Lee Jema Research Articles

고려와 조선시대의 의학발전 단계 시론― 의서를 중심으로 ―

This article explores how the East Asian medicine had been developed in Goryeo Dynasty and Joseon Dynasty. In particular, it focused on the medical textbooks of Goryeo and Joseon. As the Chinese medicine entered in the Three Kingdoms Period, intellectuals accepted knowledges of the Chinese medicine, and a small number of the ruling class benefited from the Chinese medicine prescriptions and imported medicine. In the late period of Goryeo Dynasty, the Hyangyakgugeupbang(鄕藥救急方) was published. It paid attention to the drug properties of the Korean medicine. This book contains the long-accumulated knowledge of the Korean medicine which used local drugs “Hyangyak.” In Joseon, the government and medical scientists investigated the reality of the Korean medicine on a national scale. It carried out for increasing types and productions of the Korean medicine. As a result, the era of Dongui(東醫) was opened. The goal of treating all diseases of Joseon with the medicine of Joseon was achived. However, medical theory of the Hyangyakjipseongbang(鄕藥集成方) printed in 1433 was quite insufficient. Thus, by the successive publication of the Euibangyoochui(醫方類聚) printed in 1477 and the Donguibogam(東醫寶鑑) printed in 1613, the medical theory tailored to the ideological, socioeconomic and medical situations of Joseon was completed. It was not until the end of the Joseon Dynasty that Lee Je-ma''s Donguisusebowon(東醫壽世保元) was able to overcome the Donguibogam. Lee Je-ma classified every people into four distinctive types: greater yang[tai yang] person, lesser yin[shao yin] person, greater yin[tai yin] person, and lesser yin[shao yin] person. This theory insisted proper treatment for each type in accordance with individual differences of physical features and temperament. His theory has many modern aspects. Korean Traditional Medicine could be modernized by itself.

이제마의 사상체질론을 통해 본 공자의 기질성향 연구

이제마의 사상체질론을 통해 본 공자의 기질성향 연구

Lee Je-Ma's Sasang philisophy and Character Education of SasangIn

동무 이제마는 인간의 타고난 성정을 사상인(太陽人·太陰人·少陽人·少陰人)으로 파악하고, 이를 천(天)·인(人)·성(性)·명(命)의 구조로 사상의학의 전체적인 틀에서 제시하고 있다. 천에 해당하는 `선을 좋아하는 마음[好善之心]`, 인에 해당하는 `악을 싫어하는 마음[惡惡之心]`은 체가 되고, 성에 해당하는 `사사롭고 이기적인 마음[邪心]`, 명에 해당하는`게으르고 탐욕스러운 마음[怠心]`은 용이 되어 체용의 관계로 논하고 있다. 특히 호선지심이 왜곡된 마음으로 사심을, 오악지심이 왜곡된 마음으로 태심을 파악함으로써 사상적구조로 마음을 이해하였다. 사상인의 인성교육에서는 먼저 인사(人事)의 네 가지의 잘함[能]과 잘하지 못함[不能]에 따라 사상인의 `잘하지 못함`을 확충하는 방향을 제시하였다. 다음으로 `사심(邪心)`에서는 태음인은 공손하지 못하고 편안하지 못한 교만한 마음[驕心], 소음인은 자신의 재능을 성내고 사납게 자랑하는 마음[矜心], 태양인은 세상에 스스로 자랑하는 마음[伐心], 소양인은 의지하는 세력을 믿고 자랑하는 마음[誇心]을 각각 경계해야 한다고 하였다. 그리고 `태심(怠心)`에서는 소음인은 하늘이 내려준 인륜이나 뜻을 빼앗는 마음[奪心], 태음인은 자기의 본성을 놓치고 사치하는 마음[侈心], 소양인은 게으르고 의욕이 없는 마음[懶心], 태양인은 하늘의 뜻이나 남의 마음을 훔치는 마음[竊心]을 각각 경계해야 한다. 마지막으로 사상인의 이상적 인격으로 태양인은 예자(禮者), 태음인은 인자(仁者), 소양인은 지자(知者), 소음인은 의자(義者)에 각각 해당함을 논하였다. 이러한 장점을 보완하기 위해 인성교육에 있어서 태음인에게는 `사람됨의 도리이자 사람과 사람이 만나는 이치인 인륜(人倫)을 가르치기 위해 하늘을 공경하고 사람을 사랑하는 마음인 경천애인(敬天愛人)`을, 태양인에게는 `하늘의 뜻인 천시(天時)를 깨우칠 수 있도록 자기를 낮추고 상대방을 높이는 겸손(謙遜)`을, 소양인에게는 `사회와 국가가 지켜야할 법칙이자 도리인세회(世會)를 지켜갈 수 있도록 정성을 다하는 성실(誠實)`을, 소음인에게는 `이 땅에서 힘들게 살아가는 사람들을 올바로 보는 지방(地方)의 이치를 가르치기 위해 다른 사람과 더불어 살아간다는 공공적(公共的) 가치`를 각각 가르칠 필요가 있다.

