조선의 허준(許浚)과 명나라 이시진(李時珍)의 건강학 및 양생철학 비교

홍윤호(Youn-Ho Hong) 전남대학교 생활과학연구소 2021 生活科學硏究 Vol.31 No.-

Heo Jun(1539-1615) of the Joseon Dynasty and Lee Shizhen(1518-1593) of the Ming Dynasty were born almost at the same time and studied medicine, living until the age of 76 and 75, respectively. These two doctors wrote books by collecting, researching, revising, and supplementing prevention methods for maintaining people’s health, treatment of diseases, types and methods of use of medicinal herbs, and methods of using acupuncture. Heo Jun’s and Lee Shizhen’s achievements and regimen philosophies as doctors were compared and summarized as follows. Heo Jun wrote Donguibogam, emphasizing that we should nourish the spirit in order not to get sick, and advised that we should manage people’s diseases with the Tao. In oriental medicine, food and medicine have the same origin, so they are expressed as food and drug mobilization, and many of the medicinal substances listed in Donguibogam are also used as food ingredients. Heo Jun changed the focus of medical theory from the symptoms of disease to the function of the human body itself by introducing the principle of preservation to Donguibogam. Heo Jun’s Donguibogam contains the principles of the three religions identity that harmonize mind and body pursued by the three religions: Taoist medical training, Confucian spiritual cultivation, and Buddhist life concepts and practice. Through sharp observation and rational reasoning on scarlet fever, Heo Jun revealed for the first time in the world that this unknown disease was distinct from similar diseases including measles and he suggested a treatment. In addition to the prevention and treatment of diseases, the characteristics and prescriptions of all kinds of medicinal materials, Li Shizhen’s herbal course in Bencao Gangmu also describes fish recipes, history, stories, and poems. He also explored other fields of the natural sciences, such as botany, zoology, chemistry, mineralogy, geology, geography, astronomy, etc. Li Shizhen had a materialistic ideology and a critical spirit believing that human effort triumphs over nature. He disagreed with claims that ancient people made serious health related mistakes but explained, corrected and improved handed-down concepts and prescriptions. He thought that the performance of drugs could be turned into human power to meet people’s needs.

