Oh Chaekun
Department of Medical History, College of Korean Medicine, Semyung University, Chungbuk, KOREA.
Uisahak. 2014 Apr;23(1):57-97. doi: 10.13081/kjmh.2014.23.57.
In this study, I aim to reveal how Lee Gyoojoons medicine has given birth to a current of learning, the supporting yang current of learning, and describe its historical significance. Before anything, I'd like to throw the question of whether if there were any currents within the traditional Korean medicine. There are no records of medical currents being widely discussed until now in medical history of Korea; however, the current of Lee Jema's sasang medicine is the most noticeable one. Among the contemporaries of Lee Jema, during the late Chosun, there was also another famed medical practitioner called Lee Gyoojoon. Lee Gyoojoon mainly practiced his medicine within Pohang, Gyeongsangbuk-do area, his apprentices have formed a group and have succeeded his medical practice. Based on the analyses of Lee Gyoojoon's apprentices and the Somun Oriental Medical Society, which is known as a successor group to Lee Gyoojoon's medicine today, they are fully satisfying the five requirements to establish a medical current: first, they held Lee Gyoojoon as the first and foremost, representative practitioner of their current; second, they advocate the supporting yang theory suggested by Lee Gyoojoon, which is originated from his theory of Mind; third, books such as the Major Essentials of Huangdi's Internal Classic Plain Questions, and the Double Grinded Medical Mirror, were being used as the main textbooks to educate their students or to practice medicine. Fourth, Lee Gyoojoon's medical ideas were being transcended quite clearly within his group of apprentices, including Seo Byungoh, Lee Wonse, and the Somun Oriental Medical Society. Fifth, Lee Gyoojoon's apprentices were first produced through the Sukgok School, however, nowadays they are being produced through medical groups formed by Lee Wonse, the Somun Oriental Medical Society, regarding the propagation of medical theories, compilation of textbooks, publication of academic journals, etc. Then, what do the existence of the supporting yang current have their significances in history? First of all, Heo Joon, the great medical practitioner in 16th century Chosun, have revealed through his book the Treasured Mirror of Eastern Medicine (TMEM), that the essence of Eastern medicine differentiated from South and North medicine of China is being transcended in Korean medicine. However, we have not got a clear conclusion on what his views of the essence of Eastern medicine is. The TMEM is the legacy of Neo-confucianism, dominant in the Chosun at the time, and is considered the reference which covers from Taoism to Korean Medicine, that is practical as well as systematical in categorizing illnesses, their respective prescriptions, and herbs. Maybe, it seems that such characteristics of the TMEM naturally led the medical practitioners and Confucian scholars, Lee Jema and Lee Gyoojoon to adopt its principles, and furthermore, possibly contributed in materializing the tradition of Eastern Medicine. Secondly, both currents appeared in the late period of Chosun dynasty. Then, weren't there any preceding medical currents before them? The bureaucratic and centralized government of the Chosun dynasty demanded and supplied talents through a nationwide examination system. However, since the late-16th century, a few family from the Chungin class have come to dominate the important medical positions as inheritance doctors , bringing about the expansion of the private medical sector, as well as growth in the number of medical practitioners. This naturally brought about fierce competition among the practitioners, and it is probable that the competition sparked the need for standardized groups and societies that follow a single medical doctrine or theory, to differentiate from the others. Probably, the birth of current of learning, which succeeded to Lee Jema and Lee Gyoojoon's medical theory, exists as an extension of this social background. The major changes in systems to build a new Chosun in 1894 brought about the abolitions of old and antique institutions. Inheritance doctors naturally collapsed, and every medical practitioners had to compete in an open market. However, Lee Jema and Lee Gyoojoon, as a medical practitioner and Confucian scholar, weren't from medical families; instead, they have successfully established and led their medical groups. The Sasang medicine current, which first began in the Hamhung area, had creative medical theories and excellent practices, naturally led the discourses traditional medicine in the center areas of the Korean peninsula. In contrast, the supporting yang current, more popular in the Youngnam area at one time, struggled to keep their current during the period of Korean War, National Industrialization and Modernization. And it was only Lee Wonse's personal dedication to the current that made it survive through the times. It was not until the late 1990s, when the apprentices have gathered Lee Gyoojoon's accomplishments, that formed the Somun Oriental Medical Society as well as the supporting yang current. In summary, the birth and the succession of the supporting yang current clearly depicts how the various traditional medical groups and societies on the periphery have survived and transcended through difficult times. And at the same time, they can provide chance to ruminate the historical flow of traditional medicine in Korea.
