[The official appointment of medical graduates in the Imperial Medical College (Guo Zi Jian Yi Ke) in the Northern Song Dynasty].

The Imperial Medical College (Guo Zi Jian Yi Ke) in the Northern Song Dynasty was established for training Confucian physicians. The medical graduates from this college were granted superior official recognition but still received equal opportunities for their career advancement as other graduates for arts. This was partly because medical graduates were not well respected at that time and partly because the then government attempted to encourage more people to learn medicine. On the other hand, this official system seems to have not been successful in the purpose of training Confucian physicians because they were given more opportunities to be granted as governors of states or counties rather than remaining as Confucian physicians. However, the official system for the medical graduates showed the encouragement and the respect to Confucian physicians from the then government. It changed the medical views of upper class and promoted the development of traditional Chinese medicine.

Theory and Meditation of Confucian Mindfulness: Analysis Based on the Concept of Vigilance in Solitude in Chinese Confucianism.

Mindfulness has become an area of great interest in Western psychology, but it has been criticized for its de-religionization. Based on Chinese Confucianist Liu Zongzhou's concept of shendu (; vigilance in solitude), this study attempts to present a complete overview of the Confucian mindfulness meditation system from the theoretical basis and training method. The unique value of Confucian mindfulness meditation is that it directly points to morality, which can make up for the deficiency of mindfulness in Western psychology. Furthermore, Confucian mindfulness meditation can provide more suitable training methods for individuals who are culturally Chinese.

The Integration of Medicine and Confucianism in the Late Yuan Period: Focusing on Neo-Confucian Physician Zhu Zhenheng.

Zhu Zhenheng, the last generation and sole representative from Southern China among the four masters of Jin-Yuan medicine, synthesized the evolution of Chinese medicine from the Song to the Yuan dynasties, profoundly impacting East Asian medical history. Zhu, identified as a Neo-Confucian scholar, appears in the Scholarly Records of the Song-Yuan Dynasties and in 'the Biographies of Confucians' rather than 'the Biographies of Experts' in the Official History of the Yuan Dynasty. His close association with the Jinhua school of Daoxue is noteworthy. Zhu's career, as well as his medical theory and practice, exemplify the influence of Zhu Xi's Neo-Confucianism, which was a significant intellectual resource among the literati during the late Yuan period, on medicine. Zhu Zhenheng's model of a Confucian physician later became a paradigm in East Asia, as Neo-Confucianism gained mainstream acceptance among the literati. This paper offers a detailed exploration of the specific contexts of Zhu's social and intellectual networks as well as an examination of the characteristics of his medical theories and practices. It explores how Zhu's career and identity as a Neo-Confucian physician were shaped through the local and empire-wide networks of the Jinhua school of Neo-Confucianism within the broader context of the Mongol empire, a global power in the late Yuan period. The paper also examines in depth how Zhu's medical practices were influenced by Neo-Confucianism, and it investigates the real nature and significance of the integration of medicine and Neo-Confucianism, two distinctly different realms of knowledge. Zhu Zhenheng's medical theories were formed through concerns about jufang medicine and the active presentation of alternatives. A notable aspect of his integration of medicine and Confucianism was the adoption of Neo-Confucian terminologies, concepts, and philosophical and ethical theses, while ensuring that the unique and independent domain of medicine was not subordinated to abstract philosophical theories. This is especially evident through his active and effective use of medical cases. Unlike previous studies, this paper demonstrates that Zhu Zhenheng's integration of medicine and Neo-Confucianism was mostly a metalevel process, involving methodology and knowledge reproduction patterns, and was driven by a belief in the possibility of harmonizing with Daoxue's ultimate principle without undermining the autonomy of medical knowledge.

[The Physician of the Shao Xing School in the Late Qing Dynasty -- Zhao Qingchu].

