• 대한한의학방제학회지
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• 제25권2호
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• pp.325-336
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• 2017

Objectives : The purpose of this study is to find out herb-pair prototype composed of Aconiti Radix(烏頭) or Aconiti Lateralis Preparata Radix(附子) written in ancient chinese medical classics. Methods : To search usages of Aconiti Radix and/or Aconiti Lateralis Preparata Radix, we have investigated the classics of herb and prescription such as "Fifty-two kinds of Diseases"("五十二病方"),"WuWeiHanDaiYiJian" ("武威漢代醫簡"),"Treatise on Febrile Caused by Cold"("傷寒論"),"Synopsis of Prescriptions of The Golden Chamber"("金匱要略"). Results : There were three herb pairs of Aconiti Radix and/or Aconiti Lateralis Preparata Radix in "Fifty-two kinds of Diseases", four herb pairs of it in "WuWeiHanDaiYiJian", eight herb pairs of it in "Treatise on Febrile Caused by Cold", and five herb pairs of it in "Synopsis of Prescriptions of The Golden Chamber". Conclusions : 1. Aconiti Radix herb-pairs written in ancient chinese medical classics are as follows ; Cinnamomi Cortex(桂), Arsenopyritum(礜) and Veratri Nigri Rhizoma et Radix(藜蘆). Zanthoxyli Fructus(蜀椒), Aconiti Lateralis Preparata Radix(附子), honey(蜜) and Asari Radix(細辛). 2. Aconiti Lateralis Preparata Radix(附子) herb-pairs written in ancient chinese medical classics are as follows ; Zanthoxyli Fructus(蜀椒), Paeonia Radx(芍藥), Ephedrae Herba(麻黃), Zingiberis Rhizoma(乾薑), Zingiberis Rhizoma(乾薑)-Allii Radix(葱白), Cinnamomi Cortex(桂), Atractylodis Rhizoma White(白朮), Poria(茯苓), Atractylodis Rhizoma White(白朮)-Poria(茯苓) and Gentianae Macrophyllae Radix(秦艽), Coisis semen(薏苡仁), Pinelliae Rhizoma(半夏). 3. In "Fifty-two kinds of Diseases"only Aconiti Radix was used and in "Treatise on Febrile Caused by Cold"only Aconiti Lateralis Preparata Radix was used, but in "WuWeiHanDaiYiJian"and "Synopsis of Prescriptions of The Golden Chamber"both herbs were used. 4. Method for reducing toxicity of Aconiti Radix and Aconiti Lateralis Preparata Radix was found in "Treatise on Febrile Caused by Cold"and "Synopsis of Prescriptions of The Golden Chamber".

• 대한한의학원전학회지
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• 제21권2호
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• pp.1-20
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• 2008

The Song Dynasty(宋代) period gained the summit in the developmental phase of the history in pediatrics. In 1076, Taeuiguk(太醫局) was founded and Sobangmaek(小方脈) was the one of nine branch in Taeuiguk(太醫局). As a result, educational agency and system was arranged in the field of pediatrics. At the same time, pediatrics have furnished with foundation to develop independent field in medical science. Especially, Byeonjeungnonchi(辦證論治) system is established in pediatrics science according to the compilation of "Soayakjeungjikgyeol(小兒藥證直訣)" by Jeoneul(錢乙). Children's doctors, Jeoneul(錢乙), Jinmunjung(陳文中) and Donggeup(董汲) arranged clinically theories, so they made that age the peak of the pediatrics. Looking at the developmental part of theory in pediatrics of the Song Dynasty period, Jeoneul(錢乙), who was the representative children's doctor in Song Dynasty period, insisted that children had formed Ojang-yukbu(五臟六腑) in the physiological part but they were not perfect like adult's. Therefore they had to consider the poor part in children's body, and then they had to cure them. 'Byeonjeung(變蒸)' was considered to be normal physiological phenomenon. Also he insisted that Yukeum(六淫), 'Pung, Han, Seo, Seup, Jo, Hwa(風, 寒, 暑, 濕, 燥, 火)' and 'Gyeong, Pung, Gon, Cheon, Heo(驚, 風, 困, 喘, 虛)' are the main cause of the children's five vital organ's pathology Like this, his academic thought, which lay emphasized on children's spleen and stomach and Ojangbyeonjeung(五臟辦證) main principles, affected on doctors, Donggeup(董汲), Yeomhyochung(閣孝忠), Yubang(劉肪), Jang-wonso(張元素), Idong-won(李東垣), Manjeon(萬全). Bangje(方劑) fields of pediatrics had developed so fast and "Taepyeongsunghyebang(太平聖惠方)" contained about 2689 kinds of children's prescription. According to this, there are so many kinds of medicinal shape, for example 'Hwan, San, Go, Dan(丸, 散, 膏, 丹)', which cured children' s disease. Through this, we find that the shape of medicine about the children's diseases had developed to the more simple direction, taking account of the children's clinical trait.

