• 대한한방소아과학회지
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• 제23권2호
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• pp.179-195
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• 2009

Objectives : Paeonia lactiflora Pall(芍藥) is known for curing caking muscular contraction(結實而拘攣) according to Yakucho(藥徵) published by Yoshimasu Todo(吉益東洞), but the descriptions of caking muscular contraction(結實而拘攣) are not fully provided. Methods : In order to further investigate and review the exact meaning of caking muscular contraction(結實而拘攣), present study has been conducted on the basis of researches of Yoshimasu Todo's literatures, focusing on Yakucho. Results : As a result of wide range of investigation, it is concluded that caking muscular contraction(結實而拘攣) indicates an abnormal muscular contraction of rectus abdominis. Conclusions : This study will provide helpful clinic information to doctors who will apply medical treatment specified in Yoshimasu Todo's Yakucho(藥徵) to patients in the future.

• 대한한의학원전학회지
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• 제19권1호통권32호
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• pp.128-136
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• 2006

This study is on Yoshimasu Todo's thought of medicines. Conclusions are as below. Medicines are poisons. Therefore, they don't have the ability to restore the vital energy. Medicine-processing(法製) can only be done for doubling the toxicity, since the poison itself is the very effect of a medicine. One poison has an ability to treat only one main symptom. If the poison strikes the main symptom right, it doesn't harm the human body. Since warm-heat-cool-cold(溫熱凉寒) of a medicine can't be known by human ability, it can't be used as the standard of judgment when selecting a medicine.

• 대한한의학원전학회지
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• 제18권3호통권30호
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• pp.172-182
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• 2005

The study is on Yoshimasu Todo's thoughts of diseases and medical treatments. Conclusions are as below. 1. Yoshimasu Todo‘s thoughts of diseases. Diseases are existence of the poison in the human body. The poison oppresses and blocks the stream of vital energy. 'When evil-Qi is excessive. we call it Existence[邪氣盛則實]' means 'The existence of the poison in human body'. In this case, we must use herbal medicine as treatments. However, 'When body energy is exhausted, we call it Deficiency[精氣奪則虛]’ means 'The deficiency of body energy'. In this case, we don't have to use herbal medicine, because it is not a disease. For the recovery of the health. we shall intake nutritional food. 2. Yoshimasu Todo‘s thoughts of medical treatment. Medical treatment is to expel the poison from the body by using herbal medicine. When a medicine strikes the poison right, a reaction called 'Myunghyun[暝眩]' occurs. Myunghyun is the reaction of a living body when the poison is being expelled. To strike the poison right with herbal medicine, we must treat the patient according to the symptoms, not to the cause, nor the name[病名] of a disease.

• 대한한방내과학회지
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• 제32권1호
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• pp.87-99
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• 2011

In the 18th century, Xu Lingtai (徐靈胎) and Yoshimasu Todo (吉益東洞) were medical revolutionaries. They emphasized researches about synthesis of formulae, efficacy of medication and observation and then classification of clinical phenomena, so they assumed a modern scientific character. But, there were clear differences between their academic thoughts. In this paper, we examine the causes of difference in three fields, i.e. traditional culture, viewpoints of talented people and academic personality. The first, difference was due to traditional culture. Chinese medicine has a long history and heavy traditional culture. Yin-Yang (陰陽) theory, Five Phase(五行) theory, Viscera and Bowels (臟腑) theory and Meridian and Collateral (經絡) theory stemmed from everyday practice, and Chinese people learn these theories from experience and observation. From the standpoint of Chinese people, particularly scholarly doctors [儒醫] such as Xu Lingtai, it was easy to debate medical theories. In contrast, Japanese traditional culture didn't have as long a history as China. Thus as a necessity, it was harder to disseminate traditional Chinese medicine theories in Japan. Yoshimasu Todo simplified it by cutting out the superfluous traditional Chinese medicine theory, so at that time it must have been shocking to the Japanese medical world's trends. The second, difference was due to viewpoints of talented experts. From the standpoint of Xu Lingtai, above all, medicine is just a learning, only a kind of technique, even more not a means of living. Xu Lingtai was concerned with the appearance of very talented experts such as 'great man' (偉人), and 'exceptional man' (奇士) who carried out medical research. Instead of cultivating a few talented people, Yoshimasu Todo tried to produce a large number of clinicians quickly who could treat ordinary people. The third was due to personality difference. As Xu Lingtai threw away Confucianism and studied medicine in his youth, although he had a critical attitude, he was always mild-mannered. Yoshimasu Todo always had a clearly critical and rebellious nature. Personality influenced their literary spirit and learning style, so although both advocated reactionism, the academic thought of Xu Lingtai was reformative and mild, while that of Yoshimasu Todo was revolutionary and fierce. Xu Lingtai and Yoshimasu Todo had considerably similar research domains and academic thought, so it is proper for them both to serve as examples for making a comparative study of medical history in China and Japan in 18th century.

• 동의생리병리학회지
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• 제26권4호
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• pp.418-426
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• 2012

Murai Kinzan was a disciple of the great Ko-bang scholar, Yoshimasu Todo(吉益東洞). He was born in a family of doctors, he helped his father's medical works and together made an institution of medical education. He wrote many medical books such as "Yakuchozokuhen(藥徵續編)", "Idonisen'nenganmokuhen(醫道二千年眼目編)" and "Hogyokusantei(方極刪定)". He followed Yoshimasu Todo's theories that "All disease comes from a single poison" and criticized scholars such as Yoshimasu Nangai(吉益南涯) for modifying the theories of his teacher, Yoshimasu Todo. He was also influenced by Kagawa Shuuan(香川修庵) through his father, and learned medicine from Yamawaki Touyou(山脇東洋) through letters. Under the influence of these great scholars, he pursued empirical and practical medicine based on his own experience using "Shanghanlun(傷寒論)" and "Jinguiyaolue(金匱要略)" for reference. In "Yakuchozokuhen" and "Yakuchozokuhenhuroku", Murai Kinzan maintained the main frame of "Yakucho(藥徵)", Yoshimasu Todo's work, discussing in 5 categories. Medicines that are used popularly were written in "Yakucho" and "Yakuchozokuhen", therefore those books were discussed in 5 categories. However, "Yakuchozokuhenhuroku" were discussed only in 1 ~ 3 categories.

