• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.2
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• pp.325-330
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• 2009

In Korea, medical diagnostic equipments and biochemical examination can not be used in order for diagnosing sub-healthy state or ante-disease state in oriental medicine clinic. So morphic analogical method used in oriental medicine can be a good tool as a disease-predictable signs in order to enable preventive diagnosis and therapy. Therefore the four geometrical subjects; Essence, Pneuma, Spirit, Blood(四科;精氣紳血) and the four taxonomical species; Pisces, Quadruped, Aves, Carapaces(四類;魚走鳥甲) are chosen as morphic models in this paper. The differences of two classifying methods with four subjects and four species were as follows. The diagnostic category was meta-medical and synthetic against medical specific. The diagnostic object was body in contrast with face. They were able to be applicant in psychology and classification of characteristics against diagnostics and therapeutics directly in oriental medicine. The theoretical basis was basic diagrams of four unit-fluids of body and morphological analogy with four animal species respectively. And the therapeutic aims were systemic pathogenesis following five phase theory against congestion and deficiency of Essence, Pneuma, Spirit, Blood. The four subjects and four species are mixed each other practically in clinic. But it should be used limitedly because of the above reasons described and must divide the principal and secondary factors and follow the pathology of principal shape factor. In order to improve the diagnostic value of ante-disease state, the discriminable standards, measurement methods, limit of interrelating interpretation and the criteria of abnormal disproportion were needed to be defined more clearly in advance.

• Journal of Korean Philosophical Society
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• v.139
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• pp.81-104
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• 2016

Given that the goal of study lies in the pursuit of truth and that philosophy asks questions about the origin of being, dealing with existence rather than essence is distant from the original meanings of philosophy. In spite of this, people talk about existence because it is closely related to the academic goals of phenomenology. It is true that phenomenology is Wesenswissenschaft ("the science of essences") in that it tries to restore the original nature of philosophy and establish philosophy as a strict science, but it cannot be ignored in phenomenological research that essence starts from existence. The purpose of this study is to examine the issues that traditional philosophy has sought after and missed by focusing on the issue of "existence." Existence is man's participation in the world, thus being expressed as being-to-the-world. All that has been perceived is understood in total unity and accordingly cannot be restored to ideological essence. In the end, the issue of existence should make a new start at the root of perception. Man is a thinking being and, at the same time, acting being. Here, an attempt to determine the priority between thinking and acting will be meaningless, indeed, and make an issue where there is none. Human beings will not thus stay at Descartes cogito argument' and try to go out into the world through the door opened by cogito. With these reasons in mind, this study examines the issue of existence with a focus on a phenomenal field and body.

• The Journal of Internal Korean Medicine
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• v.11 no.2
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• pp.80-93
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• 1990

Review of Literature on Languor and fatigue. According to comparative studies of Oriental and Western medical Literature on the Languor and fatigue on causes and symptom, flowing results were obtained. 1. Common etiologies of the Languor and fatigue in Western medicine are firstly exhaustion of energy, secondly variation of control center-neurotic and body fluid control-, thirdly variation of a living body physico chemical state, forthly production of middle metabolic product, fifthly psychological instability. 2. The expression of the Languor and fatigue in Oriental medicine are consumption, dificiency of vital energy(氣虛), illness caused by overexertion and dificiency of essence of life(精虛). The caure of the Languor and fatigue are dificiency in spleen and stomach(脾胃虛弱), dificiency of both the lung and kidney(肺腎兩虛), the six excessive(六淫), irregular life and excessive mental labor. 3. The symptomes of the Languor and fatigue in western medicine are systemic feeling of fatigue, dislike of work, Dizziness, general fatigue, anorexia, painful body, nerveous prostration. anxiety and decrese of energy, and in oriental medicine dificiency of vital energy, general pain, sinking of vital energy(氣虛下階) in adequate nutrition, confusion and slow speaking.

