• Journal of Korean Medical classics
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• v.26 no.3
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• pp.33-52
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• 2013

Objective : Zhang Zhong-jing's Shang-Han-Lun is based on Six-channels system(六經) to classified a disease, but the notion of this seems to be a very various angles. Among them, Ke-qin(柯琴)'s Six-surface theory(六經地面說) is very clearly explained the notion of Six-channels system(六經) and it provide crucial clue to understanding a Shang-Han-Lun Method : I will try to describe the Six-surface theory(六經地面說) through the Ke-qin's Shang-Han-Lun-Yi(傷寒論翼). At the core of this paper, The diaphragm is the most important criterion to understand a Six-channels system(六經), and it is based on the human body to divided into Yin-Yang(陰陽). Result : Ke-qin's Six-surface theory(六經地面說) is connected with Meridian system(經絡), Viscera and Bowels(臟腑), and their functions. It is the concept of comprehensive to including those related were grouped into the surface. Conclusion : Six-surface(六經地面) is far beyond the simple concept of Meridian, and it include organization of pathology concepts carrying up to what happens on the human body caused by disease. We can see that Zhong-jing's(仲景) medical treatment from syndrome differentiation(辨證) is associated with a holism(整體觀).

• Journal of Korean Medical classics
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• v.21 no.2
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• pp.59-85
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• 2008

On the text of Yukgyeong(六經) in "Sanghanpyeon(傷寒篇) in Uihakyimmun(醫學入門)", we got some conclusion like below, and the study was mainly referred to "Hwangjenaegyoungju(黃帝內經注)" written by Wangbing(王氷), "Juhaesanghanron(注解傷寒論)", "Sanghanrye(傷寒例)" by Seongmugi(成無己), "Namyanghwalinseo(南陽活人書)", "Sanghanbaekmun(傷寒百問)" by Jugoeng(朱肱), "Sanghanbaekjeungga(傷寒百證歌)" by Heosukmi(許叔微), and "Injejikji(仁齊直指)" by Yangsayeong(楊士瀛). 'Gyeong(經)' quoted in "Sanghanpyeon(傷寒篇) in Uihakyimmun(醫學入門)" meant not only quoted from "Naegyoung(內經)", but "Sanghanron(傷寒論)" by Jangjunggyeong(張仲景). All the symptoms of Yukgyeong(六經) was sorted on the basis of "Juhaesanghanron(注解傷寒論)", and we can find the symptoms of Soyang(少陽) in the editing of Taeyangbyoung(太陽病), also symptoms of Taeeum(太陰) in Yangmyeongbyoung(陽明病). On the changing order of Yukgyeong(六經), "Jeungjuryujeunghwalinseo(增注類證活人書)" explained it through conflict of five stage, but "Uihakimmun(醫學入門)" interpreted it with proper and inverse condition of main stream of Yukgi(六氣).

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• 대한상한금궤의학회지
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• v.5 no.1
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• pp.19-29
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• 2013

Objective : The purpose of this study is to analyze the naming of 'A diagnostic system based on Shanghanlun six meridian patterns and provisions' and to suggest an alternative naming. Methods : 1. The meaning of 'Six meridian(六經)' was reviewed on existing theories and Shanghanlun provisions. 2. Comparing the name of diangostic system with the term in 'Korean Standard Classification of Diseases-6(KCD-6)' and term in 'WHO international standard terminologies on traditional medicine in the western pacific region' was done. Results : 'Six meridian' is customary used in the Shagnhanlun study but its meaning is not match with original Shanghanlun system and could possibly make misunderstanding. So 'Disease pattern identification' is suitable than 'Six meridian' for this diagnostic system. Conclusions : This study suggests that using 'A disease pattern identification diagnostic system based on Shanghanlun provisions.'is more appropriate instead of using the name of the six meridian diagnostic system.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.1
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• pp.1-8
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• 2010