• 동의생리병리학회지
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• 제22권5호
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• pp.1001-1034
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• 2008

This thesis is a study composed of eight chapters from 9. to 16. of the Maek Kyoung(脈經) Vol. VIII. ; the symptom & the pulse of Jaundice(黃疸), Malarial Disease(?疾). Carbuncle(癰腫) Intestines Carbuncle(腸癰), & c. It is as follows : Chapter 9 refers to the symptom, pulse, treatment and prognosis of Jaundice(黃疸) and Malarial Disease(?疾). Chapter 10 refers to the cause, symptom, pulse and treatment of Cardialgia(胸痺), Cardiagra(心痛) and Nephric Accumulation(賁豚). Chapter 11 refers to the symptom, pulse and treatment of Abdominal Fuliness(腹滿), Cold Mounting(寒疝) and Abiding Food(宿食). Chapter 12 refers to the symptom and pulse of Accumulation and Mass of the Five Viscera(五臟積聚). Chapter 13 refers to the cause, pathogenesis, symptom, pulse, treatment and prognosis of Terror and Palpitation due to Fright(驚悸), Hematemesis(吐血), Nasal Hemorrhage(?血), Metrorrhagia(下血) and Extravasated Blood(瘀血). Chapter 14 refers to the cause, pathogenesis, symptom, pulse and treatment of Vomiting(嘔吐), Hiccough(?) and Diarrhea(下利). Chapter 15 refers to the cause, pathogenesis, symptom, pulse and treatment of Atrophy of Lung(肺?), Pulmonary Abscess(肺癰), Lung-distention(咳逆上氣) and Phlegm(痰飮). Chapter 16 refers to the cause, pathogenesis, symptom, pulse. treatment and prognosis of Carbuncle(癰腫), Intestines Carbuncle(腸癰), Wound(金瘡) and Acute Eczema(侵淫瘡). There have been abundant investigations in China. But we couldn't find a clear result yet, and they were written in archaic texts and colloquial Chinese, therefore it is needed to be translated into Korean. And there was only one inaccurate translation with insufficient annotation. So I hope this study will be useful to develope Oriental Medical Diagnostics.

• 대한한의정보학회지
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• 제17권2호
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• pp.16-72
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• 2011

Precious Mirror of Korean Medicine constitutes the basis of Korean orthodox medicine. In Korea it is regarded as the most influential medical work in existence and therefore been accorded first place among the medical works. Many books and reference works referred to Six Viscera and Five Bowels were quoted in Precious Mirror of Korean Medicine. This dissertation is to study quoted passages and reference books related to Six Bowels and Five Viscera in Precious Mirror of Korean Medicine. Based upon the medical works-Introduction to Medicine, Elementary Questions and Spiritual Pivot of Yellow Emperor's Canon of Internal Medicine, Difficult Classic, Compendium of Medicine, A-B Classic of acupuncture and Moxibustion Pulse Classic, Synopsis of Golden Chamber, Key to Therapeutics of Children's Diseases, A Complete Work of Ancient and Modern Medicine, and etc.-- all but few references the quotations are clearly traced to their origin. It is hoped that this preliminary study will serve as a starting point for further work on the text, with more specific attention to the method of quotations and its many linguistic problems.

