Negative Impacts of Taegyo: Feminist and Disability Perspectives.

This study examines the origin and religious roots of taegyo, Korean traditional prenatal education, and raises concerns about potential negative impacts of contemporary taegyo practice from feminist and disability perspectives. Taegyo has been accepted without much criticism due to its deep integration into prenatal care culture, and most existing literature focuses on taegyo's positive impacts on fetal health and development from scientific or nursing perspectives. This article analyzes a 19th-century taegyo manual, Taegyo Singi, and Seon and Won Buddhist literatures on taegyo in order to understand the religio-cultural concepts and contexts of taegyo. The article then discusses the potential downsides of taegyo practice today, considering its patriarchal, mother-blaming, ablest roots in Korean history and culture. The author raises concerns about social oppression, the control of women's bodily autonomy, and the disproportionate responsibility burden that taegyo places on Korean women. The article concludes with suggestions for future research and for well-balanced taegyo practice.

Trends and Prospects of Studies on the Modern History of Medicine in Korea: the Rise of Socio-historical Perspective and the Decline of Nationalist Dichotomy.

In the 2010s, research on modern history of medicine in Korea has yielded notably outcomes. There have been social historical inquiries investigating the organic relationship between medicine and society, and there has been a study overcoming the traditional nationalistic dichotomous approach. A social historical perspective has been used to analyze the issues of knowledge and politics; the time period of its application was clustered around the colonial period. The condition of colonialism is both important and convenient for analyzing how and to what extent medicine, which is usually deemed neutral, contains a will of authority. Building on existing research, an attempt to understand a subject based on a combination of various elements or from various angles is needed. Accumulating empirical data is important to further advance related research. It is necessary to verify the accuracy of basic facts and build up verified facts. Sometimes theories are applied to research on the history of medicine. However, they are merely a passive application of existing theories and fail to lead to modification and fortification of the theories based on the case of Korea, let alone the establishment of an independent theory. Accumulating empirical studies would help create a unique theory for the Korean case. To establish a new theory, characteristics of the Korean case need to be identified, which have been formed by the Korean tradition. An understanding of the modern situation inevitably leads to an interest in the tradition. Another necessary effort is to expand territories, and one of them would be to develop interests in patients and consumers.

"Medicine of the Grassroots": Korean Herbal Medicine Industry and Consumption during the Japanese Colonial Period.

There is no doubt that the colonial period was a critical time for the establishment and expansion of modern Western medicine in Korea. However, did this act as a catalyst for the overall decline of traditional Korean medicine? While previous studies mainly focus on research based on the concept of Uisaeng (traditional Korean medicine doctor) and the medical policies implemented by the Japanese Government-General of Korea, this paper begins with the Korean herbal medicine industry, and comprehensively investigates the distribution and consumption of Korean herbal medicines during the colonial period from three perspectives: the policies for Korean medicine merchants implemented by the Japanese Government-General of Korea, changes in the Korean herbal medicine industry, and consumption of Korean herbal medicines in the Korean society. The colonial authorities' intention was to foster the advancement of Western medicine and phase out traditional Korean medicine. However, they merely imposed limitations on Uisaengs' operations-this policy loophole objectively left a window for Korean medicine merchants. Moreover, against the backdrop of the growing popularity of Western medicine and restrictions on the development of traditional Korean medicine by colonial authorities, the Korean herbal medicine industry, as one of the few "national industries" dominated by and serving Koreans, showed its tenacious vitality during that time. Korean medicine merchants responded to market changes with ease. They built different drugstores, such as traditional herbal stores mainly selling traditional Korean medicines, hybrid drugstores that simultaneously dealt with the manufacture and sale of patent medicines, and ginseng drugstores that specialized in the ginseng business. This classification promoted the commercialization of traditional Korean herbal medicine. Another crucial condition for the vitality of the Korean herbal medicine industry is Koreans' preference for traditional Korean medicine. It is an indisputable fact that Western medicine gradually became popular and was recognized by the common man during the colonial period; nonetheless, Eastern medicine and Western medicine were not playing a zero-sum game. Through comprehensive macro and micro analysis, this paper demonstrates that, during the colonial period, when old and new ideas interacted, most Koreans, including upper-class elites and intellectuals who were open-minded about emerging concepts and options and had ample opportunities to avail western medical treatment, preferred traditional Korean medicine. Using Korean herbal medicines for illnesses remained the primary choice, While Western medicine assumed the role of a supplement to traditional treatment. This paper argues that the first reason for this phenomenon is the inertia of tradition, and the second is that Western medicine was not necessarily more effective than Korean herbal medicine at that time. Specifically, it can be considered that, during the colonial period, the growing popularity of Western medicine failed to bring about a radical change in Koreans' regular medical interventions. Simultaneously, the Korean herbal medicine industry, one of the pillars offering medical support to the common man, adapted suitably while relying on the inertia of its own tradition. The industry's vitality and dynamism during the colonial period certainly underscore the need to amend the one-sided narrative of medical modernization vis-à-vis Western medicine.