They have brought many inconsistencies by making much of Wang Sukhwa's six-meridian-transmutation-theory based on Yeollon, Somun in Oriental traditional medicine. On this many medical men such like Hwa Ta have raised objections to that or insisted on its repeal. Wang Geungdang and Yang Soi posed the problem of editing tables of contents, Bang Yujip and Ga Geum etc. gave explanations of fields of six-meridian, Un Cheolcho and Jang Gyeongak etc. presented cause and direction of transmutation. And Gilik Dongdong insisted on its repeal. Sanghannon was the theory that was arranged various experiences of acute epidemic diseases. But they didn't recognize the differences between analogous epidemic diseases, regarded as the same things in Oriental traditional medicine, and this made many inconsistencies. This is the reason why many medical men raised objections to Wang Sukhwa's six-meridian-transmutation-theory.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.101-119
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• 2014

Objectives : In Dong-uibogam, Heo Jun used the concept of 'Physical symptom(形證)' that had not used frequently in practical description of pathological condition. Especially, He used the terminology, 'Physical symptom(形證)' as a title in the Han(寒) Chapter that described Sanghan(傷寒). Methods : It has been done to analyse verses that include the concept of 'Physical symptom(形證)' in Dong-uibogam. And, to find the context including the terminology diachronically. Results : Diachronically, 'physical symptom' and 'pulse sign' had been considered as bilateral factors of disease, and Heo jun cognized the concept of 'Physical symptom' in these means in Dong-uibogam. Conclusions : Introducing the concept of 'Physical symptom' is an important decision of Heo Jun, it can express the purpose of an observation to objective symptoms.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• (The)Study of the Eastern Classic
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• no.62
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• pp.67-85
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• 2016

This paper review literary trend in the late Yuan and the early Ming dynasty and the position of Song lian 宋濂's literature in that time. Analyzing his literary theory chronologically, this paper were able to reveal that Song lian had falled into ancient prose of the Chin and Han dynasty for a long time. He have been symply summarized as a confucian literary man, but he could not extricate himself from ancient prose during youth and his manhood. It was only after that he met his teacher Huang jin 黃? and withdrew into the six confucian classics and began to have a view of literature based in confusian. But he still wasn't able to rid himself of the temptation of ancient prose. At the age of fifty, assisting Zhu Yuanzhang 朱元璋 in founding Ming dynasty, he's built up his own view of literature based in the Six Confucian Classics 六經, confucian scholars during the Song dynasty, ancient prose of the Tang and Song dynasty like as Hanyu 韓愈 and Ouyang Xiu 歐陽脩's works. In short, undergoing a complete transformation individually and historically through a tumultuous period of the late Yuan and the early Ming, Song lian could establish his own view of literature based in confusian and present ideological coordinates and a new model of the Ming literature.

• (The)Study of the Eastern Classic
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• no.55
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• pp.59-84
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• 2014

This research is an attempt to newly interpret his academic evaluation and understand Seo Kye Bak Se-Dang's Sa Byeun Rok The Doctrine of the Mean. In academic world, his academic Characteristic was considered as anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. His understanding of The Doctrine of the Mean was pretty critical, because he had unique academic characteristic to interpret Chinese classics rather than anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. Especially, he took practical study with six Chinese classics as the central figure and it was a creative thing with philosophical method. He tried to find out original meaning which was essential thought of Confucianism, and pointed out disharmony for consistency about meaning of The Doctrine of the Mean when Jung Ja and Ju Ja interpreted The Doctrine of the Mean. It appeared as an effort of trying agreement between name and its duty, and role and function in things and act. In addition, he thought The Doctrine of the Mean as trying to follow nature, and it was the way of people to practice in bright side of mind. It is different from Ju Ja's thought which explains principle about people and things, and it has strong reality which is foundation of practice and allows dynamic energy of human life. Therefore, practice style of The Doctrine of the Mean develops filial duty as center of mass and appears manifestation of human's independence through how people pracice it. To sum up, he traced The Doctrine of the Mean as reality, practice, and physical science rather than ideal, theoretical, and metaphysical philosophy. It developed the spirit of study as understanding world as the center of human, thinking over the way of people, and studying the essence of Confucianism with practice of thought.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.