• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.32-43
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• 2004

1. Objectives This paper was tried to find out Dong-Mu's recognition systemfor Sasang Structure about "Dongyi Suse Bowon" and "Gyukchigo" 2. Methods The study was researched through comparative studying in a structural manner between "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) and "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命). 3. Results and Conculusions "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) should be understood as Dong-Mu's change process of thinking scheme before writing the book of "Dongyi Suse Bowon" and it is somewhat difficult to make a connected attachment in a lump between "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) and "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物). Just "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) can be understood as a new recognition systemto encompass" Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物).

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.17-31
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• 2004

1. Objectives This research is purposed to find Lee Je-Ma's thought on Inclination of Mind(心慾) and Nature & Emotion(性情), through summarizing sentences related to Inclination of Mind(心慾) and Nature & Emotion(性情) proposed in the chief writings on Sasang Constitutional Medicine. 2. Methods It was researched bibliologically with Lee Je-Ma's chief writings such as "Gyukchigo (Draft on Inquiring the Properties of Things, 格致藁)", "Dongyi Suse Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)" "Dongyi Suse Bowon (Longevity and Life Preservation in Oriental Medicine, 東醫壽世保元)". 3. Results and Conclusions (1) Lee Je-Ma's Mind(心) is the dimension of the Great Absolute(Taegeuk,太極), and is related with Benevolence-Righteousness-Propriety-Wisdom(仁義禮智) (2) Human being is classified Taeyangin(太陽人), Taeumin(太陰人), Soyangin(少陽人), Soeumin(少陰人) by SungLi(性理), and The Mean(鄙人), TheWeek(薄人), The Avaricious(貪人), The Sycophantic(懦人) by JungYok(情慾) in Sasang Constitutional Medicine. (3) Nature & Emotion(性情) of Sorrow-Anger-Joy-Pleasure(喜怒哀樂) is divided into two function. One is native function related with SungLi(性理), the other is acquired function related with JungYok(情慾). Also all two native and acquired function is related with Benevolence-Righteousness-Propriety-Wisdom(仁義禮智). (4) The Mean(鄙人), The Week(薄人), The Avaricious(貪人), The Sycophantic(懦人) may be defined as the state of Inclination of Mind(心慾) of Taeyangin(太陽人), Taeumin(太陰人), Soyangin(少陽人), Soeumin(少陰人) by function of acquired Emotion(情).

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.3
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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).

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.69-101
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• 2011

Based on the previous translation studies and "WHO-IST", we selected terminology, which are required the definition and explanation among jargon expressed in "Dongeuisusebowon Discourse on Nature and Act", and the procedure of the definition, explanation, and translation in Korean and English has been followed. The outcomes of this study are presented as below: First, based on the existing translation studies, Korean and English translation of "Dongeuisusebowon Discourse on Nature and Act" is provided. Second, few of Terminology in "Dongeuisusebowon(東醫壽世保元)" have been written in WHO-IST, even most of them have been standardized in terms of "Huang Di Nei Jing(黃帝內經)". Therefore, terminology related to Four-constitution medicine in WHO-IST would be required to be corrected, and unattatched terminology should be added in the future. Third, in order to standardize and globalize Four-constitution medicine, further definition, explanation, and translation studies of the rest of Dongeuisusebowon should be continued.

• Journal of Physiology & Pathology in Korean Medicine
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• v.35 no.5
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• pp.139-150
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• 2021

This paper examines whether the conceptual metaphor theory, which has been recently treated as important research topic in the field of cognitive linguistics, can be a new method that can promote the modernization of basic Korean medicine (KM) theory. In addition, the significance and potential of this study are reviewed by looking at Chinese research cases that applied this theory to Traditional Chinese Medicine theories and terminologies. The results are summarized as follows. From the viewpoint of metaphoric cognition, KM is a medicine that attempts to understand the human body (microcosm) through nature (great universe) by metaphorically projecting human experiences of nature on the human body based on the thought of correspondence between nature and human (天人相應). The language system of KM is based on a metaphor that extends our experience of nature to the human body, and an abundance of metaphors can be seen throughout the language of KM. Understanding and interpreting KM theories and terminologies from a metaphorical point of view allow us to understand the nature of KM theoretical key terms more deeply than now. And this understanding can help define and describe KM theoretical key terms and promote the modernization of KM theory research. In addition, various image schema that plays an important role in the metaphorical expansion of physical experience can be used for modeling KM theory. Research of KM theories and terminologies from a metaphorical point of view can serve as a bridge between traditional KM theory and modernization research, opening a new path to the modernization of basic KM theory in difficult situations.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.99-107
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• 2007

