• Journal of Sasang Constitutional Medicine
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• v.12 no.1
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• pp.1-9
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• 2000

1. Objects of Research Dong-mu Lee Je-ma was tried to solve the diseases of human beings through Sasang Constitutional Medicine with new viewpoints on human beings and life compared with the existed medicine. So it was very important to understand his medical views in order to apply Sasang Constitutional Medicine in clinical treatment. In this paper, I tried to find his medical views on human beings, life, and diseases to get informations in clinical application. 2. Methods of Research It was researched as bibliologically with his writings such as "Dongyi Soose Bowon(東醫壽世保元)", "Dongyi Soose Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)", "Dongmu Yugo(東武遺稿)", "Gyuk-chigo(格致藁)". 3. Results and Conclusions The conclusions were as follows. 1. "I Ching"'s recognition of Things is that based on Yin-yang theory, originated from Taoism, and aimed to 'the Fine point of Easiness and Simpleness(易簡之妙)'. On the other hand, Dong-mu's is that based on Sasang theory, originated from Confucianism and designed to developed 'the Fine point of Easiness and Simpleness' in view of Sasang(四象). 2. Dong-mu Lee Je-ma had devoted himself in his whole life to establishing new paradigm in the Confucianism, inventing new medicine and, furthermore, embodying the spirit of General health maintenance. 3. Dong-mu Lee Je-ma recognized 'the Fine point of Easiness and Simpleness' in view of Sasang and offered new viewpoint of human being through summarizing various existing viewpoints. 4. Dong-mu Lee Je-ma established new viewpoint of life span of human being through offering new ideas such as 'Inherent vitality(命脈實數)', 'Essential power of organ(臟의 本常之氣)' and 'Regimen in ordinary life(生息允補之道)'. 5. Dong-mu Lee Je-ma embodied 'the Fine point of Easiness and Simpleness' in medicine through offering, in a wide meaning, the spirit of the General health maintenance and the spirit of the Positive medical treatment.

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.92-98
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• 2005

1. Objectives This study is to find changes of Dongmu Lee Je-Ma's conception about Soeumin Gwakran(곽란(藿亂)) Disease through comparing with his writings such as ${\ulcorner}$DongMuYooGo${\lrcorner}$, ${\ulcorner}$, ${\ulcorner}$SooSe Bowon Sasang chobon guen${\lrcorner}$, ${\ulcorner}$SooSe Bowon Gabobon${\lrcorner}$ and ${\ulcorner}$SooSe Bowon Sinchucbon${\lrcorner}$. 2. Methods We compared conceptions, symptom, mechanism and treatment of Soeumin Gwakran(곽란(藿亂)) Disease in ${\ulcorner}$DongMuYooGo${\lrcorner}$, ${\ulcorner}$SooSe Bowon Sasang Chobonguen${\lrcorner}$, ${\ulcorner}$SooSe Bowon Gabobon${\lrcorner}$ and ${\ulcorner}$SooSe Bowon Sinchucbon${\lrcorner}$ 3. Results and Conclusions (1) In ${\ulcorner}$DongMuYooGo${\lrcorner}$ and ${\ulcorner}$SooSe Bowon Sasang Chobonguen${\lrcorner}$, Dongmu Lee Je-Ma?s conception about soeumin Gwakran(곽란(藿亂)) Disease is yet based on previous traditional medicine based on ${\ulcorner}$DongEuiBoGam${\lrcorner}$ (2) In ${\ulcorner}$SooSe Bowon Gabobon${\lrcorner}$, Seupgwakran(습곽란(濕藿亂)) is described within the catego of Taeum syndrome(태음병(太陰病)), and Geongwakran(건곽란(乾藿亂)) is described within the catergory of Soeum syndrome(소음병(少陰炳)). But conception about Soeurnin Gwakran(곽란(藿亂)) Disease is not yet definitely settled. (3) In ${\ulcorner}$SooSe Bowon Sinchucbon${\lrcorner}$, Geongwakran(건곽란(乾藿亂)) is described within a severe case of Taeum syndrome(태음병(太陰病)) ? Dongmu Lee Je-Ma? s conception about Soeurnin Gwakran(곽란(藿亂)) Disease is changed.

• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.39-55
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• 1997

Purpose : Dong-Mu(東武) Lee Je-Ma(李濟馬) was designated as a member of fifty persons 'The Wise Ancestors of Korean Culture and Art' in 1984 and the december of 1996 was appointed as 'The Month of Lee Je-Ma'. Though his achivements was valued like this, some historian criticized that he suppressed the righteous army. So this study was for clarifing the background, the motive, and the course of 'The Rising of Choi Moon-Hwan' occurred in Hamhung on february in 1896, and for the correct appraisement about this event. And also through this, author tried to make clear the origin of Lee Je-Ma's thought. Method : After studing the background of the end of Chosun dynasty and the righteous army in 1895(乙未義兵). Author made a comparative study through the historical materials of the goverment side, the Choi Moon-Hwan side, and the Lee Je-Ma side about 'The Rising of Choi Moon-Hwan' occurred in Hamhung on februrary in 1896. Results & Conclusion : The event occurred in Hamhung on february in 1896 was a part of rebellion of the righteous army in 1895 which had risen against The startling Occurrence of 1895'(乙未義兵) and 'The Royal Commands To Cut Off People's Hair'(斷髮令). Lee Je-Ma suppressed the Rising and put Choi Moon-Hwan in the prison, and which was criticized that he suppressed the righteous army later day. That time was a conflict period between conservatism and civilization, and the Lee Je-Ma's act was the best way to protect the security of residents from the attack which maybe occurred by Japanese army in Wonsan. Judging from this events, author could find Lee Je-Ma's thought was quite different from righteous army's neo-confucianism and conservatism. In the aspect of the history of 'Korean National Movement', further study about Choi Moon-Hwan, the chief of righteous army will be need.

• Journal of Sasang Constitutional Medicine
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• v.12 no.2
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• pp.8-8
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• 2000

1. Background and Purpose : ${\ulcorner}Dong\;Eui\;Sa\;Sang\;Sin\;Pyun{\lrcorner}$is the one of widely used medical books in the Sasang Constitucional Medicine Academy, but there was not enough study of the author. Through the research of the ${\ulcorner}Won\;Ji-Sang{\lrcorner}$, the Author, We highly intent to utilize the book ${\ulcorner}Dong\;Eui\;Sa\;Sang\;Sin\;Pyun{\lrcorner}$. 2. Methods : We arranged Won Ji-Sang's life style with investigation of the Won Yong-Sa(Won Ji-Sang's daughter), Survivors's verbal evidence and related books. 3. Results and Conclusion : 1) Won Ji-Sang's Childhood Name was "Ill Sang", Pseudonym was "Duck Pil", Pen Name was "Sung Am". He was born in "Bong Yang Myune, Je Chon Gune, Chung Buk" at 1885's June 1st of the lunar calendar and moved to "Yeo Ju Gune, Kyung Gi Do" at 1910's, and passed away in "Nae Sa Ree, Whung Chun Myune, Yeo Ju Gune, Kyung Gi Do" at 1962's June 2'nd of the lunar calender, when he was 78s. 2) The outline of philosophy of Won Ji-Sang's was based of "Wha Seo Doctrinal Faction's ideology", which was connected with Kim Pyong-Muk, Yu Jung-Kyo, Lee Gun-Won, Rue Rin-Suk. 3) ${\ulcorner}Dong\;Eui\;Sa\;Sang\;Sin\;Pyun{\lrcorner}$ was published in 1929's when Won Ji-Sang was 45s. However, we couldn't find out how Won Ji-Sang got to know Sasang Constitutional Medicine, and whether or not he had relation with Dong Mu Lee Je-Ma. 4) Won Ji-Sang's medical experience might be started before he was 45, and real medical treatment began when he was 66.

• Journal of Sasang Constitutional Medicine
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• v.16 no.3
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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.

• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.175-184
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• 2006

1. Objectives Through analysing the processing of herbal medicines of Soeumin based on ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$, We can comprehend Lee Je-ma's point of view on sasang constitutional medicine. 2. Methods We collect data on the processing of herbal medicines of Soeumin from some books, such as${\ulcorner}$Dongyi Suse Bowon Gabogubon${\lrcorner}$, ${\ulcorner}$Dongyi Suse Bowon ShinChukbon${\lrcorner}$, ${\ulcorner}$DongEuiBoGam(東醫寶鑑)${\lrcorner}$, ${\ulcorner}$DongMuYooGo(東武遺稿)${\lrcorner}$. 3. Results and Conclusions Most of Herbs for the Soeumin were processed for filling up BoMyungGiJu(保命之主).

