• The Journal of Korean Medicine
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• v.19 no.1
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• pp.127-144
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• 1998

According to the above, Myungsunrock(明善錄) written by 'Hansuckji(韓錫地);A.D.$1709{\sim}1803$' advocated his idea as well as criticized theory of 'Zhu Zi(朱子)' and influnced of the theory of 'SaSang Constitutional Medicine(四象醫學)' established by 'Lee Je-ma(李濟馬)' indirectly and directly inlater. Therefore it was as follows that the conclusion of the contents of Myungsunrock' and the philosophical basis of 'SaSang Constitutional Medicine(四象醫學)’. 1. Hansuckji was the 'Choungju Hanssi Rhevinyungongpa(淸州 韓氏) 禮'賓 尹a公n派)’ and descendanted with of the founder of his family and he was born in 1709, dead in 1803 at 95 age 2. Hansuckji was a scholar of a 'Yang Ming(陽明)’ that criticized study of 'Zhu Zi' and the group of 'Song(宋)' 3. Hansuckji defined that "Ge(格) is Zheng(正)". 4. Hansuckji advocated 'Zhi Xing He Yi Shuo(知行合一說)' 5. Hansuckji advocated that (we must) reach the 'Ming Shan(明善)' through the study and the means of 'Ming Shan' is as like as the means of 'Zhi Liang Zhi(致良知)' 6. Hansuckji explained of theory of 'Tiyong(體用)' instead of deviding into 'Tian Ren Xin Ming Li Qi(天 人 性 命 理 氣)' 7. The thought of Hansuckji delivered the theory of 'SaSang Constitutional Medicine(四象醫學:' established Lee Je-ma(李濟馬) directly and indirectly 8. Hansuckji is the first class of the scholars of 'Yang Ming' that included the contents of theory of 'Yang Ming' among the 'Yanlun(言論), directly 9. Lee Je-ma was obviously the third class of the scholars of 'Yang Ming' which advocating fundamental spirit of his whole life but he had no reference of the study of 'Yang Ming'.

• Journal of Korean Medical classics
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• v.6
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• pp.41-53
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• 1993

The theory of 4 great doctors in Geum Won era has been considered as a most scientific medicine after SangHanRon of Jang, Jung Kyung. And it influence for all the later medical theory and practice. I have found a common points between their Fire and Fever pathology and constitutional pathology of Li, Je Ma. The results obtained are as follows. 1. On the Viewpoint of medical history, there is common points in the fact that the start of Geum Won 4 great doctor' principle had been drived from awakening of the abuse of warm and hot herbs based on Hwa Je Guk Bang in the last stage of Song dynasty, and that the appearance of Sa Sang medicine was from the scientific reflection against the currency of the animation by warm herbs which was popular in the Jo Sun dynasty. 2. The theory of Fire and Fever pathology of 4 great doctors has been fixed in the principle of Cold and Fever pathology of viscera and bowel in the Sa Sang medicine. 3. The pathological meaning of 'internal fire' in the conculusion by 4 great doctors has got scientific fruit by Sa Sang medicine in its theory of four constitutional psychology and the formation of four visceras. 4. It is considered that the study of DongUiSuSeBoWon is needed for the relation with former medical theories.

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.245-253
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• 1997

The methodology of the Oriental philosophy is deductive and that of the of Occidental philosophy is inductive. Therefore study on the Oriental philosophy must start from right comprehension of fundamental premise before detailed analysis. The writer studied the meaning of the cosmology which forms the basis of Sa-sang constitutional philosophy and the propriety of visceral assignment by Sa-sang constitution which forms the theoletiacal basis of Sa-sang constitutional medicine. The results are following ; 1. The cosmology of Lee jae-ma has the existent principle but don't have the side of the formative principie. 2. The cosmology of Lee jae-ma is not that searchs for the objective rule of nature but that centers around a human being by subjective understanding system. 3. The cosmology consists of four elements, that is mind(心), body(身), events(事), and nature(物). Among them mind and body means a human being, nature means the natural environment containing time and space, events means not that of nature but that of human being. 4. The mind and body as Yin-yang(陰陽) means the state which objects and self become one. 5. The mind as the Great-Absolute(太極) has the possibility of two interpretation, Firstly it means the state of the source of life which nature and human being become one, and secondly it means that the mind of a human being becomes the cosmos or the center of the cosmos. 6. In the visceral assignment by Sa-sang constitution the position of heart, the Great-Absolute in center is immanent within four viscera and the function of it is that the undifferentiated unitary organic body, after it is diffrentiated still serves as the unitary organic whole by mutual connection, adjustment, unification and supervision. 7. The Great-Absolute in center is divided into the Great-Absolute of mind and that of body. And the Great-Absolute of body consists of the heart and the system of blood vessel, that of mind means the self-consciousness(自我).

