• 사상체질의학회지
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• 제15권1호
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• pp.12-26
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• 2003

1. Purpose This study is intend to catch DongMu(東武)'s viewpoint of Chobongeun Soyangin prescription. 2. Method Through Comparing Chongeun Soyangin prescriptions and medications on those of DongEuiBoGam(東醫寶鑑), DongyiSooseBowon Gabobon and DongyiSooseBowon Sinchukbon, we can find DongMu(東武)'s viewpoint of Sasang Constitutional Medicine. 3. Results 1) The same Hi prescriptions between DongEuiBoGam(東醫寶鑑) and Chobongeun Soyangin are not entirely identical. 2) GamCho(甘草), GaengMi(粳米) and Sagunja(使君子) were used in the Chobongeun Soyangin prescriptions. that means DongMu(東武)'s viewpoint of Sasang Constitutional Medicine was not entirely established. 3) PaedockSan(敗毒散), VukmijihwangTang(六味地黃湯) and BaekhoTang(白虎湯) were representative prescriptions in the Chobongeun Soyangin prescriptions. And that prescriptions were connected to DongyiSooseBowon Sinchukbon. 4) The same kind medications which were record on DongEuiBoGam(東醫寶鑑) and Chobongeun Soyangin are eighteen. And that medications are the structural principle of Chobongeun Soyangin prescriptions.

• 사상체질의학회지
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• 제12권1호
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• pp.1-9
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• 2000

1. 연구목적 동무(東武) 이제마(李濟馬)는 사상체질의학(四象體質醫學)을 통해 인간과 생명에 대한 새로운 시각을 제시하여 기존의 의학과는 다른 관점에서 인간의 질병을 해결하고자 하였다. 그러므로 사상체질의학(四象體質醫學)을 임상에 적용하기 위해서는 그의 의학관(醫學觀)을 정확히 이해하는 것이 선행되어야 한다. 그러므로 본 논고에서는 인간(人間), 생명(生命) 그리고 질병(疾病)에 대한 그의 의학관(醫學觀)을 살펴 사상체질의학(四象體質醫學)의 임상 적용에 도움을 얻고자 하였다. 2. 연구방법 동무(東武) 이제마(李濟馬)의 저서로 밝혀진 "격치고(格致藁)", "동의수세보원(東醫壽世保元)", "동의수세보원사상초본권(東醫壽世保元四象草本卷)", "동무유고(東武遺藁)" 등의 문헌을 통해 그의 생애(生涯)와 의학관(醫學觀)을 살펴보았다. 3. 결론 (1). "주역(周易)"의 사물(事物)에 대한 인식체계는 도교적(道敎的) 배경에서 나온 음양론적(陰陽論的) 요약정신(要約精神)의 인식체계로 음양적(陰陽的) 역간지묘(易簡之妙)를 구현한 것이고 동무(東武) 이제마(李濟馬)의 사물(事物)에 대한 인식체계는 유학적(儒學的) 배경에서 나온 사심신물적(事心身物的) 요약정신(要約精神)의 인식체계로, "주역(周易)"의 것을 발전시켜 '사상적(四象的) 역간지묘(易簡之妙)'로 발전시켰고 이를 의학적 차원에서 완성시켰다. (2) 동무(東武) 이제마(李濟馬)의 생애는 어려웠던 시대상황 속에서 유학철학(儒學哲學)의 새로운 경지를 정립하였고, 이를 바탕으로 새로운 의학(醫學)을 창안하였으며, 더 나아가 현실참여를 통해 광제정신(廣濟精神)을 구현하고자 했던 것이라 할 수 있다. (3) 동무(東武) 이제마(李濟馬)는 '음양적(陰陽的) 역간지묘(易簡之妙)'를 터득하여 기존의 다양한 유형의 인간관(人間觀)을 천인생명(天人生命)의 사심신물적(事心身物的) 요약정신(要約精神)으로 정리하고, 이를 생명론적(生命論的), 지행론적(知行論的), 체질론적(體質論的), 인간관(人間觀)으로 제시하였다. (4) 동무(東武) 이제마(李濟馬)는 새롭게 '명맥실수(命脈實數)', '장(臟)의 본상지기(本常之氣)' 및 '생식윤보지도(生息允補之道)'의 개념으로 설정함으로써 인간수명(人間壽命)에 대한 구체적인 생명관(生命觀)을 제시하였다. (5) 동무(東武) 이제마(李濟馬)는 사상인(四象人)의 지행적(知行的) 조절(調節), 생식윤보지도(生息允補之道)의 섭생 및 치심치병(治心治病)을 통한 넓은 의미의 '광제의학정신(廣濟醫學精神)'과 새로운 사상체질병증휴계(四象體質病症休係)의 확립을 통한 '질병야요정신(疾病冶療精神)'을 제시하여 의학(醫學)에서의 '역간지묘(易簡之妙)'를 구현하였다.

