• Journal of Korean Medical classics
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• v.23 no.1
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• pp.235-255
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• 2010

Previous studies "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)", Korean medical text written in the 16th/19th century, have focused mainly on his theories of Daoism and Neo-Confucianism or Post-Confucianism. This Study suggests that the "Dong-uibogam" and "Dong-uisusebowon" were the scholarly products of the Early Modern Neo-Confucians during the Joseon Dynasty period. These Early Modern Neo-Confucians ruled the dynasty rationally, and edited books on medical science, one of which were the "Dong-uibogam" or "Dong-uisusebowon". In these books, religious aspects of Daoism was excluded because these elements were not in agreement with medical science or Neo-Confucianism. The "Dong-uibogam" and "Dong-uisusebowon" were also translated into the Korean vernacular script based on an obligation to govern the people. This was example of Confucian enlightenment which was Early Modernity of "Dong-uibogam(東醫寶鑑)" or "Dong-uisusebowon(東醫壽世保元)" thought.

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.211-225
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• 2009

Soyosan is one of the most famous prescription in Oriental Medicine. It was showed for the first time in "Hwajegukbang(和劑局方)", the book of prescriptions, published in Song Dynasty, 1078. However, Soyosan did not include Maekmundong. Heojun as a author, made "Dong-uibogam" in 1613. Soyosan of "Dong-uibogam" had Maekmundong. In this study, I focused on how to get Maekmundong in "Dong-uibogam". Nonetheless, Soyosan originally didn't have Maekmundong. Soyosan and Maekmundong combined easily when Soyosan controlled disease related with Heat[熱]. Therefore, I suggest author or editor might put Maekmundong to Soyosan in "Dong-uibogam".

• The Journal of Korean Medical History
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• v.22 no.1
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• pp.81-89
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• 2009

Drawings are images or shapes of objects expressed on a flat surface using lines and colors. They not only make literal interpretations whole, supplement their meaning, but also expand them as well. Within the texts of , a total of 19 drawings can be found. Considering the position of in the history of oriental medicine, research on these drawings hold much importance. There are 19 diverse drawings in . As a result of thorough examination on these drawings, several characteristics could be found. First, out of the 19 drawings in , six are about diagnostics, which are 明堂部位 觀形察色圖 三關 圖 五輪之圖 八廓之圖 六部脉圖. Next, 身形臟腑圖 and 五臟圖 have to do with the viscera and bowel theory. 五行盛衰圖 十干 起運圖 十二支司天訣 are about the five circuits and six qi, while 催生符 and 安産方位圖 are drawings related to obstetrics and gynecology. Lastly, 九宮圖 and 九宮尻神圖 can be found in the acupuncture and moxibustion chapter. As a result, we can roughly categorize the drawings of into diagnostics, viscera and bowel, five circuits and six qi, obstetrics and gynecology and acupuncture and moxibustion. This research is on two drawings of 明堂部位와 觀形察色圖.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.101-119
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• 2014

Objectives : In Dong-uibogam, Heo Jun used the concept of 'Physical symptom(形證)' that had not used frequently in practical description of pathological condition. Especially, He used the terminology, 'Physical symptom(形證)' as a title in the Han(寒) Chapter that described Sanghan(傷寒). Methods : It has been done to analyse verses that include the concept of 'Physical symptom(形證)' in Dong-uibogam. And, to find the context including the terminology diachronically. Results : Diachronically, 'physical symptom' and 'pulse sign' had been considered as bilateral factors of disease, and Heo jun cognized the concept of 'Physical symptom' in these means in Dong-uibogam. Conclusions : Introducing the concept of 'Physical symptom' is an important decision of Heo Jun, it can express the purpose of an observation to objective symptoms.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.355-366
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• 2013

Based on analysis of the organization and listed formulas of the Sinchanbyeokonbang(新纂辟瘟方), it is clear that it has been published based on the Dong-uibogam(東醫寶鑑). This study was carried out under this premise, with focus on the differences between Sinchanbyeokonbang and the epidemic febrile disease[瘟疫] chapter of the Dong-uibogam. In short, Sinchanbyeokonbang reflected a changed view on the epidemic febrile disease, improving its professionalism by supplementing formulas from previous texts and folk prescriptions. At the same time, it improved clinical practicality rather than medical, academic facts, which shows its objective in improving public health and medicine.

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.1-23
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• 2014

