• 한국의사학회지
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• 제33권1호
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• pp.79-97
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• 2020

We discovered various sides of Lee Jema's tenure as the governor of Jinhae by looking at recently found historical materials of the central government of Joseon. Lee Jema went to his appointed post in Jinhae in February of 1887 and was replaced before the termination of his office in June of 1888. Since his replacement did not immediately arrive at Jinhae, Lee Jema continued to perform his duties until the first half of 1889. The difference between the date of his resignation and the arrival of his replacement reveals why various historical materials disagree about when he left office. After Lee Jema's official resignation in June of 1888, he was appointed to the honorary posts of Naegeumjang and Cheomji, which indicates the termination of his career as an official. Two superior officials conducted job assessments on Lee Jema three times during his service (once every six months) and these are the rare evaluations which were performed during his lifetime. Lee Jema was highly regarded in terms of job competency by two superiors in succession, which was unique for a local government official in the late Joseon dynasty. One of the job assessments referred to the potential of his performance as an official which usually implied that he was a suitable candidate for higher rank. This might have derived from Lee Jema's study of statecraft. Lee Jema's love for the people as an official was also mentioned in one of the job assessment reports. This is borne out by his quelling the revolt of Hamheung Province in 1896.

• 대한예방한의학회지
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• 제23권3호
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• pp.83-107
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• 2019

Objective : We compare the nurturing theories of Between the Nurturing Theory of Dogyogwonseonseo(道敎勸善書) JeungjungGyeongsinrok(增訂敬信錄), Gyeongsinrokeonseok(敬信錄諺釋), Taisanggauempyeondosul(太上感應篇圖說) and Guahwajonsin(過化存神) vs Dongui-Susebowon-Sasang-Chobongwon(東醫壽世保元四象草本卷) and Dongui-Susebowon(東醫壽世保元) of Lee-Jema. And the influences that Dogyogwonseonseo had on Nurturing Theory of Lee-Jema. Method : We sort out the identical or similar vocabularies and abstract the important concepts from all four kinds of Dogyogwonseonseo and two kinds of Lee-Jema's books mentioned above and compare them respectively. The prehistories of vocabularies and concepts needed such as Bok(福, good fortune) and Su (壽, longevity) will be traced. And the synchronic understanding needed such as 'Good deed leads to longevity and good fortune whereas evil deed leads to short life' in late Choseon dynasty will be surveyed by investigating the controversy of the time. Results : The Nurturing Theory of Lee-Jema was influenced by all four kinds of Dogyogwonseonseo mentioned above. We can ascertain the influence from Lee-Jema's Concept of Myeong(命), Nurturing Life through everyday life, 'Good deed leads to longevity and good fortune whereas evil deed leads to short life', deceiving mind(詐心), betraying mind(欺負心) and the jealousy of Man and Woman. Conclusion : The influences Dogyogwonseonseo had on Lee-Jema's nurturing theory were key concept words such as Myeong(命), the ways of thinking like 'Good deed leads to longevity and good fortune whereas evil deed leads to short life' and vocabularies such as deceiving mind(詐心).

• 한국의사학회지
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• 제32권2호
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• pp.29-41
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• 2019

We compared the texts of the two types of military books, 『Mubiji』 and 『Yungsalyujeom (戎事類占)』. In this research, it is proved that Lee-Jema transcribed a segment on martial mantic in 『Mubiji (武備志)』 which is a book on military studies and named it 「Jipungjo (知風兆)」 since he had practical interest in military affairs. Lee-Jema had been serving as a military officer when his peculiar thought was beginning to unfold and maintained his interest in military affairs until his latter years. It is necessary to take a military studies based approach to comprehend Lee-Jema's thought since military affairs had great influence on his life.

• 사상체질의학회지
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• 제22권3호
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• pp.29-42
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• 2010

1. Objective: Gastric Stuffiness (心下痞證) in the Soeumin Taeeum symptomatology (少陰人 太陰病) in Sasang Constitutional Medicine shows an interesting evolutionary process. Originally found in the texts of Sanghanlun (傷寒論), the perspectives regarding the symptoms of Gastric Stuffiness were expanded by many medical scholars and Lee Jema. To comprehend the Jema's concept of Taeeum symptomatology and utilize his prescription clinically, it deserves to study on the Gastric Stuffiness in Donguisuseowon (東醫壽世保元). 2. Methods: Many texts including Sanghanlun (傷寒論) and Dongeuibogam (東醫寶鑑) were reviewed in order to track the evolutionary process concerning the symptoms of Gastric Stuffiness. Also, Lee Jema's works including the different versions of Donguisuseowon (東醫壽世保元) were reviewed to examine the development of Lee's concepts regarding the Gastric Stuffiness in the Soeumin Taeeum symptomatology. 3. Results and Conclusions: 1) Most of the previous concepts on Gastric Stuffiness were generally similar to those found in Sanghanlun, especially in that they addressed Yang deficiency of the middle triple energizeer as the central pathogenic process. 2) Lee Jema's views on the epigastric discomfort in the Soeumin Taeeum symptomatology evoloved over time and culminated in the finalized pathology and therapeutics appearing in his last work, the Shinchuk version of Donguisuseowon (東醫壽世保元). 3) 4 kinds of prescription which invented by Lee Jema to treat the Gastric Stuffiness in the Soeumin Taeeum symptomatology can be matched to the prescription of Sanghanlun respectively. However through evolutionary process of Jema's prescriptions, the indication of them expanded: not only to treat Gastric Stuffiness but to diverse symptoms of Soeumin.

