Medicina chinesa/acupuntura: apontamentos históricos sobre a colonização de um saber / Chinese medicine/acupuncture: historical notes on the colonization of a body of knowledge

Resumo O colonialismo ocidental influenciou, a partir do século XIX, o encontro entre saberes tradicional e moderno, resultando na sobreposição da medicina ocidental como modo privilegiado de conhecimento. Em 1958 oficializou-se, sob o nome de medicina tradicional chinesa, a hibridização entre as medicinas chinesa e ocidental e, por meio do desenvolvimento da pesquisa biomédica sobre a acupuntura, cresceu o distanciamento do saber tradicional. Este ensaio aborda mudanças históricas sofridas pela medicina chinesa/acupuntura e discute, sob a óptica pós-colonial, os efeitos de sua absorção pela racionalidade médica moderna. Concluiu-se que o cientificismo na medicina chinesa não ampliou seu potencial terapêutico e resultou na perda de sua autoridade epistemológica.

Abstract Western colonialism influenced the encounter between traditional and modern knowledge from the nineteenth century onwards, resulting in the overlapping of Western medicine as a privileged form of knowledge. In 1958 the hybridization between Chinese and Western medicines became official under the name of traditional Chinese medicine and, through the development of biomedical research on acupuncture, it distanced itself from traditional knowledge. This essay presents historical changes experienced by Chinese medicine/acupuncture and discusses the effects of its absorption by modern medical reasoning from a postcolonial standpoint. The conclusion was that the scientism of Chinese medicine did not broaden its therapeutic potential and resulted in the loss of its epistemological authority.

Sanadores inesperados: medicina china en la era de migración global (Lima y California, 1850-1930) / Unexpected healers: Chinese medicine in the age of global migration (Lima and California, 1850-1930)

Resumen Las masivas olas de migrantes chinos que llegaron a California y Lima en la segunda mitad del siglo XIX jugaron un rol clave en la expansión de la medicina china en ambos contextos. Desde fines de la década de 1860, los herbolarios expandieron su sistema de sanación más allá de su comunidad étnica, transformando la medicina china en una de las prácticas de sanación más adoptada por la población local. Desde una perspectiva comparada, este artículo examina las divergentes trayectorias de los sanadores chinos en Perú y EEUU, así como los factores sociales y políticos que determinaron la adaptación de este conocimiento médico, foráneo, en su nuevo entorno.

Abstract The massive waves of Chinese migrants arriving in California and Lima in the second half of the nineteenth century played a crucial role in expanding Chinese medicine in both settings. From the late 1860s on, herbalists expanded their healing system beyond their ethnic community, transforming Chinese medicine into one of the healing practices most widely adopted by the local population. This article uses a comparative approach to examine the diverging trajectories of Chinese healers in Peru and the USA, as well as the social and political factors that determined how this foreign medical knowledge adapted to its new environments.

A Study on the Awareness of Chinese Medicine by Medical Missionaries: Focused on The China Medical Missionary Journal (1887-1932) / 의사학

Protestant medical missionaries, who started entering China during the beginning of the 19th century, set the goal as propagating Western medicine to the Chinese while spreading the Christian gospel. Back in those days, China formed deep relations with their own ideology and culture and depended on Chinese medicine that caused major influence on their lives instead of just treatment behaviors. Accordingly, it is natural to see information about Chinese medicine in documents that were left behind. Yet, there are not many studies which dealt with the awareness of Chinese medicine by medical missionaries, and most were focused on the criticism imposed by medical missionaries regarding Chinese medicine. Thus, there are also claims amongst recent studies which impose how the medical missionaries moved from overlooking and criticizing Chinese medicine to gaining a "sympathetic viewpoint" to a certain degree. Still, when the documents left behind by medical missionaries is observed, there are many aspects which support how the awareness of Chinese medicine in medical missionaries has not changed significantly. In addition, medical missionaries actively used medicine like traditional Chinese drugs if the treatment effect was well known. Yet, they barely gave any interest to the five elements, which are the basics of traditional Chinese drugs prescription. In other words, medical missionaries only selected elements of Chinese medicine that were helpful to them just like how the Chinese were choosing what they needed from Western knowledge. The need to understand Chinese medicine was growing according to the flow of times. For instance, some medical missionaries admitted the treatment effect of acupuncture in contrast to claiming it as non-scientific in the past. Such changes were also related to how focused medical missionaries were on medical activities. The first medical missionaries emphasized the non-scientific aspect of Chinese medicine to verify the legitimacy of medical mission. Then, medical missionaries gradually exerted more efforts on medical treatment than direct mission activities so the need of Chinese medicine became greater. This was because Chinese relied on Chinese medicine the most and even used Chinese medicine terms that they knew to explain their conditions while getting treatment from doctors who learned Western medicine. Additionally, medicine missionaries witnessed patients getting better after receiving treatment so they could not completely overlook Chinese medicine. However, medical missionaries strongly believed in the superiority of Western medicine and considered that China certainly needed Western medicine from a scientific perspective. Chinese doctors who were close to medical missionaries and learned about Western medicine believed in Western medicine and thought that Chinese medicine only held historical value besides some fields like Chinese traditional drugs.

