Fluent Essays

Read the attached articles and then answer each one of the 5 questions based on the articles. DO NOT use any outside sources. All you need is right in the articles.Please answer every part of the question separately and specifically. Each question consists of few questions.The final length of all answers should be about 3 pages.Questions are in file attached named Worksheet 1 andrews_wang_qingren_and_the_history_of_chinese_anatomy_1991.pdf harvey_anatomical_examination_of_the_body_of_thomas_parr.pdf shin_korean_anatomical_charts_in_the_context_of_the_east_asian_medical_tradition_2018.pdf vesalius_illustrations_1950.pdf worksheet_1.pdf Unformatted Attachment Preview Brill Chapter Title: Korean Anatomical Charts in the Context of the East Asian Medical Tradition Chapter Author(s): Shin Dongwon and 신동원 Book Title: Imagining Chinese Medicine Book Editor(s): Vivienne Lo, 羅維前, Penelope Barrett, David Dear, Lu Di, 蘆笛, Lois Reynolds, Dolly Yang, 楊德秀 Published by: Brill. (2018) Stable URL: https://www.jstor.org/stable/10.1163/j.ctvbqs6ph.29 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms This book is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License (CC BY-NC 4.0). To view a copy of this license, visit https://creativecommons.org/licenses/by-nc/4.0/. Brill is collaborating with JSTOR to digitize, preserve and extend access to Imagining Chinese Medicine This content downloaded from 23.241.243.76 on Wed, 08 Jan 2020 19:58:29 UTC All use subject to https://about.jstor.org/terms 23 Korean Anatomical Charts in the Context of the East Asian Medical Tradition Shin Dongwon 신동원 Translated by Kim Yuseok 김유석 To the best of current knowledge, traditional Korean medical literature contains only three sets of images showing the internal organs of the human body. All three are highly significant in various ways for our understanding of East Asian traditions of anatomical representation. The earliest set, in Ui’bang’ryuchui 醫方類聚 (Classified Collection of Medical Remedies) 1477 ce, reflects a Daoist vision of the internal landscape of the human body. It comprises six separate images illustrating the five zang organs (heart, spleen, liver, lungs and kidney) and the gallbladder, one of the six fu organs (the others are the stomach, large intestine, small intestine, urinary bladder and ‘Triple Burner’). They are in fact integral reproductions of the images from Hu Yins 胡愔 Huangting neijing wuzang-liufu tu 黃 庭內景五臟 六腑圖 (Yellow Court Atlas of the Inner View of the Five Zang Organs and the Six Fu Organs), a Chinese Daoist work dating from the Tang dynasty c. 848 ce (Fig. 1). These images are no longer extant in China, although the text that originally accompanied them is included in the Ming Daoist Canon of 1445 (Zhengtong Daozang 正統 道藏). By transmitting the images together with the text, the Classified Collection of Medical Remedies sheds a unique light on 9th-century East Asian anatomy. The second set, in Chi’mkuyokyel 鍼灸要訣 (Essential Formulas for Acupuncture and Moxibustion) 1600 ce, by the Confucian scholar-physician Yu Seongnyong 柳成龍, consists of one illustration of the zang and fu organs, and two channel charts (Fig. 2). They are reproductions of the identically named illustrations in Yixue rumen 醫學入門 (An Introduction to Medicine) 1575 ce, by the Ming dynasty physician Li Chan 李梴. The third set, in Heo Jun’s Dong’ui’bo’gam (Treasured Collections of an Eastern Physician, hereafter Treasured Collections) 1613 ce, comprises Sinhyeng jangbudo 身形 Figure 23.1 P’yejangdo 肺臟圖, Image of the lung. Kim Yemong et al. 1477, Ui’bang’ryuchui 醫方類聚, vol. 5, p. 51, (original edition in Kyoto Palace, Japan; micro-film copy in National Library, Korea) Figure 23.2 Changbu naegwando 臟腑內觀圖, Image of the organs in the body. Yu Seongnyong 1600 p. 12, ed. 1994, p. 340 This content downloaded from 23.241.243.76 on Wed, 08 Jan 2020 19:58:29 UTC All use subject to https://about.jstor.org/terms 328 shin dongwon 신동원 Figure 23.3 Sinhyŏng changbudo 身形臟腑圖, Image of the form of the body and the zang and fu organs. From Heo Jun 1630, ed. 1994, p. 227 Figure 23.4 Ch’ŭksinindo 側身人圖, Lateral view of the body. Gong Tingxian (Ming), ed. 1999, p. 43 臟腑圖 ‘Image of the form of the body and the zang and fu organs’, as well as illustrations of five of the internal organs’ (Fig. 3). At first sight, ‘Image of the form of the body and the zang and fu organs’ appears almost identical to an image of the body in Wanbing huichun 萬病回 春 (Recovery from Ten Thousand Diseases) 1585 ce, by the Ming-dynasty Chinese physician Gong Tingxian 龔 廷賢, while the illustrations of the organs seem to differ but little from Chinese illustrations of the Song and Ming Dynasties (Fig. 4). On closer scrutiny however, significant differences become apparent. The illustrations in Treasured Collections are the sole pictorial representations we possess that reflect the approach and sensibility specific to Korean physicians of the Joseon dynasty (1392–1910 ce). Studying the text over the years, I have been constantly intrigued by these images.1 Similar to anatomical charts in early Ming-dynasty Chinese medical texts, yet in some ways strikingly different from them, what do they actually represent? And what function do they perform within the medical text Treasured Collections? Where do they come from? What place do they occupy in the East Asian tradition of anatomical charts? The present paper is an attempt to answer these questions. In my view, in the process it also provides clues to understanding the unique character of traditional Korean medicine in the 17th century and thereafter. 