17세기 초반 역병(疫病)의 유행과 허준(許浚)의 역병 이해

김성수 한국의사학회 2024 한국의사학회지 Vol.37 No.2

허준은 조선 시대를 대표하는 의원이자 동시에 의학자였다. 주로 왕실을 담당하는 내의원 소속으로 왕실의 진료에 참여하는 임상 의사였으며, 동의보감 을 비롯한 여러 의서를 편찬한 의학자였다. 그와 같은 두 가지 모습을 가진 허준의 면모가 명확하게 드러난 대목이 바로 역병 의서의 편찬이었다. 1611년부터 시작된 온역의 유행과 뒤이은 당독역의 창궐에 맞서, 허준은 신찬벽온방 과 벽역신방 을 저술하였다. 신찬벽온방 에서는 텍스트에 충실한 의학자의 모습을 보여주었다면, 벽역신방 에서는 현장과 긴밀히 소통하면서 환자의 상태를 면밀하게 관찰하는 새로운 의사의 모습이 나타난다. 한편으로 임상 의사로서, 다른 한편으로 박학한 의서 텍스트 연구가로서의 면모가 축적되어 있었기 때문에 가능한 일이었다. 신찬벽온방 에서 허준은 직전의 저술이었던 동의보감 을 기초로, 보다 체계적으로 온역의 원인과 증상, 치료법을 기술하였다. 특히 온역의 발생이 운기에 따른다는 점을 명확히 함으로써, 온역이 발생하기 이전에 미리 대비할 수 있도록 해주었다. 무엇보다 주목할 부분은 허준은 자신의 의학을 과거의 텍스트에 두었다고 해서, 현실의 변화상을 그냥 지나치지 않았다는 사실이다. 대두온의 언급에서 보이듯이 시의성에 항상 주목하였고, 그렇기에 벽역신방 에서 현장의 목소리에 귀를 기울이도록 했다. 신찬벽온방 과 이후 벽역신방 에서 드러난 허준은 의학자와 임상 의사의 면모, 그리고 새로운 질병에 대처하기 위해 취해야 할 의인의 자세를 잘 보여주고 있었다. Heo Jun was a representative doctor and physician of the Joseon Dynasty. He was a clinical physician who mainly participated in royal medical treatment as a member of the Royal Medical Clinic (內醫院) and compiled several medical books including Donguibogam (東醫寶鑑). The place where these two sides Heo Jun’s are most clearly revealed is in the compilation of medical books on epidemic diseases. In response to the epidemic of the plague that began in 1611 and the subsequent outbreak of Dangdokyeok (唐毒疫), Heo Jun wrote Sinchan-byeokonbang (新纂辟瘟方) and Byeokyeok-sinbang (辟疫神方). While Sinchan-byeokonbang showed the appearance of a physician faithful to the text, Byeokyeok-sinbang shows a new appearance of a physician who closely communicates with the field and closely observes the patient’s condition. This was possible because he had accumulated aspects as a clinical physician on the one hand and a scholar of medical texts on the other. In Sinchan-byeokonbang, Heo Jun systematically described the causes, symptoms, and treatments of epidemics based on his previous work, Donguibogam. In particular, by clarifying that the outbreak of epidemics is determined by tidal energy (運氣), he advanced the practice of preventative medicine for epidemics. Above all, it is noteworthy that Heo Jun did not ignore the changing aspects of reality just because he based his medicine on past texts. As seen in remarks of Daeduon (大頭瘟), he always paid attention to timeliness, and that is why he listened to the voices of the field in Byeokyeok-sinbang. Heo Jun, as revealed in Sinchan-byeokonbang and later Byeokyeok-sinbang, clearly displayed the aspects of a medical doctor and a physician, as well as the attitude of a righteous person who should be prepared to deal with new diseases.

허준 소설의 자전적 성격에 관한 연구

김종욱 ( Jong Uck Kim ) 겨레어문학회 2012 겨레어문학 Vol.48 No.-

Heo Jun published three Korean novels and one Japanese one, during the Japanese occupation between 1910 and 1945. These works reflect his experiences of his childhood and school days which has been already dealt with in many of his essays. Heo Jun was born in Yongcheon and lived there for about 10 years. <Tak-Ryu(濁流)> and <Ya-Han-Gi(夜寒記)> show some changes his hometown had to go through in the late 1910s when Japan colonized Korea Peninsula and reorganized the administration area. In those two stories, young girls who build up friendship with the main character are the reflection of the writer`s childhood in which he failed to be adapted to his school life. The protagonist of his novel isolates himself from the rest of the society, refusing to be part of the society he is in. The depiction of the main character`s life is under the influence of Pensees written by B. Pascal as implied in many of Heo Jun`s essays. Miki Kiyoshi(三木淸), who was very influential among Japanese intellectuals as a Marxist from the late 1920s, was teaching in the department of philosophy in Hosei Univ. at the time. It seems that Heo Jun who studied in Japan in the late 1920s was also influenced by Miki Kiyoshi. His efforts to integrate existentialistic ideas and socialistic ideas, and his interests in Budhism, are supportive of the assumption. What is worth noticing is that his childhood and school days are manifested differently by a variety of literary devices. Though his wife is best described in other essays as a wise woman, Heo Jun creates a totally different character in <Tak-Ryu> and <Ya-Han-Gi>. It seems right to say that finding autobiographical elements in novels written by Heo Jun is much more effective when it is used to widen the spectrum of interpretations.

