• Journal of Korean Medical classics
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• v.35 no.2
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• pp.33-49
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• 2022

Objectives : This paper aims to investigate the role of the sweet flavor within the contexts of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' and the meaning of the two concepts. Methods : Related contents in databases including the Siqu Quanshu were searched with 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin', whose understanding and application were examined. Results & Conclusions : The theories of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' originate from Cheng Wuji's comparison of the Gancaoqianjiangtang and Shaoyaogancaotang in the 29th verse of the Shanghanlun. The two terms first appeared in the Qing period among the Wenbing school. In other medical texts, the combination with sweet flavors could be found with salty, bitter and bland flavors other than with pungent and sour. The role of the sweet flavor in 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' is to accomplish the dispersing and converging action slowly and effectively, by supplying energy in small amounts preventing it from happening too quickly, corresponding to its Earth nature of the Five Elements which harmonizes the Yin and Yang. While 'becoming Yin' and 'becoming Yang' could be understood as tonifying Yin and Yang, it could also be understood as 'doing Yin' and 'doing Yang', The specific actions differ according to herb and mixture. The point of distinction between the aforementioned tonification and that of medicinals that have Yin and Yang tonifying properties is that due to the other flavor that is matched with the sweet flavor, Qi is given motility which allows for tonification without stagnation.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.147-147
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four seasong and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of Qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with symtematic order of functional activities of qi(氣機) 2. chaper deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.148-154
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four season and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with systematic order of functional activities of qi(氣機) 2. chapter deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).

• Journal of Korean Medical classics
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• v.26 no.3
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• pp.111-126
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• 2013

Objective : This study was designed in order to support the standpoint that dementia will be treated better by remedy for heart rather than for brain, liver and kidney in Korean Medicine. Methods : We investigated which of five viscera make dementia from original texts about it. Then, 15 aged men living alone in Yeongdong-gun, Chungcheongbuk-do were treated for dementia by herb remedies, acupuncture and moxa. After it, we verified through method, for example, SMMSE-DS, CDT, and etc. Results : We had results that the main viscera causing dementia is heart, and heart is related with gall bladder, spleen, and kidney according to philological method. Clinical testing in this viewpoint showed satisfactory effects on the diseases. Conclusion : From the results, we proved it could be a new way of remedy for dementia that main the viscera causing dementia is heart in Korean Medicine.

• Journal of Korean Medical classics
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• v.29 no.1
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• pp.99-111
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• 2016

Objectives : The researcher figured out the kinds of fish that were used as a treatment for various diseases, and based on the result, studied on how to enhance healthy life and facilitate disease treatment with fish-based treatment. Methods : The researcher first extracted prescriptions based on fish from Singnyochanyo and later, analyzed the extracts by main efficacies, ingredients, recipes and intake periods. Results & Conclusions : According to study, Singnyochanyo used snakeheads twice, eels eleven times, crucian carps eight times, gray mullets once, carps twelve times and yellow croakers three times. When it comes to crucian carps, Singnyochanyo utilized them for asthma-related symptoms, stomach-related diseases, diarrhea, dysentery and hemorrhoid. Donguibogam, however, used crucian carps for more specific purposes - dysentery and stomach-related diseases. In Singnyochanyo, gray mullets and yellow croakers were used to treat stomach-related diseases only one to three times. Carps were applied to treat diseases twelve times in total, five of them for pregnancy-related diseases. For pregnant women, it was recommended to make a soup of carps with side ingredients.

• Journal of Korean Medical classics
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• v.24 no.1
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• pp.85-93
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• 2011

Wasting-thirst(消渴) occurs due mainly to dryness-heat(燥熱) which by depleting 'Fluid and Humor'(津液) make symptoms of thirst(口渴) swift digestion with rapid hungering(消穀善饑) frequent urination(小便頻數) according to "Internal Classic"(內經). However, the doctors of those days had a tendency to manage wasting-thirst with herbal drugs of dryness-heat or with drugs that tonifies the kidney. Liu Wansu(劉完素) thought that those kinds of drugs intensify gatro-intestinal dryness-heat and consequently could not be suitable for the patients with wasting-thirst. He said that they had mistaken about the relation between five viscera(五臟) and six climate condition(六氣) and that they did not know thoroughly on the theory of branch and root(標本). For preventing the disease of wasting-thirst, Liu Wansu(劉完素) recommended avoiding gatro-intestinal drying caused by the intake of dryness-heat diet, and warned not to deplete 'Fluid and Humor' due to stress-induced fire(火), not to damage yin qi(陰氣) through severe diseases.

