• Journal of Sasang Constitutional Medicine
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• v.36 no.1
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• pp.1-12
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• 2024

Purpose To investigate the impact of Nosa Ki Jung-jin on the development of Sasang Constitutional Medicine by Dongmu Lee Je-ma. Objectives and Methods To establish the correlation between Nosa and Dongmu through an analysis of 『Nosajip(蘆沙集)』 and 『Nosaseonsaengyeonwonrok(盧沙先生淵源錄)』. Conclusion 1. While it is not definitive to assert that Lee Mupyeong, referenced in the 'SongLeemupyeongBukgwiseo(送李務平北歸序)' of 『Nosajip』, is Dongmu, there exists a strong probability that he is indeed Dongmu. 2. Dongmu Lee Je-ma's name does not appear among the disciples listed in 『Nosaseonsaengyeonwonrok』, and the 'SongLeemupyeongBukgwiseo' is only found in the third edition of 『Nosajip』. 3. It is challenging to attribute Dongmu's development of Sasang Constitutional Medicine solely to his exposure to Nosa's teachings during his youth.

• Journal of Sasang Constitutional Medicine
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• v.23 no.1
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.15-26
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• 2005

1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

• Journal of Sasang Constitutional Medicine
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• v.12 no.2
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• pp.67-77
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• 2000

1. Object of research Dongyi Soose Bowon Sasang Chobongyun and DongmuYugo were written by Lee je-ma befare Dongyi Soose Bowon. He explained in full detail Sasang Constitutional symtoms more than symtoms in Dongyi Soose Bowon. I tried to find his early medical views on Sasang Constitutional disease. 2. Method of research It was researched as contents with his writing surh as Dongyi Soose Bowon Sasang Chobongyun and DongmuYugo. 3. Results and conclusions (1) Dongmu was tried to explain the Sasang Constitutional physiological and pathological symtoms with ordinary symtoms. It is a his own implementation that he made an analysis of Sasang Constitutional symtoms. (2) We can take advantage of the contents clinically which has full of expression that there is a difference between the constitutional symtoms. (3) It is a guide post that can be expected the appearance of disease even if it were not in poor health

• Journal of Sasang Constitutional Medicine
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• v.16 no.1
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• pp.1-11
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• 2004

Objectives This paper was tried to find out Dongmu Lee Je-ma's concept about the exterior disease and the interior disease. Methods The study was researched as bibliologically with Dongmu Lee Je-ma's writings such as "Dongyi Suse Bowon Sasang Chobongyun", "Dongyi Suse Bowon" written in 1894, "Dongyi Suse Bowon" published in 1901 Results and Conclusion The conclusions were as follows 1. In Dongmu Lee Je-ma's book, There are no clear definition about the concept of the exterior disease and the interior disease. 2. At Dongmu's early works, the exterior disease and the interior disease were classified by the cause and the region of a disease. On the other hand, That wewe reclassified by the characteristic of Constitutional symptoms at "Dongyi Suse Bowon" published in 1901 3. In Dongmu Lee Je-ma's concept, If men is damaged the exterior Qi(表氣), he will be sick 'he exterior disease'. The other hand, If men is damaged the interior Qi(裏氣), he will be sick 'the interior disease'.

• Journal of Sasang Constitutional Medicine
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• v.19 no.1
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• pp.29-37
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• 2007

1. Objectives This study is purposed to distinct of Soyangin Hyungbangdojok-san on the ${\ulcorner}$Dongyisusebowon\;{\cdot}\;Shinchukbon${\lrcorner}$ through compare with early medical books prescription and early Dongmu's books prescription 2. Methods This study is research to use of dujok-san in early medical books and Dongmu's books. so the process of Hyungbangdojok-san formation is knowed 3. Result and conclusions 1) Early dojok-san is mostly used in oligouria 2) The use of dojok-san is changed by Dongmu' books 3) Hyungbangdojok-san is used in the superficial disease's pathology

• Journal of Sasang Constitutional Medicine
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• v.20 no.3
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• pp.1-13
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• 2008