勝山마을 許氏家의 義莊과 그 활동

강정화 경상국립대학교 경남문화연구원 2017 남명학연구 Vol.56 No.-

Conducted as part of "Research Project for the Traditional Villages of Classical Scholars in Gyeongnam" planned by the Nammyeonghak Research Institute of Gyeongsang National University, this study set out to investigate Uijang run by the Heo family in Seungsan-ri, Jisu-myeon, Gyeongsangnam Province and the family's donation activities around the Uijang. It is said that Uijang has its origin in the yizhuang of the Fan family led by Fan Zhongyan during the Song Dynasty. It is a system in which a wealthy member of a family sets up a huge fund through his donations to save poor relations and promote harmony in the family. The Heo family of Seungsan-ri set up and ran its Uijang based on the yizhuang of the Fan family, and the main figure was Jisinjeong Heo Jun(1844-1932). Heo Jun was a poor young man but accumulated enormous wealth in middle age. He used his wealth to help his relations and gave generous donations to the neighbors and the state in need at the end of Joseon and during the Japanese rule, living a life of giving, which was based on his spirit of thrift and saving to put emphasis on Jiji(知止) and Sindok(愼獨). The present significance of the Uijang of the Heo family in Seungsan-ri can be summarized as follows: First, Jisinjeong's giving activities was not temporary. Not only did he donate to the war fund for the country in 1894, but he also supported the neighbors in need consistently for years as they suffered famine or could not afford to pay their taxes. He showed ongoing interest in the cultivation and education of talents earlier on and made a considerable contribution to the foundation of Ilsinhakdang during the Japanese rule. His activities continued through the Uijang of the Heo family. Secondly, his life and the Uijang activities carried out by the Heo family in Seungsan-ri represented the cultural superiority of Gyeongsangnam Province with Jinju at the center. Starting in the latter part of Joseon, the intellectuals of the region played a pivotal role in various activities to strengthen their families. Most of the activities were "building a clan village, establishing a family Seowon and Sawoo, worshiping ancient sages, and publishing genealogy and anthology." They represented the activities to maintain and reinforce the base of a family in the country community and were part of universal actions among Confucian intellectuals. Heo Jun's donation activities were intellectual activities of high order different from these activities and exhibited the superiority of the culture of classical scholars in the Jinju area. Finally, the Heo family still continues its Uijang activities. There were many figures or families that ran Uijang during Joseon, but most of them deviated from their original nature, being abolished during the time or after a couple of generations or incorporated into other items of property. In contrast, the Heo family of Seungsan-ri still continues its intellectual activities around Uijang including the active outside activities such as the family scholarship. This is the value and significance of the Uijang activities of the Heo family in Seungsan-ri. 이 글은 경상대학교 남명학연구소가 기획한 ‘경남지역 전통선비마을 연구’의 하나로, 경상남도 지수면 勝山里 許氏家에 소재하는 義莊과 이를 중심으로 행해진 기부 활동 등을 살펴보았다. 의장은 중국 宋나라 때 范仲淹의 范氏義莊에서 연유하였다. 대체로 문중 내 부귀한 인물이 많은 기금을 출연하여 가난한 친족을 구제하고 문중 간 화합을 추구한 제도이다. 승산리 허씨가에서도 범씨의장에 근거를 둔 허씨의장을 설립하여 운영하였으니, 그가 바로 止愼亭 許駿(1844-1932)이다. 허준은 젊어 가난하였으나 중년 이후 막대한 富를 소유하게 되었고, 가족과 문중뿐만 아니라 한말-일제시기 어려운 이웃과 국가를 위해 아낌없이 베푸는 삶을 실천하였다. 이러한 베풂의 삶은 知止와 愼獨을 중시하는 지신정의 근검절약 정신에 기반한 것이었다. 승산리 허씨의장의 의의를 정리하면 아래와 같다. 첫째, 지신정의 베푸는 활동은 일시적이지 않았다. 그는 1894년 국가를 위해 군자금을 출연한 것뿐만 아니라 기근이나 세금을 납부하지 못하는 곤궁한 이웃을 위해 수년 간 지속적으로 지원하였다. 또한 일찍부터 인재양성 교육에 끊임없는 관심을 보이다가 일제시기에 이르러 一新學堂 설립에 크게 기여하였다. 둘째, 허준의 삶과 승산리 허씨가의 의장 활동은 晉州를 중심으로 하는 경상남도 지역의 문화적 우월성이라 평가할 수 있다. 조선후기부터 이 지역의 지식인을 중심으로 문중강화 활동이 다양하게 행해졌는데, 대개 ‘동족마을의 형성, 문중 서원 및 祠宇 건립, 先賢의 追崇, 族譜와 文集 刊行’ 등이었다. 이는 향촌사회에서 문중의 기반을 유지하고 강화하는 대표적 활동이었고, 유가지식인의 보편적 행위라고도 할 수 있다. 그러나 허준의 이러한 기부 활동은 이와는 다른 고차원적인 지적 활동이었으며, 진주지역 선비문화의 우월성이라 할 수 있다. 셋째, 현재까지 지속되고 있다. 조선시대에 의장을 둔 인물이나 문중은 적지 않았다. 그러나 대개 그 당대나 두어 세대를 지나면서 없어지거나, 다른 재산과 통합되는 등 본래의 목적이 변질되는 경우가 대부분이었다. 반면 승산리 허씨가의 지적 활동은 지금도 의장을 중심으로 한 문중 내 장학금 지원 등의 대외활동이 활발하게 진행되고 있다. 이것이야 말로 승산리 허씨가의 의장 활동이 지닌 가치와 의의라 할 수 있다.