Processing Method & Distribution of Medicinal Plant Ginseng in Early Modern East Asia -Focusing on Ginseng as a Tribute Item of Joeseon to the Ming Dynasty.

Ginseng started to emerge as an international medicinal material during the Joseon Dynasty. This paper examines ginseng as a tribute presented to the Ming royal family by Joseon Dynasty. Joseon Dynasty presented peeled and dried ginseng (white ginseng) to the emperor. The Ming Dynasty demanded chosam (natural ginseng) with no peeling in 1602. By the request of Joseon Dynasty during the period of Lord Gwanghae, the presented ginseng was again changed to pasam (boiled and dried ginseng). Although Nurhachi of the Jurchen is known to have invented this method of processing pasam, Joseon was exporting pasam to the Ming Dynasty earlier than that. As such, the Nurhachi theory of the invention of the pasam should be reexamined. Joseon Dynasty presented ginseng to each emperor and heir to the throne through its envoys. The total amount of ginseng sent to the royal family of the Ming Dynasty during the Joseon Dynasty is estimated to be approximately 664 to 880 geuns per year in the fifteenth century, 300 to 500 geuns in the sixteenth century, and about 160 to 360 geuns in the 17th century. When the Japanese Invasion of Korea occurred in 1592, the Joseon government informed the Ming Dynasty of the miserable situation of the Joseon people and chose to reduce the tribute. However, even after the war, the amount of tribute ginseng in Joseon continued to be small. This is because the medical industry in the Ming Dynasty grew significantly, and medical books prescribing Joseon ginseng increased, and the rich people of the Ming Dynasty loved ginseng so much that they imported Joseon ginseng at high prices. Local residents of Guangdong, China, a major customer base of Joseon ginseng, also used ginseng as a preventive medicine for JangGi. From the fifteenth to the seventeenth centuries, the amount of ginseng that Joseon tributed to the Ming Dynasty continued to decrease, and the ginseng processing method also moved in the direction of reducing the burden of processing. This was caused by changes in the environment surrounding the use of ginseng, including changes in the international situation at the time, growth of the medical industry, increasing interest in ginseng by the people of the Ming, and economic considerations of the Joseon government. The two countries sought changes in the ginseng tribute through an agreement.

Traditional Medicine Doctor Kim Gwangjin's Battle against Jaundice during the Japanese Colonial Period.