This paper is sequel to the paper titled 'A study on research methodology of the quoted verses in Dong-uisusebowon(2)'. In the previous study, Tao-ren-cheng-qi-tang(桃仁承氣湯) and Di-dang-tang (抵當湯) lines from Shanghanlun quoted in the Dong-uisusebowon were examined. Through this study, we learned that Heo, Jun corrected these texts in the Dong-uibogam to avoid logical contradiction, which were again quoted by Yi, Jema in the Dong-uisusebowon. Thus the quotations in Yi's book were also corrected of the contradictory lines as found in the source text, Shanghanlun. In this paper, I would like to examine the lines regarding Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) and Gan-cao-xie-xin-tang(甘草瀉心湯). Firstly, in the case of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) lines, many changes in contents were made to resolve contradiction within the lines as previous cases. By quoting the Dong-uibogam directly, Yi, Jema inherited the thoughts of Heo, Jun in his work. Secondly, in the case of Gan-cao-xie-xin-tang(甘草瀉心湯) lines, Heo, Jun suggested new perspectives on Pi(痞, stuffiness) and Jie-xiong(結胸, chest bind) different to those of Zhang Zhong Jing, based on empirical knowledge of later days. Yi, Jema quoted these corrected lines, which implies Yi's agreement to the theories of Heo. However, Yi made clear his difference in perspective with Heo through his unique theory of the Four(Sasang) Constitutions. I conclude my research regarding quotations in the Dong-uisusebowon by stressing the necessity of research on the Dong-uibogam prior to any further research regarding quotations in the Dong-uisusebowon.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.143-161
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• 2010

The "Dong-uibogam(東醫寶鑑)" is a Korean medical book which represents the Korean Oriental Medicine and compiled by the royal physician, Heo Jun. It was placed on UNESCO's Memory of the World Programme in the year of 2009. It has been translated and published in Korean 7 times so far, and most of them depended on the liberal translation. This study has a purpose to investigate the Korean version in the view of Chinese writing grammar, and the results can be concluded as follows ; 1. The Korean version shows insufficient translation of individual morpheme in the sentence which has the prepositions with the pronouns or the conjunctions. 2. Most of the versions failed to translate the syntax properties of the demonstrative pronoun; '之' and '其'. 3. Some of the versions are not successful in the understanding of the constituent of sentence correctly. 4. Many of the adverbial phrases are not translated, which is the constituent of modifier in the sentence. 5. Some sentences are mistranslated by the paragraphs. 6. Some of them failed to understand the significances of the vocabularies.

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.367-383
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• 2013

This paper is the sequel to 'A study on research methodology of the quoted verses in Dong-uisusebowon(1)'. In this paper, a more detailed discussion on the Shanghanlun lines quoted in the Dong-uisusebowon were carried out based on the aforementioned conclusion, using tao-ren-cheng-qi-tang(桃仁承氣湯) and di-dang-tang(抵當湯) lines related to the tip disease pattern of the So-eum constitution. First in the case of tao-ren-cheng-qi-tang lines, the treatment instructions tell us to use the formula after treating the tip, only when there are root symptoms left. However, in the Dong-uisusebowon, Lee instructed to use tao-ren-cheng-qi-tang when tip symptoms were present. Also, in the di-dang-tang lines, symptoms related to kuang (狂) and stiffening of the lower abdomen which are main manifestations of xu-xue(蓄血) pattern are modified from the Shanghanlun version. The reason behind the difference in contents between the Dong-uisusebowon and Shanghanlun in the mentioned lines is because the lines were already modified in the Dong-uibogam. Heo Jun modified the tao-ren-cheng-qi-tang lines to maintain coherence with the contents of di-dang-tang used in the xu-xue(蓄血) pattern. Another reason for Heo's modification of the di-dang-tang lines is to correct the incoherence of symptoms listed according to the difference in severity of the two di-dang-tang disease patterns. As we can see, Heo modified these parts in the Dong-uibogam based on logical reasons, which enabled Lee to avoid logical contradiction and suggest the So-eum tip disease pattern naturally, by referencing the lines as quoted in the Dong-uibogam.

• Journal of Oriental Neuropsychiatry
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• v.16 no.2
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• pp.53-64
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• 2005

Objects : This study was aimed to investigate the treatment on Mental disorder of Women. Methods : Research data is based on Buindaejoenyangbang and Dong-uibogam. And study the treatment in Mental disorder of Women. Results : 1. Owing to women's physiological extraordinary nature, Mental disorder of Women’s treatment does not match Dongyipogam’s about the same symptoms. 2. Most of happing the symptom is due to blood Wind(four flavors) and deficiency of the Heart, treatments are dispelling Wind, tonifying blood of the Heart and calming the spirit. 3. At postpartum, Mental disorder of Women’s causes are deteriorating blood vanquished blood and external affections with a blood deficiency from the loss of blood, treatments are tonifying the blood, expel Wind and clear Cold and remove blood stagnation to promote regeneration. Conclusion : The results suggest that the extraordinary nature of the circumstances due to women specific pathology must be considered.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.279-302
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• 2010

Spices are used to enhance the taste of Korean food. The term "Yangnyeom" contains a wishful meaning that it would be as good for health as medicine when eaten. It is prescribed as a medicine to heal disease according to the ancient medical books. Fifteen spices in Korean food such as vinegar, liquor, honey, water, wheat-gluten, sesame, sesame oil, garlic, green onion, ginger, mustard, pepper, cinnamon, soy sauce, salt, cheoncho, and others are prescribed as medicine for internal and external uses for almost every disease. To examine these spices, the subjects were treated with either the spice-boiled water or spice-mixed water, or applied externally. It is suggested that spices that are produced through peculiar traditional cooking method, fermenting, and those that have long-growth period, grew in the natural environment, and the like have efficacy as medicine. Spices can be sufficiently applied as emergency medicine, disease-treatment, subsidiary supplement, and preventive medicine.