Retrospective case series on Gwakhyangjeonggi-san prescribed to patients with chronic urticaria

IntroductionChronic urticaria (CU) is characterized by repeated occurrence of wheals or itching for more than 6 weeks. When urticarial symptoms repeatedly occur despite taking western medicines such as antihistamines, herbal medicines have potential as an alternative for them. Among various herbal medications for CU, we mostly prescribe Gwakhyangjeonggi-san (GJS) made by Lee Je-ma, the founder of Sasang Constitutional Medicine (SCM) in Korea. The purpose of this study is to investigate whether GJS actually helps in treating CU. MethodsWe performed a retrospective review of the medical records of 30 patients to whom GJS was administered in order to compare the changes in urticaria activity scores (UAS) and in western medicines taken at the beginning of treatment of GJS and at 6 months after completion of the treatment. ResultsThe UAS after 6 months from treatment (1.63±2.06) with GJS for an average of 57.30±35.88 days was significantly decreased compared to the score before treatment (5.10±0.99), showing a statistically significant difference (p<0.001). 46.67% of the patients (14/30 patients) reported that their symptoms were completely eliminated, and 66.67% of the patients taking anti-histamines (18/27 patients) were able to stop it completely. DiscussionBased on the findings, GJS helps patients reduce taking western medicines such as anti-histamines, and we hypothesize that GJS improves symptoms of CU by the gastrointestinal protective activity and anti-oxidative/depressive effect. Further clinical study is warranted.

General Guide for Korean Acupuncture &amp;amp; Moxibustion

As ancient Korean and Chinese dynasties held close relationships in politics and culture throughout history, the medicine of the two nations were developed in mutual influence. For instance, the current version of Lingshu, the second half of the Huangdineijing, was transcribed from The Bible of Acupuncture, which was brought to the Chinese Song dynasty from the Korean Koryo dynasty in 1092. While maintained a close relationship with traditional Chinese medicine, Korean medicine had continued to develop unique systems on its own over the history and established typical types of acupuncture methods, which are different from those of traditional Chinese medicine [1]. In the 17th century, a royal physician by the name of Dr. Heo Jun wrote Donguibogam, the first encyclopedia of Korean medicine in Korea. It remained to be a book of instruction for Korean Medicine Doctors. Another book called Donguisusebowon was published in 1901 on the basis of the theory of four constitutions by Dr. Lee Je-Ma at the end of the Chosun dynasty [2]. There were two other representative Korean acupuncture methods: Saam acupuncture and Constitutional acupuncture (Taeguek acupuncture). Theories of Korean acupuncture applied a summarized framework for each individual to diagnose a physical condition, explaining the biologic phenomena within the concept of constitutional medicine [1]. The diagnosis systems of several Korean acupuncture styles were focused on simplifying the understanding of the body’s core imbalances, and the resulting diagnosis enabled practitioners to devise therapeutic strategies that were based on constitutional energy traits. Saam acupuncture used 12 energy (or Qi) traits, mainly controlled by the 12 corresponding Meridians, that underlie diverse superficial biologic phenomena [2] [3]. It was suggested that these 12 energies determined the inclinations of the whole body, and they were targeted to recover the balance of the body’s constancy. Taegeuk acupuncture was identified by Sasang constitutional medicine according to the patient’s innate constitution. Sasang constitutional medicine identified four constitutions according to the individual’s inherent disparities among major Organ energies, expressed as the size of the Organs, all of which determined the physiologic characteristics of the individual patient and served as a major imbalance succeeding diverse pathologic processes. These constitutional traits were suggested to be the source of individual differences in apparently similar physiologic or pathologic reactions [2]. As Meridian theory is based on the Qi thesis of Yin-Yang and Five Elements among Organs, acupuncture treatment couldn’t be separated from these viewpoints. Saam acupuncture was based on the control of Qi and Blood among Organs and channels, and thus the clinical use of Saam acupuncture treatments seemed to be core to oriental medicine [4]. As the creation of Blood originates from Qi, one could argue that Qi included Blood, thereby stating that the effect of Saam acupuncture was achieved by harmonizing the function and flow of Qi. The treatment protocol of Saam acupuncture mainly focused on tonification and sedation of the Five Shu points (“five transport points”), firmly based on regular pattern. It had a strong effect on imbalances of the Five Organs, but on the other hand could be said to have little effect on disease of interruption such as stagnation and irregularities in Meridian networks. Thus, acupoints other than the Five Shu points were used as well.

