서양의학의 도입이란 측면에서만 조명되어온 정약용의 의학사상은 이제 한의학 이론의 발전과정이라는 새로운 관점에서 재조명할 필요가 있다. "의령(醫零)"에서 나타나는 그의 의학사상에는 미끼 사카에가 지적한 바와 같이, 음양오행론(陰陽五行論)에 입각한 "소문(素問)"의 병리론과 음양(陰陽)으로 논해온 '근시(近視)'에 대한 기존 이론에 대해 서학(西學)의 사행설(四行說)과 갈렌생리학, 그리고 광학이론을 가지고 비판을 가한 측면이 있다. 그러나, 좀 더 자세하게 검토해 보면 이런 서학(西學)의 영향은 정약용의 의학사상을 구성하는데 있어서 부분에 불과할 뿐만 아니라 그가 구상하고 있던 새로운 철학을 위해 취사선택된 것임을 알 수 있다. "육기론(六氣論)"에서 제시되는 사정설(四情說)의 경우, 서학의 사행설(四行說)을 그대로 답습한 것이 아니라 자신의 주역(周易)철학의 소산이다. 서학(西學) 뿐만 아니라 명대(明代)의 온보학파(溫補學派) 특히 장경악(張景岳) 의학사상의 영향도 주목해야 한다. "의령(醫零)"에서 논의된 의론(醫論)의 상당부분에서 장경악(張景岳)의 "전충록(傳忠錄)"과의 연관성이 상당히 많이 발견된다. 그러나 장경악(張景岳)이론의 정치(精緻)한 면에 대해서 찬사를 보내고 있지만, 그의 숭고주의(崇古主義)와 정치(精緻)한 음양오행(陰陽五行)에 대한 논의에 대해서도 동의한 것은 아니다. 정약용은 서학(西學)과 장경악(張景岳)을 비롯한 온보학파의 의학사상을 종합한 토대위에서, 즉 원기(元氣)의 운행(運行)이란 관점으로 의학을 재구성하려는 시도를 했다고 평가된다. "육기론(六氣論)"에서 시작된 육기병리설(六氣病理說)에 대한 비판은 "외감론(外感論)"에서 "이증론(裡證論)"을 거쳐 "허실론(虛實論)"으로 이어지면서 오행상극설(五行相剋說)에 의거한 병인론, 삼음삼양론(三陰三陽論)에 의거한 경락장부론(經絡臟腑論), 내외상론(內外傷論)을 모두 반박하면서 이러한 새로운 의학을 건설하려 하였다. "허실론이(虛實論二)"에서 장경악(張景岳)의 "풍한적체(風寒積滯), 담음어혈지속(痰飮瘀血之屬), 기불행칙사불제(氣不行則邪不除), 차기지실야(此氣之實也)."라는 말을 인용한 점은 이런 점에서 시사하는 바가 크다.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.129-136
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• 1997

We inquired into tile origins, pathologies, theraphies and prescriptions of Jungpung(中風) especially on the ground of Keokchiyeron(格致餘論) Dangeosimbub(丹溪心法) written by JuJinHyoung(朱震亨) as medical books, from this study we could get that conclusions. 1. According to special feature of the theroies of JuJinHyoung's(朱震亨) Jungpung(中風) he thought pathologies of Jungpung(中風) as "sub seong dam dam seong yeol yeol seong pung 濕生痰痰生熱 熱生風" through studying stress on regional characteristics and thought much of dam(痰) as one of major elements of internal causes. 2. He suggested chi-dam(治痰) in the first place in the treatment of Jungpung(中風) and emphasises the treatment using Succus Pyllostachyos(竹瀝), waterly extracted Rhizoma Zingiberis(薑汁) in that they had the virtues of sodam-ganghwa(消痰降火), geo-gyeongrak(開經絡), haeng-heolgi(行血氣) 3. He treated differently whether a man in fat and thin, and have right or left hemiplegia, but he prescribed herb-medications on the principle that that medications should have the virtues of chi-dam(治淡).

