• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.9-23
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• 2003

1. Objects of a study Dong-mu emphasized knowing who he or she is to treat disease, so this parer was written to summarize Dong-mu's thought on human 2. Methods of a study ${\ulcorner}Dongyi$ Suse Bowon Sasang $Choboguon{\lrcorner}$ is Dong-Mu's early writing, is composed of three chapters, which are ${\ulcorner}$Won-in$(原人)${\lrcorner}$ . ${\ulcorner}$Byung-byun(病變)${\lrcorner}$ . ${\ulcorner}$Yak-bang(藥方)${\lrcorner}$ . This is chiefly written on human, so this paper was written by summarizing Dong-mu's general and constitutional thought on human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ 3. Results and Conclusion 1. Dong-mu's viewpoint of human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is viewpoint of human in the base of 'Human Nature(人性)-Human Form(人形)' and viewpoint of human in the base of 'Affairs-Mind-Body-Objects(事心身物)'. 2. The general viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that 'Nature-Emotion(性情)' is a action of mind and 'Knowing-Acting(知行)' is a action of body in human. He emphasized that we should try to become saint through controling 'Nature-Emotion(性情)' and 'Knowing-Acting(知行)' 3. It was thought that The span of lift is different according to the volume of Oi(氣) existed in the smallest organ. To manage the Qi(氣) existed in the smallest organ, it is very important to recover 'Good Qi of each constitution(體質正氣)' through cultivating Heart and body. 4. The constitutional viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that Human is classified into four constitutions according to 'Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' 5. The viewpoint of human suggested in ${\ulcorner}A$ Aphorism in Teaching Children(敎子平生箴)${\lrcorner}$ emphasized 'Heart('心')'. but The viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ emphasized' Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' and developed the viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse $Bowon{\lrcorner}$.

• The Journal of Dong Guk Oriental Medicine
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• v.7 no.2
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• pp.9-25
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• 1999

The results of the pathogenesis analysis of a diarrhea of the differential diagnosis s uggested in Sanghaulun and Dongyishoushibaoyuan are as followings. 1. The various factors such as cold, asthenia and sthenia are the pathogenesis of a diarrhea. Among of them, the asthenia-cold is the main pathogenesis, and theis sho ws that the above pathogenesis could belong under the constitutional pathogenesis of Shaoyinren. 2. Dong-Mu proved that all the symptoms of Sanyinbing were the symptom of Shao yinern. The case of Shanyinbing involved by the heat-evil, however, indicates that I t is not the pathogenesis of Shaoyangren. 3. To understand the various differential diagnosis of the pathogenesis in Sanghanlu n. the study on the theoretical relation with the constitutional pathogenesis in Dong yishibaoyuan will be necessary.

• The Journal of Dong Guk Oriental Medicine
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• v.9
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• pp.95-110
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• 2000

The main purpose of this study is to lay the groundwork of mutual assistance between Shanghanlun and Sa-sang Constitutional Medicine by looking into their differences and similarities in the concept and the medical treatment in the diaphoretic therapy and the purgative therapy. The study compared Shanghan Jomun quoted in Soeumin. Dongyi-Soose-Bowon with Je-ma, Lee's Theory of Medicine. And its conclusion is the following: 1. Both Shanghanlun and Sa-sang Constitutional Medicine connote the concept of pathogenic factors in the Nae-Kyung Medicine as the medicinal substances. And both of them have the fundamental structure of exterior-to-interior movements in the symptoms of disease to appear when pathogenic factors penetrate into the bodies. 2. Sa-sang Constitutional Medicine has treated the causes and the mechanism of disease in the symptoms of disease differently from other therapies: focusing on the body's constitutional symptom of disease. namely Soeumin's lack of the Yang-Qi and the poor Ascending Yang, not an attack on pathogenic factors as a interior-exterior symptom. Therefore Ascending-yang Supplying Qi, which fills up the lacking parts of the body and keeps the balance of the body fitted in one's constitution, has been used rather than the diaphoretic and purgative therapy. 3. As Shanghanlun and Sa-sang Constitutional Medicine have the similarities in the interior-to-exterior structure, pathogenic factors. and the notion of diaphoresis and purgation, they do so in the principle of the medicinal substance and the therapy. However, there are actually differences of carrying out the diaphoretic and purgative therapy and other treatments between Shanghanlun and Sa-sang Constitutional Medicine by the reason of the dissimilarities in the mechanism of disease and focal points.

