• Journal of Korean Medical classics
• /
• v.31 no.2
• /
• pp.83-103
• /
• 2018

Objectives: The Qing Dynasty experienced a development in Yunqi even greater than in the Ming Dynasty. Popularization and universalization of Yunqi theory led to many books on the subject published, especially with weights on Warm Heat Disease and Pestilence, also giving birth to new Yunqi theories. A study into this development has a great significance in the study of the traditional medicine in Qing. Methods: The paper studies the Yunqi books published in the Qing dynasty to find out the unique characters of those books. To understand the direction which the Yunqi theory in the Qing period took, the paper also reviewed the positions of different groups, those who were favorable, those who compromised, and those who were unfavorable. Results: Four directions were taken by the study of Yunqi in the Qing period. First is the systemic study and composition of Neijing's chapter of Yunqi. This direction was taken by Liumaoxiu's NeiJingYunQiBingShi) and $N{\grave{e}}ijingyunqibiao$, Xuefuchen's Suwenyunqitushuo, Zhuenhua's Suwenyunqiqianshuo, an unknown person's Su wen yunqi chao, Weigeliu's Neijingqihuapian. The second direction is the study of Yunqi in relation with the Warm Heat Disease and Pestilence, which was taken by Mayin lin's Wuyunliuqiwenyifayuan, Lumaoxiu's Suwenyipianbìngshi, Litianchi's Shiyiwenbingqìyunzhengyan lun, and Wangxun's Cihangsanyuanfujifang. The third direction deals with a new Yunqi theory. The Fourthis the explanation of Yunqi in the form of Songs, which was taken by Wuqian's Yunqiyaojue, and Wengzao's Yunqiyaojue. Conclusions: Ludanchen published Yunqibian, and explained that Haizichouyinmaochen, which is the eclipse's south latitude, becomes Nanzheng, and Southern government, which is the eclipse's north latitude, becomes Northern government. Lumaoxiu revealed that the Liuqidasitian, founded by Wangpuzhuang, his great grandfather on the mother's side, is in alignment with the theory of Dashitian, used by Liushozhen, Lidongyuan, Zhudanxi, and Zhangjingyue. The representative figure in the favorable view of Yunqi in the Qing period is Wuyang, that of those who compromised is Fengzhaozhang, and that of opposition is Zhangzhuo.

• Korean Journal of Oriental Medicine
• /
• v.16 no.2
• /
• pp.1-31
• /
• 2010

Objective : The objective of this study is to verify the characteristics of acupuncture methods of Joseon Dynasty by looking into the relationship between five viscera diagnosis and acupuncture methods. Material & Method : In the process, I've reviewed the relationship between meridian/exterior and viscera/bowels, along with a thorough comparison of the academic tendency in acupuncture of Ming-China, Qing-China and Joseon. Result & Conclusion : The two fields of meridian and exterior, and viscera and bowels had been theoretically merged, and based upon that, foundation methods applying the five viscera diagnosis were designed. Joseon acupuncture exceeded the existing concept of viscera which simply related itself to the exterior meridian and exterior by integrating the concepts from the visceral manifestation theory. With this, large proportions of medicine related to the visceral manifestation theory were invited into acupuncture, expanding therapeutic boundaries for acupuncture treatment. A historical review on medical texts starts from the Hyangyakjipseongbang("鄕藥集成方") which familiarized the public with mainstream acupuncture knowledge up until the Song dynasty, followed by Uibangyuchwi("醫方類聚"), which sparked up interest on the acupuncture methods based on viscera and bowels. Donguibogam("東醫寶鑑") organized the medical theories up until then, building a foundation upon which viscera/bowel-based acupuncture was able to develop further. In Chimgugyeongheombang("鍼灸經驗方"), viscera/bowel-based acupuncture methods started to blossom, integrating the meridian and exterior theory with the viscera manifestation theory, which in turn provided various methods through five viscera diagnosis. In the Saamdoin acupuncture method(舍岩道人鍼法), diagnostic criteria moved on to the five viscera diagnosis, and new methods resulting from the inter-complimentary and inter-prohibiting relationships between the five phases were introduced, opening a new world of acupuncture.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.8 no.3
• /
• pp.31-42
• /
• 1984