This study aims to examine how traditional medicine doctors of the Japanese colonial period in Korea treated patients and their own diseases with traditional medicine and Western medicine by analyzing Clinical Cases and A Diary of Jaundice Treatment of Kim Gwangjin (1885-1940). Through this inquiry, this study aims to reveal that the Japanese colonial period was a time when the traditional medicine and the Western medicine coexisted, and that this period cannot be simply defined as a dualism between "Western medicine, Japanese colonial government" versus "traditional medicine, governed public." Kim Gwangjin's main method of medical treatment was traditional medicine. Clinical Cases include over 60 treatment cases, and they illustrate that he was a typical doctor at the time using traditional medical knowledge. In addition, Kim wrote A Diary of Jaundice Treatment from January 1939 to July 1940, a month before his death. The disease that led to his death was jaundice. He examined the changes in his abdomen every day, and recorded the changes in edema in upper extremities and testicles, urine and feces. While the treatment that Kim used in the early stages of jaundice were herbal medicines, he was not confined to the boundaries of the traditional medicine as he studied Western medicine to obtain a license of traditional medicine doctor from Japanese colonial government. He took a urine test to confirm whether his illness was jaundice or kidney disease and had X-ray imaging to check for pleurisy at a Western medical hospital in Daegu. Furthermore, he received a procedure to artificially drain bile, took a medicine to excrete bile into the feces, and had injection to treat neuralgia. Mostly, it was diarrhea that bothered Kim, who had been suffering from jaundice. Preventing diarrhea led to edema, and removing edema led to diarrhea again. He managed his symptoms by stopping the herbal medicine treatments and going on a raw food diet. Around this time, Kim relied the most on Ejisan. Ejisan was a type of new medicine mixed with traditional medicine and Western medicine that had the effect of treating edema and digestive disorders. Kim personally manufactured and took the drug until a month before his death, praising it as a necessary drug to treat jaundice. Kim was a traditional medical doctor during the Japanese colonial period. He also had the conventional wisdom that Western medicine was excellent in treating surgical diseases but not effective in internal medicine. However, he used both traditional medicine and Western medicine to treat symptoms of jaundice that have not been treated well and created a new medicine called Ejisan, which combined the two types of medicines. For him, Western medicine was a new medicine that improved the wrong aspects of traditional medicine or the old medicine, but there was still a realm of traditional medicine that Western medicine could not intervene. Furthermore, he published a new theory of traditional medicine called the Principle of Up and Down, which incorporates some Western medical knowledge. The Japanese colonial government required traditional medicine doctors to study Western medicine, and traditional medicine doctors had to learn Western medicine in order to survive. In the meantime, traditional medicine doctors such as Kim have brought about new changes by integrating the two medical treatments in the clinical field. The Japanese colonial government planned the demise of traditional medicine by forcing traditional medicine doctors to study the Western medicine, but the unexpected achievement brought about by traditional medicine doctors, who survived longer than the Japanese Empire and the colonial government, was an attempt to integrate Eastern and Western medicine.

A study on the Introduction and Use of Cold Damage Diseases-related Literature in the Early Joseon Dynasty: Focusing on Publishing, Citation, and Textbooks.

The status or role of Shanghan Lun (Treatise on Cold Damage Diseases) in Joseon is quite different compared to neighboring China and Japan. This is a unique aspect that distinguishes Joseon's medicine from other East Asian countries at that time. Prior studies have conducted research on non-professional books of Shanghan Lun; however, this study aims to analyze the transmission and utilization of professional books of Shanghan Lun. In the citations of medical books in the first half of Joseon period, the domestic introduction of professional books of Shanghan Lun used at the time occurred mostly from the mid-thirteenth century to the first half of the fifteenth century. In particular, the version of professional books of Shanghan Lun quoted in Euibangyoochui (Classified Collection of Medical Prescriptions) were centered on the Yuan edition. In other words, the acceptance of the theory of Cold Damage Diseases was based on the Yuan's medicine. Professional books of Shanghan Lun, which were published separately during the compilation or publication of Euibangyoochui, were intentionally selected. It is important to identify their characteristics. First of all, Shanghan Leishu (Classified Book of Cold Damage) was used as a textbook of Cold Damage in the first half of Joseon dynasty because the author of this book, Yang Shizhen and his practice acted as the basic text. The nature of Shanghan Leishu, which pursued the integration of "several symptoms of internal medicine" and "Cold Damage" instead of pursuing independent medicine of Cold Damage with different internal medicines, may have had some influence in forming the uniqueness of Joseon's medicine of Cold Damage. Shanghanfu (Harm Caused by Cold: A Poem) was an introduction for easy access to formal Cold Damage's content. Shanghanfu is presumed to be a medical book made out of prose poems, the core of Shanghanzhizhangtu. Non-professional books of Shanghanlun have also been cited in the first half of Joseon period's medical texts in relation to Cold Damage. However, these books were not used as textbooks in medical bureaucracy's education. The exclusion of major Cold Damage-related texts from the medical bureaucracy's education may have hampered the development of Joseon's Cold Damage medicine.

A Research on the Shamanistic Medical Activities as Seen in the Recipes for Fifty-two Ailments Written in the Mawangdui Silk Manuscript.