탄생 100주년 월북문인 집중 조명 자기성찰과 주체 정립의 도정 -허준의 삶과 문학-

강진호 ( Jin Ho Kang ) 한국현대문예비평학회 2010 한국문예비평연구 Vol.- No.32

Heo Jun(許俊, 1910~?) was known as a novelist, but was a writer who showed talent even in poem and criticism. He entered the literary world while publishing 5 articles of poems such as 「Silsol(실솔)」, etc. in addition to 「Candle」 in October 7, 1934, and afterward, he legitimately entered the road to a novelist while publishes a short story named 「Muddy Stream」 with the encouragement of friend, Baek-seok. By the way, as he was strict to himself, he left only 12 articles of poems and 11 articles of novels during his activities period ranged for 13 years, and showed deep suffering on literature and life in works like saying such a fact. The writing noticed the introspective shape appeared his works in a standpoint of securing of self-identity. Self-identify is to regulate oneself about who oneself is and what kind of person is, as an individual distinguished from other people, and it can be understood that the novels of Heo Jun are such an establishment process of self-identity. The novels of Heo Jun under the Colonial Rule show the shape of so-called imaginary identification that identifies the subject oneself to a target that oneself aims to imagine or imitate, while continuously wandering about without adapting oneself to the reality, but the novels of Heo Jun show the shape of more mature imaginary identification by deviating from the bark of subjectivity oneself, while accepting external other people after the Liberation. The imaginary identification is to regard that the image of oneself, which is made by imagination and an idea, is the same as oneself, and means a condition before going out as the social subject. The imaginary identification is to think oneself as `me` of the objective and objectify, namely, is to mean that I is formed through it after passing other people. Compared to this, although the subject and other person appear in the novels of Heo Jun under the Colonial Rule, the works appear like a form of monologue or a soliloquy in a point that other person is a character produced by imagination and an idea of the subject. After the Liberation, other person is suggested as alien presence different from the subject, and the subject shows more mature shape establishing oneself, while accepting the other person. In conclusion, it can be arranged that the subject is changed to the open subject gradually accepting the reality actively by deviating from the previous closed self-consciousness with the Liberation, and it changed the trend of his works realistically.