This paper is a research on the origins and the developing process of $Dan-Ry\={o}ng$ centering on the change of its form. From the beginning of A. D era Central Asia had played the important role of a traffic route connecting China and its western adjacent world. Through this route $Dan-Ry\={o}ng$ was introduced into China (South-North Dynasty era). The form of $Dan-Ry\={o}ng$ in early period was Ban-Gum-Po (Open-collared costume that turn down the collar to the outside), and it could be worn close-collared or open-collared. From the fact that the people who wore $Dan-Ry\={o}ng$ in early period were mainly Iranian and that it was also worn by lower class like a waiting maid, it can be said that $Dan-Ry\={o}ng$ was not the costume of Han race. In early period the motif of the inside of collar was Persian style, and the people of central Asia was mostif Iranian. In short, $Dan-Ry\={o}ng$ was the costum of the people lived in the adjacent world west of China, particulary Iranians. The form of $Dan-Ry\={o}ng$ changed from Ho-Bok to Ban-Gum-Po owing to the differences in climate. In conclusion, $Dan-Ry\={o}ng$ originated in Ho-Bok ana was introduced into the world west of china by the movement of Horrse-riding Race. Then its form was changed owing to the factors like climate, natural and cultural features, and consepuently it was introduced into China by way of Centeral Asia. In China it was settled as $Dan-Ry\={o}ng$ through the ages of T'ang dynasty, Sung dynasty, Ming dynasty.

• Journal of Acupuncture Research
• /
• v.17 no.2
• /
• pp.53-68
• /
• 2000

As compared with acupuncture, The moxibustion occurred differently in the background of formation and also disagreed in the process of development. From the Jin(晉) dynasty to the Song(宋) dynasty, The school that attached importance to moxibustion had occupied superority by far and had schemed the development of moxibustion. But after the Song(宋) dynasty, The school that attached importance to acupuncture rose. Therefore, The school that attached importance to moxibustion, even if the power decreased, still had kept in existence and had achieved the development of moxibustion. Especially, Among the chinese physicians that recognized "Moxibustion can cure all disease, so don't discuss the weakness the firmness the chills the fever and cauterize the skin" till the Song(宋) dynasty, Ge Hong(葛洪) put in order the basic theory for moxibustion in (A handbook of prescriptions for emergencies). Wang Tao(王燾) only respected the moxibustion and said "Moxibustion has a strange effect, then all acupuncture herb-med(medical decoction) herb-ex are unattainable to it" in volume 14 (Medical secrets of an official). Dou Cai(實材) insisted that moxibustion is prime for supporting the Yang(陽) and always must be cauterized with moxa on Guan Yuan(關元) Qi Hai(氣海) Ming Guan(命關), Zhons Wan(中脘) etc. for supporting the Yang of Pi Shen(脾腎) in

• Cross-Cultural Studies
• /
• v.42
• /
• pp.313-342
• /
• 2016

This paper is an attempt to look up the life of Guanyu who was a sainted warrior of Shu Han(蜀漢) and later, was revered as God, especially focusing on the Political perspective of Chinese Dynasty. People represented Guanyu as the general during the Wei Jin Southern and Northern Dynasties(魏晉南北朝), however, throughout the Su-Dang Dynasty(隋唐), Guanyu was Honored in the Wuchengwangmiao(武成王廟) then, was promoted from Hou(侯) to Gong(公), Gong(公) to King(王) in the Song-Yuan Dynasty(宋元). In the Ming-Qing Dynasty(明 淸) when the deification of Guanyu was proceeded most positively, he became a Di(帝) over a King and was endowed with the power over the Three Worlds(三界). He had an influence on nobility as well as the people in Folkbelief over Moral Spirits, and consequently rose through the ranks to become the spiritual guardian. The rulers gave him various names(封號) celebrating the life and work of Guanyu, In fact, they showed interests in the Belief of Guanyu as they attempted to establish an ideological base for the solution of the national disaster and maintenance of feudal system which came to the fore along with the reinforcement for emperor's power.