The main thesis of this research is to discuss the shamanistic medical activities as seen in the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript, to corroborate them with handed-down literature and other underground written attestations in early China, and to inquire its characteristics. In the Eastern Zhou dynasty, medicine already emerged with specialized and professional properties, but did not disengage from the ideology of shamanism in Eastern Zhou society. In other words, the shamanistic treatment of diseases was one of the most important works of shamans because the specialized knowledge of medical treatment always interlaced with superstitious and mediumistic treatment methods. This article examines the details of shamanistic medical activities, for example, the 'zhuyou', the 'zhuyichuxiong', curing maggots activities, and so on, by analyzing the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript. The origin and development of this early Chinese medical treatment had an influence on ancient Korea, Japan, and other places. Through this research, we can learn more about the initial development stage of the early traditional medicine in ancient societies of East Asia.

A Study on the Korean Medicine Education and the Changes in the Traditional Korean Medicine during the Japanese Colonial Era: Focused on the Korean Medicine Training Schools.

The modern education institutes play an important role in fostering professional talents, reproducing knowledge and studies, and forming the identities of certain academic fields and vocational communities. It is a matter of common knowledge that the absence of an official Korean medicine medical school during the Japanese colonial era was a severely disadvantageous factor in the aspects of academic progress, fostering follow-up personnel, and establishment of social capability. Therefore, the then Korean medicine circle put emphasis on inadequate official education institutes as the main factor behind oppression. Furthermore, as the measure to promote the continuance of Korean medicine, the circle regarded establishing civilian Korean medicine training schools as their long-cherished wish and strived to accomplish the mission even after liberation. This study looked into how the Korean medicine circle during the Japanese colonial era utilized civilian training schools to conduct the Korean medicine education conforming to modern medical school and examined how the operation of these training schools influenced the changes in the traditional Korean medicine. After the introduction of the Western medical science, the Korean medicine circle aimed to improve the quality of Korean medicine doctors by establishing modern Korean medicine medical schools. However, after the annexation of Korea and Japan, official Korean medicine medical schools were not established since policies were organized centered on the Western medical science. In this light, the Korean medicine circle strived to nurture the younger generation of Korean medicine by establishing and operating the civilian Korean medicine training schools after the annexation between Korea and Japan. The schools were limited in terms of scale and status but possessed the forms conforming to the modern medical schools in terms of education system. In other words, the civilian training schools not only adhered to the standard education of Korean medicine but also aimed to lay their foundation in the education system of the Western medical science by forming the separated curriculum including basic medical science, diagnosis, clinic, drug, and the practice of acupuncture and moxibustion. Furthermore, having contained the basic subjects of the Western medical science - physiology, anatomy, pathology, etc. - in the compulsory subjects shows perceiving the intellectual and systematic hegemony of the Western medical science and satisfying the demand of the colonial power. Such an education system was succeeded and solidified through the training sessions and the training schools operated by the local colonial governments after the 1930s. Korean medicine became different from the traditional Korean medicine through the establishment and the operation of such training schools.

Knowledge Transmission of Medical Prescription and the Role of the Literati Officials from the Song Dynasty: Focusing on Huadupainongneibusan.