Birth and succession of a current of learning in Korean medicine: the supporting yang current of learning

Birth and succession of a current of learning in Korean medicine: the supporting yang current of learning

Comparison of Dongeuisoosebowon sasung caobenjuan (The Four Constitutional Medicine of A Draft Volume of Longevity and Life Preservation in Eastern Medicine) and Dongeuisoosebowon (Longevity and Life Preservation in Eastern Medicine)

In 1894, Lee Je-ma finished the book Dongeuisoosebowon sasung caobenjuan (The Four Constitutional Medicine of A Draft Volume of Longevity and Life Preservation in Eastern Medicine), and later, in 1900, he started revising the book. However, he passed away and didn't finish his work. In 1901, Lee's disciples edited the revised edition, and published it in the title Dongeuisoosebowon (Longevity and Life Preservation in Eastern Medicine). Some hand-copied versions of Dongeuisoosebowon sasung caobenjuan were still available. After comparing these two books, it was found that Lee's disciples made rather more changes: including addition of its contents, adjustment of its order, modification of the texts and prescriptions, etc. By comparison, the contents in the hand-copied edition more closely reflects Lee's recognition on the Sasung Euihak (Four-Constitution medicine), while those of the published ones were deleted a bulk of the original contents of the Four-Constitutional medicine, yet supplemented much contents of traditional Chinese medicine.

사상의학(四象醫學)에서 성정(性情)의 중절(中節)과 심리치료(心理治療)

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.

이제마(李濟馬)의 의학(醫學) 범위와 사상의학(四象醫學) 이론(理論)의 문제점에 대한 연구(硏究)

Objective : We tried to seek for conflicts of views among the contents in Sasang Constitutional Medicine and Traditional Medicine based on Huangdi`s Internal Classic, and to study about the Range of Lee Je-Ma`s Works, therefore finding out the limit of Sasang Constitutional Medicine in view of learning contents and practice of theory. Method : Through the texts of Longevity and Life Preservation in Eastern Medicine, such subjects will be investigated as Lee Je-Ma(李濟馬)`s comments on Huangdi`s Internal Classic and views on the herbal medicine, the relations among five viscera(五臟), taeguk(太極), four-constitution(四象), etc. Result : Lee Je-Ma`s Sasang Constitutional Medicine does not goes well in harmony with the traditional physiology which is based on the functional five zang system developed in Huangdi`s Internal Classic, and is hard to understand because of its four division method rooted in confucius academy. Conclusion : Lee Je-Ma`s view of medicine is one of the practical and valuable parts of Korean Medicine, however, its extreme four-division structure theory could be difficult to be accepted as its whole form. This is because he studied himself as a confucian, so that his work might rather be confucian than medical. When he fully devoted himself to Sasang Constitutional Medicine, he already took his age much.