1. Objectives This study was purposed to find Dong's thoughts about the eight items of the "The Great Learning(Ta hsueh)" 2. Methods It was researched through comparative and overall study on the Dong-mu's thoughts in "Gyukchigo(格致藁)" 3. Results (1) Dongmu reinterpreted the eight items of the "The Great Learning(Ta hsueh)" as the relations between the subject and the object from the ontologic assumption of Affairs Mind Body Objects as the principle of existence and correlation, summarized into four categories, and classified into the individual and subjective affairs, and the universal and objective affairs. The four categories of the eight items of the "The Great Learning(Ta hsueh)" are correlated with the individual and the universal ethics of behavior, and connected with the element for overcoming the individual inclination of mind and wickedness. (2) After the individual and subjective human was established, the eight items of the "The Great Learning(Ta hsueh)" were classified into two categories, and coupled up with each two items('Being sincere in their thoughts' with 'Extending to the utmost their knowledge', 'Rectifying their hearts' with 'Investigating things', 'Cultivating their persons' with 'Illustrating illustrious virtue throughout the kingdom', 'Regulating their families' with 'Ordering their own states'). Being based on this, 'Being sincere in their thoughts', 'Rectifying their hearts', 'Cultivating their persons' and 'Regulating their families' were understood as four individual and subjective human-basic-essential activity. Especially, mind, heart, body and family(power) were regarded as the four basic element in human existence and activity, and in correlation with universe and society, set up as the subjective element in Dongmu's epistemology, theory of nature and emotion, theory of morality and theory of moral cultivation.

• Journal of Korean Philosophical Society
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• v.116
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• pp.411-435
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• 2010

Ken Wilber(1949~) tries to approach integration of philosophy, emphasising the advent of the perennial philosophy in the exchange of scholarships at the present day. He suggests All Quadrant(四象限) for the first step to reach his integrated approach. In addition, his approach concretizes for AQAL(All Quadrant, All Level). His AQAL approach which can be divide into inside/outside, singular/plural, or interobjectivity/intersubjectivity is applied to a lot of fileds such as ecology, management, criminology, medical treatment and its boundary is getting bigger. The merits of Quadrant is that it can solve the problem of the plain(平原), which resolves the strength of subjective interior(cultural contexts) into the external existence(social system). From view of Dongmu Lee Je-ma(1837~1900), a former philosopher, Sa-Sang theory['Affairs-Mind-body-Objects(事心身物)', 'Heaven-Human-nature-Order(天人性命)] is in accord with Wilber in content. In Dongmu's writing, Quadrant(Affairs-Mind-body-Objects') called Sa-Sang theory(四象學) or Sasang Constitional Medicine(四象醫學) is basic component in order to explain the structure of all nature. 'Heaven-Human-nature-Order'; That is, 'Affairs-Mind-body-Objects' results in 'Heaven-Human-nature-Order' focused on human being(human body) in the universe. In other words, Sa-Sang theory is the same as the Wilver's inclusive perspectives from the universe and human being. Dongmu's Sa-Sang theory is compared with C. G. Jung(1875~1961)'s psychology and it helps both fields confirm the foundation and extend the province of application. Comparision of Dongmu's Quadrant with Wilber's is not just analogical reasoning. In comparison, Dongmu's Sa-Sang theory is more delicated and crystallized than Wilber's in medical prospective. Dongmu regards Quadrant not as diseases, but as origin of Physiology and Pathology. And he explains all of their courses as Quadrant.

• 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.13 no.2
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• pp.1-7
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• 2001

Background and Purpose Through ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, Dongmu Lee Je-ma supposed the minds of management for Sasang Constitutional Symptoms, which had been accomplished through several steps from his early writings to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. His basic minds of treatment for disease had been supposed early in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$ and ${\ulcorner}$Gyukchigo${\lrcorner}$, and had been completed to the Sasang Constitutional Symptoms and the minds of management for it, from ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894 to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. In this paper, I tried to find the minds of treatment of ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, through classifying and researching the early minds of treatment (presented in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\ulcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$), and the latter minds of treatment (presented in ${\ulcorner}$Dongyi Soose Bowon${\ulcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901) Methods It was researched as bibliologically with his writings such as ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. Results and Conclusions The conclusions were as follows. 1. At early, Dongmu Lee Je-ma pursued the minds of treatment at the autonomous control through 'Acquaintance and Self-control' based on 'the Knowledge of Nature and Desire', so emphasized 'self-control' as important point in treatment. 2. From ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$, Dongmu summarized Sasang constitutional symptoms structurally in view of Morpho-imaginary. In ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$ and ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ written in 1894, It was described in view of small organ, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, suggested more updated in view of both large and small organ and to which added the concept of Hot and Cold. 3. Through reinterpreting the concept of interior and exterior disease in ${\ulcorner}$Sanghanrhon${\lcorner}$, the concept of Sasang constitutional symptoms had started as the minds of treatment for individual disease, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, it was accomplished as the minds of broad management for Sasang Constitutional Symptoms. 4. In ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, the broad therapeutic prescriptions for management of Sasang constitutional symptoms were proposed newly, according to the accomplishment of Sasang constitutional symptomatic patterns, so these have different aims and are more important than that proposed previously. 5. The control in view of 'Knowledge and Deed' and the minds of management for Sasang constitutional symptoms are the minds and spirits for treantment and prevention against disease, which can maximize the power of autonomous self-treatment and manage all disease broadly.