Zhao Qingchu, a Confucian physician from the Kuaiji area at the end of the Qing Dynasty, learned from famous physicians of the Shao Xing School on exogenous febirle disease (Shang Han) and the You's of the Shi Cai School, drawing from the knowledge of the both medical schools. He quickly became popular for being a physician after giving up his research of Confucianism. He had a wide physician-patient network because of his art of healing as many politicians and celebrities such like Shao Youlian, Zeng Guoquan, Ren Daorong, Xu Yingkui and Ren Fuchang,were his patients. He was taken as a typical example of being good at the medical communication among doctors and doctors-patients in the Yangtze River area in the late Qing Dynasty. For instance, he once had a variety of medical communication with famous physicians, such as Wang Yuezhen, Ma Peizhi, He Lianchen, Zhang Wanxiang, Ling Jialiu and Zhou Bodu. He investigated medical theories in terms of exogenous febirle disease (Shang Han) and integrated his thinking with various medical schools, even attempting to involving western medicine. He was also skilled in teaching his medical thinking to his disciples, such as Zhao Shuan, Yang Zhian, Lu Dongchuan and He Jiren. Zhao Qingchu compiled his medical understanding based on his practice and experiences throughout his life and published this knowledge in Cun Cun Zhai Yi Hua Gao. He had it published many times, leading to a profound influence in Shaoxing and the Jiangnan area at that time.

Health and Chinese Beliefs: A Scientometric Analysis of Health Literature Related to Taoism and Confucianism.

Taoism and Confucianism both exited simultaneously as philosophies of living in dynastic China. Although there has been an increasing popularity in scientometric studies, religion and health (R&H) literature lacks a holistic evaluation investigating articles relevant to Taoism and Confucianism. All publications produced in Taoism and Confucianism literature and indexed in Web of Science (WoS) databases between 1975 and 2018 were included in this study. Database search on health and Taoism literature retrieved 199 documents from WoS databases. Main research areas were Psychology, Religion and Behavioral Sciences (24.121, 21.608 and 20.603, respectively). The USA ranked first with 38 papers followed China, Taiwan and the UK (n = 35, 20 and 6 documents, respectively). Hong Kong Polytechnic University from China was the most contributor institution in health and Taoism literature. A total of 448 documents were published in health and Confucianism literature between 1975 and 2018, and original articles covered 93.08% of all literature. China was leading country with 126 articles followed by the USA, South Korea and Taiwan (n = 97, 35 and 35 items, respectively). The most productive institutions were City University of Hong Kong (China), Karolinska Institute (Sweden) and University of Hong Kong (China). Researchers from developing and least developed countries should be encouraged to carry out novel scientometric studies in R&H literature.

The Influence of Confucianism on the Perceptions and Process of Caring Among Family Caregivers of Persons With Dementia: A Qualitative Study.

Introduction: Scant evidence reveals the influences of Confucianism on family caregiving in dementia. The purpose of this study was to explore the influence of Confucianism on the perceptions and process of caring among the Chinese family caregivers. Method: A qualitative study was conducted using semistructured interviews with 15 Chinese family caregivers of persons with dementia in three elderly care centers in Hong Kong. The interviews were audiotaped and transcribed, while a thematic analysis was performed to analyze the transcript at the latent level. Results: Three themes emerged from the interviews: (a) setting family as a top priority, (b) growth and development in families, and (c) enhancing family relationships. Discussion: Our findings provided insights into how Confucianism influences the experience of family caregivers in caring persons with dementia in Chinese communities. These findings help develop culturally adapted interventions to improve the support for family caregivers of persons with dementia.

Confucian values, trust, and family farm adoption of green control techniques.

Encouraging farmers to adopt green control techniques (GCTs) helps to reduce and control the use of chemical pesticides. However, there is a lack of attention regarding the promotion of culture as an informal institution. As an important part of Chinese culture, Confucian values affect the behavior and decision-making of Chinese people imperceptibly, and these values are more visceral for farmers. We apply a mediation model with categorical variables to a dataset of 443 family farms in Shandong and Henan provinces to systematically investigate the relationships among Confucian values, trust, and the family farm adoption of green control techniques. We use the conditional mixed process and two-stage least square estimation methods for instrumental variables to address potential endogeneity problems. Our findings show that Confucian values have significant positive effects on trust and the family farm adoption of GCTs. Trust has a positive effect on the family farm adoption of GCTs and a mediating effect on the relationship between Confucian values and the family farm adoption of GCTs. Therefore, Confucian values should be emphasized for creative transformation and innovative development. To strengthen the spread of Confucian culture and improve education about it, traditional folk and cultural activities should be established, Confucian self-study by family farms should be encouraged, favorable external conditions should be created, the Confucian values of family farms should be guided and cultivated, and the trust level of family farms should be enhanced to improve the efficient extension of GCTs.