• 한국한의학연구원논문집
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• 제2권1호
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• pp.255-268
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• 1996

In order to improve comprehension of Dong-Mu's thought, the 'The manuscripts left by Dong-Mu' was studied. The contents of 'The manuscripts left by Dong-Mu' and the writing date of 31 articles were presumed. The chronological table of Lee Jae-Ma was made out with the affairs of everyday experience. The writing date of Lee Jae-Ma's articles and 4 articles which were written by others were presumed and the everyday experiences were excavated. The chronological table of Lee Jae-Ma was made out with upper results.

• 사상체질의학회지
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• 제21권2호
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• pp.11-26
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• 2009

1. Objectives : This research was purposed to reconsider the Dong-Mu's Theory of Nature and Mind(生情論). 2. Methods : The Dong-Mu's interpretation on the first chapter of "The Doctrine of Mean(中庸)", and the related contents of Nature and Emotion(性情) in his literature such as "Gyukchigo(格致藁)", "Donguisusebowon-Sasang chobongyun(東醫壽世保元四象草本卷)" and "Donguisusebowon(東醫壽世保元)" were reviewed. 3. Results and Conclusions : 1. Dong-Mu reinterpreted the concepts about 'Providence(天命) and Human Nature(人性)', 'Not-yet-intentional state(未發) and Intentional state(已發)', 'Nature and Mind(性情)' and 'Equilibrium and Harmony(中和)' in "The Doctrine of Mean", and used these concepts as logical tools in explanation of his thoughts of Human being and medical theory. 2. The generating principle of Nature and Mind(性情) presented as sorrow, anger, joy and pleasure is 'the Principle of Human nature(性理)', which is embodied as 'the Principle of Organ(臟理)' in "Donguisusebowon". The Principle of Organ(臟理) is originated from Heart and lie at lung, spleen, liver and kidney as the form of Four Virtue(四德). 3. The Principle of Organ(臟理) has the position of superintendence and is the generating principle of Nature and Emotion(性情), by which the structural and functional variations between different constitutional types are formed. 4. Dong-Mu's newly established concept of Nature and Emotion(性情) is the core logic in his idea of physiology, pathology and self-cultivation.

• 사상체질의학회지
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• 제13권2호
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• pp.8-27
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• 2001

1. Purpose This paper was written in order to understand the concept of ${\ulcorner}$DongMuYooGo YakSungGa${\lrcorner}$ (東武遣稿 藥性歌) which was descending as the material of Sasang pharmacology. So we are planning to make use of the fundamental material of the study on the Sasang Medications and Prescriptions. 2. Methods Through comparing each clause of ${\ulcorner}$DongMuYooGo YakSungGa${\lrcorner}$ on all the sasang -records, we understood that concept. 3 Result 1) ${\ulcorner}$DongMuYooGo YakSungGa${\lrcorner}$ of a literary work of DongMu(東武) which contain special elucidative-method of herb-nature has 18 type of YakSungGa which explain each 27 herbs for the Taeeumin, Soyangin and Soeumin. The period of authoship is supposed to the time just before ${\ulcorner}$DongyiSuseBowon Gabobon${\lrcorner}$ (東醫壽世保元 甲午本)(1894, DongMu 58 years old) or middle of fifties(53-57 years old). 2) YakSungGa of ${\ulcorner}$DongMuYooGo${\lrcorner}$ which is published by the BoGunsung(保健省) of North Korea is supposed to close to original type. The main meaning of that is the herb-nature which works on the weakst point of each Sasangin. And then the herbs were classfied by the diseases and symptoms possessing Bomyungjiju(保命之主), the herb's efficacy is explained at the each constitution. 3) The meaning of ${\ulcorner}$DongMuYooGo YakSungGa${\lrcorner}$ is exposure of the opinion of DongMu's early stage that proposed herb-nature which is applied to the principle of Jang(臟) of Sasangin, reason and purpose to enact newly created prescriptios by the constitutional diseases and symptoms, and the compositional principle of newly created prescription. 4) The selection of herbs or cogution of herb-nature of DongMu's pharmacological opinion of his early stage was changed by accumulating clinical experience. So all the newly created prescriptios of ${\ulcorner}$DongyiSuseBowon${\lrcorner}$ could not be explained by only the herb and the herd-nature on ${\ulcorner}$DongMuYooGo YakSungGa${\lrcorner}$. Therefore the purpose of DongMu's YaksungGa is not explaining the symptoms in charge of each herb or classifying the herb by constitution, but offering the principle of composition of prescription of Sasang, from the necessary herb which possess and expand Bomyungjiju to nature of herb which is applied to the constitution for treating all the diseases and sypmtoms by the heavy or light and slow or speedy.