This paper attempts to examine the spread of medical prescription knowledge during the Song dynasty and the role played by the literati officials through a reconstruction of the transmission of Painongneibusan, a prescription to treat abscesses. An examination of the origins of Painongneibusan shows that after being confirmed in the Qianjinyaofang, it was passed down through Waitaimiyao, Taipingshenghuifang, Shengjizonglu, and Taipinghuiminhejijufang. In particular, in the records from Taipinghuiminhejijufang, which was revised and enlarged during the Shaoxing period (1131-1162) unlike transmissions that were almost identical to those from previous periods, we can find a clear increase in the knowledge regarding medicinal effects, medicinal ingredients, administration methods, precautions and so on. However, if we examine the same prescription record included in Hongshijiyanfang published by Hong Jun in 1170, we can see that the contents are almost exactly the same as those in Taipinghuiminhejijufang and that Hongshijiyanfang had even more content. Through this study, we can deduce that the prescription recorded in these two books were from the same original text. In addition, we can conclude that the original text is likely to be sourced from the knowledge of folk medicine. According to the records, Hu Quan received this prescription from an "outsider," and Hu Quan gave this to Hong Kuo, who wrote an introduction and published it as a stone carving in Huizhou. After this, knowledge about this prescription became known far and wide. While Chen Yan criticized the abuse of this prescription, Hong Jun still included it in Hongshijiyanfang, and Hong Mai included it in Yijianzhi, leading to it becoming even more widespread. Due to this spread of the prescription, the transmission of the description that is connected from "Outsider - Ho Quan - Three Hong Brothers" continued to appear in many medical anthologies by literati officials. Whenever this prescription was mentioned, they referred to Three Hong Brothers, and it went as far as to cause the practice to sometimes be called "Hongshineibusan." Chen Ziming continued the criticism of Chen Yan in Waikejingyao; while the prescription made famous by Hong Kuo had the same contents as prescription in Taipinghuiminhejijufang, the fact that criticism was only directed at Hong Kuo is a proof of his influence in the spread of related knowledge. In conclusion, this happened during an active time of accumulation, exchange, and competition in the knowledge of prescription, as can be observed in various sources from the Song Period. There were various communications and exchanges between officials, locals, and literati officials, and tensions could also sometimes be found. We can say that the role of the literati officials was to collect, record, publish, and spread the knowledge of medicine taken from various sources. In addition, in relation to the spread of the knowledge of medicine, the influence of the literati officials exceeded Taipinghuiminhejijufang, which was the official text at that time.

Horse-riding accidents and injuries in historical records of Joseon Dynasty, Korea.

Only a few osteological reports describe bone injuries thought to have been caused by falls from horses. Nevertheless, anthropological study alone is insufficient for establishing the correlates of such equestrian accidents. We therefore reviewed the records in Seungjeongwon ilgi (Diaries of the Royal Secretariat) and Joseon wangjo silrok (Annals of the Joseon Dynasty) of the Korea's Joseon period (1392-1910 CE). Although the mechanisms of trauma were diverse, the Joseon documents recorded many injuries caused by horse-riding accidents. During 1625-1872 CE, equestrian-related accidents occurred almost every year, overwhelming other causes of trauma. In all horse-riding accidents (n=142), 37.77% of the records offer detailed data about the traumatic mechanism. Injuries occurred most frequently to the extremities (79.58%), which were followed by the trunk (34.5%) and head (4.92%). Although we do not think that this attempt can explain every paleopathological case, our historical review shows that equestrian-related injuries could be considered as one of the major causes for the bone trauma observed among ancient equestrian people.

From Woohwang Cheongsimwon* to Ginseng - The History of Medicine Use in the Joseon Era -*.

In Korean traditional medicine, though herbal decoction, acupuncture, and moxibustion are all used to treat diseases, restorative medicines are the most widely preferred treatment method. This paper explores the historical background of restorative herbal medicines and ginseng among the Korean public and Korean traditional medicine practice. It also seeks to clarify how social and cultural perspectives on drug use have changed since restorative medicine became mainstream during the Joseon era. Drug use tendencies were affected by the medical system of the Joseon Dynasty, patients' desires for reliable treatment, and perceptions of the human body and the causes of disease. In the late Joseon Dynasty, medicine, an industry originally monopolized by the government, began to be manufactured and traded on the free market, and medical personnel began to participate in medical activities on a large scale. As the health preserving theory became more popular and medical personnel became more accessible, medicinal preferences also changed. Specifically, whereas preference was first given to common medicines, such as Cheongsimwon, which are effective for various symptoms, restorative medicines, such as ginseng, gradually became more popular. These restorative medicines were faithful to the basic tenet of East Asian traditional medicine: to avoid disease by making the body healthy before the onset of illness. Patients' desires for safe treatment and growing competition among commercial doctors who wanted stable profits further increased the popularity of milder medicines. Ultimately, as ginseng cultivation was realized, its use expanded even further in a wave of commercialization.

[Medical cultural communication between the Song Dynasty and Goryeo Dynasty].

