2011, Vol.24, No.4

A Review on quotations of Formulae of Chapters related to Five Viscera and Six Bowls in 『Dongeuibogam』

Jichung Song , 문영옥 , 금경수 and 1 other persons | 2011, 24(4) | pp.1~8 | number of Cited : 2

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A Study on sleep and sleep-related-dysfunctions(Ⅰ) -Based on the traditional medical classic-

이영석 , 하홍기 , Kim, Ki Wook | 2011, 24(4) | pp.9~21 | number of Cited : 1

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Bloodletting Treatment of Hakjil(瘧疾) - A focus on the「Jahak(刺瘧)」chapter of 『Hwangjenaegyeong(黃帝內經)·Somun(素問)』-

김동휘 , Chang Hyun Jeong , Jang Woo Chang and 2 other persons | 2011, 24(4) | pp.23~32 | number of Cited : 5

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『孫眞人千金方』과 『備急千金要方』婦人篇의 差異點에 대한 硏究

Kim Yong Jin | 2011, 24(4) | pp.33~41 | number of Cited : 1

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A Study on San Jiao(三焦) stated on 『Ling Shu(靈樞)』

하홍기 , Kim, Ki Wook , Park Hyun-Gook | 2011, 24(4) | pp.43~53 | number of Cited : 3

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1. As we consider the concept of ‘San Jiao’ recorded on 『Ling Shu』 , in early time, it was related to bladder(膀胱) and there was no divided concept into ‘Shang Jiao(上焦)’, ‘Zhong Jiao(中焦)’ and ‘Xia Jiao (下焦)’. Later, there was appearance of body metabolism concept in anatomic way and started to emphasize that stomach(胃) is the very beginning of digestion. This point then adjusted into the concept which the core theory of digestion and water metabolism begins with ‘Zhong Jiao’ and processes to ‘Shang Jiao’ and ‘Xia Jiao’ then it established the ‘San Jiao’ theory adjusted to the functional change than property change. Later as there is set theoretical structure of ‘three Yin and three Yang(三陰三陽)’, it included the concept of ‘San Jiao’ onto meridian system theory to complete as a theory. Finally, it completed the theoretical structure that ‘San Jiao’ runs water metabolism of circulation, body fluid and urine for body to produce blood and Qi to protect and provide nutrition to the human body. 2. From the point of each part, ‘San Jiao’ means all body composition factor related to the relation to the digestion and water metabolism to produce Qi and blood. Also, the details of entire function of ‘San Jiao’ tells that ‘Zhong Jiao’ intakes food and divides the clarity and turbidity of digested substances. The origin of this digestion and water metabolism lies at Xia Jiao. The clean substance including the mood and taste climbs via Shang Jiao. The vapor like substance climbed to Shang Jiao becomes ‘defensive Qi(衛氣)’ and controls body temperature and sweat by supporting and spreading the Qi by Shang Jiao. The liquid substance climbed to Shang Jiao becomes blood. The blood has stronger character as substance than defensive Qi so Zhong Jiao becomes the base and the way for the blood. The turbid Qi separated at Zhong Jiao passes large intestine and the solid substance is excreted and the liquid is absorbed into bladder. The Xia Jiao that controls this process controls the liquid state of water matabolism so control the urine with bladder. Therefore, ‘San Jiao’ can be understood as a general concept that controls entire water metabolism as a way of food, Qi and blood.

A study on the frequencies of medicinal herb combinations in the prescriptions of 『Bangyakhappyeon(方藥合編)』

Jinung Baek , Lee Byung Wook | 2011, 24(4) | pp.55~67 | number of Cited : 22

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An English Translation and Terminology Study of 『Dongeuisusebowon ∙ Discourse on Nature and Act』

신선미 , 강구 , Jinung Baek | 2011, 24(4) | pp.69~101 | number of Cited : 3

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A Review on bao(胞)

엄동명 , Song Jichung , 심현아 and 1 other persons | 2011, 24(4) | pp.103~116 | number of Cited : 2

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Emotional factors in the mechanism of Chiljeongsang(七情傷)

Yoon, Eunkyung , Yousang Baik , Chang Hyun Jeong | 2011, 24(4) | pp.117~142 | number of Cited : 14

