1999, Vol.12, No.2

Yoon,Chang-Yeol | 1999, 12(2) | pp.5~14 | number of Cited : 1

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A Study on Seok kok Lee Kyu Jun's Pu-yang-non

Won-deok Hwang | 1999, 12(2) | pp.15~53 | number of Cited : 4

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On the viewpoint of Nae-Kyung and Ju-Yeok, Seok-Kok's Pu-Yang-Non and other oriental medical doctor's Po-Eum-Eok-Yang, Pu-Yang-Eok-Eum theory which are on the basis of the Kun-Shin-Sang-Wha theory of Nae-Kyung and Myung-Mun theory of Nan-Kyung were compared and studied. The results were as follows : 1. Ju-Yeok and Nae-Kyung said the South is Fire. And explained it as the chief object of life activity by likening to king or saint. And said the North is Water. but didn,t mentioned that there exists Fire. The activity of Kun-Wha is regarded as the the chief object of life activity and the Shin-Su can be vatalized by receiving the Shim-Kun-Wha. Therefore, the Seok-Kok's opinion that Shang-Wha is the Fire received by Shin-Su matchs the theory of Nae-Kyung and Nan-Kyung. 2. The Kidney(Shin) in Nae-Kyung means Puk-Bang-Han-Su(The North Cold Water) which has two characters, charging and discharging, ascending and descending. The paragrap "Kam-Ga-Seub(坎加習)" in Ju-Yeok means Puk-Bang-Su(The North Water) which also has two characters, charging and discharging, ascending and descending, The beginning and the end. And One Eum and Two Yang of Ri Sign of divination(難卦) cannot be divided into Su-Jang and Wha-Jang, the same as that, One Yang and Two Eum of Kam Sign of divination(坎卦) is Puk-Bang-Han-Su which cannot be divided into Shin and Myung-Mun. The theory of Choa-Shin-Woo-Myung-Mun of Nan-Kyung is the result that the Shin which has two characters is regarded as two organs. Therefore, from the viewpoint of Nae-Kyung and Ju-Yeok, the Seok-Kok's opinion that the Shin is the Puk-Bang-Han-Su which charges from the right and discharges to the left is more proper. 3. For the first time, the right kidney(Woo-Shin) defined as Myung-Mun in the Nan-Kyung and it is trailblazing theory which dosen't exist in the Nae-Kyung. But from the viewpoint of Nae-Kyung, Myung-Mun-Shang-Wha which some oriental medical doctors thought importantly is considered as Shim-Po which is in charge of the order of Shim(心命). 4. The rush of heat to the upper part(上熱) is raised by blind acting of Shang-Wha which exists in the lower part. This theory is on the basis of the Myung-Mun-Shang-Wha theory of Nan-Kyung. The theory that Wha is in the Shin(Kidney) doesn't exist and only the theory exists that the fever happens by the Kun-Wha not going down but ascending in the Nae-Kyung. Therefore the Shang-Wha blind acting theory of the lower part is not coincided with the theory of Nae-Kyung. 5. When the Vital power(陽氣) is blocked by bad tendencies(邪氣) like uncontrolled joy and anger or too much cold and heat etc, the trapped heat(鬱熱) or Ascending Shang-Wha apper. so Vital power itself cannot have blind activity or excess. Therefore, the theory of oriental medical doctors that the remaining vital power is the fire(氣有餘便是火) cannot be materialized. 6. On the basis of the Woo-Shin-Myung-Mun theroy, oriental medical doctors attached importance to SHin-Eum and Shin-Yang. So they emphasized on Ja-Eum-Gang-Wha or On-Bo-Shin-Yang for curing the Fire. Contrarily, On the viewpoint of siding with the vital power which is the Good and repressing the bad tendency which is the Bad, and another viewpoint that when the vital power which is Shim-Kun-Wha moves through the body consistently and fills up the body, then the enery and blood can be made, the Seok-Kok's theory is coincided with the theory of Nae-Kyung.