在本研究中,我旨在揭示李济君的医学如何催生了一种学术流派——扶阳学术流派,并阐述其历史意义。首先,我想提出一个问题:传统韩医学中是否存在流派?在韩国医学史上,至今尚无关于医学流派被广泛讨论的记载;然而,李济马的四象医学流派是最引人注目的一个。在李济马的同时代人当中,朝鲜后期还有另一位著名的医生李济君。李济君主要在庆尚北道浦项地区行医,他的弟子们形成了一个团体,并继承了他的医术。通过对李济君的弟子以及如今被认为是李济君医学传承团体的寿国东方医学会的分析,他们完全满足了建立一个医学流派的五个条件:其一,他们将李济君视为其流派首要的、具有代表性的医者;其二,他们倡导李济君提出的扶阳理论,该理论源于他的心神学说;其三,诸如《黄帝内经素问要旨》和《双磨医鉴》等书籍被用作主要教材来教导学生或行医。其四,在他的弟子群体中,包括徐炳五、李源世以及寿国东方医学会,李济君的医学思想得到了显著的传承与发展。其五,李济君的弟子最初是通过寿国学校培养出来的,然而如今他们是由李源世、寿国东方医学会组建的医学团体培养出来的,涉及医学理论的传播、教材的编纂、学术期刊的出版等方面。那么,扶阳流派的存在在历史上有哪些意义呢?首先,16世纪朝鲜的伟大医生许浚,通过他的著作《东医宝鉴》揭示,韩医学超越了中国南北医学所区分的传统医学本质。然而,我们尚未明确他对于传统医学本质的观点究竟是什么。《东医宝鉴》是当时朝鲜占主导地位的新儒家思想的遗产,被认为是一部涵盖从道教到韩医学的参考书籍,在疾病分类、各自的处方以及草药方面既实用又系统。或许,《东医宝鉴》的这些特点自然促使医者和儒家学者李济马和李济君采纳其原则,进而可能有助于实现传统医学的传承。其次,这两个流派都出现在朝鲜王朝后期。那么,在它们之前是否不存在任何先前的医学流派呢?朝鲜王朝的官僚集权政府通过全国性的考试制度来选拔和培养人才。然而,自16世纪后期以来,一些出身中人阶层的家族开始作为世袭医生占据重要的医学职位,这导致了私人医疗领域的扩张以及医者数量的增加。这自然引发了医者之间的激烈竞争,很可能这种竞争激发了对遵循单一医学教义或理论的标准化团体和学会的需求,以便与其他团体区分开来。或许,继承李济马和李济君医学理论的学术流派的诞生,正是这种社会背景的延伸。1894年朝鲜建立新体制的重大变革导致了旧有和过时机构的废除。世袭医生自然瓦解,每位医者都必须在开放的市场中竞争。然而,李济马和李济君作为医者和儒家学者,并非出身医学世家;相反,他们成功地建立并领导了自己的医学团体。最初在咸兴地区兴起的四象医学流派,拥有创新的医学理论和卓越的实践,自然而然地引领了朝鲜半岛中部地区传统医学的讨论。相比之下,一度在岭南地区更受欢迎的扶阳流派,在朝鲜战争、国家工业化和现代化时期努力维持其流派传承。正是李源世个人对该流派的奉献使其得以历经岁月而存续。直到20世纪90年代后期,弟子们收集了李济君的成就,才形成了寿国东方医学会以及扶阳流派。综上所述,扶阳流派的诞生与传承清晰地描绘了周边各种传统医学团体和学会如何在艰难时期生存并传承下来。同时,它们也为反思韩国传统医学的历史发展提供了契机。