• Journal of Korean Medical classics
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• v.9
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• pp.432-552
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• 1996

The influence of the four noted physicians of Geum-Won era(金元代) on the completion of the medicine in the Chosun dynasty(朝鮮朝) can be summarized as follows. 1. The four noted physicians of Geum-Won era were Yoo-Wan-So(劉完素), Jang-Jong-Jung(張從正), Lee-Go(李杲), Ju-Jin-Heung(朱震亨). 2. Yoo-Wan-So(劉完索) made his theory on the basic of Nae-Kyung("內經") and Sane-Han-Lon("傷寒論"), his idea of medicine was characterized in his books, for exemple, application of O-Oon-Yuk-Ki(五運六氣), Ju-Wha theory(主火論) and hang-hae-seng-je theory(亢害承制論). from his theory and method of study, many deviations of oriental medicine occurred. He made an effort for study of Nae-Kyung, which had been depressed for many years, on the contrary of the way old study that Nae-Kyung had been only explained or revised, he applied the theory of Nae-Kyung to clinical care. The theory of Yuk-Gi-Byung-Gi(六氣病機) and On-Yeul-Byung(溫熱病) had much influenced on his students and posterities, not to mention Jang-Ja-Wha and Ju-Jin-Heung, who were among the four noted physicians therefore he became the father of Yuk-Gi(六氣) and On-Yeul(溫熱) schools. 3. Jang-Jong-Jung(張從正) emulated Yoo-Wan-So as a model, and followed his Yuk-Gi-Chi-Byung(六氣致病) theory, but he insisted on the use of the chiaphoretic, the emetic and the paregoric to get rid of the causes, specially he insisted on the use of the paregoric, so they called him Gong-Ha-Pa(攻下派). He insisted on the theory that if we would strenthen ourselves we should use food, id get rid of cause, should use the paregoric, emetic and diaphoretic. Jang-Jong-Jung'S Gang-Sim-Wha(降心火) theory, which he improved Yoo-Wan-So's Han-Ryang(寒凉) theory influenced to originate Ju-Jin-Heung'S Ja-Eum-Gang-Wha(滋陰降火) theory. 4. Lee-Go(李杲) insisted on the theory that Bi-Wi(脾胃) played a loading role in the physiological function and pathological change, and that the internal disease was originated by the need of Gi(氣) came from the disorder of digestive organs, and that the causes of internal disease were the irregular meal, the overwork, and mental shock. Lee-Go made an effort for study about the struggle of Jung-Sa(正邪) and in the theory of the prescription he asserted the method of Seung-Yang-Bo-Gi(升陽補氣), but he also used the method of Go-Han-Gang-Wha(苦寒降火). 5. The authors of Eui-Hak-Jung-Jun("醫學正傳"), Eui-Hak-Ib-Moon("醫學入門"), and Man-Byung-Whoi-Choon("萬病回春") analyzed the medical theory of the four noted physicians and added their own experiences. They helped organizing existing complicated theories of the four noted physicians imported in our country, and affected the formation of medical science in the Choson dynasty largely. Eui-Hak-Jung-Jun("醫學正傳") was written by Woo-Dan(虞槫), in this book, he quoted the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, especially, Ju-Jin-Heung was respected by him, it affected the writing of Eui-Lim-Choal-Yo("醫林撮要"). Eui-Hak-ib-Moon("醫學入門"), written by Lee-Chun(李杲), followed the medical science of Lee-Go and ju-jin-heung from the four noted physicians of Geum-Won era. Its characteristics of Taoism, idea of caring of health, and organization affected Dong-Eui-Bo-Kham("東醫寶鑑"). Gong-Jung-Hyun(龔延賢) wrote Man-Byung-Whoi-Choon("萬病回春") using the best part of the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, this book affected Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") partly. 6. our medical science was developed from the experience of the treatment of disease obtained from human life, these medical knowledge was arranged and organized in Hyang-Yak-Jib-Sung-Bang("鄕藥集成方"), medical books imported from China was organized in Eui-Bang-Yoo-Chwi("醫方類聚"), which formed the base of medical development in the Chosun dynasty. 7. Eui-Lim-Choal-Yo("醫林撮要") was written by Jung-Kyung-Sun(鄭敬先) and revised by Yang-Yui-Soo(楊禮壽). It was written on the base of Woo-Dan's Eui-Jung-Jun, which compiled the medical science of the four noted physicians of Geum-Won era. It contained confusing theories of the four noted physicians of Geum-Won era and organized medical books of Myung era, therefore it completed the basic form of Byun-Geung-Non-Chi (辨證論治) influenced the writing of Dong-Eui-Bo-Kham("東醫寶鑑"). 8. Dong-Eui-Bo-Kham("東醫寶鑑") was written on the base of basic theory of Eum-Yang-O-Haeng(陰陽五行) and the theory of respondence of heaven and man(天人相應說) in Nae-Kyung. It contained several theories and knowledge, such as the theory of Essence(精), vitalforce(氣), and spirit(神) of Taoism, medical science of geum-won era, our original medical knowledge and experience. It had established the basic organization of our medical science and completed the Byun-Geung-Non-Chi (辨證論治). Dong-Eui-Bo-Kham developed medical science from simple medical treatment to protective medical science by caring of health. And it also discussed human cultivation and Huh-Joon's(許浚) own view of human life through the book. Dong-Eui-Bo-Kham adopted most part of Lee-Go(李杲) and Ju-Jin-Heung's(朱震亨) theory and new theory of "The kidney is the basis of apriority. The spleen is the basis of posterior", so it emphasized the role of spleen and kidney(脾腎) for Jang-Boo-Byung-Gi(臟腑病機). It contained Ju-Jin-Heung's theory of the cause and treatment of disease by colour or fatness of man(black or white, fat or thin). It also contained Ju-Jin-Heung's theory of "phlegm break out fever, fever break out palsy"(痰生熱 熱生風) and the theory of Sang-Wha(相火論). Dong-Eui-Bo-Kham contained Lee-Go's theory of Wha-Yu-Won-Bool-Yang-Lib (火與元氣不兩立論) quoted the theory of Bi-Wi(脾胃論) and the theory of Nae-Oi-Sang-Byun(內外傷辨). For the use of medicine, it followed the theory by Lee-Go. lt used Yoo-Wan-So'S theory of Oh-Gi-Kwa-Keug-Gae-Wi-Yul-Byung(五志過極皆爲熱病) for the treatment of hurt-spirit(傷神) because fever was considered as the cause of disease. It also used Jang-Jons-Jung's theory of Saeng-Keug-Je-Seung(生克制勝) for the treatment of mental disease. 9. Lee-je-ma's Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") adopted medical theories of Song-Won-Myung era and analyzed these theories using the physical constitutional theory of Sa-Sang-In(四象人). It added Dong-Mu's main idea to complete the theory and clinics of Sa-Sang-Eui-Hak(四象醫學). Lee-Je-Ma didn't quote the four noted physicians of Geum-Won era to discuss that the physical constitutional theory of disease and medicine from Tae-Eum-In(太陰人), So-Yang-In(少陽人), So-Eum-In(少陰人), and Tae-Yang-In(太陽人) was invented from their theories.