• (The)Study of the Eastern Classic
• /
• no.70
• /
• pp.407-434
• /
• 2018

This study took a look at the crossing the border into Liadong in the early Joseon Dynasty, which has nearly not been paid attention to in the history of the Buddhism in Korea, and the Chinese, Buddhist whereabouts of Monk Mangong and Jeokhyu, the periodical, Buddhist priests. Regarding the large-scale, Buddhist oppression measures of King Taejong in the beginning of the Joseon Dynasty and King Sejong, the Buddhist circle did not not respond helplessly, but, rather, it had made the resistance on its own way. Especially, the Naonghyegeum of Jogyeseonjong and the disciple affiliates of Taegobowu had stood out. The disciples of Bowu had mainly hit the Sinmungo or had advocated the self-purification of Buddhism. And the disciple affiliates of Naong either had reorganized the Buddhist circle with Muhak in the center or had opposed the suppression. And, by receiving the help of the Emperor of the Ming Dynasty, they had intended to protect the Buddhist circle, or they, also, crossed the border into Liadong. Although, while attempting the crossing the border into another territory, they were arrested like the sea ships, like Mangong of King Taejong and Jeokhyu of King Sejong, they succeeded in crossing the border into another territory, and they left the clear whereabouts in the Chinese, Buddhist circle. Mangong was one Buddhist monk among the 11 Buddhist monks who crossed the border into Liadong during the King Taejong. After crossing the border, Mangong had moved again from Beijing on a sea route and had settled for after going into a mountain in the Zen sect at the Tienchieh temple in Nanjing. Meanwhile, he had been close to the Joseon Dynasty, and he relocated to Mount Taishan, where there had been the history, thereby rebuilding the Chikurin Temple and the Buchauchan temple and widely publicizing the Buddhism. During the time of King Sejong, by crossing the border into Liadong together with a total of 10 Monks, including the Buddhist monks Shinnae, Shinhyu, Shindam, Hyeseon, Hongjeok, Haebi, Shinyeon, Honghye, Shinwun, etc., under the protection by the Emperor of the Ming Dynasty in Beijing, Jeokhyu went through Shanhaiguan and had moved to the Tienchieh Temple in Nanjing. Although their whereabouts can not be known, on the Guji Mountain in Beijing, Jeokhyu founded the Banyaseonsa Temple nearby the Ryeongamseonsa Temple, where the clergy and the laity of the Goryeo Dynasty had resided and, especially, where Naong and the disciples of Muhak etc. had stayed. As such, the Buddhist monks in the beginning of the Joseon Dynasty had either resisted the suppression by the country or crossed the border into another territory. Mangong and Jeokhyu of the times of King Taejong and King Sejong had led the Chinese, Buddhism circle, had rebuilt the Buddhist temples, and had contributed to the development of the Chinese Buddhism.

• The Journal of Korean Philosophical History
• /
• no.43
• /
• pp.267-293
• /
• 2014

This paper is aimed at analyzing the characteristics of Image-Meaning theory focused on image in the early days of the Joseon Dynasty and SongMing period. Zhouyi' theory in the early days of the Joseon Dynasty was constructed on the basis of Zhouyi' theory of SongMing period. The characteristics of Image-Meaning theory in the early days of the Joseon Dynasty can be explained largely by two routes. One is the perspective of critical succession on Zhouyi'theory of focusing on meaning that led Chengyi(程?) and Yangwanli(楊萬裏). As the representative of this route, Gwongeun and Toegye not only asserted Image-meaning theory focused on meaning, but also developed a perspective of taking all the image and meaning. The other is the active succession and creative transformation about Image-Meaning theory of Tushuxue that led Chentuan(陳?) and Shaoyong(邵雍). As the representative of that route, Yulgok and Yeohun explained the schematic diagram of the universe of the universe by using methodology of Tushuxue. Furthermore, they actively succeed Shaoyong' Zhouyi theory to expand Image-Meaning theory focused on number. In addition, Cho, Haoyi(曺好益)described the propositions - "meaning is not out of image area, image equipped with meaning all, then there is no law of limitation in image adopted theory. Those propositions are opposed to Chengyi(程?) and Zhuxi(朱熹)' ZhouYi' theory.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.1
• /
• pp.5-34
• /
• 2022

