2002, Vol.15, No.1

A Study on the View of Human Being and Nature in 『No-Ja(老子)』 and 『Hwangje-Naegyeong(黃帝內經)』

Kim Do Hoon , 홍원식 | 2002, 15(1) | pp.1~46 | number of Cited : 2

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This paper is mainly on the View of Human being and Nature in 『No-Ja(老子)」 and 『Hwangje-Naegyeong(黃帝內經)』, and the relation of the two. 『No-Ja(老子)』 was written in the period between the close of Chun-chu(春秋) period and the beginning of Jeon-guk(戰國) by a person known as No-Ja(老子) or No-Dam(老聃). It still stands as a major representative classics of the East Asia. The View of Human being and Nature in 『No-Ja(老子)』 can be summarized as 'keeping away from intentional behaviors and letting things be done by the natural courses they may take'. 『Hwangje-Naegyeong(黃帝內經)』 was written between the close of Jeon-guk(戰國) period and the Han(漢) dynasty by the Hwangje school, which belongs to the Taoist school. 『Hwangje-Naegyeong(黃帝內經)』 absorbed various ideas, and the descriptions of the human body, view of human being and the nature in it is supposed to be under the influence of 『No-Ja(老子)』. 『Hwangje-Naegyeong(黃帝內經)』 is the oldest medical book, which composes the fundamental of Oriental Medicine. It intensively summed up the products of the ancient East Asian natural sciences and medicine as well. It has also been the footstep for the development of Oriental Medicine till today. If you should thoroughly understand the relationship between the view of human being and nature both in Taoism and Oriental Medicine, you may have more clear perspectives and solutions for the problems we have in this civilized world. Conforming to the naturer(or natural attitude, natural desire, etc.) is the main idea in 『No-Ja(老子)』 and 『Hwangje-Naegyeong(黃帝內經)』. This main idea should always kept in mind, if we are to deal with the ideas in 『No-Ja(老子)』 and 『Hwangje-Naegyeong(黃帝內經)』 without fallacy. For the perspective on the origin of human being and nature, 『No-Ja(老子)』 called the origin as 'Do(道)'. It is based on the monistic point of view that sees human being and the nature having identical origins, but differentiated only by their names. When it comes to represent the origin of the whole creation, we call it Do(道), and the state where the nature of Do(道) is manifested on the whole creation is called the 'Deok(德)'. By the intermediation of Deok(德), we can find ways in which the human being can unite with Do(道) and thus, with nature. In 『Hwangje-Naegyeong(黃帝內經)』, which sees the origin of human being with the view of Gi-hap(氣合: uniting with 氣), considers the origin of human being as Gi(氣). Human beings can live only with the flow of nature's Gi(氣), and by being located between where Gi(氣) meets, he can be in a state of Cheon-In-sangeung(天人相應) with nature. For the life of human being, 『No-Ja(老子)』 considers the ideal man who lives life by taking the flow of the nature. And the idea of Eum-Yang(陰湯) in No-Ja(老子)』 is simple dialectic, but didn't specifically show. However, in 『Hwangje-Naegyeong(黃帝內經), it deals with the human body and physiology, pathology, diagnosis and treatments are all induced to Eum-Yang(陰陽) and O-Haeng(五行). Moreover, various changing phases of Eum-Yang(陰陽) can be seen within the 『Hwangje-Naegyeong(黃帝內經)』 It also describes the start and the development of diseases with the change of Eum-Yang(陰陽). The view of 'Chung-Gi(冲氣)' in 『No-Ja(老子)』 affected the view of 'Gihwa(氣化)' in 『Hwangje-Naegyeong(黃帝內經)』, which outlines the rule of 'Saenghwa(生化)' as 'Hwa-Gi(和氣)'. For life and death, 『No-Ja(老子)』 regards it as ups and downs in the flow of Do(道). If the Do(道) comes out to the phenomenal world, it's called life, and if it goes back to the substantial world, it's called death. The flow of Do(道) doesn't have any artificial goals or intentions. It just progress in the harmony with EumYang(陰陽). In this point of view, 『No-Ja(老子)』 emphasizes the immaterial world and Do(道)-the origin of the whole creation, rather than the concrete world and the whole creation. Being indifferent to life and

A Study of Shang-Han Theory in Mai-Jing

Lee Byung Wook , Park Hyun-Gook , Kim, Ki Wook | 2002, 15(1) | pp.47~65 | number of Cited : 2

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The meaning of Qian bi(錢匕) in Shang Han Lun(傷寒論) and Jin Kui Yao Lue(金匱要略)