Choe Han-gi's Discourse on Singi and His Criticism on Chinese Medicine and Western Medicine: Focusing on the Relationship with Seo Gyeong-deok's Philosophy.

This study examines how Choe Han-gi (1803-1879) developed his medical discourse which integrated the concepts of traditional Chinese medicine with modern Western anatomy, based on the philosophy of Seo Gyeong-deok (1489-1546), a scholar of the Neo-Confucianism of Joseon (1392-1910). Seo emphasized gi (C. qi, vital, material force) rather than yi (C. li, the principle of things) as a way of understanding the world. Since Choe's early academic interests pertained to Neo-Confucianism, it is reasonable to examine his philosophy in this context. Similar to Seo, Choe assumed that the most essential component of the world was the intrinsic and mysterious gi. Although Seo spoke of gi as a damil cheongheo ji gi (the gi which is profound, uniform, clear, invisible, and empty), Choe preferred to use the word singi (C. shenqi, the intrinsic, invisible, and mysterious gi). He believed that the earth, moon, and stars operated through the action of singi and that all creatures could only exist by relying on it. Singi was the most important premise in Choe's medical discourse, a fact demonstrating that although he could be very critical of traditional Chinese medicine, his perspective was part of that tradition. He believed that singi integrated and operated the entire human body and that it perceived external objects. He also emphasized the role of hyeongjil (C. xingzhi, a visible object with a form and quality; here it means all human bodies). This was the medium through which singi could appear in reality. Choe thought that singi could not reveal itself in reality without hyeongjil, and that hyeongjil became a dead thing without singi. His perception of the role of hyeongjil was expressed in his interest in modern Western anatomy, an interest that complemented his focus on singi. In light of his understanding of the singi-hyeongjil relationship, Choe criticized both modern Western anatomy and traditional Chinese medicine. He thought that modern Western anatomy lacked awareness of singi and that traditional Chinese medicine lacked accurate knowledge of human anatomy. Although he was not completely sympathetic toward any forms of medicine, he was open to ideas from both Western and Chinese medicine. Choe could not accept Western anatomy as fully as Japanese intellectuals did. The study of anatomy in Japan had developed in relation to the idea of Ancient Learning (C. guxue), which denied such theories of systematic correspondence as Yin and Yang and the Five Elements (C. yinyang wuxing) and tended to focus on the action of hyeongjil itself. Because Choe accepted modern Western anatomy without accepting Ancient Learning, his perspective was unique in the history of East Asian anatomy. From a medical history perspective, how does Choi Han-gi's medical discourse distinguish itself from other medical discourses, and what are its characteristics? In addition to other explanations, focusing on the political imagination associated with medicine can help illuminate the differences between the medical discourse of Choe and those of others. Discussion of medicine and the human body was tied to political thought, manifesting the political imagination of the society in which that discussion took place. The development of Western and Japanese anatomy reflected a vertical and hierarchical political order, exemplified by the belief that the brain was the center of the body. However, Choe doubted that organs like the brain or heart dominated the body. In his view, the singi ruled the body; it was not a specific organ, and it was equally inherent in all people. His political thought also emphasized the horizontal and equal order among people. His view of singi simultaneously influenced both his perspective on medicine and his perspective on society. Choe Han-gi's belief in this horizontal and equal political order was inherent in his singi-centered medical discourse.

Confucian Ethics on the Commercial Use of Human Bodies and Body Parts: Yi (Righteousness) or/and Li (Profit)?

