No abstract available.
Religion and Medicine

Muslim relies on the structure or guideline of shari’ah or the maqasid al-shariah, which consist of five essential values, namely preservation/protection of faith, life, intellect, property, and dignity/lineage – to guide them in discovering guiding principles for new concerns such as posed by neuroscience. Like in the case of brain imaging technology, there is in need for proper explanation within Islamic and among the Muslim scientists/scholars on how Islamic beliefs, values, and practices might cumulatively provide ‘different’ meanings to the practice and application of this technology, or whether it is in line with the shari’ah – in the context of preservation of health and protection of disease. This paper highlights the Islamic mechanism for neuroethics as basis for a holistic ethical framework of neuroscience to cope with its new, modern, and emerging technologies in the globalised world, and how Muslim should response to such changes.
Religion and Medicine ; Neuroscience

Lack of historical records causes some difficulties in the historical studies of ancient Korea. It is the same case as that of the history of medicine. We imagine what the situation of medicine was like in ancient Korea with a bit of historical records. In ancient times, medicine had very close relation with religions. In ancient Korea, it had very close relation with Buddhism. According to {Sam Kuk Sa Ki and {Sam Kuk Yu Sa buddhists monks treated patients with the religious rituals. In this article, the authors would like to present a record which had been unnoticed until now. It is the commentary of Wonhyo on a certain Buddhistic cannon called {Kum Kwang Myung Kyung. A chapter of this cannon is on the theory of medicine, causes of diseases and treatments. We can presume Wonhyo's knowledge of medicine at that time through his commentary on this chapter.
Buddhism/*history ; English Abstract ; History of Medicine, Ancient ; Korea ; Religion and Medicine

No abstract available.
Religion and Medicine ; History of Medicine ; History, 19th Century ; History, 20th Century ; Hospitals ; Missionaries ; Physicians ; Diplomacy ; Republic of Korea

PURPOSE: Non-blood transfusion is of increasing interest as more patients are refusing a blood transfusion because of religious belief, infection, or fear of a blood-transmitted disease such as AIDS. This study analyzed clinical findings to help the treatment and management of patients who want a non-blood transfusion. METHODS: Of the 83 patients who visited the non-blood transfusion center in Chosun University Hospital from June 2001 to December 2003, 59 patients had a sufficient clinical record, and these were reviewed retrospectively. We investigated sex, age, the reason for the visit, the reason for refusing a blood transfusion, the degree of anemia, the necessity of the blood transfusion, the histories of transfusion and attempted non-blood transfusion, and the histories of visits to emergency departments and the outcomes. RESULTS: The male-to-female ratio was 1:2.93, and the most prevalent ages of the patients were in the forties (26 patients) and thirties (10 patients). The reasons for refusing a blood transfusion were religion (48 patients, 81.4%), risk of infection (1 patients, 1.7%), and other (10 patients, 16.9%). Among the specialty departments, the proportions of patients from the departments of obstetrics and gynecology, internal medicine, general surgery and orthopedics were 40.7% (24 patients), 25.4%, 11.9%, and 6.8%, respectively. Of the patients, 28 patients (47.5%) were admitted directly to the emergency department, and 39 patients (66.1%) were operated on. A blood transfusion was considered to be necessary for 16 patients (27.1%), but only a 2 patients (3.4%) actually received a blood transfusion. Of those 14 patients, 3patients (21.4%) died. After admission, 17 patients (29.8%) received a non-blood transfusion. CONCLUSIONS: Most of the patients visited the non-blood transfusion center for religious reasons, and the majority of the patients were admitted from the Department of Obstetrics and Gynecology. Many of the patients medically should have received blood transfusion, but only a few actually did.
Anemia ; Blood Transfusion* ; Emergency Service, Hospital ; Gynecology ; Humans ; Internal Medicine ; Obstetrics ; Orthopedics ; Religion ; Retrospective Studies

A patient's conception of medical illness if often related to his traditional beliefs and values. Four major Korean spiritual groups, Shamanism Fatalism, Oriental medicine and Christianity project responses to disease and illness, its cause and cure. This study reviewed the attitudes of rural villagers towards illness with respect to their traditional beliefs, age and educational and economic levels. Two thirds of the respondents displayed traditional attitudes towards illness, and the most traditional attitudes were apparent in the questions and responses reflecting the Oriental medicine view of disease. Poor, relatively old less-educated persons exhibited more traditional attitudes than others. Religion, farm size and social class were not significantly related to traditional beliefs. It was found that those who have a traditional attitude towards illness believe in the providential relationship (Yondae)' more strongly than others, while those with a more scientific understanding view disease and its treatment more rationally.
Adult ; Attitude to Health* ; Female ; Human ; Korea ; Medicine, Oriental Traditional* ; Middle Age ; Religion ; Rural Population*

Cloning, Organism ; legislation & jurisprudence ; methods ; Ethics, Medical ; Genetic Techniques ; Humans ; Religion and Medicine ; Stem Cell Transplantation

No abstract available.
Bible ; China ; Christianity*/history ; Education, Medical*/history ; Europe ; History of Medicine, 18th Cent. ; History of Medicine, 19th Cent. ; History of Medicine, Ancient ; History of Medicine, Medieval ; India ; Religion and Medicine*