The Study of Tang Zong Hai's Medical-change thought

Kim, Ki Wook , Park Hyun-Gook | 1999, 12(2) | pp.55~71 | number of Cited : 5

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The study of Tang Zong Hai's Medical-change thought 1. In the recohnition of cosmos true form, It is compared to the Boundless(無極), the Great Absolute(太極), Yin and Yang(兩儀) through the fertilization process of spermatozoon and ovum. 2. It is explained that principle of unchange through the Form and Action(體ㆍ用) relation of the outer appearances and Number(象數) with matching the number of nine and ten to HaDoo(河圖) and RakSye(洛書). 3. Eigth divinations(八卦) being compared to the human body, Care presevation of pregnancy(養胎) is explained that head forms firstly(Gun-I 1乾一), secondly lung(Tae-E 兌二), heart(E-Sam 離三), liver(Jin-Sa 震四), gall bladder(Son-Oo 巽五), kidney(Gam-Yuk 坎六), intestines and stomach(Gan-Chill 艮七), lastly flesh forms(Gon-Pal 坤八). 4. It is explained that process of physiological change of 《Nei ChingㆍThe Natural Truth in Ancient Times》(內經ㆍ上古天眞論) by matching boy at the age of 8 to Gan-divination(艮卦), and girl at the age of 7 to Tae-divination(兌卦). 5. The theory of six sons from Gun-Gon(乾坤六子論) is explained by relation of Apriority Eight-divination(先天八卦) obedience and disobedience-left and right. 6. It is explained that form of the human-body and the relationship of the Heart - the Kidney through the Gam(坎)ㆍLi(離) - divination 7. The effort of interpretating time and space of the Twelve Horary signs is explanined by season, direction, Five elements(五行), rise and decline, the Three Sum(三合), the Six Sum(六合), the six crash(六衛)'s relation. 8. the process of change from apriority(先天) to postery(後天) in the book of Changes(周易) is explanined by comparing to the phenomenum of nature and the human body. 9. The Energy Satus(氣位) are different from the direction of Eight-divination(八卦) and the properties of the good or bad of herb-drugs are differnt. from the place of production. 10. The rightness of realizating the Overlapping-divinations(重卦) are compared to the phenomenum of nature through the Divination Virture(卦德). 11. The dependence-relations of The Twelve Meridians(十二經脈) are explained by-matching January with liver meridian, February with gall bladder meridian, march with heart pericardium meridiam, April with small intestine meridkan, August with lung spleen meridian, jury with stomach meridian, August with lung meridian, September with large intestine meridian, October with urinary bladder meridianm November with kidney meridian, December with triple energizer meridian throng The Twelve Byuk-divination(십이벽괘), 12. The process of menstration cycle is explained by The Month symbolizing-divination(月候卦), 13. Through The Trade(交易) prove the reason of feverish sympotoms to use feverish Drug, chill sympotoms to use chill drug of prescription and Heart-Kidneys Consensus(心腎相交) and through The Change(變易), prove the chill and feverish consensus of forechill after feverish, fore feverish after chill and through The Non-Change(不易) explain the reason of chill sympotoms to use feverish drug, feverish sympotoms to use chill drug of prscription. 14. Ho-divination(互卦) applicate Jxa Sa(佐使) herb drug match of Kun Sin Jwa Sa() theory. 15. According to the Hyo-position(爻位) match the ages, body form and drug by matching Ehight-divination(八卦) to the human body form and function in medicine and the book of Changes(周易) application emphasize the human body Ehight-divination(人身八卦). 16. Throgh the Order-divination(序卦) explain the rightness of Divination Image(卦象) arrangement and all things take shape by cosmo-energy conseusus(宇宙氣交). 17. Throgh the Mixing-divination(難卦) supply the vacancy of medicine and the book of Changes(周易) relationship in the foreword explian the human energy movements, sleep, vomitting, the energy arrival(遠氣), heart pericardium(心包), lung membrane(肺膜) etc.... Like the above sentence medicine and the book of Changes(周易) theory of scholar Tang on the viewpoint of easten-the way Western applianc

An analysis of systemizing months, seasons, and part of body in "The Yellow Emperor's Internal Classic" with the teory of Yŏk(易)

Chang Hyun Jeong | 1999, 12(2) | pp.73~90 | number of Cited : 1

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The concept of Sang(象) and its application in the Oriental Medicine