Through the important roles of officials and businessmen as well as the role of bridge of Japan, the medical culture communication between Song Dynasty and Goryeo Dynasty involved many aspects. The Song Dynasty gave medical books to the Goryeo Dynasty which returned some medical books to the Song Dynasty after the inscribing and printing of the medical books. In addition, the phenomena of communication between the two countries are frequent and very common. By the invitation of Goryeo Dynasty, some people of Song dynasty left for Goryeo Dynasty to give medical treatment and to spread the medical knowledge for several times, at the same time, some people from Goryeo Dynasty came to Song Dynasty to study Traditional Chinese Medicine (TCM). Such medical culture communication facilitated and promoted the formation of the medical system and national medicine in Goryeo Dynasty, and enabled the return of some lost medical books in the Song Dynasty from Goryeo Dynasty. More importantly, the medical culture communications between the two countries promoted the influences of TCM in East Asia.

New Perspectives on the Origin of Korean Acupuncture: Based on Materials from Xiaoyingzi Tomb, Yanji and Neighbouring Region.

This article discusses the development of early acupuncture needles as demonstrated by the artifacts excavated from the Northern part of the Yanji district, Jilin, China, during the Japanese colonial era (reported in 1941). Numerous bone needles, stone needles, and other medical devices were found in the Xiaoyingzi excavation. The stone needles from Xiaoyingzi can be categorized into three grades, based on length, of 8cm, 12-15cm, and 18cm. A set of round stones for massage were also discovered, along with obsidian blades. These relics were carefully stored in the middle of the body in the stone coffin. In addition to Xiaoyingzi, stone needles were also excavated along the lower valley region of the Tuman (Tumen, ) River. These facts indicate that the owner was involved in medical practice, and that medical procedures using stone needles were quite popular at the time. This article carefully investigates that the relics have nothing to do with weaving textile or military use. Current research on the origin of acupuncture has been confined either to stone needles from the prehistoric age or to bronze needles, as well as to literature from the Warring States period to the Han China, during which acupuncture technology was considerably expanded. However, substantial knowledge on the "gap" between stone needles and metal needles has been procured through the analysis of Xiaoyingzi, Yanji. The findings of Xiaoyingzi are also significant in providing a more detailed reconstruction of the development of acupuncture in East Asia and emergence of acupuncture throughout history. A large amount of medical items (stone and bone needles, cases for needles, massage stone type bianshi, and etc.), have been excavated from Xiaoyingzi and other neighbouring sites, Along with geographic and ecological factors, this archeological data strongly suggests the medical tradition of using acupuncture needles was practiced around Tumen River basin in the Bronze Age (10th century B.C.).

An Aspect of the History of Medicine in Ancient Korea as Examined through Silla Buddhist Monks'Annotations on the "Chapter on Eliminating Disease"in the Sutra of Golden Light (Suvarnabhasa-sutra).

Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the "Chapter on Eliminating Disease" in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (57 BC-935 AD) who were active immediately after the nation's unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (617-686 AD), Gyeongheung (620?-700? AD), and Seungjang (684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light, which was compiled by Gangyo(835-871 AD), a Japanese monk from the Heian era (794-1185 AD). Representative versions of the "Chapter on Eliminating Disease" in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmaksema (385-433 AD); the eight-volume edition by Chinese monk Baogui, which differs little from the preceding work in terms of the contents of the "Chapter on Eliminating Disease"; and the ten-volume edition by Yijing (635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo's annotations on the Indian medical knowledge found in the "Chapter on Eliminating Disease" in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang and five phases (wuxing). In accordance with East Asia's theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (catvari maha-bhutani) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vata)-induced disease, bile (pitta)-induced disease, phlegm (slesman)-induced disease, and a combination (samnipata) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (xiangke) of the five phases including the five viscera (wuzang), five flavors (wuwei), and five colors (wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo's annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo's death, annotated the "Chapter on Eliminating Disease" based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.

[The Indigenization of Licorice and Its Meaning During the Early Days of the Joseon Dynasty].

