• Journal of Pharmacopuncture
• /
• v.11 no.4
• /
• pp.15-24
• /
• 2008

Objective The aim of this study is to investigate if Sweet Bee Venom(SBV) Therapy has the equal effect in comparison with Bee Venom (BV) Therapy on Chronic Lower Back Pain. Methods Clinical studies were conducted to 39 patients who were treated Chronic Lower Back Pain in Dept. of Acupuncture and Moxibustion, Dongeui University from March 1 to June 30, 2008. Subjects were randomly devided into 2 groups : BV treated group(Group A, n=19), SBV treated group(Group B, n=20) In BV treated group(Group A), we treated patients with dry needle acupuncture and BV Therapy. In SBV treated group(Group B), we treated patients with dry needle acupuncture and SBV Therapy. All process of treatment were performed by double blinding method. 1. To estimate the efficacy of venom in controlling pain, we have checked Visual Analog Scale(VAS). 2. For evaluating functional changes of patients, we have checked Oswestry Lower Back Disability Questionnaire(ODI). 3. To estimate Itching which is the most prominent symptom of allergic reaction, we have checked Visual Analog Scale(VAS). Results 1. In controlling pain, the results of BV treated group(Group A) is more effective than that of SBV treated group(Group B). 2. In promoting function, the results of BV treated group (Group A) is more effective than that of SBV treated group(Group B). 3. In controlling itching, the results of SBV treated group(Group B) is more effective than that of BV treated group(Group A). Conclusions According to the study, SBV Therapy shows more effective result than BV Therapy in controlling itching. But BV Therapy is more effective than SBV Therapy in controlling pain and promoting function.

• Korean Journal of Acupuncture
• /
• v.22 no.1
• /
• pp.117-132
• /
• 2005

Objectives : This study was carried out to determine whether Juglandis Semen herbal acupuncture (JSA) exerts the protective effect against toxic agent-induced live. cell damage. Methods : The cell damage was estimated by measuring lactate dehydrogenase (LDH) release, and lipid peroxidation was estimated by measuring maiondialdehyde (MDA), a product of lipid peroxidation, in rabbit liver slices. Results : When tissues were incubated with 0.5 mM Hg for $10{\sim}120\;min$, LDH release and lipid peroxidation were increased as a function of incubation time, and these effects were significantly prevented by addition of 0.1% JSA. Hg increased LDH release and lipid peroxidation in dose-dependent manner over the range of $0.1{\sim}l\;mM$ concentrations, which were reduced by 0.1% JSA. When tissues were treated with 0.5 mM Hg in the presence of $0.05{\sim}l\;%$ JSA, LDH release and lipid peroxidation induced by Hg were prevented by JSA in a dose-dependent fashion. JSA at 0.5 and 1% prevented completely effects of 0.5 mM Hg. When tissues were treated with 0.5 mM Hg for 60 min, LDH release and lipid peroxidation were increased, which were significantly prevented by addition of 0.1 % JSA. tert-Butyl hydroperoxide (tBHP) increased LDH release and lipid peroxidation, which were significantly reduced by 0.1 % JSA. Such protective effects were similar to those of N,N'-diphenyl-p-phenylenediamine (DPPD), a potent antioxidant. When tissues were treated with 0.5 mM Hg, activities of catalase and glutathione peroxidase were inhibited, and glutathione content was also reduced. Such effects were prevented by JSA, but not by DPPD. JSA prevented Hg-induced morphological changes. Conclusions : These results indicate that JSA exerts the protective effect against liver cell injury induced by toxic agents through antioxidant action, and this effect may be attributed to an increase in activities of endogeous anitoxidant enzymes and GSH content. However, antioxidant effect of JSA is different from that of a well-known potent antioxidant DPPD.

