• Journal of Korean Medical classics
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• v.19 no.3
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• pp.432-438
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• 2006

${\ulcorner}$소문대요(素門大要)${\lrcorner}$는 한국의 이규준(李圭晙)이 편저한 중의문헌과 임상이론이 결합된 중요한 저작물이다. 이 책은 광무갑진팔년(光武甲辰八年)(1904년) 음력 3월 16일에 완성되었고, 광무병오(光武丙午)(1906년) 초여름 밀양(密陽) 금천(琴川)에서 조판간행(雕版刊行)되었다. 이 책의 저자인 석곡(石谷) 이규준(李圭晙)(1855-1923)은 경상북도 영일군 사람으로 ${\ulcorner}$소문(素問)${\lrcorner}$ 뿐만 아니라 ${\ulcorner}$영추(靈樞)${\lrcorner}$ ${\ulcorner}$상한론(傷寒論)${\lrcorner}$ ${\ulcorner}$금궤요략${\lrcorner}$ ${\ulcorner}$잡경(難經)${\lrcorner}$ ${\ulcorner}$맥경(服經)${\lrcorner}$ 및 김원사대가(金元四大家)의 저작 등에 대해서도 심도 깊은 연구를 하였다. ${\ulcorner}$소문대요(素門大要)${\lrcorner}$의 중요 공헌은 ${\ulcorner}$소문(素問)${\lrcorner}$의 중요 문장을 회집(匯集)하였을 뿐만 아니라, 이규준(李圭晙) 자신의 의학이론과 임상사상이 표현되어 있다는 것이다. 이규준(李圭晙)은 ${\ulcorner}$소문(素問)${\lrcorner}$의 여러 편(篇) 가운데 특히 ${\ulcorner}$생기통천론(生氣通天論)${\lrcorner}$의 문장을 통해 '양비급고(陽秘乃固)'의 사상을 중요시 하여, 양기(陽氣)의 작용을 강조하면서 '양상유여음상부족(陽常有餘陰常不足)'의 편면성(片面性)을 극복하였다. 이러한 과정에서 그가 제시한 이론은 바로 '부양론(扶陽論)'으로, 그는 ${\ulcorner}$내경(內經)${\lrcorner}$ 십팔권(十八卷)의 내용을 한 마디로 요약하면 '양밀급고(陽密乃固)'라고 주장하였다. 한편 그가 ${\ulcorner}$소문대요(素門大要)${\lrcorner}$를 저술하면서 저본(底本)으로 삼았던 것은 명대(明代)에 간행(刊行)된 고종덕목(顧從德本)이라고 할 수 있다. 이규준(李圭晙)은 고종덕목(顧從德本)을 저본(底本)으로 하여 ${\ulcorner}$소문(素問)${\lrcorner}$의 문장을 해석하였고, 아울러 교감(校勘)을 병행하였는데 그의 교감법(校勘法)은 일정한 판본(版本)에 근거한 것이 아니라 자신의 ${\ulcorner}$소문(素問)${\lrcorner}$ 에 대한 이해를 중심으로 교감(校勘)을 하였다. 또한 그는 훈고학 방면에서도 일정한 식견을 갖추고 있는 것으로 확인되었다. 마지막으로 ${\ulcorner}$소문대요(素門大要)${\lrcorner}$ 는 간행본(刊行本)과 수초본(手抄本)이 유행되고 있는데, 수초본(手抄本)의 경우 와전(訛傳)된 글자가 많으니 간행본(刊行本) 및 ${\ulcorner}$소문(素問)${\lrcorner}$의 원문과 대조하여 잘못된 글자를 바로잡을 필요가 있다.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.153-166
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• 2009

This article looks into Lee-Gyujun(李圭晙)'s life course, Confucian thoughts, and philosophical ideas on the Medicine of Boosting Yang(陽), by thoroughly translating and analyzing selectively the second half of Lee-Gyujun(李圭晙)'s "Seokgoksango(石谷散稿)". Translating his works is said to be necessary to fully understand the significance of the boosting-yang theory[扶陽論] in the historical landscape of Korean medicine, not to mention comprehension of the medical contents itself. Through this translation and analysis, first, it is found that Lee-Gyujun(李圭晙) had visited Seo-Changyu(徐贊奎) for over 10 years and had great influence on qi(氣) monism. Second, within the Gihohakpa(畿湖學派), Lee-Gyujun was much closer to Horon(湖論) rather than Nanron(洛論). Third, during his days, he became well known across the peninsula through his medical fame. Last, he wrote down the unknown manufacturing technique of dried ginger[乾薑].

• The Journal of Korean Medical History
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• v.22 no.1
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• pp.7-13
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• 2009

This article conducted an pilot study on Lee Gyu-Jun(李圭晙)'s life and thoughts. He championed, and is mainly based on, old annotations of ancient Confucian bibles古文 that were made in the Han漢 and Tang唐 era in Chinese history and consequently took additionally into account Zuxi朱熹's annotations on Confucian bibles. This cause big trouble to him in conservative Gyeong Shang Province(嶺南). He participated in the Confucian Religion Movement孔敎運動 and proposed constitutional monarchy as a new polity fit for changing Korean history. He closely interacted with many resistants to the Japanese rule of Korea and had a mixed perspective on Western culture, science and technology, and social system, positive or negative, contingent on cases. He made great footprints in the history of both modern Korean medicine and philosophy. Thus there is an urgent need for the overall study on Lee Gyu-Jun in every aspect.