In China as elsewhere in the world, human bodies and body parts have long been used for a wide range of medical and non-medical purposes. In recent decades, China has played a considerable role in some of the public exhibitions of plastinated bodies and body parts, and the commercial trade in organ donations. These contemporary developments have raised numerous challenging ethical and governance questions. In spite of the growing role of China in these, there have been few studies devoted to Chinese ethical thinking that might govern its policies on the use of human bodies and body parts, and in particular on the issue of commercialization. The present study is an attempt to bridge this gap, and concludes that Confucian thinking stresses the primacy of righteousness over profits and utilities. This conclusion is reached directly by drawing on Confucian ethical responses to the peculiar practice of using human body parts, such as placenta and flesh, as drugs in traditional Chinese medicine in imperial China and what has been called "yili zhibian," the major Confucian discourse on yi (righteousness or justice) and li (profit or interest) in its long history. The principle of prioritizing righteousness over profit leads to a general moral opposition to the commodification of human bodies and body parts. While Confucianism may not place an absolute prohibition on any such use, it does require that any commercial uses are made subject to the fundamental moral principles, such as righteousness, as well as adequate ethical governance procedures.

[The relationship between acupuncture-moxibustion theory of DOU Hanqing and Neo- Confucianism].

For the construction factors of acupuncture-moxibustion theory of DOU Hanqing, a doctor in Jin-Yuan Dynasty, we studied his life, acupuncture-moxibustion theory and culture background in the History of Medicine and Philosophy of Science & Technology. It was found that the major source of DOU Hanqing' s Confucianism was the CHENG-ZHU Neo-Confucianism. The data show that Neo-Confucianism played an important role in the enrichment of his human nature, spirit, moral cultivation and political talent, making him a scholar in the Jin-Yuan dynasty, also shaping his medical ethics, medical skill and acupuncture-moxibustion theory. The inheritance, development and application of CHENG-ZHU Neo-Confucianism provided the most fundamental thinking, research methods and patterns for DOU Hanqing to interpret the acupuncture classics, summarize his teachers' experience and develop his theoretical system. DOU Hanqing' s acupuncture-moxibustion practice and theory reached a new level, because he took acupuncture-moxibustion as one of the knowledge investigation and attainment of CHENG-ZHU Neo-Confucianism.

The Change of the Status of Joseon Medical Bureaucrats in the 15th and 16th Centuries.

In the 15th century, Joseon dynasty's goal for the stabilization of the ruling system, the ideological freedom of the era, and the necessity of medicine due to the introduction of Jin and Yuan dynasty's medicine led to the increased interest in medicine by the nobility along with tolerant practice. The practice of reading medical books is a good example of this institutional demonstration. However, by the end of the 15th century, a noticeable change had taken place. Within the nobility, there was an ideological rigidity regarding technology other than those of Confucianism, as the nobility became concentrated on the principles of Neo-Confucianism. In addition, as the publication of large-scale editions such as Uibangyuch'wi (the Classified Collection of Medical Prescriptions) came to an end, they have become less inclined to nurture talent at the level of the central government as in the previous period. In addition, as the discrimination against illegitimate children became stronger, technical bureaucrats such as medical officials, which were open to illegitimate children, came to be seen in increasingly disdainful and differentiated manners. From the late Sejong period to the early Seongjong period, the entrance of illegitimate sons into the medical bureaucracy solidified the negligence of medicine by the nobility. After then, the medical bureaucracy came to be monopolized by illegitimate sons. As for illegitimate sons, they were not allowed to enter society through Confucian practices, and as such, the only way for them to enter the government was by continuing to gain experience as technical bureaucrats. Technical posts that became dominated by illegitimate sons became an object of contempt by the nobility, and the cycle reproduced itself with the social perception that legitimate sons of the nobility could not become a medical official. Medical officials from the Yi clan of Yangseong had been legitimate sons and passers of the civil service examination in the 15th century. However, in the 16th century, only illegitimate sons became medical officials. The formation of Jungin (middleclass) in technical posts since the middle of the Joseon period is also related to this phenomenon. The Yi clan of Yangseong that produced medical officials for 130years over four generations since Yi Hyoji, a medical book reading official, is an exemplary case of the change in the social perception in the early Joseon period regarding medical bureaucrats.

From staff nurse to nurse consultant: Spiritual care part 5: Confucianism.

John Fowler, Educational Consultant, explores the role of clinically based nurses in providing spiritual care to patients who identify with the principles of Confucianism.

Participation in treatment decision-making among Chinese-Australian women with breast cancer.