• Korean Journal of Oriental Medicine
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• v.4 no.1 s.4
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• pp.47-62
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• 1998

We explicate the forming mechanism of Sasang constitution as the principle of energy distribution which is based on the evolutionary hypothesis. The result was obtained as follows: 1. The principle of form-image (形象) in oriental medicine can be explained with the relation between structure and function that a life acquires through the adaptation and evolution. 2. The Sung-jung (性情) in Sasang constitutional medicine can be explained as the strategy for survival or the pattern of adaptation by which an individual or a species lives in this world. 3. The forming mechanism of Sasang constitutional organic phase (臟局) can be explained as the principle of energy distribution which includes three hypothesis (hypothesis of limited resources, hypothesis of preference and hypothesis of effectiveness). 4. It is postulated that the local hemodynamics is one of the most important factors that determine the difference of Sasang constitutional organic function. 5. The relation of metabolic rate, local hemodynamics and thermo-metabolism is inseparable and it is the important point of forming mechanism of Sasang constitution and the diagnosis of pulse.

• 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.

• Journal of Sasang Constitutional Medicine
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• v.22 no.3
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• pp.18-28
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• 2010

1. Objectives: Purpose of this paper is to study the reinterpretation of Taeyang disease(太陽病) in "Shanghanlun(傷寒論)" based on the pathologic perspective of Sa-sang Constitutional Medicine by comparing factors as pathologic mechanisms, clinical symptoms, and remedies. 2. Methods: The texts referred to pathologic mechanisms, clinical symptoms, and remedies of Taeyang disease(太陽病) described in "Donguisusebowon Gabobon(東醫壽世保元 甲午本)", "Donguisusebowon Sinchookbon(東醫壽世保元 辛丑本)", and Shanghanlun(傷寒論)" in "Donguibogam(東醫寶鑑)" were analysed. 3. Results and Conclusions 1) Early phase of Ulgwang symptomatic pattern(鬱狂證 初證) and of Mangyang symptomatic pattern(亡陽證初證) of Kidney Heat-based Exterior Heat disease(腎受熱表熱病), a category of Soeumin(少陰人) diseases, were described by adopting pathologic models of Taeyang-sangpung symptomatic pattern(太陽傷風證) and Sanghan-hyeol symptomatic pattern(傷寒血證) from "Sanghanlun(傷寒論)". 2) Soyang-sangpung symptomatic pattern(少陽傷風證) of Spleen Cold-based Exterior Cold diseae (脾受寒表寒病) and Hyunggyeok-yeol symptomatic pattern(胸膈熱證) of Stomach Heat-based Interior Heat disease(胃受熱裏熱病), categories of Soyangin(少陽人) diseases, were described by adopting pathologic models of Taeyang-yangsangpunghan symptomatic pattern(太陽兩傷風寒證), Soyang-sangpung symptomatic pattern(少陽傷風證) and Tayangbyong-sahak symptomatic pattern(太陽病似瘧證) from "Sanghanlun(傷寒論)". 3) Baechu-pyo symptomatic pattern(背顀表病輕證) and Hangual symptomatic pattern(寒厥證) of Esophagus Cold-based Exterior Cold disease(胃脘受寒表寒病), a category of Taeeumin(太陰人) diseases, was described by adopting pathologic models of Taeyang-sanghan symptomatic pattern(太陽傷寒證) and Hangual symptomatic pattern(寒厥證) from "Sanghanlun(傷寒論)". 4) Je-Ma Lee reinterpreted various diseases classified as Taeyang disease(太陽病) with the pathologic perspective of Sa-sang Constitutional Medicine. Different from existing medicine, diseases were analysed and treated by the standard, constitution of the patient.

• Journal of Sasang Constitutional Medicine
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• v.4 no.1
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• pp.5-29
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• 1992

