2000, Vol.13, No.1

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Yoon,Chang-Yeol | 2000, 13(1) | pp.1~16 | number of Cited : 0

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김동관 , Kim,Joong-Han | 2000, 13(1) | pp.17~43 | number of Cited : 0

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전종호 , 금경수 , 박경 and 1 other persons | 2000, 13(1) | pp.44~73 | number of Cited : 0

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I examined throughout where Sa Gi Gang Boo Byung Hyung(邪氣藏府病形) was shown. It is shown in many books, such as Young Chu(靈樞), Kab Eul Kyung(甲乙經), Nan Kyung(難經), Yu Kyung(類經), etc. Sa Gi Gang Boo Byung Hyung got its name by how its contents pointed to the mechanism of getting harmed by Sa Gi(邪氣), and the forms of diseases which were led from five organs and six hollow viscera getting harmed by Sa Gi(邪氣). Sa Gi Gang Boo Byung Hyung is divided into three chapters which are divided altogether into nine sections. The first chapter is on the mechanism of Sa Gi(邪氣)' s harming the five organs and the six hollow viscera. Going into details, it discusses that Sa Gi has got two different ways which are divided into Yum Yang(陰陽) to harm the organs and the hollow viscera. Next, it discusses how faces can endure the cold that well. The second chapter is on the essences such as symptoms, face colors, shapes of pulse, and conditions on the interior part of the elbow. In the first section, it discusses how figures, colors and pulses relate together. In the second section, it discusses different diseases have different pulses and conditions on the interior part of the elbow. The third section is on forms of diseases in five organs and six hollow viscera. The third chapter is on acupuncture. The first section is about acupuncturing six channels. The second is about acupuncture points which is compared to the sea by its function. The third is about the forms of diseases with discussing symptoms and acupuncture points. The forth is about the essence of acupuncture. The ten different pulses of each five organs, and the masses of five organs in Nan Kyung(難經), and Jang Bu Mak Jin Beob(臟腑脈診法) in Eu Hak Yib Moon(醫學入門) are based on 'The six different pulses of each five organs' which is shown in the third section, second chapter. Besides, it plays an important role in study and it can play an important role as well in doctoring such as inspecting, taking pulses and so on. Thus, I found Sa Gi Gang Boo Byung Hyung worth while to study. But, Sa Gi Gang Boo Gyung Hyung was written in ancient letters and was omitted in many parts, which led successive doctors to write different explanatory notes. Thus, I researched the exact meaning through successive explanatory notes.

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장종열 , 금경수 , Jeong， Heon-Young and 1 other persons | 2000, 13(1) | pp.74~101 | number of Cited : 1

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Yuk Sang Won , 박경 , 금경수 and 1 other persons | 2000, 13(1) | pp.102~116 | number of Cited : 0

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Research on Tongmu I Je-ma's medical idea

백상용 | 2000, 13(1) | pp.117~145 | number of Cited : 2

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Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book 《Tong-ŭisusebowon(東醫壽世保元)》. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from 《Hwangjenaegyŏng(黃帝內經)》. But the main logic that gives shape to the Constitution(體質) theory is sŏng-chŏng theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution sŏng-chŏng theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw sŏng(性) as a base for connecting the entire mankind to be united, and chŏng(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing sŏng and chŏng as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized sŏng-chŏng in the active mind of man himself by saying that sŏng is when i-ki(理氣) does not act as a bodily function of the mind and chŏng is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both sŏngand chŏng through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw sŏng as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw chŏng as sŏng blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in sŏng-chŏng and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of sŏng-chŏng and therefore can prevent this by clarifying the mind and adjusting sŏng-chŏng through volition, has led Korean oriental medicine to be human based.