PURPOSE: Using Confucian philosophy as a conceptual framework, this article examines the extent to which cultural values and language affect the participation preferences and experiences of the breast cancer treatment decision-making (TDM) process among Chinese women with breast cancer in Australia. METHODS: Three focus groups were conducted with 23 Chinese-Australian women diagnosed with breast cancer in their native language (Mandarin and Cantonese). Each interview was translated and transcribed. Content analysis was used to uncover the major themes. FINDINGS: Four typologies emerged: the patient as an active decision maker, the patient as a passive decision maker, the patient as a reluctant decision maker and the patient as a reluctant passive decision maker. Language barriers, cultural expectation of doctor's role and family role in Chinese culture appear as influential factors in TDM process among this group of women. CONCLUSIONS: Intervention to improve doctors' cultural sensitivities in order to help them assess women's role preferences in TDM and the ability of doctors to communicate in a culturally appropriate manner, may improve the process of breast cancer TDM among women from Chinese background.

Selection and Management of Medical Official during the Yuan Dynasty.

Although the healthcare system of the Yuan Dynasty followed that of the Song Dynasty, there are certain differences between these two dynasties in terms of practices. Including appointing 'Yihus' in 'Zhusehuji' and setting up 'Guanyitijusi' to oversee Yihus, the Yuan Dynasty developed an effective management system for their physicians and, soon after the coronation of Khubilai, built 'Yixue (Medical school)' all over its territories in order to establish an organized and substantial medical training system. Moreover, the Yuan Dynasty not only revived the civil service examination system system between 1314 and 1320 as well as the medical examination system, but also increased the quota for qualification to twice that of Confucian examination in Song. These changes resulted in producing many brilliant people at the time. In the second half of the reign of Emperor Chengzong it was decided that the incompetence of the government healthcare organizations and the abundance of charlatans could not be neglected any longer. Existing policies and systems was limited in educating and training proper physicians, and this problem was not restricted to the field of medicine. The need for new systems that could reform the social order led to the restoration of the civil service examination system. The civil service examination system for Confucianism and for medicine began in 1314 and 1316, respectively. The purpose of the medical examination system was to select medical officials. The medical examination system which started in 1316 had a significant impact on the medicine of the Yuan dynasty for many reasons. Firstly, the qualification to apply to the medical examination did not remain constricted to 'Yixue' but opened to all 'Zhusehuji'; and secondly, the examination system did not have a restriction on the number of applicants was not restricted. The most important aspect of the examination system was that the number of test takers that passed the first test was one hundred and the number of passers of the second test were thirty, which were not low compared to the number of passers of the Confucianism examination. As such, the impact of the medical examination on the Yuan society was substantial. The Confucian examination selected 300 persons to pass the first test. The second test had 100 test takers which was equally divided among the four social classes at 25 percent each. The medical system selected 100 persons in the first test and 30 in the second. What is important is that unlike the Confucian examination system, the medical system was not divided into four classes. Hypothetically, the 30 qualified persons could all be South Chinese. In terms of the number of passers, it was much more promising for the South Chinese to flourish through the medical test than through Confucian examination test. Such facts support the claim that the Yuan Dynasty emphasized the field of medicine compared to the Song Dynasty. Although the Song Dynasty implemented the civil service examination system early on, the medical system was not implemented until 1115, which started with the founding of 'Yixue' across the country and assigning student capacity. During the Song Dynasty, the number of students in the medical system was 15 percent of that in the Confucianism system, and compared to that in Yuan, it raised to 30 percent, which is twofold. The indications of the Yuan Dynasty valuing medicine and making an effort to educate and train medical experts can be seen in the 'Yihu system', 'Guanyitijusi', Yixuetijusi', and medical school as well as the ratio of the medical system capacity.

What Confucius practiced is good for your mind: Examining the effect of a contemplative practice in Confucian tradition on executive functions.

The short-term training effects on various executive functions (EFs) by a movement-based contemplative practice (MBCP) are examined. Three aspects of EFs (working memory capacity, inhibition, switching) are assessed before and after a month-long 12-h training period using Body-Mind Axial Awareness (BMAA) principles that Confucius followers have practiced for more than 2000years. A mindfulness-based practice (Chan-meditation) and a waiting-list control group served as contrast groups. Our results showed that the BMAA group performed better on the task that measured working memory capacity than did the Chan-meditation and the waiting-list groups after training. In addition, the Chan-meditation groups outperformed the control group on attentional switching, a novel finding for this kind of practice. Our findings not only show a new effect of short-term MBCPs on EFs, but also indicate movement-based and mindfulness-based contemplative practices might benefit development of various aspects of EFs in different ways.