• Journal of Sasang Constitutional Medicine
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• v.19 no.1
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• pp.38-49
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• 2007

1. Objectives This Study is to find efficacy of Red Poria and White Poria used for Soyangin Prescriptions in Lee Je-Ma's writings. 2. Methods We analysed Soyangin Prescription with Poria in ${\ulcorner}$Dongyi Suse Bowon Chobonkwon(東醫壽世保元 草本卷)${\lrcorner}$ , ${\ulcorner}$Dongyi Suse Bowon Gabobon(東醫壽世保元 甲牛本)${\lrcorner}$ , ${\ulcorner}$Dongyi Suse Bowon Sinchukbon(東醫壽世保元 辛丑本)${\lrcorner}$ and ${\ulcorner}$Dongyi Sasang Sinpyun(東醫四象新編)${\lrcorner}$ based on the efficacy of Poria written in ${\ulcorner}$DongMugo YakSungGa(東武遺藁 藥性歌)${\lrcorner}$ . 3. Results and Conclusions 1) Red Poria and White Poria seems to be different in Sasang Constitutional Medicine. 2) Poria in Soyangin Prescription had used from the traditional medical point at the beginning, in ${\ulcorner}$Dongyi Suse Bowon Chobonkwon(東醫壽世保元草本卷)${\lrcorner}$ , but its usage was changing until ${\ulcorner}$Dongyi Suse Bowon Sinchukbon(東醫壽世保元辛丑本)${\lrcorner}$ as the point of Sasang Constitutional Medicine. 3. It is necessary to use Poria in Soyangin Prescription as the essence of Soyangin's life because it effects on the whole body without any distinction from body's upper part with lower part and body's exterior part with interior part.

• The Journal of Pediatrics of Korean Medicine
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• v.13 no.1
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• pp.17-62
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• 1999

Recently lots of books on the process of growing have been published on adolescence and their parents hope to grow tall but yet lacked the correct knowledge. Before helping the growth of body, the best way is to do away with the check factors of the human body. Therefore oriental and occidental medicine study on the inhibition of growth and the result of case study about life therapy, kinesiatrics, including medical therapy are as follows: The habits that help the process of growing are deep sleep, balanced diets, daily physical exercise, good posture. It is essential for people to relieve stress. The physical exercises that promote the process of growing are as follows: to stretch out, daily suitable exercise which stimulates the metabolism of human body to increase levels of growth hormone and excite growth plate, to hasten the process of growing, Oriental medicine causes on the inhibition of growth show many factors: kidney trouble is the inhibited cause, spleen ailment is the acquired ground. The lack of essence of the dual principal of the negative and the positive makes people the inhibition of growth. All these things including fire and dryness have close relations.

• The Journal of Dong Guk Oriental Medicine
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• v.2 no.1
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• pp.1-17
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• 1993

This study is to know the concept and function of Vital Gate. The results are summarized as follows, 1. Vital Gate is the original of life, which is essential to life. 2. A physiological function of Vital Gate controls the physiological activity of the whole body through Triple Heater. 3. It is said that a partial establishment of Vital Gate is the concept of Hwang Jeong(黃庭) as the central point of the body. 4. It is effective that a clinical application of Vital Gate uses on the basis of Zoagyuyeum(左歸飮) and Woogyuyeum(右歸陰). 5. Fire of the Vital Gate means a original activity of life-activity and is different from the concept of the fire of Pericardium as a substitute for King Fire. 6. It is said that to explain the essence of Vital Gate in relation of kidney is to say the generative function. According to the above results, Vital Gate is understood as the control of physiological activity of the whole body as the original point of life-activity.

• Korean Institute of Interior Design Journal
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• v.15 no.3 s.56
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• pp.56-64
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• 2006

Human Being is being that have the reason as well as body, and first liaison consists through this body justly with outside. The essence of environmental problem such as today can speak that is a harmful traces for health that leave in air, water, soil that pass body. Actual nature is 'Ecological nature', that is necessary for human life directly in survival and offer the integrated relations with harmony. This grafting of principle, that is a construction for architecture and interior architecture in environment furtherance, is required. This is not a subject of usefulness and contemplation, but essential approach the cogredience, that is forming connection directly with nature, is required. Therefore, this research does Questel about 'Nature epistemology, which nature and human's relation can be integrated by alive practical relation. Through this, the Relatedness of 'Natural environment and construction surrounding' is accomplished 'the whole unity' and this research wish to investigate basis that a actual human work's environment can be completed as 'Ecological nature'.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1072-1080
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• 2007

