ABSTRACT
<p><i>Emi Sampaku </i>(1707-1781) is one of the great <i>Koiho </i>(old medical school) practitioners along with <i>Yoshimasu Todo who </i>is from the same province as <i>Sampaku</i>.In general, he was depicted as an “intensive medicine dozer” ; however it doesn't seem to be his factual depiction.<br>This kind of misapprehension is caused by a scarcity in exploration on him, especially his philosophy of medicine, nevertheless being such a great master in that field. Now in this paper I would look over the quintessence of his remedy and the theory of medicine to clarify his philosophy of medicine through investigations on his volumes such as <i>Emikun Ijidan, Emineiko Sensei Igen, Emi Sensei Iho Ryakusetsu, Toho Shiron. </i><br>As a result of my survey, it has been clarified that <i>Sampaku </i>took his way of remedy on accordance with the curate diagnoses which were brought about through his <i>Shinshi</i>-<i>jikken </i>“Experience and Verification”. Put it in another way, <i>Sampaku </i>took intensive medicine for vomiting/purgative remedy merely under the necessity. He is one of “a man of discerning eyes”.</p>
ABSTRACT
NAKAGAMI Kinkei 中神琴渓 is one of the greatest practitioners in the Edo 江戸 era Japan. His remedy and his philosophy of medicine on which his remedy is based is a treasured part in the history of Japanese Kampo 漢方 medicine. However I can hardly find any researches on this point.<br>Then in this paper, I enrolled these Kinkei's works <i>Seiseidozakki</i>, <i>Seiseidoyoseiron</i>, etc., and took an overview on them philologically first to clarify his remedy practically, then I considered his philosophy of medicine.<br>After that, I can show that Kinkei's remedies were delivered in various fields:(1)acupuncture (hemospasia/phlebotomy), (2)bathing, (3)moxibustion/moxa cautery, (4)galenical/medication. Kinkei, taking over his mentors' ideas and remedies, but established his own modality of remedy based on his innovative philosophy of medicine, which actually is derived from his accurate and unrestricted diagnoses.<br>As we have come this far, we can assert that Kinkei's remedy is always unrestricted assortments of various methods. That is what he described “unfettered remedy” and he described that he “unfetters himself away from the fixed rule”<規則を離れる>.
ABSTRACT
YOSHIMASU Todo is one of the greatest practitioners of so called <I>Koiho</I> in the Edo era Japan. There have hardly been any studies, however, on his philosophy of medicine, even though it seems to be a significant background for his medical practice. Accordingly, I would like to consider Todo's philosophy of medicine called manbyo-ichidoku-setsu in comparison with that of Chinese.<BR>I first take up the Chin-shu chapter of the <I>Lu-shi chun-chiu</I>, which he recognized as the source of his theory, to see the philosophy of medicine of cosmic order, the “holistic total”. Then I'll take the other classics of traditional Chinese medicine to clarify their characteristics. Hitherto there has been lack of comparative exploration on Todo's notion with that of Chinese from the view point of philosophy of medicine.<BR>In comparison with that traditional Chinese medicine, we can assert that Todo learned traditional Chinese medicine with its philosophical background, and created further Japan's own characteristic Kampo medicine. Seeing respectively on these two points that are his analysis on each galenical, and his administrations of intensive drugs to reduce “poison” under his manbyo-ichidoku-setsu, we can assert that Todo really is one of the “fathers of Kampo medicine”.