[A research on Confucian scholar practicing medicine at the turn of the Jin and Yuan Dynasties].

After the rising of the Yuan Dynasty by defeating the Jin and Southern Song Dynasties, there were huge influences on the life of the Confucian scholars. A large number of Confucian scholar practiced medicine actively or passively. They practiced medicine in order to live safely in war time; or turned into the officials, with only a few of them even became senior officials. Some Confucian scholars changed their household registration by using the medical profession, and improved the identity and status in the society. Some scholars were adherents of the Jin or Yuan Dynasties, and had to practice and hide their status secretly because there was no imperial examination at the early years of the Yuan Dynasty. A large amount of Confucian scholars did improve the overall academic level and quality of medicine at the end of Jin and early years of Yuan Dynasty, laying down a solid foundation for medical theory breakthrough and development.

[Obstetric medical book and women's childbirth in Qing dynasty: the case of the treatise on easy childbirth].

Ye Feng composed what was to become one of the most famous and widely-circulating medical works of the late imperial period, the Treatise on Easy Childbirth. Ye Feng proposed the idea of natural childbirth, When the correct moment for birth had arrived, the child would leave its mother's body as easily as "a ripe melon drops from the stem". He argued attempts to facilitate birth were therefore not only unnecessary, and female midwives artificial intervention was not required. However, this view is to overlook the pangs of childbirth, and women bear responsibility for the failure of delivery. So his views reflect the gender order in male-dominated. Also he constructed the negative image of the midwife and belittle her childbirth techniques. As a result, midwife are excluded from the childbirth field, male doctors grasp guardianship rights of the female body. Ye Feng declared that the key to safe and successful delivery could be summed up in just a few words: "sleep, endure the pain, delay approaching the birthing tub". This view must be consistent with the Confucian norms, women to export to equip the 'patience' and 'self-control'. These norms were exposed desire men want to monitor and control the female body, effect on consolidation of patriarchal family order. In sum, the discourse of "a ripe melon drops from the stem"and "sleep, endure the pain, delay approaching the birthing tub" comprised an important intellectual resource that male doctors drew on to legitimate themselves as superior overseers of women's gestational bodies.

Applying the Methodology and Practice of Microhistory: The Diary of a Confucian Doctor, Yi Mun-gon (1495-1567) / 의사학