Keeping in step with four seasons, Spring, summer, autumn, and winter, the heaven and earth(天地) has been born(生), grown(長), coverted(化), gained(收), and kept(藏) by interaction of yiyang and yuqi(五氣: 木火土金水). And according to Naiching, human being is born with energy of heaven and earth(天地之氣) and is grown with the law of four seasons(四時之法). So, we now know that the human's body and nature interact each other. The oriental medical science has been studied the effect that the nature's change influences on human body. Now, I get some idea that using herb medicine and acupuncture should have hanged following the change of four seasons. We know that there is a cycle in nature. Every day sun arise and down, and every month moon gets full and new. And every year, four seasons orderly change, from spring to winter. All of this is the law of nature and human body adapts this law. Man always shows the physiological phenomena which changes under the law of nature, especially the turning of the seasons. Therefore, we should use different medical methods in different seasons.

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.69-80
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• 2004

Nei Ching referred to as a canon of Chinese medicine is a comprehensive life philosophy that applied the life principle of the universe to the human body to combine the philosophical concept with the human nature as well as the functions of the body's organs. The book formed a complete system of a Qi Philosophy by using the medical terminology and theory based on the concept of Qi. It is remarkable that the Qi philosophy of Chang Tsai, who is a Neo-Confucianist and representative scholar of Qi philosophy in the era of Song Dynasty, has been influenced by the Qi philosophy in Nei Ching and developed into a Confucian school Furthermore, Chang Tsai's theory, in effect, impacted upon the rise of Qi Determination of the Human Nature in Medicine of Zhang Jie Bin who is a profound thinker in the era of Ming dynasty. As mentioned above, both traditional philosophy and medical philosophy in china in regard to Qi Theory have interacted and developed each other. This paper is to make a comparative study of the Qi Determination of the Human Nature proposed by Chang Tsai and Zhang Jie Bin and to trace the orgin of the Qi Determination of Human Nature.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.3
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• pp.688-700
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• 2004

Dongmugong(東武公) advanced seven-feeling theory of Danguea(丹溪) and spirit-action theory of Buddhism. Sasang Constitutional Medicine has big three ideological base; phylosophy of the human nature, natural laws and the doctrines of Wangyangming(王陽明). In Dongyuisusebowon(東醫壽世保元), it is insisted that one's nature(性) and feelings(情) influenced to change his or her external form and the function of the internal organs. According to Dongyuisusebowon, the metabolism of human body is influenced by the actions of the nature(性) and the feelings(情). Also, sometimes, people get sick because of the disharmony of them. Of course, the concept of the nature(性) and the feelings(情) is different from a general idea. In Dongyuisusebowon, the nature(性) is made up of the intelligence(智), the courtesy(禮), the integrity(義), and the affection(仁). It is same with the feelings(情). The feelings(情), according to Sasang Constitutional Medicine, is composed of grief(哀), anger(怒), pleasure(喜), and enjoyment(樂). Dongmugong explained those in his writings and we got to know that the physiology and pathology of Sasang Constitutional Medicine could be explained by the interactions of twelve elements of the earth(十二地支). Symptoms and signs in his books can be explained by the same mechanism in Sanghanlon(傷寒論), but these of each constitution could be seen different one because of the different characteristics of Sasangin(四象人)

• Journal of Oriental Neuropsychiatry
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• v.29 no.3
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• pp.165-181
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• 2018

Objectives: The purpose of this study is to use in therapy through considering representative oriental philosophical thought in terms of psychotherapy and Oriental medicine. Methods: This study examines psychotherapy and oriental aspects of "Diagram theory of InShimDoShim" that Yulgok, a Neo-Confucian scholar in the Joseon Dynasty, wrote about action of the mind and suggests ways to use it. Results and Conclusion: Diagram theory of InShimDoShim contains much content that can be applied in psychotherapy. It has a positive perspective of human nature and looked at life as realization of nature and life as subjective self-realization. Positive and negative experiences of life are expressions of positive nature. By reinterpreting these experiences, humans contribute to the goal of life that expresses their nature in a healthy way. Yulgok defines a healthy mind capable of living a good life as "an inshim who listens to doshim's command". Therapists can adopt this mindset as the goal of psychotherapy. Yulgok said that the way of manifesting nature is only possible through energy, and that the clear and tidy of this temperament creates a healthy and unhealthy mind. In this part, it is possible to apply therapeutic intervention of the diagram theory of InShimDoShim and Oriental medicine. Oriental medicine can calm temperament by using a treatment method to regulate energy, and clear energy creates a healthy mind and body. The principle that the mind is composed of nature and energy provides a basis for psychosomatic medicine.