Kim Youn Sub , Kim In Rak | 2002, 15(1) | pp.67~76 | number of Cited : 0

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Study on the theory of Yeogi(戾氣) by O Yu-seong(吳有性), which is on etiology of Onbyeong(溫病)

이정환 , 박찬국 , 홍원식 | 2002, 15(1) | pp.77~106 | number of Cited : 2

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This paper is mainly on the theory of Yeogi(辰氣: epidemic pathogenic factor) by O Yu-seong(吳有性: Wu Youxing), which is on etiology of Onbyeong(溫病: a kind of epidemic febrile disease). O Yu-seong was a Chinese scientist who proposed theory of Yeogi that is very similar to bacteriology. It was 230 years later when Robert Koch found out about bacteria and its influence on diseases. It was even before Antony van Leeuwenhoek's first discovery of bacteria. This is why we find some recent chinese books that emphasize his studies compared with western bacteriology. It is also described as a cornerstone of Onbyeonghak(溫病學: doctrine of epidemic febrile disease) throughout the history of Cheong(淸) dynasty. While reading such books I took notice of studies on Yeogi by O Yu-seong. What drew my attention were first, how he got to his conclusion and second, whether his studies really had been a cornerstone of Onbyeonghak throughout the history of Cheong dynasty. This paper is an outcome of the research on these two issues. In the first part of the paper, the definition of Onbyeonghak is described. In the second part, his theory is summarized. The reason his theory wasn't accepted during Cheong dynasty is lastly mentioned. Conclusions are as follow. 1. Sanghan(傷寒) and Onbyeong are both fever related contagious disease. 2. Theories on etiology of Onbyeong before O Yu-seong can be roughly categorized by two, the theories of Boggi(伏氣: incubative pathogen) and Sin-gam(新感: new affection) 3. O Yu-seong didn't regard Boggi, Onsa(溫邪: warm pathogen), Sihaengjigi(時行之氣: climatic pathogen) as causes of Onbyeong. He then proposed the theory of Yeogi. 4. His theory was criticised by many scholars of after ages and wasn't comprised in the mainstream. 5. His idea of Yeogi didn't affect chinese medicine until late Cheong dynasty. 6. It was from about 1967 when some scholars started to compare his theory with western bacteriology. 7. The main reason his theory didn't make to the mainstream is because he failed to refute counterstrokes. When western microbiology is concerned it is lack of method of bringing out Yeogi that he missed.

A study on the "Li-Qi" theory of Un-Am

Jung-Kyun Bang | 2002, 15(1) | pp.107~119 | number of Cited : 0

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As a Confucianist of the Cho'-son dynasty's middle period, Han Suk-Ji's scholarship intention has a great difference between Song dynasty's natural philosophy and science and Cho'-son dynasty's Song Confucianism. However, since his collection of work, "Myungsunlock", was handed down only in the family, it was withhold from the public up to the 1940's when it finally was published. And yet, it didn't draw the public's attention until recently when studies were progressed under the deduction that it could be the academic origin of Sasang Constitutional Medicine, which is proposed by Lee Je-Ma. This thesis has examined Han Suk-Ji's ideology in the field of 'Li-Qi' theory. The conclusions summarized as followings. 1. As a form of monism, Han Suk-Ji's 'Li-Qi' theory can be concluded as three followings below. First of all, there is no sequence relationship in' Li-Qi'(principle-function). Second of all, 'Li-Qi' as a whole is a pure and righteous thing. Hence, clear and turbid theory of 'Qi-Pum' contended by Song dynasty's natural philosophy and science can not be concluded as a logic. Last of all, 'Li-Qi' has a form of 'body-function' relationship. When the Greater Absolute 'Li' starts agitating, it then becomes the 'Qi'. 'Li' as the body and 'Qi' as the function both are very devoted. 2. 'Li' and 'Qi' are both metaphysical beings when those with qualitative things are physical beings. A mutual relation can be established between 'Li-Qi' and qualitative things as the 'Li-Qi' in the supervisor role of transforming qualitative things and the formation of quality by the 'Li-Qi' that makes things. 3. Like the relationship of Yin-Yang, blood and vital energy are not in a relationship of mutual confrontation. Since the blood is the qualitative thing, there is a differential distinction between blood and vital energy. 4. There are no dynamics or statics and rise or fail in 'Li-Qi', but only response. Dynamics and statics can be defined as following three meanings. First, the dynamics or statics, the qualitative things, rise after the generation of Yin-Yang. Second, the dynamics and the statics coexist. Third, either dynamics or statics can be formed by vigor. Vigor is implied as the response of 'Li-Qi' to become either the dynamics or statics. Therefore, 'Li-Qi' can not exist with the absence of vigor and so does the response of 'Li-Qi'. 5. The significance of "response" is derivations of various functions from the body. In other words, it indicates that the neutral body reacts fairly under various circumstances. And it is different from the permanence toward all creation which maintains steadiness so it does not incline to either dynamic or static state and rise or fall. 6. Han Suk-Ji had two recognitions for "Qi-Shu" at the same time. One is that it can not be controlled by either the heaven or the ghosts. And the other is the response of principle-function appeared by human affairs. Though these two recognitions seem to have opposite positions in some ways, in fact they have the same meaning that the heaven responds fairly to the human affairs.