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.161-185
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• 2009

This article looks into Lee Gyujun(李圭晙)'s life course, Confucian thoughts, and philosophical ideas on the Medicine of Boosting Yang by translating selectively his "Seokgoksango(石谷散稿)". Translating his works is a pre-requisite in order to fully understand the significance of boosting-yang theory in the historical landscape of Korean medicine, not just to comprehend the Medicine of Boosting Yang. First, it is found through the translation that a previous version of "Seokgoksango" had been probably printed before its existing version 1981. Secondly, there are numerous resistants to the Japanese ruling of Korea among his friendship. Thirdly, his academical root came from the Gihohakpa(畿湖學派) - the Giho school of Korean Seongli Confucianism[朝鮮性理學]. Its genealogy in Gyeongsang(慶尙) province is as follows: Lee Yi(李珥), Song Siyeol(宋時烈), Hong Jikpil(洪直弼), Seo Changyu(徐贊奎) and Lee Gyujun(李圭晙), and last, he kept contact with the Toegyehakpa(退溪學派), the Toegye school of Korean Seongli Confucianism, even though his academic root was closely linked to the Giho school. If the entire parts of "Seokgoksango" is translated, it will serve as invaluable historical document to understand a medical unfolding around the 20th century in Korea.

• Journal of Haehwa Medicine
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• v.15 no.2
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• pp.29-38
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• 2006

歷代諸家以多種依據, 對"素問"的著者是否黃帝進行了論述. 李圭晙以兩個論點爲依據, 判斷了"素問"的著者. 根據孔子認爲黃帝通達生死之原因和草木之味說, 以及孔安國認爲存在伏羲, 神農, 黃帝等的三墳書之說, 判斷爲三墳書中所說的黃帝之著作, 卽爲現流傳之"素問". 李圭晙無師獨學者, 幷具有果敢地對儒敎之經典, 進行刪定的主觀性較强的人. 因此, 其閱讀"素問"後認爲,"素問"之內容深奧而精辟, 把天地陰陽之根源及死生由命的緣故和昆蟲草木的隱微等都進行論述, 故判斷爲此非聖賢所能爲之. 但是, 其亦認爲"素問"的整個內容, 幷不是黃帝的之全作. 認爲經過夏殷周三代, 其內容存在刪改及缺漏引起的前後之矛盾之處, 而且漢代以後亦有錯簡及訛傳. 尤其經王冰對"素問"進行整理, 以及高保衡等的重新校正, 其根本才被分辨出來. 見到諸多醫者不學"素問", 且以"素問"爲依據主張錯誤觀點, 導致生命之寃亡. 因此, 如同刪定儒敎等經典一樣, 對醫學之經典"素問"進行了刪定, 幷稱爲"素問大要".

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.177-188
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• 2009

In the chapter "Cheonwon-gidaeron(天元紀大論)" of "Hwangjenaegyeong(黃帝內經)", Lee-Gyujun(李圭晙) corrected "heaven has the rule of six and earth has the rule of five[天六地五]" to "heaven has the rule of five and earth has the rule of six[天五地六]", and "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]", which changes the meaning of the rule of circulation of the heaven and earth. Considering the context and many scholars' opinions, it was suggested that "sovereign fire naming[君火以名]" which was noted from Tang dynasty to Jin & Wen dynasty was corrected to "sovereign fire is bright[君火以明]" over Ming dynasty. In the corrections of Wangbing(王冰)'s Plain Questions, the sentence is written as "sovereign fire naming[君火以名]". The two characters, '明' and '名' are hardly similar in both shape and meaning, that it is only plausible to assume that it was mistaken for '召'. Consequently, we corrected "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]". And "sovereign fire is summoning, ministerial fire is locating[君火以召, 相火以位]", it raise "the rule of five and six is combined together[五六相合]". "The rule of five and six is combined together' means 'heaven's number of five" coincide "earth's number of six", and it says former times before dividing up and down.

• The Journal of Korean Medical History
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• v.17 no.1
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• pp.3-29
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• 2004

This study is on the philosophy and medical science of Lee Gyu Jun, who is the author of SoMunDaeYo and UiGamJungMa. Lee Gyu Jun proposed that Providence is made of Ki, and the Pure Good of Ki is the composing principle of the universe. The Ki could be Pure Good because it embraces Reason of Law inside itself, as a part of itself. This developed as a result of absorbing the ideas from Han and Tang Dynasty's' Ki-Philosophy trend, the latter half of the Joseon Dynasty's Heart Nature Doctrine centered Ri(理:reason)-Monism trend, and Sim (心:heart) centered teachings of Wang Yang Ming, etc. Later, his philosophical Ki-Monism(氣一元 GiIlWon) and SimAngKiReon(心陽氣論) appears exactly in medical science and continues on to Ki-Monism(氣一元 GiIlWon) and SimHwaReon(心火論).