This article explores the indigenization of licorice(Glycyrrhiza uralensis Fisch.) which was the most important medicine of the Oriental Medicine. There are a lot of records on licorice even before the Joseon Dynasty. The licorice had been used mainly in stomach related diseases such as food poisoning or indigestion. But the licorice was an imported medicine until the early days of the Joseon Dynasty. As the Joseon Dynasty began, the licorice production became necessary with the investigation and obtaining the herbs. And a large amount of licorice was needed when the epidemics outbroke under the reign of King Sejong(). In particular, the licorice had been essential in treating the diseases of the Cold Damage which was focused in the Joseon Dynasty. That was why King Sejong ordered to plant the licorice in the Chollado province and Hamgildo province in 1448. But the licorice cultivation was not easy for two reasons. First, it was difficult to find the proper soil for proper soil for planting. Second, the people didn't actively grow the licorice, because they had to devote the licorice as the tax when the indigenization of licorice was succeeded. King Sejo() and King Seongjong() encouraged the people to plant the licorice. The recognition that the licorice is essential in pediatric diseases such as smallpox got stronger then before. Finally the indigenization of licorice was completed under the reign of King Seongjong. According to the Dongguknyeojiseungnam(), edited in 1481, and Shinjeungdongguknyeojiseungnam( ), edited in 1530, the licorice was planted in seven districts. With the success of the indigenization of licorice, the approach of the people to the Oriental Medicine treatment had became much easier.

[The Seongho () School's Study of the Ancient Learning () and Its Influence on the Debate about Materia Medica in the Late Joseon Dynasty].

This study will determine the ways in which the ancient learning (gu xue, ) scholarship of the Seongho School, and its interest in the materia medica (ben cao xue, ) were related during the late Joseon period. The Seongho School centered its studies mainly on classical Chinese texts of the Han (206 BC－AD 220) and pre-Han (?－221 BC) (xian-qin lianghan, ) periods rather than those of the Tang and Song dynasties (618-1279). gu xue scholarship emerged during the Ming dynasty era (1368 －1644) as an alternative to the scholarly trends of the Song dynasty, which were dependent on Zhu Xi's (, 1130－1200) Neo-Confucianism and its interpretation of Han and pre-Han classical Chinese texts. This scholarly trend influenced Korean and Japanese literature, philosophy, and even medicine from the seventeenth through the nineteenth centuries. Focusing on Korean scholarship, we find a great deal of research regarding the influence of gu xue on Korean classical Chinese literature and Confucian philosophy in the late Joseon period; however, no study has examined how this style of scholarship influenced the field of medicine during the same period. This study will investigate how the intellectuals of the Seongho School, who did the most to develop gu xue among Joseon intellectuals, were influenced by this style of scholarship in their study of the materia medica. Jeong Yak-yong (1762－1836), the representative intellectual of the Seongho School, did not focus on complicated metaphysical medical theories, such as the Yin-Yang and Five Elements theory (yin yang wu xing shui, ) or the Five Movements and Six Atmospheres theory (wu yun liu qi shui, ). Instead, his interests lay in the exact diagnoses of diseases and meticulous herbal prescriptions which formed an essential part of the Treatise on Exogenous Febrile Disease (Shang han lun, ) written by Zhang Zhungjing (, 150－219) in the Han dynasty. The Treatise was compatible with the scholarly purpose of gu xue in that they both eschewed metaphysical explanations. The Seongho School's interest in the materia medica stemmed from a desire to improve the delivery and quality of medical practices in rural communities, where metaphysical theories of medicine did not prevail and the cost of medicine was prohibitive.

[Historical study of the research of Korean Ginseng by Japanese and Korean doctors in eighteenth century].

In the eighteenth Century, Korean envoys and Japanese doctors did a lot of conversation on Korean ginseng, the content of which were arranged as books later by Japanese. Through 5 collections of those books, it is found that the contents of those conversations are focused mainly on 3 aspects, viz., the name and the quality of the Korean ginseng, processing method and cultivation conditions. Those records not only reflect the condition of Japanese doctors truly and actually getting the knowledge of Korean ginseng, but also provide precious historical data to the research on the history of Japan and Korea medical communication in the Edo period.

[To Discern the Medical Thoughts of Heo Joon, the Best Physician in Korean History--An Analysis of Disease Experiences and Treatment Cases in the Treasured Mirror of Eastern Medicine].

