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Ge Hong, a native of Danyang Jurong (now Jurong County, Jiangsu Province) during the Eastern Jin Dynasty, originally came from a bureaucratic family. After his family's fortunes declined, he once joined the military but later withdrew from official life to focus on alchemy, medicine, and writing. Due to his broad interests, he was almost omnipresent in various fields of ancient natural and social sciences, thus becoming a naturalist and philosopher. His achievements were particularly notable in alchemical chemistry and medicine, making him one of the representative medical figures of his time. His surviving works include the medical text Zhouhou Beiji Fang and the philosophical, alchemical, and health-preserving text Baopuzi, which is divided into inner and outer chapters. The former primarily discusses alchemy, while the latter is a philosophical work on ethics and morality.

Ge Hong was well-read, and his scholarly attitude was to gather insights from various schools of thought. He once said, "I am greedy for broad reading, and I have memorized and mastered all kinds of books, from the regular meridian and various historical and philosophical texts to short miscellaneous essays, totaling nearly ten thousand volumes. When writing, I can still draw references from them." (Baopuzi ‧ Autobiography). This attitude was particularly evident in his medical studies, where he highly valued the precious experiences of previous physicians, stating, "I have exhaustively read ancient texts and, in my spare time, integrated various techniques. I have reviewed the works of Zhang Zhongjing and others, totaling nearly a thousand volumes." On the other hand, he also conducted in-depth investigations to "hear much and grasp the essentials" and "see broadly and choose wisely." He clearly stated, "Later works surpass earlier ones," and "Although ancient books are numerous, they are not all perfect. They should serve as a source for scholars, allowing writers to draw from them" (Baopuzi ‧ On the Contemporary). He also declared, "The world is plagued by valuing the distant and despising the near, praising the ancient and criticizing the modern. I fear that this book, lacking the names of Huangdi, Canggong, and Que Yufu, may not be adopted. How can I force it?" (Preface to Zhouhou Fang). Indeed, in Zhouhou Fang, there is little evidence of conservative thinking. He placed great emphasis on practice, not only personally engaging in alchemical processes but also meticulously observing and treating various diseases. In this regard, he advocated for "eyewitness verification" and opposed "believing the ear while doubting the eye." This is also why he achieved so much in medical practice, reaching heights that his predecessors did not, and is a major reason for his success.

Ge Hong did not limit himself to simple prescriptions and remedies in addressing medical issues. As a philosopher, he approached medicine from a philosophical and holistic perspective. He had unique views and discussions on various aspects such as the human body, diseases, treatment, and prevention.

Ge Hong believed that the causes of human illness are such that "wind-cold and summerheat dampness cannot harm a strong and healthy person," and that "if the body is already predisposed to illness, it is triggered by wind-cold and summerheat dampness. If the healthy qi is not weakened and the body and spirit are in harmony, nothing can harm it" (Baopuzi ‧ Extreme Words). This is a profound discussion on the relationship between the human spirit and body, as well as the dialectical relationship with the onset of disease. Zhouhou Fang clearly states, "Differentiate disease names, categorize them accordingly, and avoid confusion" (Baopuzi ‧ Miscellaneous Responses). This can only be achieved through deep practical experience, meticulous observation, analysis, and synthesis. He placed great emphasis on general patients and remote mountainous areas, advocating for simple, effective, and affordable treatment formulas. He also clearly stated the efficacy of these formulas and the prognosis of diseases. Following many formulas, he included notes such as "effective," "excellent," "immediate effect," and "recovery." He rejected the use of expensive medicines and large formulas. For example, in treating cold-damage disease, he did not blindly follow classical formulas like Ephedra, Cinnamon Twig, Qinglong, Baihu, Sishen, or reversal cold of limbs. Instead, he proposed four easily accessible emergency formulas, "mostly using readily available medicines. If it is absolutely necessary to purchase them, they are also common and inexpensive, widely available, and can be supplemented with moxibustion... Anyone can understand their use." The medical ethos he promoted had a significant influence on later generations.