• Korean Journal of Oriental Medicine
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• v.18 no.2
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• pp.17-24
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• 2012

Research on Seokgok(石谷), Lee Gyu Jun(李圭晙, 1855~1923)'s thought and medicine was progressed from various angles. There is no research on Chinese poem(漢詩) accounting for the half of his collection of literary works, "Seokgoksango(石谷散稿)" yet. Hence, the article reviewed concerns on his life and what life he lived as a Confusion(儒家) writer through his Chinese poem. Should read "Seokgoksango", Seokgok's spiritual orientation and attitude to life were found to have its core in the Confusion(儒家的), especially ethical(道學的) aspect. Seokgok's Chinese poem materialized his spiritual composition more, able to access up to general emotional state, representing concerns and frustration of intellectuals in the latter era of the Choson Dynasty. Anxiety consciousness(憂患) of patriotism and love of the people which traditional intellectuals implicated enough at the turbulent era of early modern time appeared strongly in his works. Also works seeking for devotion(歸依) toward the clean world(淸明世界) staring at the corrupt world losing the national sovereignty at the same time and the expansion(擴散) was able to be found many. The latter half of the 19th century and the early 20th century when Seokgok lived was the period of changeover in the history of civilization called intersection between traditional era and modern times. His Chinese poem showed traditional intellectuals' anxiety, frustration, conflict, and hope based on such times. Along with the status of an Oriental, medical doctor and thinker, up to discussion on the quality of a writer, the intensified research on him is expected.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.203-221
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• 2013

Objectives : The Major Essentials of Huangdi's Internal Classics Plain Questions (黃帝內經素問大要, MEHP) is one of the late-Chosun's literate physician Lee Gyoojoon (李圭晙, 1885-1923)'s main work, which is known to have logically proofread the Huangdi's Internal Classics Plain Questions (黃帝內經素問, HP). This study aims to examine two elements of the text: (1) the types of MEHP currently in circulation; (2) the types of publications of HP to be the MEHP's original script. Methods : In this study, basically bibliographical analyses of the form and contents was utilized about the types of MEHP and HP. However, to compare the sentences and phrases between prints, I've used 20 examples that Qian Chaochen (钱超尘) had proposed in his preceding studies. Also, regarding Lee Wonse (李元世)'s proofreading on the MEHP in 1999, I've used interviews of his students. Results : First, I've discovered that there are three versions MEHP in circulation: the woodblock printed version; Lee Wonse's handwritten version; Lee Wonse's proofreading version; and confirmed that Lee's proofreading version should be regarded as good version of MEHP. Also, I've discovered the possibility of other types of printed versions of the MEHP in existence, which is considered Lee's handwritten version's original draft. Second, I've confirmed that the original script of HP, which Lee Gyoojoon utilized for MEHP, is indeed not Gu Congde (顧從德) printed version HP, however, is the Chosun's bureau for military drill (訓練都監) printed version HP. Conclusion : Through this study, I've provided strong evidence that Lee Gyoojoon's MEHP is a unique and original research completed within the traditional realm of Korean medicine, which possesses the universality of Eastern Asian medicine represented by Huangdi's Internal Classics (黃帝內經).

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.71-95
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• 2015

Objectives : I'd like to introduce a Korean medical scientist, Lee Gyoojoon (李圭晙, 1855-1923)'s achievements about Huangdi's Internal Classic (黃帝內經, HIC) to examine the Section of Viscera and Bowels to inspect the Medical Classics (稽經藏府篇, SVBIM) of the Double grinded Medical Mirror (醫鑑重磨, DMM), which is a medical book published in 1922, his last studies. And I'd like to describe its meaning of medical history. Methods : For this, I compared the DMM with two primary texts, the representative medical books of Joseon dynasty, Treasured Mirror of Eastern Medicine (東醫寶鑑, TMEM) and Lee's former research result of HIC, Major Essentials of Huangdi's Internal Classic Plain Question (黃帝內經素問大要, MEHIC), in the aspects of the original text, annotation, editing, attached theses, and so on. Results : Lee Gyoojoon criticized the TMEM in two aspects. First, it was unfocused and miscellaneous, second, it intended to help Yin Qi (陰氣) and reduce Yang Qi (陽氣) so that it regards a prime mover, Yang Qi, as an enemy. In order to solve these problems he deleted miscellaneous articles and sort out the points to accord with the HIC. As a result, he had written the Section of SVBIM of the DMM in the form of revising the subtitles or refuting the contents of TMEM and quoted the partial texts of MEHIC to be written by the view of Supporting Yang Qi (扶陽). Conclusions : Lee Gyoojoon proposed the Supporting Yang Qi medicine to preserve the Heart fire (心火) based on his lifelong Neo-Confucianism (性理學) study. The Section of SVBIM of the DMM showed how to apply his medical theory, which is achieved by the study of the medical classic HIC to real clinical medicine through a medium of the TMEM. In addition, it could explain concretely how the Confucianists studied the medicine and how Confucianism can impact to the development of medical theory.