• Biomolecules & Therapeutics
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• v.21 no.5
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• pp.405-410
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• 2013

Codonopsis lanceolata (Campanulaceae) traditionally have been used as a tonic and to treat patients with lung abscesses. Recently, it was proposed that the extract and some compounds isolated from C. lanceolata reversed scopolamine-induced memory and learning deficits. The purpose of this study was to evaluate the improvement of cognitive enhancing effect of C. lanceolata by steam and fermentation process in scopolamine-induced memory impairment mice models by passive avoidance test and Morris water maze test. The extract of C. lanceolata or the extract of steamed and fermented C. lanceolata (SFCE) was orally administered to male mice at the doses of 100 and 300 mg/kg body weight. As a result, mice treated with steamed and fermented C. lanceolata extract (SFCE) (300 mg/kg body weight, p.o.) showed shorter escape latencies than those with C. lanceolata extract or the scopolamine-administered group in Morris water maze test. Also, it exerted longer step-through latency time than scopolamine treated group in passive avoidance test. Furthermore, neuroprotective effect of SFCE on glutamate-induced cytotoxicity was assessed in HT22 cells. Only SFCE-treated cells showed significant protection at 500 ${\mu}g/ml$. Interestingly, steamed C. lanceolata with fermentation contained more phenolic acid including gallic acid and vanillic acid than original C. lanceolata. Collectively, these results suggest that steam and fermentation process of C. lanceolata increased cognitive enhancing activity related to the memory processes and neuroprotective effect than original C. lanceolata.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.4
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• pp.67-80
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• 2022