• MALSORI
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• no.3
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• pp.34-39
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• 1981

유 만근 교수 질문 : 음성학에 관하여 질문하고 싶습니다. 영국대학의 언어학 교육 과정에서 음성학이 차지하는 비중이 얼마나 큰 지 알고 싶습니다. 러우비니스 교수 응답 : 네 ,그 질문엔 한마디로 긍정적인 답변을 할 수 있읍니다. 음성학은 언어학에서 대단히 중요한 위치를 차지하며 런던대학뿐만이 아니라, 영국의 어느 대학에서나 음성학은 언어학에 초기부터 도입됩니다. 지금 하신 질문은 대단히 중요한 문제이므로 좀 더 자세히 설명하겠습니다. 런던의 동료와 마찬가지로 나는 음성학이 언어학의 일부일뿐 아니라 실로 필수적인 분야라고 봅니다. 런던 대학내에는 "음성학 및 언어학과" 라는 학과가 두 군데나 있는데 이는 "불어 및 이태리어과" 라는 식의 명칭과는 의미가 다릅니다. 이러한 명칭의 배후에는 역사적인 이유가 있읍니다. 음성학은 언어학의 분과중에서 가장i 먼저 발전하였으며, 영국에서는 음성학 교수직이 언어학 교수직보다 30년이나 먼저 생겼습니다. 바로 내이얼 저운스가 최초로 음성학 교수직을 얻어 30년이나 봉직했던 것입니다. 이러한 이유로 학과의 명칭이 아직도 그대로 존속하는 것입니다. 10년전에 한국에 왔던 헨더슨 교수 역시 음성학 교수입니다만, 그렇다고 그가 언어학에 관심이 없는 것은 아닙니다. 이제는 아무도 언어학의 전분야를 모두 전공할 수는 없습니다. 그래서 언어학에는 역사언어학, 응용언어학, 음성학 같은 분야별 전문가가 있기 마련입니다. 그러나, 통사론을 하지 않고 언어학을 할 수 없는 것과 마찬가지로 음성학을 하지 않고는 언어학을 할 수가 없습니다. 물론, 음성학안에서도 일반음성학이냐 개별어의 음성학이냐에 따라서 전문이 세분될 수 있읍니다마는, "음성학이 영국 대학의 언어학 교육 과정의 일부인가?" 라는 질문에 대한 답변은 자명할 것입니다. 안걸은 더 나아가서, 인간 언어의 역사를 잠시 생각해 보면 음성학이 언어학 연구에 없어서는 안될 필수적인 것을 알겁니다. 결국 언어학이란 인간 언어의 역사와 운용을 연구하는 것이고 인간의 언어란 수천년을 내려왔으나, 글자가 생기기 전까지는 순전히 음성언어, 즉 소리말로 존재했습니다. 한국어이건 영어이건, 라틴러이건 언어는 모두 발음기관으로 발음 할 수 있고 귀로 들을 수 있는 소리로 되어 있으며, 이미 죽은 말을 다를 때에도 결국 화석화한 소리말을 연구한다고 보는 것입니다. 즉 언어란 바로 소리말입니다. 사람은 글자를 배우기 앞서서 말을 배우며 우리같이 고등교육을 받은 사람도 쓰기와 읽기보다는 말하기와 듣기를 훨씬 많이 합니다. 이 같이 언어는 소리말로 운용되는데, 바로 소리 말을 연구하는 것이 음성학으므로 음성학은 언어학의 기본이요, 필수입니다. 음성학이 영국의 언어학에서 중요한 기본을 이루고 있다고 말 할 수 없다면 영국의 언어학은 그 만큼 빈약하게 될 것입니다. 한국에 음성학회가 있고 또 한글학회가 있지만, 그렇다고 하여 한국어 음성학이 한국어와는 다른 것이라거나, 한국어 음성학을 공부하지 않고 한국어를 연구할 수 있다는 뜻은 아닙니다. 의학에도 분야마다 전문의가 있듯이, 언어학도 이제 복잡하고 광범한 학문이 되었으므로 분야별로 전문가가 나오게 된 것뿐입니다. 따라서 "나는 통사론에 관심이 있으므로 소리말에는 관심이 없다"고 말하는 언어학자가 있다면, 이 것은 크게 잘못된 것입니다. 마찬가지로 "나는 소리에만 관심이 있으므로 통사론에는 관심이 없다"고 말하는 음성학자가 있다면, 이 또한 안되는 일입니다. 문의 구성과 어휘 요소와 아무 관련이 없는 말소리의 차이가 무슨 소용이 있으며, 통사 구조를 표현하고 저달하는 말소리를 연구하지 않고 어떻게 통사론을 연구할 수 있겠습니까? 다시 간추리면, 언어는 본질적으로 소리말이고, 언어의 특성과 사용 및 습득도 모두 소리말 형태로 나타납니다. 따라서, 영국의 대학은 음성학이 대단히 중요함을 인식하고, 언어학을 올바르게 다루는 세계의 여러 다른 대학과 마찬가지로 이에 따라 교육 과정을 편성하고 있습니다.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.