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.

Geraldo Horacio de Paula Souza, a China e a medicina chinesa, 1928-1943 / Geraldo Horacio de Paula Souza, China and Chinese medicine, 1928-1943

Estuda-se a produção ensaística do médico Geraldo Horácio de Paula Souza em Eugenia e imigração (1928), e após viagem oficial ao Oriente, em Digressões sobre a medicina chinesa clássica (1942) e A sabedoria chinesa diante da ciência ocidental e a Escola Médica de Pequim (1943). Os documentos analisados por meio das matrizes conceituais de Carlo Ginzburg indicam uma mudança na visão do sanitarista sobre os chineses. Formado segundo o modelo de medicina experimental difundido pela Fundação Rockefeller, Paula Souza pautou sua prática profissional pelo rigor científico e valorização do registro imagético. Após sua viagem à China, a linha de pensamento defendida na juventude, de estagnação da civilização chinesa, mudou, diante daquilo que considerou capacidade modernizadora da China republicana.

This essay is on the writings of sanitary doctor Geraldo Horácio de Paula Souza in Eugenia e Imigração (1928) and, after an official trip to the Orient, in Digressões sobre a medicina chinesa clássica (1942) and A sabedoria chinesa diante da ciência ocidental e a Escola Médica de Pequim (1943). The documents, analyzed according to the conceptual approach of Carlo Ginzburg, indicate a change in his view of the Chinese. Trained according to the Rockefeller Foundation's model of experimental medicine, Geraldo de Paula Souza was guided in his work by scientific rigor and record imagery. In his youth he was of the opinion that the Chinese civilization was stagnated, but this view changed after his visit, when he perceived the Chinese republic's capacity to modernize.

The Publication of Hyangyakjipseongbang and the Chosnization of the Chinese medicine / 의사학

This article explores the Hyangyakjipseongbang, which was published in 1433, in view of the Chosnization of the Chinese medicine. This study discusses the structure of combination between the Chosn medicine and the Chinese medicine by analyzing the process of publication, the transmission of the Korean traditional medical books, the diseases and the prescriptions of Hyangyakjipseongbang. Most prescriptions of Hyangyakjipseongbang had been collected from the Chinese medical books. And the editors of Hyangyakjipseongbang, Chosn medical scientists, made an intensive investigation into the Chinese medicine and reconciled the official names of the Hyangyak(Korean traditional herbs) with the Chinese herbs. With the acception of the Chinese disease system including gynecology and pediatrics, Hyangyakjipseongbang was similar to the Chinese medical books such as Seonghyebang and Seongjechongrok. So Hyangyakjipseongbang became a general medical book which aimed to treat all kind of the East Asian diseases with the Hyangyak. However Hyangyakjipseongbang was one of the famous Chosn medical books. This book was regarded as the revised edition of Hyangyakjesaengjipseongbang, which was published in 1399. The list of chapters, formation of texts of Hyangyakjipseongbang and Hyangyakjesaengjipseongbang were much alike, besides some sentences of two books were coincided. An important point is that new diseases were created with the Publication of Hyangyakjipseongbang. Various symptoms like jaundice and nonstop runny nose of the Chinese medicine were recognized as the diseases in Chosn, and the proper treatments should be needed. Even though the formation of Hyangyakjipseongbang complied with that of the Chinese medical books on the whole, Chosn medical scientists chosen the prescriptions and decided the chapter order. And some diseases of Hyangyakjipseongbang were related with the infectious diseases and diabetes which were rampant in the late Kory period and the early Chosn period. It's certain that the Chinese medicine was adopted in accordance with the real state and demand of the Chosn society. So it can be said that new diseases had been created with the acception of the Chinese medicine and chosen with the circumstances of the Chosn society. It was the way of the Chosnization of the Chinese medicine.

