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 / 의사학

This study examines how Choe Han-gi (崔漢綺, 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 (徐敬德, 1489–1546), a scholar of the Neo-Confucianism of Joseon (1392–1910). Seo emphasized gi (氣, C. qi, vital, material force) rather than yi (理, 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 (湛一淸虛之氣, the gi which is profound, uniform, clear, invisible, and empty), Choe preferred to use the word singi (神氣, 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 (形質, 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 (古學, C. guxue), which denied such theories of systematic correspondence as Yin and Yang and the Five Elements (陰陽 五行, 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.

The Seongho School's Study of the Ancient Learning and Its Influence on the Debate about Materia Medica in the Late Joseon Dynasty / 의사학

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 liang-han) 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.