Since microhistory's approach to the past is based on an understanding of and a sympathy for the concrete details of human lives, its area of interests overlaps with the history of medicine and medical humanities, which examine illness and health. If we put a specific region and society in a specific period under a microscope and increase the magnifying power, we can understand the numerous network connections among the body, illness management, and medicine and how multilayered were the knowledge and power applied to them. And this approach of using microhistory to illuminate medical history can be more effective than any other historical approach. This article focuses on Yi Mun-gon's extensive volumes of Mukchaeilgi (Mukchae's diary) in approaching medical history from the perspective of microhistory. Simply defined, this work is a Confucian scholar-doctor's diary. Its author, Yi Mun-gon, played the role of a Confucian doctor, although not professionally, during his 23-year exile, after serving in a high governmental office on the senior grade of the third court rank. Thanks to this extensive and detailed diary, we can now get adetailed andthorough picture of his medical practice in the Songju region, 270 kilometers southeast of Seoul, where he was exiled. This article aims to understand the state of medical practice in the Songju region in the 16thcentury through the"zoom-in" method adopted by microhistory. In particular, I will focus on the following three aspects: 1)Yi Mun-gon's motivation for and method of medical study, 2)the character of Yi Mun-gon'spatient treatment as hwarin (the act of life-saving), and 3) the plural existence of various illness management methods, including pyongjom (divination of illness), sutra-chanting, exorcism, and ch'oje (ritual toward Heaven). All three aspects are closely related to Confucianism. First, Yi Mun-gon decided to acquire professional-level medical knowledge in order to practice the Confucian virtue of filial piety. He sharpened his medical knowledge during the process of caring for his ill mother. In Confucian Choson society, a patient was encouraged to be deeply involved in the process of his or her medical treatment and the space of clinical treatment was not an exclusive domain for the doctor, but for public discussion, where both doctor and patient participated in making the best medical choices. In this atmosphere, a patient's family members would also naturally learn the clinical process, not unlike today's interns learning from renowned doctors. Second, after studying medicine up to a professional level, Yi Mun-gon administered the "life-saving" medicine to many people, yet he did not open his doors to all individuals. His medicine was practiced within his social network of blood, regional, and intellectual relations, where priority was established according to the level of closeness to himself, according to Confucian ideology. Nevertheless, because he did partially accept patients outside of these networks, his practice setin motion the symbolic system of Confucian ideal of universal "life-saving." Third, in the Songju region during the 16thcentury, various methods of treating illnesses-such as medicine, divination, sutra-chanting, exorcism, and kumyongsisik (life-saving, food-offering ritual)-co-existed and were selected according to individual conditions. Confucianism did not want to either acknowledge or outright reject most of these methods, except for officially acknowledged medicine, at that time. In fact, this co-existence was inevitable because there was not one entirely effective means of curing illness at that time. Also, the system of Confucian ideology was not powerful enough to enforce what it championed. On the contrary, behind the outer austerity of Confucian society, people sought out unorthodox methods, such as exorcism, Buddhism, and Taoism-ironically, in order to practice the important Confucian values of filial piety and patrilineage in the face of their parents' or sons'illnesses. It was only after the emergence of modern ideology and methodology of hygiene, which had the ability to control epidemics and prioritize the preservation of the life of individuals and the population, following the opening of the port in the late 19th century, that this pluralistic culture for illness management became much less prevalent.
China ; Confucianism/history ; Historiography ; History, 16th Century ; Korea ; *Physician-Patient Relations ; Physicians/*history

Ye Feng composed what was to become one of the most famous and widely-circulating medical works of the late imperial period, the Treatise on Easy Childbirth(1715). Ye Feng proposed the idea of natural childbirth, When the correct moment for birth had arrived, the child would leave its mother's body as easily as "a ripe melon drops from the stem". He argued attempts to facilitate birth were therefore not only unnecessary, and female midwives artificial intervention was not required. However, this view is to overlook the pangs of childbirth, and women bear responsibility for the failure of delivery. So his views reflect the gender order in male-dominated. Also he constructed the negative image of the midwife and belittle her childbirth techniques. As a result, midwife are excluded from the childbirth field, male doctors grasp guardianship rights of the female body. Ye Feng declared that the key to safe and successful delivery could be summed up in just a few words: "sleep, endure the pain, delay approaching the birthing tub". This view must be consistent with the Confucian norms, women to export to equip the 'patience' and 'self-control'. These norms were exposed desire men want to monitor and control the female body, effect on consolidation of patriarchal family order. In sum, the discourse of "a ripe melon drops from the stem" and "sleep, endure the pain, delay approaching the birthing tub" comprised an important intellectual resource that male doctors drew on to legitimate themselves as superior overseers of women's gestational bodies.
China ; Confucianism ; Delivery, Obstetric/*history ; Female ; History, 18th Century ; Humans ; Midwifery/*history ; Natural Childbirth/*history ; Pregnancy ; *Reference Books, Medical

In this paper, I investigated the influence of Compendium of Materia Medica (CM) on Records for Rural Life of Chosun Gentlemen (RRC), and refuted Miki Sakae's opinion, CM did not have much impact on the Materia Medica in the late period of the Chosun Dynasty. When Li Shizhen published CM, it resulted in a shift of mainstream of Materia Medica in Eastern Asia from Classified Emergency Materia Medica to CM and a new categorizing system of Materia Medica by CM led to the division of Materia Medica into medicine and natural history. It is obvious that doctors of the Chosun Dynasty also adopted the latest achievements of Materia Medica by CM, but so far there have been few studies to clarify this. Seo yugu was a scholar of the Realist School of Confucianism during the late period of the Chosun Dynasty, and RRC is his representative work. RRC is a massive encyclopedia of natural history that covers vast areas of science from agriculture, floriculture, writing and drawing, architecture, diet, and medicine, among others which absorbed the achievements of CM, the best Materia Medica book at that time. Miki Sakae also highly regarded the encyclopedic knowledge of RRC, but devalued the results of Materia Medica. He only described a part of RRC's Materia Medica, nurturing volume, on the view of life nurturing and mentioned that it had been strongly influenced by China. According to this study, a large portion of RRC, especially regarding Materia Medica, depends on CM. Seo yugu had accepted the categorizing system and new medicinal information of CM, at the same time he modified the categorizing system of CM practically by the subject of each volume of RRC. We can find many quotations of CM except the nurturing volume, but other books, Treasured Mirror of Eastern Medicine, Materia Medica for Relief of Famines are also quoted. Furthermore, Seo yugu emphasized the differences of natural environments between Chosun and China, and specified the editing criteria, "to be useful in Chosun." This is the most obvious evidence that Materia Medica of Chosun had not remained in the framework of Treasured Mirror of Eastern Medicine which succeeded Classified Emergency Materia Medica, but had been developed into medicine and natural history based on CM.
Achievement ; Agriculture ; China ; Confucianism ; Diet ; Emergencies ; Far East ; Humans ; Materia Medica ; Natural History ; Starvation ; Writing