• Journal of the Daesoon Academy of Sciences
• /
• v.36
• /
• pp.153-199
• /
• 2020

The teachings of Sangje teachings have been spread to humanity and were provided as basis for building the earthly paradise due to His having performed the Reordering Works of the Universe (Cheonjigongsa) for nine years. The work that remains will be completed year by year following the cosmic program that Sangje set for the universe. The chapters titled 'Gyoun (Progress of the Order)' in Jeon-gyeong (The Canonical Scripture) can be summarized into three parts: Viewing Gyoun, Spreading Gyoun, and Establishing the firm ground of Gyoun. Viewing Gyoun is seeing how the teachings would be transmitted from the beginning to end. The work of Gyoun was established by Sangje and promoted as the teachings of Sangje which will ultimately unfold into the realization of an earthly paradise. Spreading Gyoun is performed by disciples who received the teachings from Sangje and then the successor to whom Sangje transmitted the religious authority. Since chapter two of Gyoun is about the hagiography of Doju Jo Jeongsan, it is shown that Doju unfolded and developed Sangje's teachings. Establishing the firm ground of Gyoun is carried out to enable practitioners to understand that Dotong-gunja ('Dao-Empowered Sages,' Earthly Immortals) will be produced as a result of Sangje's Reordering Works of Heaven and Earth and that humans can perfect themselves through cultivating the Dao. In conclusion, Gyoun can be summarized as a process that started during Doju Jo Jeongsan's 50 years (1909~1958) of holy works and spreading of the teachings. Next, it was continued through the time of Dojeon who was bestowed with religious authority through Doju's last words. Dojeon, like Doju before him, spread the teachings. In later times, there will be Dotong-gunjas who transmit Sangje's teachings to the whole world. Although the above characterizations are accurate, I compared some verses from Chapter 1 of Progress of the Order (Gyoun) in The Canonical Scripture (Jeon-gyeong) of Daesoon Jinrihoe to the 6 th edition (1965) of Daesoon Jeongyeong, a key scripture from the earliest strata of Jeungsanist scriptures, and found that there were a few earlier variations of the same content. The use of words and sentences were different though in several of these verses. Also, some of the verses indicated alternative historical dates (years), and some of the verses from Chapter 1 of Progress of the Order from The Canonical Scripture do not appear anywhere in the 6^th edition of Daesoon Jeong-gyeong.

• Journal of Korean Medical classics
• /
• v.20 no.2
• /
• pp.231-268
• /
• 2007

재일본규주황한의학적전통의학지전신취시중국전통의학적지식(在日本叫做皇漢醫學的傳統醫學之前身就是中國傳統醫學的知識). 16세기이래(16世記以來), 일본불단수도이개조중국의학적최신성과(日本不斷收到而改造中國醫學的最新成果), 동양원류우부동홍류적한방의학체계점점형성적과정전후(同樣源流又不同洪流的漢方醫學體系점점形成的過程前后), 출현료4개학문유파(出現了4個學問流派). 저취시(저就是)"후세파(后世派)"."고방파(古方派)"."절충파(折衷派)"."고증파(考證派)". 소우호세파(소于호世派), 논자이경재대한한의학원전학회지적제19권3호상보고료(논者已경在大한한의학原典학회紙的第19卷3호上보告了), 본논문시연속적연구성과(本논文是연속的硏究成果). 종이재본논문상(종而在本논文上), 이한국적이정환(以한국的李政桓), 백유상(白裕相), 정창현등적연구여중국양영적연구위기초(丁彰炫等的硏究與中國梁嶸的硏九爲基礎), 요개략지보고일본의학방면상적‘고방파’(要槪略地報告日本의학方面上的'古方派'). "고방파"지칭부정근세송명의학이지지지한대장중경적"상한잡병론"지일본의가("古方派"指稱否定近世宋明醫學而只支持漢代張仲景的"傷寒雜病論"之日本醫家). 일반"상한론"전파우일본적실정시대(一般"傷寒論"傳播于日本的室町時代), 명응년간(明應年間)(1492${\sim}$1500)판정운재명유학후(阪淨運在明留학후), 타회도일본적시후(他回到日本的시候), 종명수입(종明수入)"상한잡병론(傷寒雜病論)", 이후일본후세한의칭송료이관동지역적영전덕본(以후日本후世漢醫칭송了以關東地域的永田德本)(1513-1603)위(爲)"고방파적선구자(古方派的先구者)". 도강호시대재일본학술계출현료복고사조(到江戶時代在日本學術係出現了復古思潮). 이등인제(伊藤仁劑)(1627${\sim}$1705)앙망료유학적경전(仰望了儒學的經典), 이차적극지주장료의학적복고(而且積極地主張了醫學的復古), 이후적생조래(以후荻生組徠)(1666${\sim}$1728)대우복여성인적학문부단노력(對于復與聖人的學問不斷努力). 인차복고적학문재덕천시대성위일대학파(因此復古的學問在德川時代成爲一代學派), 18세기상반기시전성시기(18世紀上半期是全盛시期). 주요의가시명고옥현의(主要醫家是名古屋玄議)(1628${\sim}$1696), 후등양산(後藤양山)(1659${\sim}$1733), 산협동양(山脅東洋), 병하천민(병河天民)(1679${\sim}$1719), 송원유악(松原維嶽)(1689${\sim}$1765), 향천수암(香川修庵)(1683${\sim}$1755), 타문복고적유학영향도흔다의학방면(他문復古的儒學影향到흔多의학方面). 중요의가길익동동(重要醫家吉益東洞)(1702${\sim}$1773)도후대피평위고방적'태두'(到后代被평위古方的'泰斗'), 동시'마귀'(同시'魔鬼'). 인차본논문소우황한의학지중"후세파"여반대후세파적"고방파"(因此本論文소于皇漢醫學之中"后世派"與反대后世派的"古方派"), 통과학파명칭여역사지위(通過學派名稱與歷史地位), 주요의가적생애(主要醫家的生涯), 학술적요지(學術的要旨), 저서등(著書等), 이연구병보고타문적학문주장(以硏究병報告他們的學問主張). 이차진저차궤회(而且진저次机회), 상회고아문한의학연착여하역사적궤적(想回고我문韓醫學沿着如何歷史的軌跡).

