• Journal of Korean Medical classics
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• v.25 no.3
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• pp.79-116
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• 2012

Objective : Zhao Xian-Ke(趙獻可) was a doctor in the Ming(明) Dynasty. His representing book is "Yiguan(醫貫)". It is considered as a requirement to study the Mingmen academy(命門學說). "Xuanyuanfulun(玄元膚論)", volume I of "Yiguan" intensively mentions his medical viewpoint. The study investigates Zhao's medical perspectives by studying "Xuanyuanfulun". Method : "Xuanyuanfulun" is translated. "Yiguan" published by Chinese Medicine(中國中醫藥) Publish was used as basis. "Yiguan" published by Xuexiao(學苑) Publish was used for reference. I checked and researched for several parts shown in "Suwen(素問)" and "Lingshu(靈樞)". I researched for 'Master(主)' of a human being. Result : 1. 'Master' of a human being is intangible Huo(火) in Mingmen. 2. It may be hard for me to assent to the opinion of Zhao Xian-Ke that the inferior twelve organs should be regarded as inferior eleven organs naturally. 3. Yinyang(陰陽) is to relatively cope with a situation and its wonders are within Wu(無). 4. The study emphasizes the importance of Yang, Huo and Qi(氣). 5. The study separates the date (year, month, date and time) into yin and yang and the causes of an illness are found based on the concept and its treatment shall be performed. 6. Among Wuxing(五行), Shui(水) and Huo are especially important. 7. There are intangible Shenshui(腎水) and intangible Xianghuo(相火) separately from the Shui and huo of Xinshen(心腎). Conclusion : The medical philosophy of Zhao Xian-Ke has been deeper. In addition, it will provide much help while understanding volumes 2 - 6 of "Yiguan" and apply to the clinical tests. I think it is not the problem, which is the right meaning of 'Master' in the "Xin is monarch of the organs" of "Suwen Linglanmidianlun(靈蘭秘典論)" or 'Master' that concerned by Zhao Xian-Ke, but it is just the different sight of the human being.

• (The)Study of the Eastern Classic
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• no.71
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• pp.99-128
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• 2018

Zhōuyì周易 is intended to explain the affairs of human beings by observing the images and works of all things in the universe, abstracting them into the $b{\bar{a}}gu{\grave{a}}$八卦, calculating the process and inducing the outcome by the method of stalk divination, in which this paper finds the origin of natural scientific thought of Zhōuyì. The way of Zhōuyì's thought on the natural science is distinguished from that of the Western's. In the West, people dismantled the objects into the parts until they reached the atom and analyzed them by the principle of causality to draw an axiomatic truth. In the meantime Zhōuyì observed and studied the dynamic functions and changes of all things for the convergence of the whole. While the way of Zhōuyì's thinking could have not contributed to the development of modern scientific development, that of the West overwhelmed Asian development passing through the period of enlightenment during 16-17 century. This paper tries to articulate the points where Zhōuyì can share its theory with the contemporary science by finding the traces of scientific thoughts in Zhōuyì. It encounters its ground from the methodology of natural science and scientific statements proposed by Zhōuyì. The essential concepts of Zhōuyì are induced from all things in nature. This can be considered as the idea of '法自然'(emulating the patterns and examples from nature). Also they observed the images and changes seen by the habits of animals, plants and human beings to sense and perceive their laws. These are regarded as the methodology of natural science in Zhōuyì. As a book of divination, the way of stalk divination is designed to calculate the future by using the system of 'numbers'. 'tàijí太極', ' yīnyáng陰陽', 'four symbols四象', '$b{\bar{a}}gu{\grave{a}}$八卦' and 'wǔxíng五行' are the essential concepts of Zhōuyì to represents the dynamic phenomena and changes of the natural order. Among them '$b{\bar{a}}gu{\grave{a}}$八卦' is a presentment to explain the structure of the world not by the individual analysis of things but by the unification of the whole through the contradictions and interchanges among them to reach the new orders. As of now, the studies of Zhōuyì in Korea have focused on the traditional perspectives, such as political and ethical philosophy. Some of recent studies, having interpreted Zhōuyì with scientific inclination have generated controversy 'Can Zhōuyì be a science?', for which scholars have hard time to reach the agreement. This paper tries to find the headwaters of the contemporary natural science by elaborating the methodology of natural science stated in Zhōuyì.