Yousang Baik , 박찬국 | 1999, 12(2) | pp.91~109 | number of Cited : 1

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The concept of Sang(象) and its application in the Oriental Medicine They say Yŏk'ak(易學) is the root of Oriental studies. This means philosophy, astronamy, geography, medicine, music, numbers are all based on Yin-Yang, and Five phases theory of Yŏk'ak. Nowadays studies are very much specialized but as we go back to old times, we cannot clearly set these studies apart. All the studies can be comprehensively understood with Yo˘kak(易學). The original purpose of Yŏk'ak is to predict future with highly symbolized signs, Sang-Su(象數). However you cannot fully understand Yŏk'ak without knowing the principle of change in Sang-Su itself. We have to keep thinking about how we should further study Yŏk'ak, treat diseases with Sang-Su, and how Sang-Su can be used in medicine. As a previous step to this process, I will consider relationship of Yŏk'ak and medicine in this paper. This study will help us to set the goal and method in studying medicine. Conclusions of this paper are following: 1. The purpose of understanding a subject is to understand the principle of the subject. The principle of every subject can be turned into principle of changes in the universe. This principle is not affected by time nor space. It is only seen through the changes of subjects. 2. The reason we cannot easily understand the principle is that we have biased mind. How we should overcome this is through developing virtue, and by keep inspecting things over and over. 3. We see the outcome of changes inside but we should not neglect the principle. Therefore we see the principle through Sang. Sang is in between Principle(理) and Things(物), thereby has characteristics of both. Which means it is much like Principle but specific Things is related and it is much like Things but it is not easily understood. 4. There are various kinds of Sang. Mind-Sang(心象) is an image that comes before expressing it with symbols or words. When it is expressed in symbols or words, it is no longer considered as same Sang. Sang in symbol are Kwaesang(卦象), Hyosang(爻象) and Sang in words is Kyesa(繫辭). The characteristic of all these Sang is that it cannot be explained through the logics. 5. If we call Sanghak as the study with Sang, the method is same as that of understanding the principle. The fundamental purpose of Sanghak is to understand the principle of things and then apply this principle to the practical world so that the world can be a better place. So I would say Sanghak is the study of a saint and a ruler. 6. Since the object of medicine is human being who are the mixture of Principle and Ki, we can use Sang which is also related to both Principle and Ki. Actually terms we use in Oriental medicine are not easily understood without the knowledge of Sanghak. 7. When we diagnose a patient, we are looking for Sang that comes from the body inside. When we do the treatment, we cannot neglect the original change that's happening in our body. Therefore studying Sang is a necessary step to do the full diagnosis and treatment. 8. The method of studying medicine is first to get rid of biased mind, taking right Sang from various classics and then apply those Sang to actual situations.

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김정규 , Yoon,Chang-Yeol | 1999, 12(2) | pp.111~136 | number of Cited : 0

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Kim, Ki Wook , Park Hyun-Gook | 1999, 12(2) | pp.137~164 | number of Cited : 0