A study on the Transfiguration of Uisang and Lee Jema’s thought on human being in the history of korean buddhism and medicine

A study on the Transfiguration of Uisang and Lee Jema’s thought on human being in the history of korean buddhism and medicine

On the Concept of ‘Medicine’ in Buddhism and Sasang Constitutional Medicine - Focusing on the Theories of Etiology Appearing in Tiantai's Writings on the Samatha-Vipassana and Lee Jema's Dongui suse bowon (東醫壽世保元)

On the Concept of ‘Medicine’ in Buddhism and Sasang Constitutional Medicine - Focusing on the Theories of Etiology Appearing in Tiantai's Writings on the Samatha-Vipassana and Lee Jema's Dongui suse bowon (東醫壽世保元)

A study on Buddhism and Lee Jema’s thought on human being through the Five Aggregates and Sasang Constitutional Medicine

A study on Buddhism and Lee Jema’s thought on human being through the Five Aggregates and Sasang Constitutional Medicine

A Study on How Sasang Constitutional Diet Influenced the Formation of Eight Constitutional Diet

Abstract A Study on How Sasang Constitutional Diet Influenced the Formation of Eight Constitutional Diet Yong-Jae Jeung, Seong-Sik Park Dept. of Constitutional Medicine, College of Oriental Medicine, Dongguk Univ 1. Objectives This study intends to identify the contents of Sasang Constitutional Diet through a book by Lee Je-Ma, to review the implied contents, and to analyze the influence of this information and principles on the formation of Eight Constitutional Diet. 2. Results and Conclusions 1) The Sasang Constitutional Diet was systematically established by Lee Je-Ma, and is composed by the principles of ‛food is on different from medicine(食藥同源)’, principles of ‘reinforcement of one organ(一臟補强)’, principles of ‘should not be mixed(混用不可)’ and principles of ‘food abstinence’(飮食節制)’. 2) The Eight Constitutional Diet has already been studied before 1962, and “Classification Of Constitutional Regimen and Diet”, which recorded harmful and good food, has been used in clinical practices since 1962. The basis that can transform Eight Constitutional Diet into Sasang Constitutional Diet can be found in the fact that the Eight Constitution is based on the Sasang constitution. However, because clinical research on the relationship between 8 constitution and Sasang constitution is still sketchy, directly transforming the current Eight Constitutional Diet into Sasang Constitutional Diet seems unreasonable.

A Study on the Soyangin Pathologies that originate from a Common Root Pathologic Category

Abstract A Study on the Soyangin Pathologies that originate from a Common Root Pathologic Category Yun-Hee Kim, Min-Woo Hwang * Dept. of Sasang Constitutional Medicine, Korean Medicine Hospital of Pusan National University, Yangsan city, Southern Gyeongsang province, South Korea * School of Korean Medicine, Pusan National University, Yangsan city, Southern Gyeongsang province, South Korea 1. Objectives This study examines the pathologies that originate from a Common Root Pathologic Category(CRPC; 同出一屬 ) in the Soyangin that are suggested in the Sasang Constitutional Medicine(SCM). 2. Methods The changes in concepts and perceptions on the Soyangin pathologies were compared across the different editions of Donguisusebowon, 󰡔Donguisusebowon, Gabo edition(東醫壽世保元甲午本) (DGO)󰡕 and 󰡔Donguisusebowon, Sinchuk edition (東醫壽世保元辛丑本) (DSC)󰡕. 3. Results and Conclusions The Soyangin pathologies originating from a CRPC that are described in Donguisusebowon are actually detailed classifications of the Yin-deficiency Diurnal-heat symptomatology (陰虛午熱證) and the Chest-congestion sympto- matology (結胸證). Lee Jema had introduced the concept of

A discussion on the philosophical associations between Dongmu (東武) and Nosa (蘆沙): an approach based on the Li-Qi (理-氣) theory

