scholarly journals History of the medical licensing examination (uieop) in Korea’s Goryeo Dynasty (918-1392)

2015 ◽  
Vol 12 ◽  
pp. 19 ◽  
Author(s):  
Kyung-Lock Lee
Keyword(s):  
Medical Education ◽  
Healthcare Professionals ◽  
Historical Period ◽  
Government Hospital ◽  
Common People ◽  
Medical Licensing ◽  
History Of ◽  
The Common ◽  
Licensing Examination ◽  
The Government

This article aims to describe the training and medical licensing system (uieop) for becoming a physician officer (uigwan) during Korea’s Goryeo Dynasty (918-1392). In the Goryeo Dynasty, although no license was necessary to provide medical services to the common people, there was a licensing examination to become a physician officer. No other national licensing system for healthcare professionals existed in Korea at that time. The medical licensing examination was administered beginning in 958. Physician officers who passed the medical licensing examination worked in two main healthcare institutions: the Government Hospital (Taeuigam) and Pharmacy for the King (Sangyakguk). The promotion and expansion of medical education differed depending on the historical period. Until the reign of King Munjong (1046-1083), medical education as a path to licensure was encouraged in order to increase the number of physician officers qualifying for licensure by examination; thus, the number of applicants sitting for the examination increased. However, in the late Goryeo Dynasty, after the officer class of the local authorities (hyangri) showed a tendency to monopolize the examination, the Goryeo government limited the examination applications by this group. The medical licensing examination was divided into two parts: medicine and ‘feeling the pulse and acupuncture’ (jugeumeop). The Goryeo Dynasty followed the Chinese Dang Dynasty’s medical system while also taking a strong interest in the Chinese Song Dynasty’s ideas about medicine.

scholarly journals The Route to the USMLE: The Shibboleth of Modern Medical Licensure

2014 ◽  
Vol 100 (4) ◽  
pp. 21-28
Author(s):  
Howard Wainer
Keyword(s):  
United States ◽  
Reliability And Validity ◽  
Supreme Court Decision ◽  
The United States ◽  
British Raj ◽  
Medical Licensing ◽  
History Of ◽  
Licensing Examination ◽  
Multiple Choice Exam ◽  
The Cost

ABSTRACT The formal licensing of physicians in the United States began with the 1889 Supreme Court Decision Dent v. West Virginia. From that time forward, tests, in one form or another, have played a crucial role in medical licensing. In this essay we trace the history of testing from its beginnings in Xia dynasty China, 4000 years ago, though its adoption for the Indian civil service system by the British Raj, and finally ending with the 1992 introduction of the modern United States Medical Licensing Examination (USMLE). The focus here is on the most important development in testing since the Jesuits introduced written exams to the West in 1599 — the substitution of a large number of objectively scored multiple choice exam questions for a relatively small number of essays or interview questions. This approach provided increased reliability and validity of score, broadened the number of topics that could be addressed, diminished the cost of the exam, allowed results to be calculated almost instantly, and, through the use of computerized test administration, provided the opportunity for tests to be individually tailored for each examinee while maintaining comparability of scores across all examinees.

The Birth of Democracy

1957 ◽  
Vol 19 (1) ◽  
pp. 48-61
Author(s):  
Christopher Dawson
Keyword(s):  
Modern World ◽  
The Political ◽  
Market Place ◽  
Modern Democracy ◽  
Common People ◽  
Considerable Difficulty ◽  
Democratic Movement ◽  
History Of ◽  
The Common ◽  
The Revolution