‘나’의 재사유와 새로운 공동체의 감각-해방기 허준 소설 연구-

임희현 ( Lim Hee-hyun ) 인하대학교 한국학연구소 2016 한국학연구 Vol.0 No.41

In this paper I intend to take a closer look at the understanding of Heo Jun’s literature as a straight transition from the ‘I’ to the ‘Community’ by paying special attention to the problem of ‘I’ in his works from the Korean Liberation Period. Heo Jun points out the contradiction of the ‘Community’ which uses ‘freedom’ as a banner, yet seeks to restrict the freedom of individuals under the guise of ‘ideology’ and ‘ethics’ and suggests the ‘I’ as a key concept for overcoming this contradiction. Heo Jun’s exploration of ‘I’ and ‘Community’ can be seen clearly in his works from the Liberation Period, 「Flickering Light(jandeung)」, 「Yellow Plum Journal(hwangmaeilji)」, and 「At the Inner Study Room(sokseupjaksil-aeseo)」. 「Flickering Light」 brings new discussion to the problem of ‘I’ through lonliness and reflects the author’s existential worries about returning home and the birth of a new Choson after Liberation. The 「Yellow Plum Journal」 shows direct conflict between the individual and the communal, but what the author’s positive image of the ‘Community’ makes an appearance. Meanwhile, 「At the Inner Study Room」 shows the author’s realistic worries about the idealistic relationship he has shown between the individual and the community. When considering these points, the understanding of Heo Jun’s level-headed meditation on reality as him being a not fully realized politicist needs to be reevaluated. On the contrary, Heo Jun’s literary works are ‘political’ in the sense that they explore the question of ‘what form of government is needed?’ in the Korean Liberation Period through the struggle between ‘I’ and the ‘Community.’

해방기 문학의 내적 형식과 길 모티프 연구-이용악의 시와 허준의 「잔등」을 중심으로

노용무 ( Noh Yong-moo ) 한국문학이론과 비평학회 2005 한국문학이론과 비평 Vol.26 No.-

This study is to consider (road or journey( in Lee Yong-ak's poetry and Heo Jun's 「The Faint Light」, focused on the symbol of road as a inner form of Korean Literature in independence times. This writers made an effort for representing the meaning and impression of independence in each janre objectivly against sentimental expression. Moreover they made a inner form focused on a foreign country and a journey for returning to motherland, and then they exclued a general inspiration and excitement in independence times. Lee Yong-ak expressed their emotion for independence objectivly by moving along a journey of the people to their homeland from a foreign country, and Heo Jun pursued to represent an inner description of a scenery at a public station toward released Seoul. These aesthetic sense of modernity of Heo Jun take another meaning of the independence in Korea at that times by raising compassion like tolerant sadness be latent in human-being. On the other hand, the view of Lee Yong-ak through the political modernity or aspiration for core of world is a world of political sense in that he recognized the reality of nation. But each intention to modernity of them had not been overcome the political situation in turbidity and eventually their political direction had been toward North Korea.