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the weakened supervision of Li and the separation of Li (理) and Qi (氣), proposing that this problem can be overcome through mutual embracement of Li and its manifestations (理分圓融 理分相涵). 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of Diversification of Li (理之異), bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of similitude between the morally unaccomplished and the morally accomplished in the ontological plane and dissimilitude between the morally unaccomplished and the morally accomplished in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

The influence of accumulated clinical experience with Soyang-type patients on the conceptualization of the Soyang pathology

1. Objective: This literary review investigates Lee Jema's clinical experiences with Soyang-type patients and their influence on his conceptualization of the physiology and pathology. 2. Methods: 1) The case reports in Soyang constitutional type: Spleen Cold-based Exterior-Cold were compared before and after the Sinchuk revision to explore the temporal change in the Sasang medical concepts. 2) The texts in Donguisusebowon (Gabo edition) and Donguisusebowon (Sasangchobongwon) were analyzed to investigate the pathological concepts appearing before the completion of the Donguisusebowon (Gabo edition). 3) The texts in Donguisusebowon (Sinchuk edition) was analyzed to investigate the pathological concepts formed between the Gabo and Sinchuk editions of Donguisusebowon. 3. Results and Conclusions: 1) Gabo edition : The Gabo edition divided the External-origin Exterior disease into Cold-dominant (Heat-moderate) and Heat-dominant (Cold-moderate) patterns and differentiated the severity of Exterior-based Exterior disease and Interior-based Interior disease into mild, moderate, severe, and critical conditions. Cold-damage Delirium disease pattern was categorized as an Interior-based Interior disease, and the treatment protocol using Baekho-tang (Baihu-tang) was established. The stool condition and bowel movement reflecting the patient's defecation habits, the prime indicator of health in the constitutional type, were emphasized on their importance. 2) Sinchuk edition: The Delirium disease pattern was moved into the Exterior-cold disease, and the treatment protocol applying Jihwangbaekho-tang (Dihuangbaihu-tang) and Hyeongbangsabaek-san (Jingfangxiebai-san), with variational usage of Gypsum, was newly established. The Seong-Jeong and basal disease patterns were suggested as important factors in treating the patients. Also, it was proposed that the symptoms and signs reflecting the condition of the life-preserving energy be assessed to understand the patient's current condition. The importance of post-acute rehabilitation and aftercare as well as the most appropriate acute-stage treatment were emphasized.

Analysis on the Theory of the Nature and Emotion by Lee Je-Ma- With Four-seven Debate of Ri and Gi

Analysis on the Theory of the Nature and Emotion by Lee Je-Ma- With Four-seven Debate of Ri and Gi

Characteristics of Lee Je Ma's method of moral culture

Characteristics of Lee Je Ma's method of moral culture

Korean Medicated Diet Has Lee Jema's Traditional Sasang Medicines by High Absorbency and Natural Healing-Power Targets

Korean medicated diet (KMD) is not a simple combination of food and Chinese drugs, but a special carefully constructed diet made from Sasang constitutional medicines, food and condiments under the theoretical guidance of diet preparation based on differentiation of symptoms and signs of traditional Sasang medicine (TSM). It combines the functional efficacy of medicine with the delicacy of food, and can be used to prevent and cure diseases, build up one's health and prolong one's life. Korean traditional medicated diet has a long history of development. Although influenced by Chinese medicine, Korean traditional medicine has been developed into a unique system of traditional medicine that has surpassed the continental medical practice, sublimating itself into a native medical practice suitable to Korean lifestyles and physical constitutions. In the 19th century, Lee Jema's Sasang medicine (medicine of four types of energy determining the physical constitution) was introduced. It is an integration of mind and body according to the individual's physical constitution that is categorized allowing a customized method of treatment ideal for each categorymaking the content of Korean traditional medicated diet even richer. The characteristics of Korean medicated diet are as follows: (1) Laying stress on the wole, selecting medicated diet on the basis of differential diagnosis. (2) Suitable for prevention and treatment, outstanding in effect. (3) Good in taste, convenient for taking. KMD refers to drink and food according to certain prescriptions, by processing and cooking that can be used either for prevention and cure of diseases, or for health care and recovery. The purpose of this review is to introduce TSM and KMD based on Sasang constitutional medicines.