Study on YoungChu.Gugungdosul

성 신 , Lee Nam Goo | 2002, 15(1) | pp.121~145 | number of Cited : 0

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김성수 , Lee Nam Goo | 2002, 15(1) | pp.147~193 | number of Cited : 1

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In the study of this part, we consult the woodblock-printed book of successive generation and view of annotators, and add adding notes, adjustments, footnotes. The results of study are as fallow. In the first chapter, it deals with the origin of nine kinds of needless(九鍼), the significance of naming, the form and the disease for which medicine is efficacious. The kinds of needles which is used these days is very various. From old times, there was the study of needle's tools. But it seems that the origination is formed in the age of Nei Jing(內經). The statement of the nine kinds of needles is scattered in Chim-hea-pyun(鍼解篇) of So Moon(素問) and Ku-chim-sip-i-won(九鍼十二原), Guan-chim(官鍼), Jajuljinsaa(刺節眞邪) of Young Chu(靈樞) as well as this part. There is no difference in needle's name which is writtened in theses books, but the arrangement of these contents is demanded because the statement about it's form and use is different. In the second chapter, it established correspondence between form and seasons, and appointed the taboo day of accupuncture. It is the statement based on the contents of Goo-gung-pal-poong-pyun(九宮八風篇) of Young Chu(靈樞), and is contents that the vital energy of human body is differ in correspondence each part, according to seasons. It is difficult that discuss it's scientific value but progressive study is needed, because the fundamental notions of Oriental medicine is based on the theory of the correspondence of human with nature. In the third chapter, it discussed contents that the distinguishing mark of the outbreak of disease and the region of the attack of a disease are different, according to occupation, some part is schematic and mechanical. But it divides human body into mind and body and describes which organs and which part are easy to fall ill when human body over act or over rest. In cure aspect, it introduce the methods which we use today as acupuncture and moxibustion, heating, stone needle, sweet drugs, massage, medicated liquor and so on. In the forth chapter, it is explained that distinguished disease birth when the vital energy of Five Zang organs and Six Fu organs are disharmonized, at the same time, it deals with the subject such as Five kinds of Flavor(五味), complicated Qi of Zang organs(五幷), Aversion of Five Zang organs(五惡), Five kinds of Fluid(五液), Five kinds of Efforts(五勞), Trends of Five Flavors(五走), Five kinds of Jaes(五裁), Five kinds of Births(五發), Five pathogenic Factors(五邪), Five Zang organs(五藏), Charges of Five Zang organs(五主) and so on. These and contents which is recorded in Sun-myeong-o-gi-pyun(宣明五氣篇) of So Moon(素問) are much the same but some parts does not correspond. This volume deals with nine kinds of needles(九鍼) mainly and this chapter stand behind, so it seems that the man who described this volume reffered to Sun-myeong-o-gi-pyun(宣明五氣篇) of So Moon(素問). Therefore it seems that this volume was brought out after Sun-myeong-o-gi-pyun(宣明五氣篇) of So Moon(素間). In the fifth chapter it discourse about large and small of Qi and Blood(氣血多少) in the Six channels(六經), and their exterior and interior relationship(表裏關係). The excess and defficiency of Qi and Blood(氣血多少) is described in Hyul-qi-hyung-ji-pyun of So Moon(素問血氣形志篇), Oumomipyun of Young Chu(靈樞五音五味篇) and this velum. But they are different in contents a little and the statement of Taeso(太素 The beginning of substance) vary according to Panbon(版本 : a woodblock printed book). So it bring about confusion.

A study on the Byeong Jeon(病傳) of the Young Chu(靈樞)

서정민 , Yuk Sang Won | 2002, 15(1) | pp.195~216 | number of Cited : 1