Heo Joon is one of the best-known physicians of the Chosun Dynasty, the last imperial dynasty (1392~1910) of Korea. He had served King Seonjo () during his practice, and has produced many publications on medicine. Then, how did he actually treat the patients? So far, other than the case when he treated Gwanghaegun's smallpox, it is not clearly known how and when he attended and treated the ill. In his most famous book, the Treasured Mirror of Eastern Medicine, he details the physiopathological mechanisms, diagnoses, treatments or prescriptions, and treatment cases, however, it is not clear if they're from his own clinical experiences. Nevertheless, based on the written method, the original information is reconstituted according to its respective editors of the TMEM, a particular case being included may be considered as an agreement and acceptance of an actual treatment executed. This research analyzes what type of medicinal theory that the main writer Heo Joon employed in his real treatments, as well as how he diagnosed and treated diseases. After analyzing the complete series of the TMEM, we found a total of 301 clinical cases. Here, one may wonder, why does the Section of Inner and External Bodily Elements, that deal with diseases and the structure of the body, have far outnumber cases than the Section of Miscellaneous Disorders? Why does the TMEM introduce the various types of disease experiences and treatment cases, medical cases, simple treatments, nurturing life, materia medica, and also include supernatural phenomena? Why does the TMEM include the experiences and cases from the book published in the Song, Jin, Yuan dynasty of China, moreover in the Ming Dynasty of its time. These questions can be answered to the extent that Heo Joon and the others who participated in completing the book sought to justify the new clinical medicine practices, and because it had to be acceptable to the Confucius beliefs which dominated the society, and also because the book came to light in a time when tensions between the pre-existing Chosun medicine and the newly introduced Chinese medicine were evident. Among the clinical cases in the TMEM, there are only 41 cases that can be considered as Medical Cases which include the pathology and treatment mechanism. After analyzing these mechanisms, we were able to discover that they cover not only the theories of the 4 great physicians of Jin-Yuan Dynasty, but also the theories of the Danxi's Medical Current, a big trend in the Early Ming Dynasty, and some of the most recent clinical cases that had been just reported at the time. However, Heo Joon did not lean towards a particular theory of medicine; rather, he insisted on establishing a classical medicine based on the traditional medicinal scriptures such as the Yellow Emperor's Inner Canon or Shennong's Classic of Materia Medica, and had created his own Body-Viscera medicine, as Shin Dongwon's recent research. Moreover, he successfully secured his own right to be a clinical physician by customizing the amount of medication in prescriptions for the people of Chosun. Heo Joon was one of the chief physicians for the Royal Family of the Chosun Dynasty. Despite the tendency of traditional medicine to lean towards Taoism or Fangshu, for him the most important thing was the actual treatment of diseases. As a result, Heo Joon successfully treated smallpox by utilizing traditional medicinal methods, by breaking the taboo of not using medication on such diseases, as well as he was able to treat an unknown disease, scarlet fever, by discovering the pathological mechanism of the illness. Also he made bold decisions on altering existing prescriptions to treat diseases more efficiently. The TMEM consists of not only justified methods that integrate the different and scattered medicinal and clinical practices, which many insisted their originality, but also was backed with Heo Joon's such credible and endeavored clinical medicine.

The Indigenization of Licorice and Its Meaning During the Early Days of the Joseon Dynasty / 의사학

This article explores the indigenization of licorice(Glycyrrhiza uralensis Fisch.) which was the most important medicine of the Oriental Medicine. There are a lot of records on licorice even before the Joseon Dynasty. The licorice had been used mainly in stomach related diseases such as food poisoning or indigestion. But the licorice was an imported medicine until the early days of the Joseon Dynasty. As the Joseon Dynasty began, the licorice production became necessary with the investigation and obtaining the herbs. And a large amount of licorice was needed when the epidemics outbroke under the reign of King Sejong. In particular, the licorice had been essential in treating the diseases of the Cold Damage which was focused in the Joseon Dynasty. That was why King Sejong ordered to plant the licorice in the Chollado province and Hamgildo province in 1448. But the licorice cultivation was not easy for two reasons. First, it was difficult to find the proper soil for proper soil for planting. Second, the people didn't actively grow the licorice, because they had to devote the licorice as the tax when the indigenization of licorice was succeeded. King Sejo and King Seongjong encouraged the people to plant the licorice. The recognition that the licorice is essential in pediatric diseases such as smallpox got stronger then before. Finally the indigenization of licorice was completed under the reign of King Seongjong. According to the Dongguknyeojiseungnam, edited in 1481, and Shinjeungdongguknyeojiseungnam, edited in 1530, the licorice was planted in seven districts. With the success of the indigenization of licorice, the approach of the people to the Oriental Medicine treatment had became much easier.