SipWooDo (十牛圖: Painting of Ten Bulls), a Buddhist painting, is a kind of Zen Sect Buddhism painting, which is shown as a mural in many of main halls of Korean Buddhist temples. MokWooDo has been painted since Song Dynasty of China. It paints a cow, a metaphor of mind and a shepherd boy who controls the cow. It comes also with many other types of works such as poetry called GyeSong, HwaWoonSi and etc. That is, it appeared as a pan-cultural phenomenon beyond ideology and nation not limited to Chinese Buddhist ideology of an era. This study, therefore, selects MokWooDo chants that represent Confucianism, Buddhism and Taoism to compare the writing purposes, mind discipline methods and ultimate goals of such chant literatures in order to integrate and comprehend the ideologies of such three schools in the ideologically cultural aspect, which was not fully dealt with in the existing studies. In particular, the study results are: First, the SipWooDo of Buddhist School is classified generally into Bo Myoung's MokWooDo and Kwak Ahm's SimWooDo (尋牛圖: Painting of Searching out a Bull). Zen Sect Buddhism goes toward nirvana through enlightenment. Both MokWooDo and SimWooDo of Buddhist School are the discipline method of JeomSu (漸修: Discipline by Steps). They were made for SuSimJeungDo (修心證道: Enlightenment of Truth by Mind Discipline), which appears different in HwaJe (畫題: Titles on Painting) and GyeSong (偈頌: Poetry Type of Buddhist Chant) between Zen Sect Buddhism and Doctrine Study Based Buddhism, which are different from each other in viewpoints. Second, Bo Myoung's MokWooDo introduces the discipline processes from MiMok (未牧: Before Tamed) to JinGongMyoYu (眞空妙有: True Vacancy is not Separately Existing) of SsangMin (雙泯: the Level where Only Core Image Appears with Every Other Thing Faded out) that lie on the method called BangHalGiYong (棒喝機用: a Way of Using Rod to Scold). On the other side, however, it puts its ultimate goal onto the way to overcome even such core image of SsangMin. Third, Kwak Ahm's SimWooDo shows the discipline processes of JeomSu from SimWoo (尋牛: Searching out a Bull) to IpJeonSuSu (入鄽垂手: Entering into a Place to Exhibit Tools). That is, it puts its ultimate goal onto HwaGwangDongJin (和光同塵: Harmonized with Others not Showing your own Wisdom) where you are going together with ordinary people by going up to the level of 'SangGuBori (上求菩提: Discipline to Go Up to Gain Truth) and HaHwaJungSaeng (下化衆生: Discipline to Go Down to Be with Ordinary People)' through SaGyoIpSeon (捨敎入禪: Entering into Zen Sect Buddhism after Completing a Certain Volume of Doctrine Study), which are working for leading the ordinary people of all to finding out their Buddhist Nature. Fourth, Shimiz Shunryu (清水春流)'s painting YuGaSipMaDo (儒家十馬圖: Painting of Ten Horses of Confucian School) borrowed Bo Myoung's MokWooDo. That is, it borrowed the terms and pictures of Buddhist School. However, it features 'WonBulIpYu (援佛入儒: Enlightenment of Buddhist Nature by Confucianism)', which is based on the process of becoming a greatly wise person through Confucian study to go back to the original good nature. From here, it puts its goal onto becoming a greatly wise person, GunJa who is completely harmonized with truth, through the study of HamYang (涵養: Mind Discipline by Widening Learning and Intelligence) that controls outside mind to make the mind peaceful. Its ultimate goal is in accord with "SangCheonJiJae, MuSeongMuChee (上天之載, 無聲無臭: Heaven Exists in the Sky Upward; It is Difficult to Get the Truth of Nature, which has neither sound nor smell)' words from Zhōngyōng. Fifth, WonMyeongNhoYin (圓明老人)'s painting SangSeungSuJinSamYo (上乘修真三要: Painting of Three Essential Things to Discipline toward Truth) borrowed Bo Myoung's MokWooDo while it consists of totally 13 sheets of picture to preach the painter's will and preference. That is, it features 'WonBulIpDo (援佛入道: Following Buddha to Enter into Truth)' to preach the painter's doctrine of Taoism by borrowing the pictures and poetry type chants of Buddhist School. Taoism aims to become a miraculously powerful Taoist hermit who never dies by Taoist healthcare methods. Therefore, Taoists take the mind discipline called BanHwanSimSeong (返還心性: Returning Back to Original Mind Nature), which makes Taoists go ultimately toward JaGeumSeon (紫金仙) that is the original origin by changing into a saint body that is newly conceived with the vital force of TaeGeuk abandoning the existing mind and body fully. This is a unique feature of Taoism, which puts its ultimate goal onto the way of BeopShinCheongJeong (法身淸淨: Pure and Clean Nature of Buddha) that is in accord with JiDoHoiHong (至道恢弘: Getting to Wide and Big Truth).