The Study on the Establishment of Acupuncture / 의사학

In ancient china, four famous literatures, Huang Di Nei Jing, Nan Jing, Ben Cao, Shang Han Lun appeared, which made the foundation of oriental medicine. Huang Di Nei Jing, the book of acupuncture, is the most essential literature among these four litertures. So the question asking the identity of oriental medicine can be turned into the question about the identity of acupuncture. The investigation into origin will not be the only way to study of identity but one of the most attractive means. So we can answer with the study of origin to the question about identity. Acupuncture is comprised of theories like jing mai, qi xue and technical factors like moxibustion, bian which is like present operating knife. To trace the origin of acupuncture, we must investigate not only technical factors but also theories. But it will be impossible to trace every theories underlying the acupuncture in this small thesis. This is the reason that I restricted my attention to the principle of preventive medicine, regimen. Before the excavation of Mawangdui, the belief that acupuncture started long ago before Han period had been generally accepted. But there was not any proof proving the presence of acupuncture in the excavated literatures representing the Han period medicine. This fact announced that we must draw the time of establishment of acupuncture back after the Mawangdui literature buried in B.C. 168. But we can find the proof of the presence of acupuncture just before B.C. 168 in Shiji written by Si Mi Qian. Through these facts and inferences that we got until now, we can reach a conclusion that acupuncture would have appeared around 190-176 when Chun Yu Yi was practicing as a doctor. As you know, in the Mawangdui literature, what was associated with jing mai was moxibustion. But at the same time, moxibustion was being used just as the experience medicine technique without theory. So the moxibustion would has been about to be associated with jing mai theory in Mawangdui period. The word zhen jiu, the acupuncture and moxibustion, means there was a way to reconcile two techniques. It was by assuming bu and handing xie over to acupuncture that moxa can coexist with acupuncture. bian is used for infection treatment more than bloodletting tool in ancient china. but there is a bridge between acupuncture with bian. Acupuncture inherited its appearance from bian. It is generally believed that blood-letting is commonly developed in the classic east and west medicine. But the blood-letting could be harmonious with the old chinese belief that vitality must be retained in the body? No. The blood-letting is not generally practiced in ancient china. We can scarcely find the evidence of blood-letting in the ancient literature now in hand except Huang Di Nei Jing. Blood-Letting widened its territory in ancient chinese medicine with the help of the medical version of wuweierwubuwei principle which means 'not do anything, then everything does'. But soon lost its territory. Even in the Huang Di Nei Jing, We can find its disappearance. What is the reason? For its disharmony with chinese life idea, 'not lose essence'. Acupuncture replaced the blood-letting. It was the response of the ancient chinese healers to the regimen spirit and harmonious with chinese life view. Regimen spirit, the medical version of 'wuweierwubuwei' does not pursue cure after being ill but defense before disease. Acupuncture, meeting the demands of time, appeared in pre-han period as the association with jingmai theory which may be developed in regimen field, inheritence of moxa's esperience, and the shape of bian.

Common threads.

Acupuncture and Qigong are aspects of Chinese medicine, an antique medicine of energy which is thousands of years old. Its primary method of diagnosis is the pulse at the wrist, subtle information accessible to physicians only after years of training. Biophotonics presents the same information visually and makes it available to researchers everywhere, setting in place new experimental protocols for acupuncture and energy medicines. Combining this contemporary tool of technology with principles of the ancient medicine will facilitate in the development of not only medical sciences of energy, but all of the sciences of energy that are coming.

Nutrindo a vitalidade: questões contemporâneas sobre a racionalidade médica chinesa e seu desenvolvimento histórico cultural / Nourishing life: contemporary issues of Chinese medical rationality and its cultural development

Nas últimas quatro décadas a Medicina Chinesa estabeleceu raízes estáveis nos países ocidentais. Durante o processo de aculturação, a escola de pensamento denominada Medicina Tradicional Chinesa (ZHŌNG GUÓ YĪ) alcançou uma posição hegemônica nestes países e também na República Popular da China (1949- ). Esta escola foi inicialmente concebida como um projeto para reconstrução da Medicina Chinesa dentro do território da China continental após a revolução de 1949. Um dos propósitos deste projeto foi construir uma síntese entre a MedicinaClássica Chinesa (GǓ DÀI ZHŌNG YĪ) e a ciência ocidental, adequando-se aos valores e ideologia da China comunista. Neste processo foram excluídas ou modificadas, por razões políticas, ideológicas ou paradigmáticas, concepções fundamentais da Medicina Clássica que constituíam um modelo de prevenção e promoção de saúde. Em contrapartida, foram enfatizados seus aspectos diretamente relacionados ao paradigma biomédico, essencialmentevoltados para a cura de doenças.Neste trabalho apreendemos e analisamos as concepções, valores e pressupostos que estruturam a proposta terapêutica da Medicina Clássica Chinesa, enfatizando os aspectos econcepções que constituem um modelo de prevenção e promoção de saúde (YǍNG SHĒNG), reintegrando as concepções modificadas ou excluídas dentro de seu contexto original. Assumindo que durante seu período de formação na dinastia HÀN (206 B.C. - 220 A.D.) a Medicina Clássica Chinesa era um corpo de conhecimento interligado aos saberes e práticasDaoístas, efetuamos a apreensão e análise das concepções inseridas no contexto do modelo cosmológico Daoísta que constituiu os fundamentos para o desenvolvimento dos saberes médicos nesta época.