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정성채 , Kim, Ki Wook , Park Hyun-Gook | 2000, 13(1) | pp.146~183 | number of Cited : 0

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김성환 , Lee Yong-bum | 2000, 13(1) | pp.184~232 | number of Cited : 0

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The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Do Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of which is quoted frequently and using it for appendix and comparing each views of annotators. I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follows. That is, when the day if long, things act energetically and emit the warmth of life and expand the vigor of growth. On eht other hand, when the might is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

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정동수 , 박경 , 금경수 and 1 other persons | 2000, 13(1) | pp.233~252 | number of Cited : 0

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SUNG HO-JUN | 2000, 13(1) | pp.253~268 | number of Cited : 0

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Jung-Kyun Bang , Lee Yong-bum | 2000, 13(1) | pp.269~303 | number of Cited : 3

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The xin(心) ahs various meanings in 《Huangdineijing(黃帝內經)》 but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's noting in detail. The concept of the xin in 《Huangdineijing(黃帝內經)》 is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, "chang(長)", which has the energy of moving forward, noon at a day when yang-qu(陽氣) is prosperous and shows "gu(鉤)"& "keo(矩)" in pulse condition. The xin possesses the character, "Taiyang of the yang(陽中之太陽)" along with the notion of space combined with five elements. That is, the notion of upper space means "of the yang(陽中)", and fire in five elements means "yang". This is similar to "=(Taiyang)" of Sasang(四象) at 《the Book of Changes(周易)》 Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is "monarch of the organs(君主之官)". Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心包) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into "desire" and "state of profound reason". In 《Huangdineijing(黃帝內經)》, the disease of the xin caused by emotion was mentioned many times. This emotion is "desire" which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are "the ground of life". Spleen and stomach are the origin of making qi and blood, which means "the ground after birth". Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps "Shin-myung(神明)", in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And "Shin-myung" is its motive power. In 《Huangdineijing(黃帝內經)》, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to changed of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, splenn and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is "heaven monarch(天君)" and the other organs are "heaven ministers(天官)". This conception is similar to "monarch of the organs" of 《Huangdineijing(黃帝內經)》. After the Ming Dynasty, commentators of 《Huangdineijing(黃帝內經)》 explained the heart, as "monarch of the organs", or "the master of body(一身之主)". This was due to the influence of Sung COnfucianism.

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이문철 , SHEEN YEONG IL | 2000, 13(1) | pp.304~327 | number of Cited : 0

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장대원 , Lee Nam Goo | 2000, 13(1) | pp.328~344 | number of Cited : 0

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YoungChuㆍNonYoung(靈樞ㆍ論勇)seems to be named as such by its explanation in detail about the brave man who can and the coward who cannot stand pain respectively. In the first chapter, it is considered that the factors of diseases are dependent upon the state of skin ad flash. In the second chapter, it is put about the problem of standing pain and not. In the third chapter, about the causes of resulting in brave or unbrave man. And in the fourth chapter, about drunken frenzy(酒悖). More concretely speaking, in the first chapter, it is explained that the factors of pathogenesis are related closely with the state of skin and flash. so to speak, though the outer factors which can arouse diseases should exist, the sensitivity of skin and flash which are the first defense tissue in human body, is more important factor. Undoubtedly, the environmental factors existing in physical nature which surrounds human life, have influenced upon human health, especially in ancient times. But, this chapter exhibits some reflections that ultimately the inner conditions of human body decide the attack of diseases. However, this chapter may have some corruptions for it reveals the contents which are not fit with the headline. In the second chapter, it is written that the sensitivity to pain is not only dependent upon the character of bravery but also upon the thickness of skin, the strength of flesh and the speed of response. In this we evidence that the ancient people had the idea that human pain-feeling is more dependent upon the degree of development of sensory neuron of physical body than one's character of bravery. In the third chapter, ti is described that the differences of physical development mainly influence the differences of the degree of mental bravery. In the fourth chapter, the drunken frenzy is explained. The implication is that as civilization has been growing, the drinking culture has made both in dividual and social health affair. The alcohol has the function of pleasing mind improving the quality of human life but it can also destroy both human body and mind when abused. About the harms like this, this part warns by the examples of drunken man's abnormal behaviors.

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임진석 | 2000, 13(1) | pp.345~360 | number of Cited : 0

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The Journal Of Korean Medical Classics 2023 KCI Impact Factor : 0.29

2000, Vol.13, No.1