• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.15-23
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• 1999

Lee Je-ma define the Mind as Taigi(太極), the mind(or wisdom) and the body(or action) as Liangyi(兩儀), the affair-mind-body-object as Sasang(四象). Sasang(四象) is the method, obtained through combining two different paradigm, by which we can explain existence and phenomenon. The aim of Lee Je-ma's thought is the Wisdom and Action, in other words, the Adjusting Myself through the Wisdom and Action.

• 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.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• Proceedings of the Korean Society for Food Science of Animal Resources Conference
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• 2000.11a
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• pp.87-87
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• 2000

• Korean Journal of Oriental Medicine
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• v.6 no.1
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• pp.13-27
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• 2000

1. Purpose: This study was intended to consider through a bibliographical comparison between the system of Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ and that of Shinehook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$. 2. Method: This study was based on the ${\ulcorner}$Hamsansachon Dongyi Soose Bowon old Kabo-Bon${\lrcorner}$, which was compared with a bibliographical data from Shinchook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ and the collection of manuscripts left unpublished in Lee Je-ma's lifetime. 3. Result & Conclusion: Exterior-Interior Pathological system was found in the system of Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, and it might be referred to that of Jang Joong-kyung's ${\ulcorner}$Shanghan Ron${\lrcorner}$. There were no 'the Discourse on the Origin of oriental Medicine' and 'the Discourse on the General Health Maintenance' in the Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$. And it was supposed to be many changes of contents on 'the Discourse on Nature and Order', 'the Discourse on the Four Principles', 'the Discourse on the Establishment and Supplement' and 'the Discourse on Viscera and Bowels' in the Shinchook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ compared with those in the Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$.

• Bulletin of the Korean Chemical Society
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• v.34 no.4
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• pp.1269-1271
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• 2013

• Journal of Korean Medical classics
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• v.30 no.1
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• pp.57-85
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• 2017

Objectives : In relation to Qi and Humor, the paper makes a new suggestion of the Mechanism of Qi and Humor. The paper's objective is to establish a theoretical framework of the Mechanism of Qi and Humor with an aim of providing useful insights on understanding the symptoms of illness displayed by Taeumin.. Methods : A number of materials from Lee Je Ma's Dongyisusebowon, Dongyisusebowon sasangchobonkwon, and texts within Dongmuyoogo that deal in Qi and Humor will be reviewed. Results : Along with the Mechanism of Water and Food, the Mechanism of Qi and Humor is a comprehensive concept that sustains life activities. In more detail, the Mechanism of Qi and Humor can be considered as a mechanism that takes a more active role in controlling the elements that composes the body. Conclusions : Through a basic research on the Mechanism of Qi and Humor, the paper pondered the possibility of Taeumin's symptoms of illness. Based on this result, future theoretical studies on the Mechanism of Qi and Humor should lead to the research of Taeumin's symptoms of illness.

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.5
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• pp.1125-1131
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• 2008

The purpose of this study is to evaluate the clinical implication of Eight Principle Pattern Identification, EPPI in Sasang Typology. Although EPPI is considered as the most basic differential diagnosis in Oriental Medical Science, it has not been used actively enough in clinical practice owing to the presumption that EPPI is not sufficient for the analysis of complex clinical symptoms. In Zhang Jiebin's Jingyuequanshu, he separates Yin-Yang with Six-identification in EPPI when explaining them. This implies that it is difficult to talk about each of EPPI in same perspective. Thus, for the active clinical usage of EPPI it is necessary to study in hierarchical perspective. Lee Je-ma's Sasang typology could be a good example that uses the hierarchical perspective of EPPI. In the book Dongeuisoosebowon Lee Je-ma talks about differentiating Yin with Yang by constitution, Exterior with Interior and Cold with Heat accordingly, to apply in prescriptions. After differentiation, Yin and Yang are placed in higher level from the rest of EPPI, thus Yin and Yang can influence the rest of EPPI. This study showed the importance of EPPI in understanding the differential diagnosis system of Sasang typology in clinical perspectives.

• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.1-11
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• 2006

1. Objectives The purpose of this study is to find the kinds & meaninings of Qi in Lee Je-Ma's writings. 2. Methods We analyzed Lee Je-Ma's writings which contain the related contents of Qi's kinds & meanings 3. Results and Conclusions 1) There are distinctive Qi features of $sorrow{\cdot}anger{\cdot}joy{\cdot}pleasure$(哀怒僖樂) which are different from one of seven mode emotions(七情) in ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$. 2) When $Water{\cdot}grain's$ Qi(臟氣) is the base of the human's Qi, $Nature{\cdot}emotion's$ Qi(性${\cdot}$情氣) is managing. And $Lung{\cdot}Spleen{\cdot}Liver{\cdot}Kidneys's$ Qi(肺脾肝腎氣) is the representative concept resulted by the complex operation of $Water{\cdot}grain's$ Qi(水穀之氣) and $Nature{\cdot}emotion's$ Qi. Each Qi stands for its protensity as follows ; Lung's Qi for extrorse propensity of Yang(Z), Spleen's Qi for upward propensity of Yang(陽), Liver's Qi for introrse propensity of Eum(陰), Kidneys's Qi for downward propensity of Eum(陰). 3) Jang's Qi is more important than medicine's Qi and medicine's Qi has a limitation about recovering jang's Qi. So that it is very important to take care of one's mind. 4) Controling mind Qi is controling Nature & emotion's Qi. Thus controling mind Qi si the best plan for jang's Qi and controling with medicine's Qi is the next policy. 5) Qi influences all aspect of personality, disease, application of medicines and ordinary symptoms. So that Qi is the kernel of the Sasang Constitutional Medicine.

• Journal of Sasang Constitutional Medicine
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• v.31 no.1
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• pp.13-25
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• 2019

Objectives Lee Je-Ma's Sasang-philosophy that was discussed in Donguisusebowon is Maeumron and Qi-philosophy. Sasang-philosophy has a direct origin to Mencius, which discusses the Maeumron of Confucianism. Therefore the relationship between Maeumron of Donguisusebowon and Mencius Chapter 3 will be examined. Methods Materials and references were collected about the literature survey. Lee Je-Ma's books such as Donguisusebowon, Gyeokchigo and a book of Confucianism including the Mencius. Results and Conclusions Hoyeonjiqi in 'Sadanron' of Donguisusebowon encompasses the Qi of metaphysical personality and physiological Qi, and it can be seen that it is the Qi that fuses body and mind together. Benevolence, righteousness, propriety and wisdom are directly linked to the personal mind of Sasangin. Unlike the mencius's four clues of virtue, the Sadan is discussed in terms of the large and small organs in four constitution such sa lungs, spleen, liver, and kidneys. Next, In the relationship between Taesim of 'Whoakchungron' and greed of Mencius, if discuss a relationships between 'I understand language' and Taesim, Deceptive speech connects with the dogmatism of Soeumin, Licentious speech connects with indulgence of Taeumin, Crooked speech connects with laziness of Soyangin and Evasive speech connects with selfishness of Taeyangin. Also in the relationship between taking delight gladness without real cause idleness arrogant and Taesim, taking Delight connects with the dogmatism of Soeumin, Gladness without real cause connects with selfishness of Taeyangin, Idleness connects with laziness of Soyangin, and Arrogant connects with indulgence of Taeumin. The next thing, people of Four types of 'Gwangjeseol' coincide with Mencius. Also Love benevolence and enjoy goodness, Envy benevolence and jealous talent in the 'Gwangjeseol' are able to find the source directly in Mencius.