• The Journal of Dong Guk Oriental Medicine
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• v.9
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• pp.95-110
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• 2000

The main purpose of this study is to lay the groundwork of mutual assistance between Shanghanlun and Sa-sang Constitutional Medicine by looking into their differences and similarities in the concept and the medical treatment in the diaphoretic therapy and the purgative therapy. The study compared Shanghan Jomun quoted in Soeumin. Dongyi-Soose-Bowon with Je-ma, Lee's Theory of Medicine. And its conclusion is the following: 1. Both Shanghanlun and Sa-sang Constitutional Medicine connote the concept of pathogenic factors in the Nae-Kyung Medicine as the medicinal substances. And both of them have the fundamental structure of exterior-to-interior movements in the symptoms of disease to appear when pathogenic factors penetrate into the bodies. 2. Sa-sang Constitutional Medicine has treated the causes and the mechanism of disease in the symptoms of disease differently from other therapies: focusing on the body's constitutional symptom of disease. namely Soeumin's lack of the Yang-Qi and the poor Ascending Yang, not an attack on pathogenic factors as a interior-exterior symptom. Therefore Ascending-yang Supplying Qi, which fills up the lacking parts of the body and keeps the balance of the body fitted in one's constitution, has been used rather than the diaphoretic and purgative therapy. 3. As Shanghanlun and Sa-sang Constitutional Medicine have the similarities in the interior-to-exterior structure, pathogenic factors. and the notion of diaphoresis and purgation, they do so in the principle of the medicinal substance and the therapy. However, there are actually differences of carrying out the diaphoretic and purgative therapy and other treatments between Shanghanlun and Sa-sang Constitutional Medicine by the reason of the dissimilarities in the mechanism of disease and focal points.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.8-14
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• 2005

This paper is mainly on the medical comments in ${\ulcorner}$Sanbeon-bang(刪繁方)${\lrcorner}$. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, the Ojang-noron(五臟勞論) which deals with the Hanyeolheosil(寒熱虛實) of Ojang(五臟) and Yukgeuknon(六極論) which deals with the Hanyeolheosil of 'Geun-Maek-Yuk-Gi-Gol-Jeong(筋脈肉氣骨精)', remain perfectly. By way of these theories, it argues on various types of pathogenic states and syndromes. Related to the Ojang-noron, ${\ulcorner}Sanbeon-bang{\lrcorner}$ suggests a characteristic tonifying method which is 'Exhaustion syndromes should tonify the son organ(勞則補子法)'. It is the supplement of traditional 'Reinforcing the mother organ when treating cases of deficiency(虛則補其母)'. With the Ojang-noron, the comments about 'Samcho(三焦)' remain relatively intact in ${\ulcorner}Sanbeon-bang{\lrcorner}$. The contents are based on ${\ulcorner}$Yeongchu Yeongwisaenghoe(靈樞 營衛生會)${\lrcorner}$, combined the contents of ${\ulcorner}$Nangyeong 31st difficulty(難經 三十一難)${\lrcorner}$ and the meridian line in ${\ulcorner}$Yeongchu Gyeongmaek(靈樞 經脈)${\lrcorner}$. They were quoted untouched in ${\lrcorner}Cheongeumyo-bang{\lrcorner}$ by Son Sa-mak, and became the fundamental structure of Samcho-theory of after ages. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, there has been much dispute over the problem about 'Chu-Tae-eum(秋太陰), Dong-So-eum(冬少陰)'. This study will pay attention to the connection between Wang Bing's views of ${\ulcorner}Sanbeon-bang{\lrcorner}$ for compilation of ${\ulcorner}Chaju-Hwangje-Naegyeong-Somun{\lrcorner}$ and the original ${\ulcorner}Sanbeon-bang{\lrcorner}$. Judging from this study, Wang Bing may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, ${\ulcorner}Oedaebiyo-bang{\lrcorner}$ or another medical book of similar stock, and from this he may have reconstructed the attribute of Eum-Yang(陰陽) which is related to Pye and Sin. Wang Bing's disciples may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, or with Wang Do, the writer of ${\ulcorner}Oedaebiyo-bang{\lrcorner}$, building up the main medical current in those days.

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.