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從醫史學的角度來觀察傷寒學的形成與發展, 則大體可分為以下三段階．第一段階是收集與整理《傷寒論》原著的初期(魏晉﹒南北朝~陪隋唐), 當時的具有代表性的醫家有華陀, 張仲景, 王叔和等．第二段階為注釋并闡發《傷寒論》原著的中興期(宋﹒金代), 當時的具有代表性的醫家有成無己, 龐安常, 韓祗和, 朱肱, 許叔微等．第三段階為以校訂《傷寒論》的錯簡為主, "三綱鼎立", 等研究方法剛剛露出頭角, 而且學派間的論爭熾烈的成熟期(明ㆍ清代)．因此著者繼「關于古代傷寒學術史的研究」(《大韓原典醫史學會誌》 1998, Vol. 11, No.2 號)之後, 通過對傷寒學術發展的中輿期宋代與金元時代的各種研究結果為基礎, 對傷寒學術發展的傷寒醫學史進行研究, 得到了如下結論. 1. 宋代以科學的進步興醫學的發展最為顯著, 當然此時對有關傷寒的學問亦有了很大的發展．觀察當時對傷寒學進行研究的動向, 分析結果如下．在普及《傷寒論》的同時以專題發微、證治匯補、類證類方、歌括總結、圖表歸納、醫案分析等方法對傷寒論進行了研究, 而且在《傷寒論》的注釋方面, 有將原作進行全注的成無己的《注解傷寒論》和類編并進行選注的郭雍的《傷寒補亡論》等, 這些書便有關《傷寒論》的研究進入了輝惶的一頁. 2. 關于傷寒學研究成果方面, 分理論, 臨床與研究等方面整理如下．第一, 在理論方面, 《傷寒總病論》的疾病辨證與《活人書》的八綱辨證等'辨誼思想'得到了重視, 并且在《傷寒發微論》中提出了'三綱鼎立, 學說, 還有韓祗和和朱肱堅持主張'六經經路論', 劉完素則闡述了'六經傳受皆屬熱證, 理論, 爲溫病學設的形成奠定了基礎．第二, 在臨床方面, 韓祗和、龐安時、朱肱、許叔微等都十分重視脈法, 杜本在《傲氏傷寒金鏡錄》中發展了舌診, 宋代醫家通過臨床經驗對《傷寒論》的證候與治療法則進行了補充論述．而且將峻劑改爲緩劑, 擴大了利用冷敷法的治療範圈, 改善了按季節使用藥物的服用法, 補充和發展了婦人與小兒的傷寒證治．第三．在研究方法方面, 通過宋本《傷寒論》的校堪與整理, 將傷寒進行了整形化, 而且在《傷寒微旨論》ㆍ《傷寒發微論》ㆍ《敖氏傷寒金鏡錄》等書中, 專門對有關傷寒的某一部門進行了研究．而且宋代醫家把各種證治收集一起, 對傷寒進行了增補, 還通過類語類方的方法, 對處方和語狀及誼候進行了研究．金代成無已通過'以經釋論'的方法注解療《傷寒論》的全文．3. 金元時代的醫家, 因為他們各自所處的環境與臨床基硬五不相同, 因此能夠積蠱各自不同的臨床經驗, 故各自利用自己的見解在學術上展開了熾烈的論爭．第一．劉完素在《原病式》中對傷寒的大旨進行了論述, 將傷寒列入熱病範圈, 在治療土創始了辛凉解表的治療方法．張子和則繼承了劉完素的思想, 將傷寒分為傷寒﹒溫熱ㆍ5溫疫﹒伏熱中暑等, 在治法土使用攻邪的方法．李東垣以'補正驅邪'的觀点對傷寒進行了論述, 他的這種觀為是從元代王好古傳授的．朱丹溪在《格致餘論》中論述傷寒時, 把重點放在了補正土, 這種觀東眼繼承了東垣的思想, 同時還重脫了養陰．第二．戲無已的《傷寒明理論》將傷寒論的全文進行注解, 爲明﹒清代的重視以症類證的辦證論治的形成奠定了基礎．王好古則在《陰證略例》﹒《湯液本草》﹒《醫壘元戎》平日《此事難知》等書中, 綜合從古至今對陰證的論述, 樹立了傷寒陰證的辦證論治, 而且從六經的角度觀察百病, 將傷寒與雜病視為一小體系. 4. 觀察宋﹒元時代的傷寒學的研究動向如下．第一．北宋時期運氣學說受政府的支持而被醫學廣範運用．而元代著作《傷寒鈴法》則將運氣學說廣範運用于傷寒．第二．這一時期的處方一般只重視效果和作用, 缺乏理論. 5. 宋代有關傷寒的著作有韓祇和的《傷寒微旨論》, 龐安時的《傷寒總病論》, 朱肱的《南陽活人書》, 許叔微的《傷寒發微論〉, 郭雍的《傷寒補亡論》等, 金元時代有關傷寒的書籍有成無巴的《注解傷寒論》, 劉完素的《傷寒直格論》, 王好古的《陰證略例》, 杜本的《敖氏傷寒金鏡錄》等．

The Generation and Function of the three Ŭm and three Yang meridian

박찬국 | 1999, 12(2) | pp.165~174 | number of Cited : 1