• 한국의사학회지
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• 제34권2호
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• pp.65-77
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• 2021

Lee Jema said in his book, Dongui Susebowon, that the prescriptions for Soum constitutional type were already developed by doctors during the Song Jin Yuan China around 10th-13th century. Those prescriptions were common techniques that were used throughout the East Asian region. Among them, Lee Jema specially selected some candidate formulas and modified them according to his constitutional theory. This study investigated how similar his modified prescriptions to original formulas through database[ancient formula database] analysis. 24 out of 24 Soum prescriptions selected meaningful ingredient herbs from the original formula. A 50% or higher concordance rate compared to the original formulas. There are only 9 treatment prescriptions that cannot be checked in the ancient formula database. A future task will be to reveal the practical meanings of the ingredients Lee Jema adjusted for the Soum constitutional type patients.

• 대한한의학원전학회지
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• 제36권2호
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• pp.1-22
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• 2023

Objectives : In order to understand and apply Lee Jema's emotion control method, the basic concepts of his nature-temperament theory was examined. Lee's thoughts on emotion control, and the basic principles of his method were deduced from this process. Methods : The meaning and set-up of basic concepts in his nature-temperament theory as written in text such as the Donguisusebowon, Gyeokchigo, and Donguisusebowon Sasang Chobongwon were examined, and compared with similar concepts of Confucianism. Results & Conclusions : Out of concepts set by Lee, the Ae(哀)-No(怒)-Hui(喜)-Rak(樂) nature-temperament is the condition for emotion control. Junghwa(中和) is the aim of emotion control according to different stages of emotional expression, and Jiin(知人) is the precondition for emotion control. Lee's basic principles of emotion control could be summarized as following. First, it must be done with the aim for 'Goodness[善]' to be manifested. Second, it must be based on clear understanding of 'Insa(人事)'. Lastly, Hoyeonjigi(浩然之氣) and Hoyeonjiri(浩然之理) must be consistently cultivated for stable emotion control.

• 철학연구
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• 제141권
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• pp.287-311
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• 2017

이 논문의 주된 목적은 이제마의 '수신' 개념을 검토하여 한의학이나 성리학의 '수양' 개념과 그 의미가 다르다는 것을 드러내는 데 있다. 이를 위해 필자는 한의학과 유가의 수양 개념을 살펴본 다음, 사상의학 이론의 철학적 근거를 분석하여 이제마의 수신 개념이 이들의 수양 개념과 본질적으로 다른 점이 무엇인가를 분석했다. 한의학이나 유학의 수양 개념은 자연의 변화원리나 천과의 합일을 추구한다는 점에서 초월적이다. 그러나 이제마는 경험의 관점에서 인간의 존재구조와 성명, 그리고 사단을 재해석하고 이를 토대로 의학이론을 전개했다. 그는 인간을 경험적으로 인식 가능한 시 공간과 인륜관계 안의 존재로 재해석하고 성명과 사단 또한 인간의 지행 능력과 심신의 기능으로 재해석하여 천인합일을 지향하는 초월적인 해석을 벗어나려고 했다. 또한 그는 감정(도덕/사적)의 편착이 발병의 가장 큰 요인임을 발견하고 편착된 감정은 심신 기능에 영향을 미쳐 발병의 원인이 된다는 인과관계를 검증하여 의학이론의 기초로 삼았다. 따라서 그의 수신 개념은 감정의 편착을 경계하는 것으로 한정된다. 이것은 사상의학이 비록 한의학에서 파생하고 유학의 도덕이론에 근거하고 있지만 의학이론과 의학이론의 철학적 근거는 이들과 다르다는 것을 의미한다. 이러한 관점에서 필자는 이제마의 수신을 변화원리나 천인합일을 지향하는 수양 개념과 구별하고자 하였다.

• NEWSLETTER 전기공업
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• 96-1호통권146호
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• pp.30-56
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• 1996

• NEWSLETTER 전기공업
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• 96-8호통권153호
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• pp.14-51
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• 1996

• 대한한의학원전학회지
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• 제27권2호
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• pp.1-23
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• 2014

This paper is sequel to the paper titled 'A study on research methodology of the quoted verses in Dong-uisusebowon(2)'. In the previous study, Tao-ren-cheng-qi-tang(桃仁承氣湯) and Di-dang-tang (抵當湯) lines from Shanghanlun quoted in the Dong-uisusebowon were examined. Through this study, we learned that Heo, Jun corrected these texts in the Dong-uibogam to avoid logical contradiction, which were again quoted by Yi, Jema in the Dong-uisusebowon. Thus the quotations in Yi's book were also corrected of the contradictory lines as found in the source text, Shanghanlun. In this paper, I would like to examine the lines regarding Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) and Gan-cao-xie-xin-tang(甘草瀉心湯). Firstly, in the case of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) lines, many changes in contents were made to resolve contradiction within the lines as previous cases. By quoting the Dong-uibogam directly, Yi, Jema inherited the thoughts of Heo, Jun in his work. Secondly, in the case of Gan-cao-xie-xin-tang(甘草瀉心湯) lines, Heo, Jun suggested new perspectives on Pi(痞, stuffiness) and Jie-xiong(結胸, chest bind) different to those of Zhang Zhong Jing, based on empirical knowledge of later days. Yi, Jema quoted these corrected lines, which implies Yi's agreement to the theories of Heo. However, Yi made clear his difference in perspective with Heo through his unique theory of the Four(Sasang) Constitutions. I conclude my research regarding quotations in the Dong-uisusebowon by stressing the necessity of research on the Dong-uibogam prior to any further research regarding quotations in the Dong-uisusebowon.