The purpose of this paper is to overview the life of John W. Heron, M. D. who was the first appointed medical missionary to Korea by the Presbyterian Church USA. Although he was a competent doctor as well as a devoted missionary, he is not well-known yet, because he died early after 5 years' service in Korea. Dr. Heron was born in Derbyshire, England on June 15, 1856. His father, Rev. E. S. Heron, was a Scotch Minister of Congregational Church. His family emigrated to America in 1870 when he was fourteen years old and settled in Knoxville, Tennessee. In 1881, he was admitted to the University of Tennessee Medical School and graduated with highest honors in 1883. After training in New York University Hospital, he refused the offer of professorship from the University of Tennessee to become a medical missionary to Korea. He arrived in Seoul on June 21, 1885 and began to work in Royal Government Hospital, Chejungwon, the predecessor of Severance Hospital. In 1887, he became the superintendent of the Hospital following Dr. Horace N. Allen. He also worked for the Royal family and sometimes traveled to the rural areas to care for the patients. He started Chejungwon Church which later became Namdaemoon Presbyterian Church. In 1887, Dr. Heron worked as a member of the Bible translation committee and in 1889, he was elected as the chairman of the Public Committee of the Presbyterian Churches. In 1890, he established 'The Korean Religious Tract Society (Chosunsyungkyoseohoi) with Underwood and Ohlinger. The society published and replenished Christian books, periodical magazines and booklets. In the Summer of 1890, Dr. Heron did his best to take care of the sick suffering from an epidemic dysentery and himself got infected because of the terrible overwork. He passed away on July 26th, 1890. On his deathbed, he told his soldier and native friends around him as follow: "Jesus loves you. He gave His life for you. Stand by Him!" The martyrdom of Dr. Heron should be remembered in the Korean history of mission, because he was the first victim among the foreign missionaries who had lived and worked in Seoul for Korean mission. Dr. Heron's mind of love, service and devotion should be remembered by the medical doctors working today in caring for the patients suffering from physical and spiritual illnesses.
English Abstract ; History of Medicine, 19th Cent. ; Hospitals, Religious/*history ; Korea ; Missions and Missionaries/*history ; *Religion and Medicine ; United States

This paper aims to examine the establishing background, curriculum and organization of personnel of Nurses' Training School of PO KU NYO KWAN(Caring For and Saving Woman's Hospital), the first nurses' training school in Korea. It is attempt to richen Korean medical history by the historical approach to modern nurses' training institution in Korea. PO KU NYO KWAN, the first women's hospital in Korea was established in 1887 by Metta Howard, who was sent by the Woman's Foreign Missionary Society of Northern Methodist Episcopal Church. Women doctors who were responsible for PO KU NYO KWAN felt the necessity of the professional nurses' training institution during performing medical activity with the help of Korean assistants and asked the Woman's Foreign Missionary Society to establish the nurses' training institution consistently. Margaret J. Edmunds was sent with the mission to establish nurses' training school in PO KU NYO KWAN. She made regulations for establishing nurses' training school, translated 'nurse' into "Gan-ho-won" in Korean language, made nurses' uniforms and prepared textbooks. Nurses' Training School of PO KU NYO KWAN was opened late December in 1903 officially. It had various subjects relating nursing in curriculum. The faculty of it was mainly comprised of medical missionaries of Methodist Episcopal Church and Presbyterian Church. Also the graduates of Severance Medical School and the graduates and students of Nurses' Training School of PO KU NYO KWAN participated its curriculum as teaching staff. In late 1920, Joseon Nurses Association (Joseon ganhobuhoe) discussed about the requirements for admission and the course of study for missionary nurses training school. After this process, students who were qualified for high-level class could have admission for Nurses' Training School of PO KU NYO KWAN. Medical staff belonged to East Gate Hospital and the graduates of Ewha College taught classes in it. First capping ceremony was held on January 25, 1906 and first graduate ceremony was held on November 11, 1908 in Nurses' Training School of PO KU NYO KWAN. They were for nurse students who finished proper course of study. Capping ceremony and graduation ceremony were not held regularly. The superintendent of Nurses' Training School graduated qualified students irregularly. The superintendents of Nurses' Training School were Margaret J. Edmunds, Alta I. Morrison, Mary M. Cutler, Naomi A. Anderson, E. S. Roberts, M. M. Rogers, and E. T. Rosenberger. They worked for the establishment of the first Korean nurses' training school, the development of the curriculum of it, the organization of faculty of it and making various opportunity for nursing practical training till the closure of it in 1933. Professional experts of Korean nursing were produced thanks to their efforts. We can identify 49 graduates of Nurses' Training School of PO KU NYO KWAN, including KIM Martha and LEE Grace. After graduation, most of them worked as nurses in mission hospitals and institutions and taught classes in nurses' training school. Nurses' Training School of PO KU NYO KWAN was the first modern nurses' training institution in Korea. Korean women could turn over new leaves, overcome their traditional view of womanhood which they had as Korean women, and change their consciousness in it.
Curriculum ; Female ; History of Medicine ; History, 20th Century ; Humans ; Religion and Medicine ; Schools, Nursing/*history/organization & administration ; Students, Nursing/history