• Journal of Sasang Constitutional Medicine
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• v.12 no.1
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• pp.48-62
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• 2000

Creativity is the most important characteristic and ability in the 21st century. Recently leading people in Korean society are aware of the significance of the enhancement of the creativity. However, Korean students are less likely to take initiative or depart from standard ways of thinking or doing things, because Korean Confucius culture puts an emphasis on collectivism. An individual has an obligation to conform in order to avoid conflict and maintain social harmony. The rule of respecting parents and teachers leads to a lack of self-expression and entails silence. Brainstorming technique developed by American Osbron, who originated the group brainstorming in 1953, is the most popular creative thinking method for the students. Brainstorming technique has two principles : ideation can be more productive if criticism is concurrently excluded; The more ideas the better. In doing BS, each panel should consist of chairperson, an assistant chairperson, recorder, and 10 others including 2-3 females. However there are several problems in doing group BS, such as production blocking, uniformity thinking, evaluation apprehension, and social loafing. This study was undertaken to investigate the proper way of forming Brainstorming groups with Korean students according to the Sasang Constitutional Medicine originated by Korean Lee Je-ma in 1894. Human beings are classified in four group in Sasang Constitutional Medicine : Taeyang-In, Teaum-In, Soyang-In and Soum-In. Two Yang-Ins are more self-expressive : Taeyang-In has very unique ides and thoughts; Soyang-In is very humorous and like to present his/her ideas. On the other hand, two Um-Ins are passive and are not likely to speak out their ideas in group. Therefore, in this investigation firstly, the brainstorming group was formed with two Yang-Ins (Taeyang-In and Soyang-In) and two Um-Ins(Taeum-In and Soum-In) separately and secondly, Yang-Ins and Um-Ins were mixed. And the first method was compared with the second method in terms of the degree of participation of the group members and finally the better grouping method to produce more and better ideas was discussed and suggested for the educational system.

• The Journal of Korean Medical History
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• v.33 no.1
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• pp.79-97
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• 2020