Taijiquan is possible for us to use not only as a martial art, but also as a physical exercise and a way to discipline human mind, and so it is called 'moving-Zen' and is a martial art to discipline human body and mind against different diseases and stress of modern adult people caused by our modern advanced civilization. We can look at natural passion as one of the most fundamental categories in Philosophy as a minimum material unit comprising all nature. Taijiquan is an exercise with natural passion, flowing through all the body, leading the natural passion with our mind, and moving our body with the natural energy. Also, all the motions in Taijiquan were made based on Yin and Yang. Taijiquan is a discipling way to reach Taegeuk through Yin and Yang and to train ourselves together. The realization of Taegeuk is to reach Taegeuk through the discipline of Taegeuk and can lead to Taegeuk through the unification of the inside and the outside(內外合一), the mutually complementing(剛柔相濟), the circling of the heavenly body(周天) of Taijiquan. The strength and the weakness help each other, the mind and the body is unified, the mixture of the rapidness and the slowness is appropriate, the form and the consciousness are combined into one and move, naturally unified into one(形意結合), and progressive and regressive Junsakyung are combined and move, naturally forming Turoh(套路) where Yin and Yang are unified. The discipline of Taijiquan is not only for maintaining our health, but also for leading to Taegeuk, an ultimate entity, which had existed before the day when all things were generated as its essence and has existed since then.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.935-941
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• 2010

Fragrance(aroma) have many effects on body. Recently, aromatherapy was used to treat dementia, atopicdermatitis, alopecia areata, perineal disease, lymphatichydrops, and articularrheumatism. And people are interested in physical and mental effects of aroma, especially in mental. People empirically have been known the effects of aroma on soul and used aroma in life from long ago. They have had a meditation and had a sacrificial rites burning incense. Scholars also burned incense when reading books or tasting tea. Until now, there is no physiological study about recognition process and effects of aroma on body, but only many clinical studies using aromatherapy. Fragrance(aroma) is different from smell and good flavors of herbs. And it goes through nose and has effects on body in harmony on So-mun(素問). Also flavors of herbs are spreaded ki of herbs and have many effects on body. Aroma coming through the nose is recognized by co-operation of five-viscera(五臟), especially heart and lung. The nose and pectoral qi(宗氣) are related with lung. The lung opens into the nose, reflect its physiological and pathological conditions. Pectoral qi(宗氣) is the combination of the essential qi derived from food with the air inhaled, stored in the chest, and serving as the dynamic force of blood circulation, respiration, voice, and bodily movements. Because of the heart-spirit(心神), Heart is the organ can recognize the aroma, although the nose is the first organ of receiving aroma. Five spirits(五神: ethereal soul(魂), spirit(神), ideation(意), corporeal soul(魄), will(志)) and seven emotions(七情: joy(喜), anger(怒), anxiety(憂), thought(思), sorrow(悲), fear(恐), fright(驚)) are rerated with five-viscera(五臟) and essence-spirit (精神) processing steps and express of emotions. And aroma effects on five-viscera(五臟). So aroma have many effects on body, especially mentally.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.87-98
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• 2007

Generally, mind-body medicine is the field of studying neurose or diseases induced to body by psychological cause in a broad sense. It is said that, by definition, the medicine means the field of medicine with psychosomatic disease as its main object of research, and that it aims at utilizing the study of the relationship between mind and diseases to diagnoses and therapy of many physical diseases. Oriental medicine, the mind is classified into 'O-shin'(五神, five minds) and 'Chil-chung'(七情, seven mental states). O-shin are related to the five viscera each other. The liver contains the soul, the heart does the mind, the spleen does the consciousness, the lungs do the spirit and the kidneys do the will Chil-chung are seven mental states such as joy(喜), rage(怒), anxiety(憂), thinking(思), sorrow(悲), fear(恐) and horror(驚). If these Chil-chung are excessive, they induce physical diseases by hurting the five viscera as well as they cause mental problems. In oriental medicine, five mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in oriental medicine. Function of spirit and body is regarded as one in oriental medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of oriental medicine.