The origins of modern democracy are so closely bound up with the history of liberalism that it is a matter of considerable difficulty to disentangle them and to distinguish their distinctive contributions to the common political tradition of modern Western culture. For this question also involves that of the relation between the three revolutions, the English, the American, and the French, which transformed the Europe of the ancien régime, with its absolute monarchies and state churches, into the modern world. Now all these three revolutions were liberal revolutions and all of them were political expressions of the movement of the European enlightenment in its successive phases. But this movement was not originally a democratic one and it was only in the second half of the eighteenth century that the democratic ideal was clearly formulated. On the continent of Europe the revolution of ideas preceded the political and economic revolutions by half a century, and the revolution of ideas was not in any sense of the word a democratic movement; it was the work of a small minority of men of letters who looked to the nobles and the princes of Europe rather than to the common people, and whose ideal of government was a benevolent and enlightened absolutism, like that of Frederick the Great or the Empress Catherine of Russia. There was an immense gulf between the ideas of Voltaire and Turgot, of Diderot and D'Alembert, and the opinions of the average man. The liberalism of the philosophers was a hothouse growth which could not be easily acclimatized to the open air of the fields and the market place.

Bearing Witness

2018 ◽  
pp. 184-217
Author(s):  
Santana Khanikar
Keyword(s):  
State Of Exception ◽  
Oral Histories ◽  
Common People ◽  
Bearing Witness ◽  
The Past ◽  
The People ◽  
Indian State ◽  
History Of ◽  
The Common

This chapter discusses conflict and violence in Lakhipathar, over a period of two decades, drawing on oral histories from the people of Lakhipathar. Listening to the narratives of past sufferings here has worked not merely a tool to know what happened to the narrators in the past but it also gives a key to analyse why and how they live in the present. Apart from offering evidence towards the larger argument of the work, this part of the book has also aimed towards opening a conversation on some buried and forgotten moments in the history of the Indian state that resemble what could be called an Agambenian ‘state of exception’. The dense narratives give a picture of the collaboration and deceit, revenge and violence, suspicion and fear in war-torn Lakhipathar and how the common people negotiated their ways through these.

Francisco de Combés’s History of Mindanao and Jolo (1667)

2020 ◽  
Author(s):  
Ana M. Rodríguez-Rodríguez
Keyword(s):  
Religious Life ◽  
Common People ◽  
History Of ◽  
The Common

In this excerpt from his history of the southern Philippines and of the efforts of the Jesuits to convert its inhabitants, Francisco de Combés (1620–1665) paints a sensationalist image of the religious life of Mindanao, emphasizing the supposed atheism of the common people and the practice of sorcery by their Muslim rulers. The heroic Jesuits operating out of the Spanish settlement of Zamboanga struggle with the volatile politics of the Islamicate south in their heroic efforts to bring Christianity to people that they misrecognize as “moors.” Ana M. Rodríguez-Rodríguez places the text in the context of Spain’s troubled relationship with Mindanao.

The Secular Appropriation of Hasidism by an East European Jewish Intellectual: Dubnow, Renan, and the Besht

2004 ◽  
pp. 151-162
Author(s):  
Robert M. Seltzer
Keyword(s):  
Eastern Europe ◽  
Common People ◽  
History Of Christianity ◽  
East European ◽  
The Social ◽  
Long Time ◽  
History Of ◽  
The Common ◽  
European Jewish ◽  
The 19Th Century

This chapter studies the role that Hasidism played in the thought of the modernized Jewish intelligentsia of Eastern Europe toward the end of the 19th century. Simon Dubnow played a pivotal role in the emergence of this new image of Hasidism. In his autobiography, Dubnow describes in some detail the influence on him at that time of Leo Tolstoy and Ernest Renan. The influence of Renan's History of Christianity is quite evident in the structure of Dubnow's History of Hasidism as well as in some of Dubnow's solutions to problems of interpretation. Like Renan, Dubnow opened with a discussion of the social and intellectual background of a movement that can be traced to a founder known only for a long time through oral sources which retained the character of legend or saga. Applying Renan's statement that such pious biographies have a historical core, Dubnow stripped the life of the Baal Shem Tov, as recorded in the Shivhei ha-Besht, of its supernatural elements to reveal a simple, humble man who loved nature, especially the forests of the Carpathian mountains; a man who had immense affection for the common people and disdain for the proud, aloof scholars of his time and who preached a lofty doctrine of religious pantheism and universal brotherhood.

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