1 Shin 2001, pp. 172–90. A Short Biography of Heo Jun Heo Jun remains the most famous physician in Korean history. A royal doctor by his early 30s, he served the Royal Hospital for more than 40 years and wrote at least seven medical treatises, including the internationally-known Treasured Collections. After its first publication in 1613, the book saw more than 10 reprints in Korea, more than 30 in China, and at least two in Japan. Heo Jun’s mother was a concubine, and his father was legally barred from taking off ice in the civil service or military. Thus the only professions open to a boy of Heo Jun’s birth were astronomy, the law, the interpretation of Chinese and Japanese texts, and medicine. Nothing is known about Heo Jun’s medical training. In 1581, while working at the Royal Hospital, he was ordered by King Seonjo 宣祖 (r. 1567–1608) to revise an important This content downloaded from 23.241.243.76 on Wed, 08 Jan 2020 19:58:29 UTC All use subject to https://about.jstor.org/terms korean anatomical charts in the context of the east asian medical tradition book on diagnosis, which medical students had been using as a basic text for at least a century. Heo Jun became famous in 1590 for curing thousands of smallpox patients, among them the Crown Prince, Goang’haegun 光海君. At that time he was the only royal physician to ignore the religious prohibition against treating people for the disease. He refused to accept the contemporary belief that the god who brought smallpox would kill any patient who sought medical treatment. This success encouraged him to write a medical text aimed at putting an end to the practice of not treating smallpox patients, Oenhaedu’chang’jip’yo 諺解痘瘡集要 (Essentials of Smallpox with Korean Translation). Treasured Collections, completed in 1610, brought Heo Jun long-lasting fame. After the first Japanese invasion of Korea in 1592, King Seonjo ordered him to compile a medical book to expose the effect of war upon medicine. Work began with a team of six doctors, five of them Royal doctors, but after the second Japanese invasion in 1597, his colleagues scattered and he had to finish the treatise alone. It took Heo Jun 10 years to complete this 25-volume work. Meanwhile, as the first Royal doctor, he was impeached for King Seonjo’s death and exiled between 1608 and 1609 to Uiju, at the northern frontier of Korea. Although the exile was painful, it gave Heo Jun the time that he needed to complete most of the book, which was finally published in 1613. Treasured Collections consists of five sections: inner body physiology and symptoms, outer body symptoms, common diseases, pharmacology, and acupuncture and moxibustion. This book had three distinctive features. First, it attached more importance to cultivation of the mind and body than to external medical treatment. The popularity of Neo-Confucian and Daoist self-cultivation techniques among the ruling yangban 兩班 class in Korea was influential in this trend. Secondly, it made an attempt to resolve apparent contradictions in traditional East Asian medical discourse such as the tension between knowledge and practice highlighted by the four great doctors of the Jin and Yuan. Between the Han and Ming dynasties Chinese medical texts and remedy collections were widely disseminated throughout the territory equivalent to modern day Korea. Thirdly, it emphasised the benefits of using locally produced drugs, according to Korean tradition. During 1601, while working on Treasured Collections, Heo Jun also wrote manuals on obstetrics, emergency treatments, and smallpox. All of these books, originally written in Chinese script, as was conventional in Korean literature, were also translated into vernacular Korean to allow easy access for a popular audience. Heo Jun spent his last days studying the prevention of typhus and scar- 329 let fever. As the leading doctor in Korea he championed preventive health, writing two short books on infectious diseases. His book on scarlet fever, Byuk’yeok’sinbang 辟 疫神方 (Divine Remedies for Treating Contagious Illness) attracted serious attention from medical historians for his unique and original observations unprecedented either in China or Korea. The Japanese medical historian Sakae Miki insists that Heo Jun was