• Korean Journal of Oriental Medicine
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• v.16 no.3
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• pp.77-84
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• 2010

In this study, YakMyeongSi were considered to define relations of Tradional Korean Medicine(TKM) and literature. In the introduction, present related studies were searched to clarify YakMyeongSi are completely different from medical property songs(YakSeongGa). Related data about YakMyeongSi and YakSeongGa were extracted for the initial findings. In chapter 2, medical name verse was defined as 'a type of free verses with one or more medical names in each verse to be interpreted ordinarily' based on records and examples of YakMyeongSi. In China, it originated from "Book of Odes" and "Songs of Chu", and it was most popular in the Song-China. Medical names actually referred to medical names in the early forms of the Warring States Period, but the complete form of YakMyeongSi started to appear in the Tang-China. In chapter 3, 34 YakMyeongSi and 5 related data were suggested in tables as the present conditions of Korean YakMyeongSi. With actual examples, better comprehension of YakMyeongSi were intended. Also, the fact that Korean YakMyeongSi were completed in forms at the end of Goryeo and beginning of Joseon dynasty. The motivations of writing YakMyeongSi were also studied. Medical names were put into verses because they well expressed landscapes and emotions. Propagation of medical knowledge was the basis of YakMyeongSi. There are limits in defining the relations of TKM and literature with some YakMyeongSi. More studies must be carried out on YakMyeongSi in various records with details and interests. Also, study to define general relations of TKM and literature must be carried out together by examining TKM in literary forms such as medical introductions or medical property songs and literature pieces that expressed principles and materials of TKM.

• (The)Study of the Eastern Classic
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• no.48
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• pp.289-310
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• 2012

The present study analyzes the content of "Suojaegi (The Account of the Suo Residence)," an essay written by the Joseon-dynasty scholar Jeong Yak-yong (丁若鏞, 1762-1836). The study identifies the work's characteristic features and significance, seeking to develop a methodology to use this essay to teach students how to write. In terms of its content, the author of "Suojaegi" asserts what it means to "protect one's self-integrity" as the word "Suo" means in the title of the residence where the author's brother Jeong Yak-hyeon(丁若鉉) lived. According to the author, his elder brother could keep on living in his house, without being sent to exile in the political turmoils, because he preserved his sense of self and adhered to his principles. The originality of the essay is attributed to the use of gi (記), a genre of writing in classical Chinese that can be translated as "record," or "account," to express his thoughts in a place of exile in the form of a dialogue with his own self. Lastly, this self-reflective essay can be served as a guide for teaching students to make their own pen names, and to write a letter of self-introduction.

• The Journal of Korean Philosophical History
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• no.59
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• pp.343-370
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• 2018

Jeong Si-Han(丁時翰) completed "Siqibianzheng"("四七辨證") at the age of 72, and later had the argument over Runwuxingtongyilunzheng(人物性同異論爭) with his disciple, Lee Sik(李?). Jeong Si-Han(丁時翰) had the position of Runwuxingyilun(人物性異論) and Lee Sik(李?) Runwuxingtonglun(人物性同論). Yet, the argument over Runwuxingtongyilunzheng(人物性同異論爭) had been forgotten and "Siqibianzheng"("四七辨證") could be acknowledged because Toegye school(退溪學派) and Yulgok school(栗谷學派) were conflicting and criticizing each other's stance at that time. It seems like Lee Hyeon-Il(李玄逸)'s "Liqulishilunsiduanqiqingshubian"("栗谷李氏論四端七情書辨") had a great influence on the completion of "Siqibianzheng" ("四七辨證"). Lee Yi(李珥)'s thought of Siduan(四端) and Qiqing(七情) was 'the position of Hunlun(渾淪)' that 'Qiqing(七情) includes Siduan(四端)', and Lee Hwang(李滉) had the 'position of Fenkai(分開)' that Siduan(四端) and Qiqing(七情) should be interpreted differently. Jeong Si-Han(丁時翰) criticized the stance of Hunlun(渾淪) from the position of Fenkai(分開). What did Jeong Si-Han(丁時翰) try to pursue through "Siqibianzheng"("四七辨證")? This fact tends to make us forget the controversy over Runwuxingtongyilunzheng(人物性同異論爭) between Jeong Si-Han(丁時翰) and disciple Lee Sik(李?). Now we know the fact that Jeong Si-Han(丁時翰) criticized Lee Yi(李珥) in "Siqibianzheng"("四七辨證"), but don't care much about the fact that Jeong Si-Han(丁時翰) caused the controversy over Runwuxingtongyilun(人物性同異論). Why "Siqibianzheng"("四七辨證") has remained in our memory even though it was an important one? It might be because "Siqibianzheng"("四七辨證") had an impact on Lee Sik(李?), Shin Hu-Dam(愼後聃), and even Jeong Yak-Yong(丁若鏞) in the process of summarizing the arguments over Siduanqiqinglunzheng(四端七情論爭) since Jeong Si-Han(丁時翰) regardless of whether Jeong Si-Han(丁時翰) had hoped it or not.