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This paper is about the emotional factors in Chiljeongsang(七情傷). To specify the collective term into specific categories, an examination of the meaning of emotion of the East and West was primarily undertaken. The importance of emotion lies in the fact that it provides a link between the individual and the outside world. Emotion was perceived as reflections of the human nature and mental activity by philosophers and psychiatrists throughout history. In the views of psychologists, the focus was on not emotion itself, but rather the emotional experience in human, and its psychological and physiological mechanism. In Traditional Medicine, problematic emotion is called Chiljeong(七情). The term Chiljeongsang(七情傷),which is a compound word of ‘Chiljeong(七情)’ and ‘Sang(傷)’ meaning 'damage', is used in referring to illness related to unhealthy emotions. It is used to describe illness caused by Chiljeong(七情) and mental disorders that result in emotional symptoms. It also refers to illness where Chiljeong(七情) plays a role in creating a more direct cause of illness in the larger pathogenic process. In the contents of Chiljeongsang(七情傷) in Traditional Medicine, emotion as causation of Gi(氣) disorder could be found the most, while explanation on the psychological process related to the creation of Chiljeong(七情)was insufficient. This tendency is related to the philosophical basis of Traditional Medicine. Out of the two patterns suggested, the mind-based Chiljeongsang(七情傷) pattern includes the psychological aspects of damage, in which key focus is on the cause that arouses problematic emotion,its process and the meaning this emotion entails. To explain this, concepts from psychiatry, especially Jung's theory on neurosis was adopted. In treating a Chiljeongsang(七情傷) patient, mere knowledge of the physiological changes of the body in terms of Gi(氣) is insufficient. This is because mental factors play a large role in Chiljeongsang(七情傷),and the more a condition is 'mental', the more complex it becomes and the more it influences life as whole. Therefore, the doctor must approach the patient with not only medical knowledge, but also overall knowledge on all aspects of human life.

Study on Physiological Character of Stomach, and Correlation of Stomach Qi(胃氣) and True Visceral Pulse(眞藏脈)

Hye Yeon Lee , 강정수 | 2011, 24(4) | pp.143~155 | number of Cited : 4

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A Study on processing of medicinal on medical books of before Han(漢)dynasty

金星喆 , 하홍기 , Kim, Ki Wook | 2011, 24(4) | pp.157~174 | number of Cited : 2

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We derived following result by organizing research about processing of medicinal of before Han(漢) dynesty. The human being intake of natural substance for the purpose of treatment was what happened later than the use of natural substance as food. According to the record of by the early years of Shang(商) dynasty, we can assume that we cooked food with water and fire. The reason why there is no appearance of common production that can be included under the name of ‘Tang Ye(湯液)’ in the medical record discovered from Ma Wang Dui(馬王堆) is because ‘Tang Ye’ was yet developed. However, as the presentation of format of medicine process,there was gradual formation of medicinal fluid concept. There are quite of records on major details of cloth manufacture like washing and selection、grinding、processing of medicine from the recordings of 『Wu Shi Er Bing Fang(五十二病方)』, 『Yang Sheng Fang(養生方)』, 『Za Liao Fang(雜療方)』 discovered at Ma Wang Dui. It used words like ‘Ze(擇)’, ‘Qu(去)’ for the selection and ‘Jiu(酒)’, ‘Zhuo(濯)’ for the wash as a process method before cloth manufacture. When filter the processed medicine, it used words like ‘Zhuo(捉)’, ‘Suo(索)’, ‘Jun(浚)’ and used ‘Yin Gan(陰乾)’, ‘Bao(暴)’, ‘Yang(暘)’ for dry. The ‘cutting(切削)’ that crushes the medicine used different names based on the properties of medicines. The most frequent crush is ‘Ye(冶)’ and it means the powered medicine after dry. There was thermal process of mild fire(微火) and heating of ‘Wen(溫)’. There are many states of medicine seen from the medical record discovered at Ma Wang Dui so they can be said as original medicine. 藥末劑 is relatively commercialized type then. Here, it includes later 湯劑 but there was no name such as ‘decoction(湯)’ or ‘decoction of medical ingredients(湯液)’. Also, ‘Fu Ju(㕮咀)’ is the transformation of what was ‘Fu Qie(父且)’ at 『Ja Liao Fang』 of medical books of Ma Wang Dui with time flow. The original meaning of ‘Fu Qie(父且)’ is ‘Fu Zu(斧俎)’ and it means the crushing medicine with axe. The most important thing among the medical books of Han dynasty is 『Shen Nong Ben Cao Jing(神農本草經)』 and 『Shang Han Za Bing Lun(傷寒雜病論)』 of Zhang Zhong Jing(張仲景). 『Shen Nong Ben Cao Jing』 mentioned the dry method of medicine, collection and process production time, cooked and uncooked use of medicine and there are several types of medicine. Other than those, it mentioned ‘Seven methods of combining herbs(七情合和)’ to address cautions for combining medicines. Therefore, the ‘processing of medicinal’in east Han dynasty period entered the theoretical step. However, there is only little recording on cloth manufacture of detailed medicine. From the 『Shang Han Za Bing Lun』 of Zhang Zhong Jing, the development in the way of ‘processing of medicinal’ reveled the cloth manufacture for each medicine. This tradition is continued until today and so it presents the development of purpose of ‘processing of medicinal’ is to greatly present the effect of medicine and to reduce the side-effect.

Groping about suitable early treatment method of Eastern Medicine to present-day Korea

Lyu Jeong-ah , Jang Woo Chang , Yousang Baik and 1 other persons | 2011, 24(4) | pp.175~193 | number of Cited : 1

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2011, Vol.24, No.4