the first person to study the disease in East Asian countries. His descriptions of the symptomatology including fever, headache, sore throat, dropsy, rash, and desquamation seem so accurate that they have been compared to Daniel Sennert’s 1627 European treatise on fever. Heo Jun died in 1615. In an honour unprecedented in Korean history the king conferred upon him posthumously the highest court rank. The Nature of ‘Form’ in ‘Image of the Form of the Body and the Zang and Fu Organs’ To return to Treasured Collections, under the rubric ‘Image of the form of the body and the zang and fu organs’, we find the anatomical chart in question and two passages of textual commentary relating to it. To understand the nature of the image, we need to begin with the material data afforded by the text: the title; the chart itself; the commentary; and the physical position of the chart within the text. To begin with, the title itself brings together two conceptually distinct categories: the outward form of the body (形, Chinese xing) and its inward substance (臟腑, Chinese zangfu). It announces the author’s intention to represent the body both externally and internally; to convey both observational knowledge of the body and the experience and imagination of its inner workings. The image itself consists of an outline of the body, shown laterally from the right, with the internal organs as well as various external features drawn and labelled. The external contour of the body is confined to the head and the trunk, with the limbs entirely omitted. The eyebrows, eyes, ears, nose, mouth and chin are drawn on the head; the neck, chest, waist and abdomen are indicated on the trunk; and the navel is drawn protruding. The names of external bodily landmarks all appear outside the outline. As regards the internal organs: the brain and the spine are shown running continuously down the full length of the body; the pharynx and the larynx begin at the same height as the mouth; the larynx connects with the lungs, directly below which sits the heart. The diaphragm – the frontier between the organs of the upper and lower body – is clearly marked and labelled. The downward passage This content downloaded from 23.241.243.76 on Wed, 08 Jan 2020 19:58:29 UTC All use subject to https://about.jstor.org/terms 330 shin dongwon 신동원 from the pharynx divides into three. One branch leads to the diaphragm, the second branch leads to the kidneys, and the middle branch continues on, to bifurcate further down with one path leading to the spleen and stomach, and the other to the liver and the gallbladder. Underneath the stomach is the small intestine, and underneath that is the large intestine, shown with many folds. Depicted below the small and large intestines is the urinary bladder. Below the gallbladder and to the left of the intestines, we see the rectum and urethra, the paths through which food waste and urine make their way to the exterior. Although there is no textual explanation of the relations between the internal organs, the image compellingly suggests how they are organically connected with one another. The organs drawn inside the body all have distinctive and evocative visual forms. The brain resembles the bough of a tree, the spine is a long chain of interlinked bones, the pharynx and the larynx look like holes, the lungs are depicted like many layers of leaves, the spleen and the stomach resemble drooping sacks, the liver looks like a long flower bud, the kidneys resemble beans, and the urinary bladder is like an inverted heart. Heo Jun’s Explanation of ‘Image of the Form of the Body and the Zang and Fu Organs’ The text accompanying this image is particularly detailed and provides a clear guide to the way in which the author, Heo Jun, intended the image to be read. It consists of two parts, which begin, ‘Sun Zhenren 孫眞人)2 says…’ and ‘Zhu Danxi 朱丹溪3 says…’ respectively. The first part is as follows: Sun Zhenren states: the human head is round in emulation of the roundness of heaven, and the human foot is square in emulation of the square shape of the earth. Just as heaven has the four seasons, man possesses the four limbs. Just as heaven has the five agents [also translated as elements or phases], man possesses the five organs; just as heaven has the six directions, man possesses the six viscera. Because there are winds from the eight directions in heaven, man possesses the eight joints; and just as there are the nine stars in heaven, humans have the nine orifices. The 12 human channels emulate the 12 hours of heaven; and the 24 human points emulate the 24 solar terms of heaven. In addition, because there are 365 degrees in heaven, man likewise possesses 365 joints. Just as there are the sun and the moon in heaven, man possesses the eyes and the ears. Just as there are day and night in heaven, man sleeps and wakes. Just as there are thunder and lightning 2 3 Sun Zhenren, or Sun Simiao, 孫思邈 (581–682 ce). Zhu Danxi, or Zhu Zhenheng 朱震亨 (1281–1358 ce). in heaven, man feels joy and anger. Just as there are rain and dew in heaven, man possesses tears and nasal mucus. Just as there are Yin and Yang in heaven, man possesses cold and body heat. Just as there are fountains on earth, man possesses blood vessels; and just as trees and grass grow on earth, man possesses hair both on the body and on the head. Just as there are metals and rocks in earth, man possesses teeth. Everything takes form through the four great agents and the five agents.4 This passage gives us a sense of the range of constituents (body parts, physiological phenomena, affects) that are regarded as making up human bodily form. With detailed examples, it presents the human body as a homologue of heaven and earth, or the cosmos and natural phenomena, structured according to universal numerological schemes. It asserts the belief that the various parts and aspects of the body are formed not coincidentally and independently of one another but in accordance with cosmic patterns. In essence, all parts of the body are formed according to the order of the four great agents of earth, water, fire and wind, a Buddhist concept, and the five agents, an idea from Chinese natural philosophy. The second part states: Zhu Danxi says: when human form is examined, the tallness and shortness of height are unequal, the largeness and smallness of build are unequal, and the fatness and thinness of flesh are unequal. The fairness and darkness of skin tone are unequal, lightness and bluishness are unequal, and thinness and thickness are unequal. Those who are fat abound in the wet vital breath, those who are thin abound in the fiery vital breath, those who are fair are deficient in the vital breath in the lungs, and those who are dark are sufficient in vital breath in the kidneys. Because shapes, colors, the organs, and the viscera thus differ, treatment methods vastly differ even when the outward symptoms are similar.5 Whereas the first passage, from Sun Simiao, describes characteristics universal to human bodies, the quotation from Zhu Danxi discusses individual differences in height, build and skin tone. These differences in bodily form are the outward manifestation of disparities in vital breath in the internal organs. In light of this, Zhu Danxi establishes the principle that even where the presenting symptoms are identical, medical treatment must be differentiated and personalised on the basis of the disparities among individual bodies. By citing this passage, Heo Jun sought to demonstrate that a discussion of bodily form is germane to the correct treatment of diseases. 4 5 Heo 1994, p. 278. Ibid., p. 278. This content downloaded from 23.241.243.76 on Wed, 08 Jan 2020 19:58:29 UTC All use subject to https://about.jstor.org/terms korean anatomical charts in the context of the east asian medical tradition four great agents of Shakyamuni Buddha all indicate this. The Classic of the Yellow Court includes the section ‘internal view’, and the medical text also includes mirror images. The basis of Daoism lies in clear and peaceful selfcultivation, and medicine cures with medication, food, acupuncture, and moxibustion, which is how Daoism has acquired its finesse and medicine, has acquired its roughness. Now, this book first presents ‘Inner Chapter’, including in it essential matter, vital breath, spirit, organs, and viscera in the internal view, then presents ‘Outer Chapter’, including in it the head, face, hands, feet, muscles, pulse, bones, and flesh of the external realm… .66 The View of the Human Body of ‘Treasured Collections of an Eastern Physician’ What ‘Image of the Form of the Body and the Zang and Fu Organs’ Represents ‘Image of the form of the body and the zang and fu organs’ is placed close to the beginning of Treasured Collections. Because this position in the material text is important in relation to our overall understanding of the image, it needs to be examined more closely: Preface; General catalogue (2 fascicles); Chapter on internal view (4 fascicles): ‘collection of cases’; ‘successive medical formula examinations’; ‘image of the form of the body and the zang and fu organs’; 26 categories including ‘bodily form’; Chapter on outward form (4 fascicles): 26 categories including ‘head’; Chapter on miscellaneous diseases (11 fascicles): 38 categories including ‘celestially and terrestrially determined fate’; Chapter on brews and decoctions (3 fascicles): 17 categories including ‘prefatory material to brews and decoctions’; Chapter on acupuncture and moxibustion (1 fascicle): ‘acupuncture and moxibustion’. Although ‘Image of the form of the body and the zang and fu organs’ is included in ‘Chapter on the internal view’, on examination it differs from the other individual categories in this chapter, with their discrete contents. Apparently, it belongs to ... Purchase answer to see full attachment