• 동의생리병리학회지
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• 제20권3호
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• pp.503-515
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• 2006

This research is purposed to find Dong-mu's thought on 'philosophy and medical interrelationship' in his writings. It was researched with Dong-mu's chief medical writings such as ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$ , ${\ulcorner}$Dongyi Soose Bowon(東醫壽世保元) ${\lrcorner}$ , ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)${\lrcorner}$ , ${\ulcorner}$Dong-mu's posthumos work(東武遺稿)${\lrcorner}$ Dong-mu describe his philosophy conception with the system of The Book of change(周易). But he changes the meaning of Taegeuk(太極), LangYui(兩儀), Sasang(四象) on the respect of human being. Gyuchigo(格致藁) can be understood as social behavior pattern of Sasang constitute. From ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$ to The theory of Sung-Meung(性命論), It is focused on Nature(性) and Order(命). Affairs- Mind - Body-Objects(事心身物) was distributed at Heaven-Human -Nature-Order(天人性命) on the respect of Human Moral. In the respect of Form-Use(體用), It is assigned to Form(體) and metaphysical philosophy. After The theory of Sa-Dan(四端論) in ${\ulcorner}$Dongyi Soose Bowon(東醫壽世保元) ${\lrcorner}$, It is focused on Nature-Emotion(性情). Affairs - Mind - Body - Objects(事心身物)is distributed at Heaven-Human -Nature-Order (天人性命) on the respect of human internal mind. In the respect of Form-Use(體用), It is assigned to Use(用) and Physical science. Sasang Constitution can be expanded to Eight COnstitution in the respect of dominant position among Nature(性) and Emotion(情).

• 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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• 제8권1호
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• pp.57-74
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• 1996

동무(東武)의 저서(著書)에는 동의수세보원(東醫壽世保元)과 격치고(格致藁)가 있다. 격치고(格致藁)중 독행편(獨行篇)은 지인(知人)에 대한 동무(東武)의 철학(哲學)이 담겨있다. 동무(東武)의 사상의학(四象醫學)을 이해하기 위해서는 독행편(獨行篇)의 비박탐나자(鄙薄貪懦者)에 대한 연구가 필요하다. 결과를 요약하면 다음과 같다. 1. 독행편(獨行篇)은 인간의 본성인 인의예지(仁義禮智)를 인자(仁者), 의자(義者), 예자(禮者), 지자(智者)로 규정하고, 이의 속성을 충(忠), 신(信), 입(立), 용(勇)이라 하고 이 개념을 충신염해자(忠信廉解者)로 하여 비박탐나자(鄙薄貪懦者)와 서로 상대적인 관계임을 알 수 있다. 2. 맹자(孟子)의 사부지심(四夫之心)과 비박탐나자(鄙薄貪懦者)의 관계는 비부(鄙夫), 박부(薄夫), 탐부(貪夫), 나부(懦夫)를 인의예지자(仁義禮智者)의 속성과 연계해서 생각하고 유추를 해 볼 수있고 비박탐나자(鄙薄貪懦者)가 인자(仁者), 의자(義者), 예자(禮者), 지자(智者)의 속성을 가지고 있는 유하혜(柳下惠), 백이(伯夷)의 풍도(風度)를 들으면 충신염해자(忠信廉解者)의 행동에 가까워질 수 있다. 3. 비박탐나자지심(鄙薄貪懦者之心)을 대학(大學)의 사부지심(四夫之心)을 인용하여 설명하는데 독행편(獨行篇)의 비박탐나자지심(鄙薄貪懦者之心)과 유략(儒略)의 사부지심(四夫之心)을 생각하보면 어딴 일정한 규율이 없는데 이는 심욕(心慾)을 추정하여 정하기는 어렵고 도식화하여 맞추어서 생각하기에는 무리가 있다. 4. 비박탐나자(鄙薄貪懦者)와 인의예지자(仁義禮智者)의 관계는 독행편(獨行篇), 사단론(四端論), 유략(儒略)의 인의예지(仁義禮智)와 의 비박탐나자(鄙薄貪懦者)와의 관계가 서로 틀리는데 인의예지(仁義禮智) 사단(四端)을 인간(人間)의 본성(本性)으로 생각하면 여러 가지 속성(屬性)이 있을 수 있고 시기와 환경에 따라 사단(四端)을 적용시키는 것이 틀릴 수도 있으므로 이를 고정적으로 보는 시각보다는 적용하는 방법에 따라 변할 수 있다는 것으로 받아들여야 한다.