• 한국의사학회지
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• 제20권2호
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• pp.133-148
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• 2007

Yoshimasu Todo(吉益東洞) said in his book Yakucho, that Ramulus Cinamoni(桂枝) cures ascending impulsively & adversely of poison(衝逆). Here, the meaning of ascending impulsively & adversely of poison(衝逆) is not obvious. The objective of this thesis was to discover the exact meaning of ascending impulsively & adversely of poison(衝逆), through the analysis of Todo's books, and specifically the publication Yakucho(藥徵). Todo hadn't used the term ascending impulsively & adversely of poison(衝逆) from the beginning. He had used the term together with ascending adversely of poison(上逆) and ascending adversely of qi(上氣) in the early stage and had united the term into ascending impulsively & adversely of poison(衝逆) in the middle stage. From this study, it was determined that ascending impulsively & adversely of poison(衝逆) is the combined terms of ascending impulsively of poison(上衝) and ascending adversely of poison(上逆). Considering his view of illness, Todo had explained that every disease is caused by poison in the body. It was appropriate for him to use the term ascending impulsively & adversely of poison(衝逆) when he described the state of attacking and resisting in the body.

• 대한한의학원전학회지
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• 제19권2호통권33호
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• pp.66-73
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• 2006

This study is on Yoshimasu Todo's thoughts of a real doctor and medicine. Conclusions are as below. disease-doctor[疾醫] is a doctor treating diseases by poisonous medicines. His role is different from food-doctor[食醫] who recuperates vital energy by food. Unlike food-doctor, a disease-doctor only detoxicates poisons of diseases by using poisonous medicines. Disease-doctor shall not take credit upon himself for the service of Heaven' s power. This is Yoshimasu Todo's view of a real doctor. Medicine is not an imagination, but a reality. It is the recognition of knowing what can be known and seeing what can be seen The truth of medicine is in ancient words(古語), ancient teachings[古訓] and ancient ways[古法]. To study medicine is not recklessly believing and following the contents of ancient medical texts-${\ulcorner}$Sanghanlon(傷寒論)${\lrcorner}$, ${\ulcorner}$Geumgwe-yolyag(金置要略)${\lrcorner}$,${\ulcorner}$Somun(素問)${\lrcorner}$, ${\ulcorner}$Yeongchu(靈樞)${\lrcorner}$. It is to follow the ancient ways written and left in ancient books and not to follow wrong ways fabricated by after ages. The theories of eum-yang-obaeng(陰陽五行) and o-un-yuggi(五運六氣) are useless to medicine because these are groudless ones. This is Yoshimasu Todo's view of medicine.

• 한국의사학회지
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• 제20권2호
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• pp.116-132
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• 2007

In Yoshimasu Todo (吉益東洞)'s book, the doctors' commitment is said to attack the poison of illness and this can be realized only by using the poison of medicine. From this point of view, he had denied the preceding medicine books, since there was no distinction between the food that raise the body and the poison that attack the poison of illness in the preceding medicine books. In addition, Every medicine has the respective results and one medicine treats one disease, otherwise, in the preceding medicine books, one medicine deals with more than one illness and also they have denied that the characters of medicines are cold or hot because they couldn't be proven by tasting or seeing.

• 동의생리병리학회지
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• 제27권6호
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• pp.689-697
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• 2013

Yosimasu Nangai (吉益南涯) is son of Yoshimasu Todo (吉益東洞), an eminent figure of traditional Japanese medicine. He wrote many medical books including Ihan(醫範) and Kigetusuiyakucho(氣血水藥徵), which contain core thoughts of Nangai. This study analyzed Ihan(醫範) and Kigetusuiyakucho(氣血水藥徵) to figure out Nangai's explanation in depth. Conclusion is as follows. He was influenced by his father's theory that all diseases come from one toxin but there were many differences in his theory. Also influences of qi-blood-phlegm stasis theory(氣血痰鬱論) established by Zhudanxi(朱丹溪) are apparent in several aspects. Consequently he established his own body fluid pathology called qi-blood-fluid theory(氣血水論).

• 대한상한금궤의학회지
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• 제4권1호
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• pp.83-92
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• 2012

Objective : The purpose of study is to define the term Dong(動) in diagnosis view. Method : To define term Dong(動), I refer to Korean, Chinese, Japanese dictionary and Todo Yoshimasu (吉益東洞)'s writing, Yakucho(藥徵) Houkyoku(方極). Next, I search for the diagnosis definition of Dong(動) in 11 case reports. Results : The diagnosis definitions of Dong(動) are two meanings. One is objective symptoms which are doctor can examine, trembling, movement, etc. The other is subjective symptoms which are patient's feeling, emotional problems, etc. It seperates 6 meanings concretely. Conclusions: (1) visible moving of a focus, (2) movement of a focus, (3) appearance of abnormal secretion, (4) abnormal change of focus, (5) feel like moving, (6) change of emotion beyond patient's control. 1~4 are objective symptoms which are doctor can examine, and 5~6 are subjective symptoms which are patient's feeling.