We discovered various sides of Lee Jema's tenure as the governor of Jinhae by looking at recently found historical materials of the central government of Joseon. Lee Jema went to his appointed post in Jinhae in February of 1887 and was replaced before the termination of his office in June of 1888. Since his replacement did not immediately arrive at Jinhae, Lee Jema continued to perform his duties until the first half of 1889. The difference between the date of his resignation and the arrival of his replacement reveals why various historical materials disagree about when he left office. After Lee Jema's official resignation in June of 1888, he was appointed to the honorary posts of Naegeumjang and Cheomji, which indicates the termination of his career as an official. Two superior officials conducted job assessments on Lee Jema three times during his service (once every six months) and these are the rare evaluations which were performed during his lifetime. Lee Jema was highly regarded in terms of job competency by two superiors in succession, which was unique for a local government official in the late Joseon dynasty. One of the job assessments referred to the potential of his performance as an official which usually implied that he was a suitable candidate for higher rank. This might have derived from Lee Jema's study of statecraft. Lee Jema's love for the people as an official was also mentioned in one of the job assessment reports. This is borne out by his quelling the revolt of Hamheung Province in 1896.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Journal of Sasang Constitutional Medicine
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• v.13 no.2
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• pp.1-7
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• 2001

Background and Purpose Through ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, Dongmu Lee Je-ma supposed the minds of management for Sasang Constitutional Symptoms, which had been accomplished through several steps from his early writings to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. His basic minds of treatment for disease had been supposed early in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$ and ${\ulcorner}$Gyukchigo${\lrcorner}$, and had been completed to the Sasang Constitutional Symptoms and the minds of management for it, from ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894 to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. In this paper, I tried to find the minds of treatment of ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, through classifying and researching the early minds of treatment (presented in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\ulcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$), and the latter minds of treatment (presented in ${\ulcorner}$Dongyi Soose Bowon${\ulcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901) Methods It was researched as bibliologically with his writings such as ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. Results and Conclusions The conclusions were as follows. 1. At early, Dongmu Lee Je-ma pursued the minds of treatment at the autonomous control through 'Acquaintance and Self-control' based on 'the Knowledge of Nature and Desire', so emphasized 'self-control' as important point in treatment. 2. From ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$, Dongmu summarized Sasang constitutional symptoms structurally in view of Morpho-imaginary. In ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$ and ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ written in 1894, It was described in view of small organ, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, suggested more updated in view of both large and small organ and to which added the concept of Hot and Cold. 3. Through reinterpreting the concept of interior and exterior disease in ${\ulcorner}$Sanghanrhon${\lcorner}$, the concept of Sasang constitutional symptoms had started as the minds of treatment for individual disease, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, it was accomplished as the minds of broad management for Sasang Constitutional Symptoms. 4. In ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, the broad therapeutic prescriptions for management of Sasang constitutional symptoms were proposed newly, according to the accomplishment of Sasang constitutional symptomatic patterns, so these have different aims and are more important than that proposed previously. 5. The control in view of 'Knowledge and Deed' and the minds of management for Sasang constitutional symptoms are the minds and spirits for treantment and prevention against disease, which can maximize the power of autonomous self-treatment and manage all disease broadly.

• Journal of Sasang Constitutional Medicine
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• v.8 no.2
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• pp.165-190
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• 1996

Homoeopathy was established in 1796 by German physician Samuel Hahnemann(1755~1843). This method is an alternative form of therapy involving treatment by natural remedies. The basic principles of homeopathic medicine, "Similia similibus curantur", "experimenta in hominesano", "doses minimae" and "unitas remedii", are founded upon the idea of illness as a disorder of the internal equilibrium at the physical, mental and psychic levels. The three distinguishing characteristics of homeopathy are that remedies are prescribed on the totality of a person's symptoms, that the remedy likely to cure a person is a dilution of that remedies are prepared using microdoses of substances which are diluted and then vigorously shaken. This paper describes the basic principled of homeopathy and compared with the Sa-sang constitutional Medicine from the literature. 1. Homeopathy is the holistic medicine that derived from the competition of vitalism and mechanism, and it is the one of natural medicine that absorbed the influence of asian scholarship and theoretical background of oriental medicine. 2. Homeopathic remedy typologies and Sa-sang constitutional Medicine are same in the mind-body correlativity and in-born typologies. 3. In homeopathy, constitutional types are distinguished the variable types with variety of symptoms by the remedy picture, but comparably in Sa-sang constitutional medicine, it is determined only by the constitutional symptoms.