• 사상체질의학회지
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• 제15권2호
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• pp.9-23
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• 2003

1. Objects of a study Dong-mu emphasized knowing who he or she is to treat disease, so this parer was written to summarize Dong-mu's thought on human 2. Methods of a study ${\ulcorner}Dongyi$ Suse Bowon Sasang $Choboguon{\lrcorner}$ is Dong-Mu's early writing, is composed of three chapters, which are ${\ulcorner}$Won-in$(原人)${\lrcorner}$ . ${\ulcorner}$Byung-byun(病變)${\lrcorner}$ . ${\ulcorner}$Yak-bang(藥方)${\lrcorner}$ . This is chiefly written on human, so this paper was written by summarizing Dong-mu's general and constitutional thought on human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ 3. Results and Conclusion 1. Dong-mu's viewpoint of human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is viewpoint of human in the base of 'Human Nature(人性)-Human Form(人形)' and viewpoint of human in the base of 'Affairs-Mind-Body-Objects(事心身物)'. 2. The general viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that 'Nature-Emotion(性情)' is a action of mind and 'Knowing-Acting(知行)' is a action of body in human. He emphasized that we should try to become saint through controling 'Nature-Emotion(性情)' and 'Knowing-Acting(知行)' 3. It was thought that The span of lift is different according to the volume of Oi(氣) existed in the smallest organ. To manage the Qi(氣) existed in the smallest organ, it is very important to recover 'Good Qi of each constitution(體質正氣)' through cultivating Heart and body. 4. The constitutional viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that Human is classified into four constitutions according to 'Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' 5. The viewpoint of human suggested in ${\ulcorner}A$ Aphorism in Teaching Children(敎子平生箴)${\lrcorner}$ emphasized 'Heart('心')'. but The viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ emphasized' Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' and developed the viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse $Bowon{\lrcorner}$.

• 사상체질의학회지
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• 제14권2호
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• pp.1-9
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• 2002

I think that the study on the ${\ulcorner}$DongMuSunSaSaSangYakSungSangHumGoGa${\lrcorner}$ of ${\ulcorner}$DongMuYooGo${\lrcorner}$ is basic material explaining the character of sasang-herb and prescription. Through the study on the ${\ulcorner}$DongMuSunSaSaSangYakSungSangHumGoGa${\lrcorner}$'s origin and meaning, I can take the result as follows. The first, that is composed of total 237 herbs of 90 spleen-herb (Soeumin-herb), 61 kidney-herb (Soyangin-herb), 67 lung-herb (Taeeumin-herb) and 19 liver-herb (Taeyangin-herb). The second, the origin of that is ${\ulcorner}$JeJungSinPyun${\lrcorner}$, ${\ulcorner}$BangYakHapPyun${\lrcorner}$ and ${\ulcorner}$EuiHakIpMum${\lrcorner}$. And DongMu classified traditional YakSungGa as spleen-herb, kidney-herb, lung-herb and liver-herb which is suitable to Sasangin, not created that. So we can know that the first understanding for DongMu' s herb is focused on the traditional YakSungGa. The third, DongMu's unique terminology of spleen-herb, kidney-herb, lung-herb and liver herb show his sight of symptom, disease and pharmacology, that is focused on small JangBu. The forth, through herb-nature gathered from traditional YakSungGa, that purposed to classfying each constitutional herb. So we can know his idea that the choice of herb is not in general efficacy but in personal constitution. As mentioned abovet, that can refer to an herbal argument of DongMu and ${\ulcorner}$DongMuYooGoYakSungGa${\lrcorner}$ that make known to be common can refer to an prescriptional argument of DongMu.