• Journal of Oriental Neuropsychiatry
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• v.16 no.2
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• pp.125-133
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• 2005

Object : This paper is designed to inquire into the influence of eating habits on the emotion of modem people. Method : The methodology is used that searches for materials such as books and treatises on the relationship between eating habits and emotion. Result : Meat used for fast food comes from cows that are fed the feed containing growth hormone and antibiotic. Growth hormone extremely supplements fire or yang within the body while antibiotics undermines the process of yin, leading to an accumulation of damp-heat and inflammation of ministerial fire. Additives contained in instant foods also impinge on the process of yin, leading to poor digestion, damp-heat toxins and ministerial fire. Excessive consumption of meat results in incomplete combustion of fat and hinders the formation of essence. Subsequently, ministerial fire becomes hyperactive as a result of the lack of yin energy. Increased meat consumption in the human diet is coupled with unhealthy eating pattern in which people eat too much for dinner and too quickly. Eating too much disturbs digestion, making it slow and incomplete, leading to excess damp-heat conditions, insufficient amount of vital essence and eventually hyperactive ministerial fire. Milk is considered a catalyst of faster growth, making it suitable for calves. Milk intake rapidly increases the balance of yang and eventually cause hyperactivity of ministerial fire. Conclusion : It is estimated that the eating habits of modern people cause the process of yang, making them feel restless, impatient and aggressive.

• Journal of Korean Medical classics
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• v.31 no.1
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• pp.127-138
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• 2018

Objectives : The paper reviews the texts related to Naosuxiaoshuo in Huangdineijing, and investigates its cause, mechanism, prognosis and symptom expressions. Methods : The paper searches for the texts within Huangdineijing that deal with Naosuxiaoshuo, and tries to clarify the significance and the characteristics of Naosuxiaoshuo using the annotators comments regarding this issue. Moreover, the paper tries to search for similarities between the symptoms of Naosuxiaoshuo and the relevant diseases in modern medicine. Results : Naosuxiaoshuo is a serious disease where the diminishing of the brain's parenchyma can even lead to death. The cause is yin-deficiency based on the lack of vital essence and body fluid, and it also can be caused by the external pathogen or other stimulations. Moreover, it shows some similarities with brain atrophy and cerebrospinal fluid diseases. Conclusions : Naosuxiaoshuo should be treated with a focus on yin-tonifying dealing with spleen related to production of body fluid and the kidney related to storage of vital essence. It is also important to prevent external pathogens or stimulations damaging the bone marrow.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.63-78
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• 2008

In Korean Traditional Medicine(K.T.M.)'s theory, there are some important constitutions which constitute the human being. They are Jeong(精), Gi(氣), Sin(神), and Hyeol(血). Jeong(精) is the essential substances which constituting human body and maintaining life's activities. Gi(氣) is the vital energyor functional activities of human body. Sin(神) is a kind of Gi(氣) which is related to mentality, consciousness and thinking. Hyeol(血) is the red fluid circulating through the blood vessels and nourishing the body tissues. When a man is born, he takes Jeong(精) from his father, and Hyeol(血) from his mother. So father' s Jeong(精) and mother' s Hyeol(血) became the source of their children's Jeong(精), Gi(氣), Sin(神), Hyeol(血). But after be borning, man need to make Jeong(精), Gi(氣), Sin(神), Hyeol(血) by himself from Foods and drinks[水穀]. This thesis was written to explain a process or a system how the Foods and drinks[水穀] change to human's Jeong(精), Gi( 氣), Sin(神), Hyeol(血). When the food and drink[水穀] put in human's mouth, Five Bu[五腑] primarily digest and change to food and drink[水穀]'s Essence and nutrients which is similar to chyme or chyle[乳廳]. Secondarily, Five Jang[五臟] make Gi(氣), Jinaek(津液) - the body fluid, Jeong(精), Wigi(衛氣) - the defensive Gi, and Yeonggi(營氣) - the nutrient Gi circulating the Meridians, and Hyeol(血) from that food and drink [水穀]'s Essence and nutrients. And the information of every processing is reflected in urine. 50 the digestion is accomplished at not only Five Bu[五腑] but also five Jang[五臟]. The concept of digestion in this thesis is including both catabolim[異化作用] and anabolism [同化作用]. Samcho(三焦) is the recognition to the process of this digestion - ctabolism and anabolism in three part.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.161-177
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• 2008

The oriental medicine is not static knowledge. Since the publication of "Hwangjenaegyeong(黃帝內經)", it has unceasingly changed and developed, that changes and developments ate the reflex of culture and civil progression, and they also are active acceptance of the time's demand. when we look back into the history of the Oriental medicine, angle of understanding disease can be classified into two concepts ; internal-external and Eumyang. Internal-external is whether we find the source of disease internal or external. Eumyang is deciding which is more important between yin-essence and yang-gi which are components of the essence-gi of body. This thesis view course of development of theory of the oriental medicine since publication of "Hwangjenaegyeong(黃帝內經)" at certain point of internal-external and Eumyang and with those as background, will inquire into sameness and difference between the Korean medicine and the Chinese medicine, and provide an advanced course for the oriental medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.6
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• pp.1110-1116
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• 2002

The skin(皮膚) separates epidermis(皮) and dermis(膚) in Oriental medicine. epidermis and hair come from ectoderm as dermis comes from mesoderm in embryology. Epidermis and hair belong to the Metal(金) and dermis belongs to the Earth(土) in Oriental medicine. The lung is related to the skin and hair. The skin surface is nourished by the essence from the lung, and the. lung has the function of sending wei-qi(衛氣.: defensive Energy) to the skin surface to guarantee body resistance. The skin takes nourishment from blood(血) and express by qi(氣). The supply of nutrients to the lung and skin relies on the function of the spleen, pancreas and subcutis. Flaming of the heart fire may scorch the essence of the lung-metal, inducing dermatosis.