In this study, the author researched the process in which the philosophical basis of 'Sa Sang Medicine (四象醫學)' and its methodology build up the principles of Sa Sang Medicine, and then, examined how the principles were applied to the theoretical system of Sa Sang Medicine. The conclusion would be summarized as follows. 1. 'Nae Kyung Medicine (內經醫學)' was developed under the concept that the cosmos's order and its moving rule could be directly applied to that of human body, which corresponded to the 'Theory of Hwang-No (黃老之學)'. On the contrary, Sa Sang Medicine is a thoroughly human-oriented theory formed in the Confucianism system. 2. Lee Jae-Ma's Substantialism can be briefed into 'Mind 心' (Tae Keuk 太極), 'Mind-Body 心身' (Yang Eui 兩儀) and 'Activity-Mind-Body-Matter 事心身物' (Sa Sang 四象), which respectively represents one-elemented substance, two-elemented substance and four-elemented substance. Especially, Sa Sang was used as a basic framework in which he recognized all the objects and phenomena. So, most critical significance of his substantialism consists in the intention of Sa Sang type classifying. 3. By the method of Sa Sang type classifying, Lee Jae-Ma not only redefined the main concepts of confucianism and developed a unique philosophy of his own, but also, in the field of medical science, resystemized and re-explained the structure and function of human body. 4. From the recognition that Activity-Mind-body-Matter (Sa Sang) are four different existence forms of energy 氣 (or four variation types of energy), Yi Jae-Ma thinks that the viscera of human body have a vertical structure of 'four parts 四焦' (upper, mid-upper, mid-lower and lower parts) and its physiological function is operated by the rising and falling action of four energy presentations (sorrow 哀, anger 怒, joy 喜 and pleasure 樂). 5. In "Gyuk Chi Go 格致藁", Lee Jae-Ma understood the concept of joy, anger, sorrow and pleasure on the basis of nature-emotion theory 性情論 from the philosophical viewpoint. But, from the medical viewpoint of "Dong Eui Su Se Bo Won 東醫壽世保元", he understood them on the basis of vital energy theory. That is, sorrow, anger, joy and pleasure are expression of advance or reverse of nature vital-energy 性氣 and emotion vital-energy 情氣. 6. The rising and falling action principle of four energy presentations (sorrow, anger, joy and pleasure) which produces and helps each other is an identical principles of Sa Sang Medicine, distinguished from the Oh-Haeng 五行 circulating principle in Nae Kyung Medicine. Through this principle, Lee Jae-Ma explained the viscera physiology of human body, pathology & diagnosis and pharmacology.

• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.62-82
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• 1997

If we eat long time foods that don't suit our constitution, health is broken and we take a disease. Therefore, care of foods and taking medicine by constitutional notion have a object that is normal control of constitution. It is attained when we maintain an adequate balance of Jang and Bu(臟腑) organs functional deflection. Theory of SaSang constitution by Lee-Jae Ma provides us a proper base of theory. But, later foods and drugs classified by constitution, that is suggestied by many scholars, is some different. Therefore, it is doubtful whether choice of foods and drugs suitable to constitution is right. If we use foods and drugs suitable to constitution exactly, we can decrease a side effect arisen from unsuitableness. On this, I study by literatures in order to provide foundational data. Lee-Jae Ma classified four species constitution, I compared twelve literatures by constitution, classified profit and harmful foods, and arranged and classify drugs that literature writer suggests in common. On base of this study, I suggest that foods and drugs classified by constitution is as follows. 1. Lee-Jae Ma made SaSang constitution medicine, but didn't suggestied use of foods, therefore, commoness of foods constitutional classification must be arranged. 2. Also commoness of drugs constitutional classification must be arranged. 3. Other literatures must be compared and analyzed except those of this study, because I didn't analyze many SaSang literatures.

• Korean Journal of Acupuncture
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• v.25 no.4
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• pp.105-117
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• 2008

Objectives : This research was performed to investigate the effect of five element constitutional acupuncture(Sa-am acupuncture) therapy at acupoints on the Yin meridians on obese rats(Sprague Dawley strain, male) induced by high fat diet. Methods : The control and acupuncture groups were provided with high fat diet, and the acupuncture groups were treated with five element constitutional acupuncture(Sa-am acupuncture) every other day for five weeks. We observed the body weight gain, food intake, riglyceride, total cholesterol, HDL-cholesterol, AST, and ALT. Result : The acupuncture group treated with five element acupuncture on the meridians of spleen, heart, pericardium showed significant decrease of body weight, the groups treated on the meridians of lung, heart, pericardium showed signigicant decrease of food intake. Concentration of HDL-cholesterol was significantly increased in the groups treated on the meridians of spleen, heart, pericardium, liver. Conclusion : Reviewing these experimental results, it appears that the five element constitutional acupuncture(Sa-am acupuncture) therapy at acupoints on the meridians of spleen, heart and pericardium have an efficacy on obesity induced by high fat diet.

• Journal of Sasang Constitutional Medicine
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• v.15 no.3
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• pp.62-73
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• 2003

Lee, Jema recognized human being as human figure and human nature according to 'if threre is a thing, there are a law to explain the thing'. And he thought Sa-Sang is the most basic and proper concept to explain things and changes. This paper is to find his medical view why human beings are classified into four types. 1. A medical clue to classify human being is different viscera function. 2. The size of viscera means the strength and weakness of metabolic function of viscera. 3. The essence of different viscera function is related to metabolism of water and food, air and fluid. Lungs and Liver do metabolic function through exhale and inhale of air and fluid. Spleen and Kidneys do metabolic function through intake an d output water and food. 4. It is most important to consider and to treat the condition of small size viscera.