동아시아 냉전 질서 형성과 해방 직후 ‘공간’ 연구 -채만식의 「역로」와 허준의 「잔등」을 중심으로

이미나 구보학회 2019 구보학보 Vol.0 No.22

냉전은 전후 국제 질서를 이르는 말로 정치적․경제적 발전의 경로가 서로 다른 글로벌한 양극 간의 충돌, 극단으로 분단된 세계의 세력 및 의지 다툼과 그 지배적 질서 체제를 의미한다. 동아시아 냉전 체제는 앞선 일본 제국주의와 그에 반한 움직임의 복합적 작용으로서 식민지 체제에 국제적 힘이 더해진 결과로 형성된 것이다. 이 냉전체제는 전 세계에 압도적인 영향을 미쳤으며, 그 중에서도 한반도는 지금까지도 냉전 문제가 가장 심각한 상황에 놓여 있다. 한반도의 해방은 제2차 세계대전의 종전을 계기로 맞이한 것인 동시에 한국이 미국과 소련의 지배 아래 놓이게 된 역사적 사건이었고, 때문에 해방이 곧 남북 분단을 의미하게 되는 아주 특수한 양상이 만들어졌다. 냉전은 세계적 질서이기도 하지만, 민족국가에서 지역적으로 경험된 갈등이라는 점에서 그 역사를 이해하기 위해서는 각 지역의 경험을 면밀하게 살펴볼 필요가 있다. 이런 점에서 냉전 시대에 양극단 진영의 사회적 변화를 사회사․문화사 차원에서 접근하고자 하는 일은 남북한 질서의 전환이 어떠한 상관관계 속에서 재구성되는지 밝히는 일이 된다. 본 연구는 문화 지리적 공간이 냉전이 구축되는 공간 지표를 따라 물질적 토대인 ‘실제 공간’과 어떻게 상호작용하면서 역사적 맥락 안에 위치하게 되는지 살펴보았다. 또한 냉전의 질서가 구체적인 장소에서 어떻게 다양한 방식으로 형성되는지, 해방 공간의 치열한 정치적․군사적 대결의 형태로 경험되었던 ‘일상생활의 정치화’의 측면에서 살펴보았다. 해방기 창작된 소설 중에서 가장 뛰어난 소설로 평가받는 허준의 「잔등」과 채만식의 「역로」는 모두 ‘여로’의 구조를 갖고 있으며, 해방 정국의 혼란한 상황을 사실적으로 그리고 있다는 공통점을 갖는다. 해방 직후 한국은 미․소 양국의 분할점령 하에 냉전 체제를 구축하게 되었고, 이는 지리적 공간이 분할되는 것으로 이어진다. 허준과 채만식 작품의 ‘공간’은 해방 직후 미․소를 중심으로 구축된 냉전체제를 그대로 반영하고 있으며. 남한과 북한에서 맞이하는 ‘해방’의 현실이 그 ‘냉전’과 맞물려 서로 다른 양상을 보이고 있어 주목을 요한다. 「잔등」과 「역로」는 소련과 미국이라는 거대 냉전 권력이 해방 직후 탈식민화 과정과 교차하는 접점의 공간을 사실적으로 보여주면서 남북으로 분할된 두 진영의 사회적 정체성과 동아시아 냉전의 초기 양상을 여실히 보여주고 있는 작품으로 평가할 수 있다. The purpose of this writing is to explore the actual and imaginary space of literature, to meticulously examine its interaction and the ways literary imagery is formed to reveal the meaning of literary space, and to further interpret the meaning of “space” divided under the Cold War system during the period of liberation with a new perspective. It also observes at how literary and geographical space interacts with “real space,” a material foundation, while following the spatial indicator in which Cold War is established to examine it within the historical context. By taking issue of the literary and geographical theory, the writing strives to newly interpret the literary space Korean novels. Heo-Jun's “The Faint Lamplight(Jandeung)” and Chae Mansik's “Passing Road (Yeongno)”, which are both acclaimed as the best novels written in the period of liberation, have the common structure of “Traveling Road” and also the common traits of realistically drawing the chaotic political situation after the liberation. Heo-Jun's “The Faint Lamplight” depicts the traveling road of returning from Changchun in Manchuria to Seoul and Chae Mansik's “Passing Road” is set in the train space that starts from Seoul to the Jeolla provinces that pass through Daejeon. After the liberation, the structure of Cold War was established under the divisional occupation of America and Soviet Unionl, leading to the division of geographical space. The “space” of Heo-Jun and Chae Mansik's pieces directly reflects the Cold War structure established around the U.S. and the Soviet Union right after liberation, and the reality of “liberation” in the South Korea and North Korea shows different aspects in line with the ‘Cold War’ which requires attention. By focusing on the ‘Cold War’ represented by United States and Soviet Union and the differences in perspectives toward it, the reality of ‘Cold War’ which was extrapolated in the period of liberation in Korea will be explored and through literary and geographical ‘space’, the writing will examine the situational cause that led to the division of the territory from the 38th parallel. In addition, by focusing on that ‘Seoul’, which was the final destination of Heo-Jun ‘The Faint Lamplight’ was set as the starting point at Chae Mansik's “Passing Road”, the meaning that ‘Seoul’ held as the ‘connective site’ in Korean railways will be examined from the aspects of ‘placeness’ established through movement in ‘space’ represented in both works. This study will in earnest discuss the ‘space’ of Korean literature in Cold War period based on the perspective of geocriticsism and holds significance as the contemplative procedures of space in Korean literature and culture of Cold War.