• Journal of Korean Medical classics
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• v.20 no.2
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• pp.195-200
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• 2007

Lee Je-Ma's theory claimed Xin(心) as Qi(氣). But he also described Xin as Taiji(太極) in the center as if Xin combines LI(理) and Qi. Taiji is meant to be a residence of the body, but it does not mean that Xin equals Li. The relations between Xin and the remaining four viscera are similar to the relations between RenXin(人心) and DaeXin(道心) and Zhuzi's(朱子) theory in many respects. If the theory that Xin equals Daoxan and FeiPiGanShen(肺脾肝腎) equals RenXin is acceptable, the vertical relations between Xin and FeiPiGanShen can be explained. That is, Xin is explained as the controller of the body, and FeiPiGanShen acts as a subordinate serving Xin. In other words, the relations associated with Xin can explain physiological states of the body. When the Xin does not function normally, FeiPiGanShen cannot perform its roles and will have a negative impact on physiological functions of the body.

• Journal of Korean Medical classics
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• v.29 no.3
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• pp.1-12
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• 2016

Objectives : Deciding whether a year will be a Normal Qi Year is an important task within the study of Five Periods. Normal Qi Year, a period of peace and calmness, comes when a given year's elements are neither excessive nor deficient. There is, however, no unified definition for Normal Qi Year. This paper is written to propose a definition that could serve as such. Methods : Somunyukgihyunjumileo, various masters' opinions, and conventional Chinese scholars' claims were studied based on Hwnagjenaegyeong to produce this paper. Results : Within The Year of Sehoi(歲會年), only four years are Normal Qi Years and the other four years are not Normal Qi Years. The six years of Jehwa(齊化) are all Normal Qi Years because excessive elements are suppressed. The six years of Donghwa are all Normal Qi Years because deficient elements are bolstered. The years of Dongsehoi (同歲會) are all Normal Qi Years. All of the six elemental deficient years of the Year of Sunhwa(順化年), when the energy of Heaven emanates elements, are all Normal Qi Years. Conclusions : Not counting the overlapping Normal Qi Years during a periodical circle of 60 years, there is a total of 23 Normal Qi Years: the years of Eulchuk(乙丑), Jeongmyo(丁卯), Mujin(戊辰), Gyeongo(庚午), Shinmi(辛未), Gyeyu(癸酉), Eulyu(乙酉), Jeonghe(丁亥), Gichuk(己丑), Gyeongin(庚寅), Shimnyo(辛卯), Gyesa(癸巳), Eulmi(乙未), Musul(戊戌), Gyeongja(庚子), Shinchuk(辛丑), Gyemyo(癸卯), Eulmyo(乙卯), Jeongsa(丁巳), Gimi(己未), Gyeongshin(庚申), Shinyu(辛酉), and Gyehye(癸亥).

• Journal of Korean Medical classics
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• v.31 no.2
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• pp.49-69
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• 2018

Objectives: Following the Jin Yuan Dynasty, the Ming and Song Dynasties witnessed a great development of Yunqi xue. A study into this development has a vast significance in studying the history of the development of traditional Chinese medicine. Methods: The contents relating to Yunqi within the Comprehensive Medical Books, published during the Ming period, and medical texts separately published specifically dealing with Yunqi were used in order to review the unique characters of the study of Yunqi during this period. Results: There were many cases in the comprehensive medical books during the Ming period that dealt with Yunqi. Some of the examples are: Yunqilu in Yixueliuyao, YunQiZongLun in Yixuerumen, and Yunqilu in Yixueliuyao. A number of books that followed suit from the previous generation's study were published, the examples of which are Wangji's Yunqiyilan, and ZhangJiebin's LeiJingtuyi. WangJi, in his book, opposed the mechanic utilization of YunQi theory, and advocated the flexible application of the theory at the doctor's discretion. Liwei, in his YunQiZongLun, wrote a great deal of knowledge which he gained based on the previous-generation medical masters' achievements. Conclusions: Yunqi became widely accepted during the Ming period which led to some doctors advocating the flexible application of the YunQi theory, and some doctors even completely denouncing Yunqi.

• Journal of Korean Medical classics
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• v.33 no.2
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• pp.13-32
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• 2020

Objectives : To define an everyday ethics for students and doctors of Korean Medicine, people who desire treatment, cultivation and healing through Korean Medical means by determining its conditions and characteristics. Ways of constructing its contents fit for contemporary society were discussed. Methods The threefold Heaven-Earth-Human theory, Yinyang theory, circulation of the Five Phases along with contents of classics such as 『Huangdineijing(黃帝內經)』, 『Guanzi(管子)』, 『Zhongyong(中庸)』, 『Daxue(大學)』, 『Beijiqianjinyaofang(備急千金要方)』, 『Donguibogam(東醫寶鑑)』 were newly interpreted or quoted for explanation. Results : The elements that construct natural ethics and Natural Ethics were established as following: the natural perspective of Nature and People, natural sustainability as fundamental principle, co-existence and initiative circulation as fundamental rules, education and cultivation of lay people, and professional character and competence. Conclusions : The authors suggest a reconstruction of the inherent philosophy, ethics, principle, rule, life guidelines of Korean Medicine within the framework of "natural ethics" and "Natural Ethics" as a prior task for better integration of traditional KM into contemporary society.