The purpose of this study is to investigate the unique contrasting landscape characteristics of imperial tombs of Qing dynasty by examining the characteristics of facility layout in which location, Feng shui, and siblings are harmonized with the 12 Qing Dynasty Hwanggyeongchim. Through literature surveys, field observation and interviews, videos and drawing comparison, and inductive contrast analysis, the contrasting landscape characteristics of imperial tombs in the Qing Dynasty were analyzed by classifying them into natural environment, location, Feng shui, and formal esthetics. As a result, the characteristics of the location type and the layout plan of the Qing dynasty imperial tombs were derived from the analysis of Feng shui shape, axis extension distance along the midaxial line, the width of the ridge, the formality of the facility layout according to the difference between the height of the starting point and the end point, the leftward direction of the tomb, and the space ratio of the 'entry space' - 'ritual space' - 'burial mound space', etc. In addition, it was possible to derive the facility arrangement characteristics of tombstones through the analysis of the types and the arrangement order of tombs facilities, as well as the distribution, quantity and types of stone figures, while also revealing some contrasting characteristics different from those of the Ming Dynasty. In addition, it was confirmed that the spatial division effect through the water system and the view effect of the view from the midaxial line and the vista are the representative view effect found in the Qing Dynasty imperial tombs along with the density contrast.

• Journal of the Korean Institute of Oriental Medical Informatics
• /
• v.20 no.1
• /
• pp.25-156
• /
• 2014

This thesis is consisted of studying of the medical literature about Five sense of organs. Five sense of organs are the eyes, tongue, mouth, nose and ears. Five sense of organs are performed human senses which external sensory information by accepting an important feature for maintaining the biological activity to be performed. The contents was compiled up to the Donguibogam to Chinese literature and documents encompass the Korea medical literature, Donguibogam related to the senses to identify the citation of each chapter, the actual quotation through doctrine and other publications revealed that the citation is to investigate how accurately identified through studying the analysis and observation. It is as following as I observed carefully the senses of Donguibogam quotations related to each other through doctrine and publishment institution follows in order of dynasties. There are four volumes of Han-dynasty, one volume of Weijinnanbei-Era, two volumes of Tang-dynasty, nineteen volumes of SongJinYuan-dynasty, seven volumes of Ming-dynasty as Chinese medical literature. There are four volumes of Chosun-dynasty as Korean medical literature. It is the most quotation publishment that the books of SongJinYuan-dynasty of above thirty-six-volume. It is the latest quotation book that is Gujinyigan in Chinese medical literature and Euirimchwalyo in Korean medical literature. It is very positive quotation considering even Donguibogam publishment year in 1613. The reference books are four volumes of Chosun-dynasty as Korean medical literature and thirty-two-volume of Chinese medical literature. By observing the quotation frequency, 157 times in Sheyideaiofang, 115 times in Yixuerumen, 74 times in Yixuegangmu, 39 times in Wanbinghuichun, 31 times in Euibangryuchwi, 30 times in Renzhezhizhifang and Gujinyigan, 28 times in Danxixinfafuyu, 23 times Hwangdineijing, 17 times in Nanshibizang and Yixuezhengchuan. Other else books have been cited less than 10 times. It might be made error that did not find the source of the books even though cited reference, also even though defining the source of reference it is only rare reference book. As mention above, there are a lot of discovering as the feature of reference Publications. Most of all we could find out the reference literature cited in Donguibogam, however we couldn't clarify other books in original books. Thus, we should remember that it did not coincide with cited marks when studying the Donguibogam.

• Journal of Korean Medical classics
• /
• v.20 no.2
• /
• pp.289-313
• /
• 2007

Many of newly emerging diseases such as hypertension, stroke, diabetes, obesity, and atoptic dermatities are categorized into "Fire heat-disease(火熱病)" according to oriental medicine. It is because factors such as stress, overeating, and high fat diet are major causes of heat in the human body. Sun Yi-Kui(孫一奎), a well-known oriental medical doctor during Ming Dynasty's "Jia Jing Wan Li Nian Jian"(嘉靖萬歷年間 : A.D $1522^{\sim}1619$), established new theories on "Fire heat-disease-mechanism(火熱病機)". This study aims to investigate Dr. Sun's "Fire heat-disease-mechanism(火熱病機)"theory. For this purpose, I thoroughly examined the concepts of "Dong-Qj(動氣)", "Ming-Men(命門)", king fire(君火) and minister fire(相火) as well as pathological theory on "Fire heat(火熱)". In addition, I compared Sun's theory with those of Li Dong-yuan and Zhu dan-Xi.