Psicologia e acupuntura: aspectos históricos, políticos e teóricos / Psychology and acupunture: historical, political and theoretical aspects

Este artigo apresenta a evolução histórica, política e teórica da acupuntura em nossa sociedade. Explora o modelo teórico proposto pela Medicina tradicional chinesa, que tem como base o conhecimento adquirido através de observações sistemáticas que ocorreram em milhares de anos e que, quando aceitos como verdades por todos os observadores, são integrados ao conjunto de conhecimentos que os orientais chamam de As Tradições. Esses conhecimentos são transmitidos de geração a geração, até o presente. Com a aproximação entre as ciências ocidentais e as tradições orientais, resultado dos esforços das Nações Unidas que culminou com a declaração de Veneza, em 1986, buscou-se apresentar, neste trabalho, como essas tradições percebem o ser humano, em particular, a psique.

This article presents the historical, political and theoretical acupuncture evolution in our society. It explores the theoretical model proposed by the traditional Chinese Medicine whose support is the knowledge acquired by the systematic observations that occurred in millennia; if it is accepted as true for all the observers, it is integrated in the kind of knowledge that easterns entitle The Traditions. This knowledge is transmitted from generation to generation up to the present time. With the approximation of the western science and the eastern traditions, due to the United Nation's efforts that resulted in the 1986 Veneza's declaration, in this paper we explain how these traditions consider the human being, specially the psyche.

Acupuntura: uma modalidade terapêutica validada no arsenal terapêutico do médico atual / Acupuncture: a validated therapeutic modality in updated physician therapeutic arsenal

Uma das mais antigas modalidades de terapêutica, acupuntura faz parte da Medicina Tradicional Chinesa. Baseada principalmente em um antigo pensamento filosófico chinês e na observação da ocorrência de fenômenos da natureza. Medicina Tradicional Chinesa possui uma fisiopatologia peculiar, um sistema de diagnóstico complicado baseado em exame de uma fisiopatologia peculiar...

One of the most ancient therapeutic maneuvers, acupuncture is part of Traditional Chinese Medicine. Based in ancient philosophic thinking and observation of naturally complicated diagnosis system based on examination of pulse, tongue and observation of patients'behavior and attitudes...

Sun Xi-miao in The Biography of The Avatamsaka-Sutra / 의사학

This paper aimed to introduce and examine the biography of Sun Xi-miao (581-682) which I found in The Biography of The Avatamsaka-Sutra, that Fazang (643-712) wrote in 692 A.D. This document was neglected to understand Sun who was the famous medical writer of the collection of prescriptions, the Bei ji qian jin yao fang. His life is rather well documented, because he has his own biographies in Jiu Tang shu and Xin Tang shu which cited from Da Tang sin yu, published in 807. But I found several new informations about Sun in The Biography of The Avatamsaka-Sutra, such as he use to be a military medicine in the troops of Li Yuan who became the first emperor Kao Tsu of Tang dynasty and treat Sun with great favour. This document let us know that the Bei ji qian jin yao fang was dedicated to Kao Tsu, known as published in 652 A.D. MY CONCLUSIONS ARE AS FOLLOWS: First, it was written by Fazang in 692 A.D, who was the real establisher of the fraternity of the Avatamsaka in China, for the purpose of encouraging to copy the Avatamsaka-Sutra. According to this biography, Sun made 750 copies to persuade the monks and the peoples, and that's the reason Fazang wrote his biography. Secondly, it was not conveyed to posterity, such as Sun was good looking, tall and use to be the medicine of Kao Tsu and dedicated his medical book to the first emperor. It might be left out for Tai Tsung's sake in the official records, who murdered his brother, the heir apparent to the throne and became the second emperor by himself. On the contrary, it was written in Da Tang sin yu, Jiu and Xin Tang shu that Sun made a prediction that his collection of prescriptions would help the holyman after 50 years from Xuan Di (578-579) of Northern Chou Dynasty. Holyman meant Tai Tsung. It shows that Sun's biographies in the Da Tang sin yu, Jiu and Xin Tang Shu were based on the documents that might be fabricated and embellished for Tai Tsung. Thirdly, this biography let us know that Sun wote the Bei ji qian jin yao fang under the circumstances that the epidemic disease was spreaded in Changan at 618 A.D. and the population of Kao Tsu era (618-626) was decreased rapidly. I think that's why he wrote down the medical morals as the first chapter, and the prescriptions about the gynecology and pediatrics as the second chapter.

Control del dolor, retrospectiva histórica / Pain control, historical review

Se presenta una reseña de cómo se trataba y combatía el dolor en tiempos antiguos