• Journal of Sasang Constitutional Medicine
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• v.16 no.3
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• pp.1-7
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• 2004

1. Objectives This research is purposed to present developmental direction of traditional Korean medicine, through summarizing original medical mind of traditional Korean medicine. 2. Methods It was researched as bibliographic study with chief writings of traditional Korean medicine such as "DongEuiBoGam(東醫寶鑑)" and "Dongyi Suse Bowon(東醫壽世保元)" 3. Results and Conclusions (1) Huh Jun regarded Three Precious(三要: 精, 氣, 神) as important factors in Morpho-imaginary viewpoints. So he suggested finding out the pathological states according to the states of Three Precious. (2) As Huh Jun recognized that the essence(精) is the origin of the body, he suggested the medical mind of laying emphasis on the essence. And he suggested that circulating of the essence is important to health and longevity, which is different from previous trational medicne laying emphasis on the tonifying of five organs(五臟). (3) Dong-mu suggested diagnostic method that is to find out "Natural Principle of Organ(臟腑性理)" by observation of "Knowing-Acting(知行)" and "Morphological aspect and Temper(體形氣像)". And he suggested finding out pathological states according to states of "Good Qi of each constitution(體質正氣)". (4) Dong-mu recognized that the disease should be treated by recovering "Good Qi of each constitution" with both pharmacotherapy and non-pharmacotherapy. So he uggested the medical mind of laying emphasis on "Good Qi of each constitution", which is different from previous trational medicne laying emphasis on the tonifying of five organs. (5) To be brief, Huh Jun layed emphasis on the essence and Dong-mu layed emphasis on "Good Qi of each constitution". Emphasizing internal vitality which is applyed to treatment and prevention of disease is the original medical mind of traditional Korean medicine.

• Journal of Korean Medical classics
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• v.34 no.1
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• pp.135-148
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• 2021

Objectives : The purpose of this paper is to study the correlation between cheekbone and life span prediction. Methods : The 『Huangdineijing』 was searched for verses that include terms that refer to the zygoma such as '顴骨', '䪼', '頄', '目下', '墻'. Terms such as '大骨' that are directly related to life span were searched as well, of which the results were analyzed. The relationship between bone shape and life span, the characteristic of facial bone diagnosis, the relationship between zygoma diagnosis and life span, and zygoma related contents in physiognomy texts such as the 『Mayixiangfa』 were examined. Results & Conclusions : Dagu[大骨, big bone] refers to bones in major joints that reflect the condition of Essence Qi, which is why the diagnosis of Dagu is key to determining one's life span. The zygoma is the big bone of the face, and a bad complexion in this area reflects pathogenic heat penetration into the Kidney, which is the foundation of Yin. As Kidney water as Yin Essence is directly connected to life, complexion change in the zygomatic area is highly relevant to life span. Moreover, as one of the main bones where the Kidney Essence is concentrated, the zygoma is the last to stand when the body is deteriorating, as it is the manifestation of heightened bone qi that is rooted in Yin Essence, thus an important site that provides clues to determine one's life span.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.5
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• pp.779-783
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• 2010

Formation of nutrient qi is one of the most important functions in the human body. In medical classic such as "Hwangdineijing", it is described through several chapters. However, it is just focused on the first formation of the nutrient qi from water and food by digestion. I will mention how to get nutrient qi in human body and how to circulate and act in physiological phenomena through "Hwangdineijing". Human body should get nutrient qi from essense not only from water and food. Human body, because it is a live, must have had a nutrient material before he or she gets water and food by formation of nutrient qi. So he or she can have physiological functions.

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.136-171
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• 2005

Donguibogam rearranged existing vast work was established as the medical science laying stress on human body. The contents of this book are divided into internal side of the body as Naekyung pyon. into outer side of the body as Woehyung pyon, into various kinds of diseases except for diseasesin Naekyung pyon and Woehyung pyon as jopbyung pyon, into medical herbs in natural world as Tangaek pyon, and into acupuncture and moxa cautery as Chimgu pyon. The contents in Naekyung pyon are classified into essence, vigor, spirit and blood. dream, vocal fermitus, speech, sap and unsound mucus, five vicera and six entrails, womb, vermin, urine and feces. And the contents in Woehyung pyon are divided into head, face, eyes, ears, nose, mouth and tongue, teeth thoat from upper to lower part of the body.

• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.4
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• pp.17-30
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• 2018

This study discusses the ambivalence and ambiguity in the relationship between the women's body and fashion drawings in respect to post-feminism perspectives. Deconstructivist post-feminists, perceiving the body as a passive subject, asserted that women internalize the male gaze by becoming the object of male desire, then manipulate the body to conform to that ideal. In this perspective, corsets assumed the role of the tool for forcing women's body to be obedient, restraining and suppressing the body. On the other hand, in the essentialist post-feminist perspective, which regards the women's body as an active object, insists that fashion, in its essence, is not necessarily about sex, nor is it devised to attract the male gaze. In such a viewpoint, the women's body functions as a vehicle for empowerment; by wearing corset women gain power and embraces the cultural norms of dominant beauty. As investigated in this study, the corset is both a tool for oppressing the women's body, as well as a vehicle for the voluntary expression of femininity. This ambivalence in the perception of the corset in the post-feminist theory represents the double-sided perspective in fashion as being both a subordinate construction and a powerful tool for self-expression.