• Journal of the Daesoon Academy of Sciences
• /
• v.28
• /
• pp.1-34
• /
• 2017

This paper aims to understand the Daesoon Jinrihoe's view of human beings within the context of Korean religious history. Here, the context of Korean religious history refers to the view that every religion, including its doctrine, ritual, and organization is created in a specific historical context. In accordance with the purpose of this research, this paper consists of three main parts: firstly, chapter 2, 'An approach to the preceding research,' focuses on the previous studies on Daesoon Jinrihoe's view of human beings. In this part, I have divided the previous studies into psychological, philosophical, educational, and comparative approaches. These prior studies show that studies on the view of human beings started with approaches based on psychology and scriptural interpretations which were later extended to philosophical, educational, and comparative fields of study. However, these studies suggest that there are more suitable explanatory factors to explain the view of human beings. Secondly, chapter 3 (Daesoon Jinrihoe's view of human beings) explains the view of human beings through the utilization of six factors. This six factors are as follows: the origin of human beings, components of human beings, the final judgment after death, the independence and subjectivity of human beings, the purpose(s) of life, and the practices of life. In comparison with previous studies, these explanatory factors may contribute to a more specific explanation of the view of human beings. Thirdly, chapter 4 ('Remaining problems') focuses on future research tasks based on the six factors mentioned above. In this part, I pointed out various research tasks that have to be considered in future studies of Daesoon Jinrihoe's view of human beings, especially in connection to other religions. Finally, in the conclusion, I present two tasks for active research on the Daesoon Jinrihoe's view of human beings. One is the task of incorporating the terms related to humanity into Daesoon Jinrihoe's dictionary of scriptural terms. The other is the task of establishing a department to discuss doctrine and related issues.