Since microhistory's approach to the past is based on an understanding of and a sympathy for the concrete details of human lives, its area of interests overlaps with the history of medicine and medical humanities, which examine illness and health. If we put a specific region and society in a specific period under a microscope and increase the magnifying power, we can understand the numerous network connections among the body, illness management, and medicine and how multilayered were the knowledge and power applied to them. And this approach of using microhistory to illuminate medical history can be more effective than any other historical approach. This article focuses on Yi Mun-gon's extensive volumes of Mukchaeilgi (Mukchae's diary) in approaching medical history from the perspective of microhistory. Simply defined, this work is a Confucian scholar-doctor's diary. Its author, Yi Mun-gon, played the role of a Confucian doctor, although not professionally, during his 23-year exile, after serving in a high governmental office on the senior grade of the third court rank. Thanks to this extensive and detailed diary, we can now get adetailed andthorough picture of his medical practice in the Songju region, 270 kilometers southeast of Seoul, where he was exiled. This article aims to understand the state of medical practice in the Songju region in the 16thcentury through the"zoom-in" method adopted by microhistory. In particular, I will focus on the following three aspects: 1)Yi Mun-gon's motivation for and method of medical study, 2)the character of Yi Mun-gon'spatient treatment as hwarin (the act of life-saving), and 3) the plural existence of various illness management methods, including pyongjom (divination of illness), sutra-chanting, exorcism, and ch'oje (ritual toward Heaven). All three aspects are closely related to Confucianism. First, Yi Mun-gon decided to acquire professional-level medical knowledge in order to practice the Confucian virtue of filial piety. He sharpened his medical knowledge during the process of caring for his ill mother. In Confucian Choson society, a patient was encouraged to be deeply involved in the process of his or her medical treatment and the space of clinical treatment was not an exclusive domain for the doctor, but for public discussion, where both doctor and patient participated in making the best medical choices. In this atmosphere, a patient's family members would also naturally learn the clinical process, not unlike today's interns learning from renowned doctors. Second, after studying medicine up to a professional level, Yi Mun-gon administered the "life-saving" medicine to many people, yet he did not open his doors to all individuals. His medicine was practiced within his social network of blood, regional, and intellectual relations, where priority was established according to the level of closeness to himself, according to Confucian ideology. Nevertheless, because he did partially accept patients outside of these networks, his practice setin motion the symbolic system of Confucian ideal of universal "life-saving." Third, in the Songju region during the 16thcentury, various methods of treating illnesses-such as medicine, divination, sutra-chanting, exorcism, and kumyongsisik (life-saving, food-offering ritual)-co-existed and were selected according to individual conditions. Confucianism did not want to either acknowledge or outright reject most of these methods, except for officially acknowledged medicine, at that time. In fact, this co-existence was inevitable because there was not one entirely effective means of curing illness at that time. Also, the system of Confucian ideology was not powerful enough to enforce what it championed. On the contrary, behind the outer austerity of Confucian society, people sought out unorthodox methods, such as exorcism, Buddhism, and Taoism-ironically, in order to practice the important Confucian values of filial piety and patrilineage in the face of their parents' or sons'illnesses. It was only after the emergence of modern ideology and methodology of hygiene, which had the ability to control epidemics and prioritize the preservation of the life of individuals and the population, following the opening of the port in the late 19th century, that this pluralistic culture for illness management became much less prevalent.

Obstetric Medical Book and Women's Childbirth in Qing Dynasty: The Case of the Treatise on Easy Childbirth / 의사학

Ye Feng composed what was to become one of the most famous and widely-circulating medical works of the late imperial period, the Treatise on Easy Childbirth(1715). Ye Feng proposed the idea of natural childbirth, When the correct moment for birth had arrived, the child would leave its mother's body as easily as "a ripe melon drops from the stem". He argued attempts to facilitate birth were therefore not only unnecessary, and female midwives artificial intervention was not required. However, this view is to overlook the pangs of childbirth, and women bear responsibility for the failure of delivery. So his views reflect the gender order in male-dominated. Also he constructed the negative image of the midwife and belittle her childbirth techniques. As a result, midwife are excluded from the childbirth field, male doctors grasp guardianship rights of the female body. Ye Feng declared that the key to safe and successful delivery could be summed up in just a few words: "sleep, endure the pain, delay approaching the birthing tub". This view must be consistent with the Confucian norms, women to export to equip the 'patience' and 'self-control'. These norms were exposed desire men want to monitor and control the female body, effect on consolidation of patriarchal family order. In sum, the discourse of "a ripe melon drops from the stem" and "sleep, endure the pain, delay approaching the birthing tub" comprised an important intellectual resource that male doctors drew on to legitimate themselves as superior overseers of women's gestational bodies.

Collectivism, individualism, and pragmatism in China: implications for perceptions of mental health.

This study aimed to better understand how minor mental health problems (MMPs) are perceived by well-educated urban dwellers in China who are influenced by Western values. Urban China is a rapidly changing society in which traditional Chinese culture and Western thought coexist. As a result, the established processes of interdependent self-appraisal have been challenged and a sense of a bicultural self has developed among a growing proportion of the population. The fieldwork for this study included interviews and observations. The results are derived mainly from interviews with professional practitioners, students, and lay people from three urban sites. One of the main findings was that respondents who referred to traditional and collectivistic Chinese values tended not to label MMPs as psychiatric disorders or illnesses but as challenges in daily life and relationships strain. While the Western medical model of MMPs considers them a form of illness, they were not viewed in this way in traditional collectivistic China in the past, even among educated urban dwellers. However, the urban and educated Chinese who have developed a stronger sense of a bicultural self are now more likely to perceive and deal with MMPs from a Western viewpoint.