『동의보감』 痾‧瘵 개념의 철학적 의의 - 도가 우주론과의 관계를 중심으로 -

임채우 동국대학교 동서사상연구소 2017 철학·사상·문화 Vol.0 No.24

Taoistic cosmology is used as the background for the A(痾symptom) and Cae(瘵illness) concepts in Donguibogam. In particular, theycan be understood as conceptualization of the changing phase of Qi from the Taisu phase, where Qi can have its form, to an incongruous state through the Qi theory. Through consideringthe progressive process of A(痾symptom)→Cae(瘵illness)→disease in detail through this manuscript, we can clearly understand the time order related to the A(痾) and Cae(瘵) concepts which have been overlooked incurrent studies. The significance of symptom and illness concepts can be explained from the following 3 aspects. First, originality of oriental medicine is shown in Heo Jun(許浚)’s Donguibogam. Although Donguibogam is not an original creation, it did not simply cite and sample Chinese medical books and through thorough reflection and investigation of Chinese medical theory, it upgraded existing oriental medical science using a method of re-interpreting the continuous works of ancestors. (copying another person’s theory) Second, Donguibogam’s philosophical contributions to medical theory. Heo Jun’s creativere-interpretation of existing medical theory based on our physical constitution opened new prospects of medical philosophy not seen before through higher philosophical discussions, and it also opened a new view from a clinical medical perspective on illness treatment. Heo Jun created a metaphysical system for disease by applying the symptom and illness concepts to the most ideal YiWei(易緯) cosmogony based on Taoism and Qi theory. In terms of philosophy, this can be considered to have significance from a practical and clinical standpoint instead of from an ideal and theoretical perspective, and it can also be considered as achievement in oriental medical science. Third, as metaphysical concept, the symptom and illness concepts most easily show preventive medical science and curing characteristics of oriental medical science. We need to pay attention to the fact that symptom and illness are states before the occurrence of disease. When considering the idea of controlling disease beforethe occurrence as a characteristic of oriental medical science, symptom and illness concepts look at the person’s body right before the disease occurs and it can be seen as conceptualization of time when we can improve our health and aim for longevity through healing. Previously, Lim Uk(林億), just mentioned them as symptom and illness, but Heo Jun went further and set up 3 steps from Taisu(太素) → symptom → illness → disease following the cosmogony phase. This was an original idea not seen in existing medical theory and he made major contributions to medical philosophy through construction of metaphysics on the occurrence of disease. Furthermore, this can be evaluated as a concept that most clearly shows the characteristic of curing unlike western medical science that aims to cure disease.

『內醫院先生案』 편찬고

안상우 한국서지학회 2013 서지학연구 Vol.56 No.-

As a brief bibliography of doctors who worked at Naeuiwon (Royal Hospital), Naeuiwonseonsaengan (List of Royal Doctors) describes the doctors’ profiles and activities. It lists the individual doctors’ pen name, alias, original family clan, date of birth, and time of joining the Royal Hospital and chronologically describes the bibliographic data of former doctors and their parental and maternal forefathers including fathers, grandfathers, and great-grand fathers as well as personal information. As such, the data are very valuable. Based on previous studies, this study - from the perspective of medical history - examined the lineage and philosophies of these royal doctors and officials including Heo Jun(1539∼1615) (author of Donguibogam, which was registered as the UNESCO’s Memory of the World in 2009). Specifically, this study examined the bibliographies of Naeuiwonseonsaengan as well as the background of compilation thereof and compilation methods based on the preface of the book. The book’s significance and medical values were examined by reviewing the book’s theme items and attachments. Royal doctors served as technocrats for 400 years in nobility-oriented Joseon society, and their personal records are considered essential for studying Korean medicine in the second half of the Joseon period. Listed in Heo Jun’s book of medicine, Naeuiwonseonsaengan presents Heo Jun’s own preface and describes contents not found in several books of the same kind and Uigwabo (list of passers of the state-run Gwageo examination) ; it is very valuable in researching Heo Jun and medicine of the mid-Joseon period. Moreover, it is considerably different from other medical records in terms of description methods and contents, making examining historical figures engaging in medicine very worthwhile.