• Journal of Acupuncture Research
• /
• v.30 no.4
• /
• pp.55-68
• /
• 2013

Objectives : The purpose of this study is to analyze the distribution, relationship, prognosis and improvement score of idiopathic facial palsy inpatients according to constitutional differentiation ; Sasang constition, Hyungsang classification, Sasang constition combined with Hyungsang classification. Methods : A study was done on 102 patients who were diagnosed and treated as idiopathic facial palsy from April 2012 to Nomember 2012 at the Department of Acupuncture and Moxibution Medicine, Dong-eui Oriental University Hospital. Medical records of inpatinets who underwent facial ENoG, NET test were analyzed. Changes of HBGS grade and Yanagihara's score were also evaluated. We classified inpaients acording to Sasang constitution by consulting to Department of Sasang constitutinal medicine, and to Hyungsang classification(Dam-body, Bangkwang-body) by measuring under medical system of 3D facial shapes(RS-400FL). The constitutional differentiation and general characteristics were initially analyzed, and valuse on ENoG, NET were correlated with constitutinal differentiation. Results of HBGS and Yanagihara's score were also correlated with constitutinal differentiation. Results : 1. Each 39.2 percent of idiopathic facial palsy inpatients were the Taeeumin and Soyangin, 21.6 percent were the Soeumin. 2. 75.5 percent of idiopathic facial palsy inpatients were the Bangkwang-body, 24.5 percent were the Dam-body. 3. 34.3 percent of idiopathic facial palsy inpatinets were the Taeeum-Bangkwang, 21.6 percent were the Soyang-Bangkwang, 19.6 percent were the Soeum-Bangkwang, 17.6 percent were the Soyang-Dam, 4.9 percent were the Taeem-Dam, 2 percent were the Soeum-Dam. 4. By sex, the each ratio of Taeeumin, Soeumin, Bangkwang-body, Taeeum-Bangkwang, Soeum-Bangkwang, Soyang-Bangkwang was higher in female, that of Dam-body, Taeeum-Dam, Soyang-Dam was higher in male. 5. By relations between Sasang constitution and Hyungsang classification, the each ratio of Taeeumin and Soeumin was higher in Bangkwang-body. 6. By values on ENoG and NET, evaluations of HBGS's grade and Yanagihara's score, there were no significant difference. Conclusions : In idiopathic facial palsy inpatients, the proportion of Taeeum and Soyang among the Sasang constitution was higher, that of Dam among the Hyungsang classification was higher, that of Taeeum-Bangkwang among the Sasang combined with Hyungsang was the highest. It would seem that Bangkwang-body, female were closely related to Taeeumin, Soeumin. Also, Dam-body were closely related to male. But when comparing groups, there was no statistically significant difference in prognosis and improvement.

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.31-76
• /
• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.63-88
• /
• 2009

This paper was a quest of pattern of holding "Dae Hak - the Great Learning" during Joseon Period having investigated the characteristics of the Essentials of the Studies of the Sages(聖學輯要, Seong Hak Jibyo) that was compiled by Lee I was a reinterpretation of the Great Learning, and also academic enrichment. During the period of Joseon Dynasty, the Great Learning had held the most important position as core scripture in the intellectual society that pursued Seong Hak(聖學, sage learning). Throughout the Joseon Period, the Great Learning was the essential text for the Emperorship Learning(帝王學, Jewang Hak) as well as Seong Hak, and it can also be said that Seong Hak Jibyo compiled by Yulgok - the courtesy name of Lee I, was the comprehensive collections thereof. While compiling Seong Hak Jibyo, Yulgok presented a model of Seong Hak of Joseon, which was based on "the Great Learning". Yul Gok organized the system of "Seong Hak Jibyo" largely in five parts, and properly arranged the Three Cardinal Principles(三綱領, samgangryeong) and Eight Articles or Steps(八條目, paljomok) therein. Particularly, in the Chapter Two, "Cultivating Oneself(修己, sugi)", Yulgok deal with 'being able to manifest one's bright virtue'(明明德, myeong myeong deok) among the Three Cardinal Principles as the core curriculum, meanwhile, Yulgok also covered "Investigation of things, gyeongmul(格物)," "Extension of knowledge, chiji(致知)," "Sincerity of the will, Seongui(誠意)," "Rectification of the mind, Jeongshim(正心)," "Cultivation of the personal life, susin(修身)," among Paljomok(eight steps) as the ultimate purpose of 'Stopping in perfect goodness'(止於至善, jieojiseon) These well preserve the principal system of Confucianism where "Cultivating oneself and regulating others (修己治人, sugichiin)" are core value, and his instructions as such also back up academic validity logically by presenting specific guidelines for practice according to each domain. Reinterpretation of "The Great Learning" by Yulgok in Seong Hak Jibyo is an arena to investigate the characteristics of Confucianism in Joseon Period, which was different from that of China, furthermore, such guidelines might take a role as criteria to understand the characteristics of humans and learning possessed by Korean people.

• Journal of the Daesoon Academy of Sciences
• /
• v.47
• /
• pp.65-103
• /
• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.

• Journal of Sasang Constitutional Medicine
• /
• v.10 no.2
• /
• pp.351-429
• /
• 1998

The Purpose of Study 1. Inspection of clinical application on TCD to CVA 2. Objective Comparement and analysis about treatment effect of Western-Medicine, Korean Medicine, Cooperative consultation of Korean and Western medicice for CVA The Subject of Study We intended for the eighty six patient of CVA who had been treated in the Oriental Medical Hospital at Dong Eui Medical Center from 1997. 8. I to 1998. 7. 31 1. View of CT, MRI : the patient of Cb infarction 2. Attack Time : The patient who coming hospital falling ill within the early one week The method of study 1. Treat four group of Korean medicine, Constitution medicine, Western medicine, cooperative consultation of Korean medicine and Western medicine. 2. Application of TCD Check the result for three times, immediatly after the attack, two months later, four months later 3. Comparative analysis of each treatment effect by clinical symptoms and pathologic examination 4. The Judgement of the patient The Result From 8/1/1997 to 7/31/1998, We have the following result by clinical analysis intended for CVA 86 patients who had been treated in the Oriental Medical Hospital at Dong Eui Medical Center from 1997. 8. 1 to 1998. 7. 31 in 1. Analysis according to Age The first stage of thirties, forties, seventies is heavier than forties, fifties in improvement and Index of improvement of symptom 2. Analysis according to sex We have no special relation in an average of symptom and improvement, Index improvement 3. Analysis according to Family History We have the better result in first stage and improvement, index improvement when no family history. 4. Analysis according to Past History We have no special relation in past history like hypertension, DM, heart problem 5. Analysis devided two group, above group and under group on the basis of the average in first stage of all patient. We have the better result when the first stage is light, that the first score of barthel index and CNS is high. 6. Analysis of the effect of treatment about Korean medical treatment, Western medical treatment, cooperative treatment. In this study, the highest group of rate of treatment at four contrast groups (Korean medicine, Constitution medicine, Western medicine, cooperative treatment according to dyagnosis and range of treatment was the patient group of doing dyagnosis and method of treatment based on constitution medicine theory. This is that of doing demostation, A-Tx, po-herb-medication according to dyagnosis and treat method of constitution of Lee Je-ma In case of left, the case of dyagnosis any disease according to doctor view but, normal in TCDwas 22-beginning of attack, 20- two weeks later, 11 case-four weeks later in case of right, 15-beginning of attack, 12-two weeks later, 9 case four weeks later. So left vessel compares to right vessel is more interference, in fact more than a 1/2 of the patients of MCA disease can't do dyagnosis. In rate of imparement, the state of pacient improved but there isn't the improved case of result in TCD. 7. In TCD dyagnosis, between the case of inconsus the doctor view specially MCA in brain blood vessel is in large numbers and in total 86's patient, impossible case of dyagnosis according to interferiance of temporal is 21 case. 7. Result study about application of Kreaan medical treatment 1) The impossible patient of observation MCA blood vescular for interference temporal bone happened in large numbers. 2) There is the case having difference result to CT,MRI, MRA result. 3) Because individual difference is large, excluding to ananalogy of symptom. This is normal numerical value that has possibility of being checked as abnormal numerical value 4) there are a lot of cases that the speed of normal part is as similarly measured as that of abnormal part. It means that we cannot judge the disease by this measure 5) It is rare that this measure represent degree of improvement in patient's condition of disease. When we observe patient's condition become better, but we have no case that the result of TCD test better. 6) The result could be appear differently by the technique of the tester or by the experience of the tester 7) In the TCD test, abnormal symptoms is checked at 0 week, but at 2th week, normal symptoms is checked, again at 4th week abnormal is checked. According to the above result, CVA diagnosis is difficult only with TCD, as it appear in diagnosis error check which is suggested in the problem connected to project, for the aged persons who have the worst hardening of part of the cranium (1998. 5. 26 77 of 83 patients is 50s) there is a lot of cases that the measurement is impossible by TCD and the correction of measurement numerical value is decreased, as the age of cerebral infarction is high, TCD is inappropriate to diagnosis equipment through this study.