• 대한한의학원전학회지
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• 제29권1호
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• pp.65-76
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• 2016

Objectives : Generally, pulsation is influenced by climate change in the realms of nature. However, there is a theory explaining a phenomenon in which the pulse gets weaker and even absent for no reason, without affected by diseases; this is the Theory of South and North Politics with which medical practitioners need to be familiar when taking the pulse of patients. Methods : The researcher considered all the previous annotations and the original text of SuWen (素問) ZhiZhenYaoDaLun(至眞要大論). Results : In Five Elements' Evolutions, JiaJi(甲己) becomes Tu(土), which turns itself into the king, an honorable duty. JiaJi is a period of South Politics because it looks south to give an order while the rest eight years is a period of North Politics because they are headed north to receive an order. Conclusions : Since South Politics years look south as a standard, Cun(寸) is located at the south and Chi(尺) is at the north. Controlling the Heaven energy(司天) is located at the south and Effecting the Earth energy(在泉) is at the north. Therefore, if Sanyin is Controlling the Heaven energy(三陰司天), the Cun pulse is absent; if Shaoyin is Controlling the Heaven energy(少陰司天), Cun pulses on both wrists are not felt; if Jueyin is Controlling the Heaven energy(厥陰司天), the Cun pulse on the right wrist disappears; if Taiyin is Controlling the Heaven energy(太陰司天), the Cun pulse on the left wrist is not felt. In the case of Chi, if Sanyin is Effecting the Earth energy(三陰在泉), the Chi pulse is absent; if Shaoyin is Effecting the Earth energy(少陰在泉), Chi pulses on both wrists are not felt; if Jueyin is Effecting the Earth energy(厥陰在泉), the Chi pulse on the right wrist disappears; if Taiyin is Effecting the Earth energy(太陰在泉), the Chi pulse on the left wrist is not felt. North Politics years appears conversely as compared with South Politics years.

• 대한한의학원전학회지
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• 제27권4호
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• pp.29-38
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• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• 대한한의학원전학회지
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• 제29권2호
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• pp.1-12
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• 2016

Objectives : This study selected the food ingredients mainly appearing in the stomach-disease-related articles from Eumsunjungyo Singnyojaebyeong and Singnyochanyo, and investigated their effects to turn these data into references for modern people, use the food therapy of ancestors for modern life, and prevent and cure stomach diseases of modern people due to unhealthy lifestyle. Methods : This study selected the stomach-related food therapies from Eumsunjungyo and Singnyochanyo, and organized the therapies by chief virtue, effect, ingredient, and recipe. Also, this study analyzed and investigated characteristics, tastes, and target organs of the food ingredients in the recipes. Results : There are 8 stomach-related recipes among 61 recipes in Eumsunjungyo Singnyojaebyeong, and there are total 34 types of stomach-related recipes in Singnyochanyo including 27 types of BiwiBuBanui Five and 7 types of GutoBuHaeyeokByeonggyeonBiwi fifteen. Both Eumsunjungyo Singnyojaebyeong and Singnyochanyo contains food therapies for diseases due to week stomach. Most recipes in Singnyochanyo uses only food ingredients, whereas most recipes in Eumsunjungyo Singnyojaebyeong uses ingredients which can be used as medicine. Conclusions : The food therapies in Eumsunjungyo Singnyojaebyeong and Singnyochanyo proves that people in all regions have used food to cure diseases from old times. On the other words, people have clinically used the characteristics, tastes, and cooking forms of food ingredients for a long time. Thus, this study can be a reference for creating another food therapy.

• 대한한의학원전학회지
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• 제31권2호
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• pp.17-47
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• 2018

Objectives: The three nations of far Northeastern Asia, namely China, Korea, and Japan, have developed a tradition of Asian medicine within a common cultural realm. Studying Japan's Yunqi not only helps our understanding of Japanese traditional medicine, but the course of development taken by the three nations' traditional Asian medicine as a whole. Methods: All books relating to Yunqi published in Japan were studied, with special focus on books that are especially more important. Results: It is assumed that Japan's first book on Yunqi is 吉田宗桂's Ungiileonjib. The Japanese mainstream study on Yunqi is the annotations and studies on Suwenrushiyungilunao, written by Liuwenshu. YunQiLunAoKouYiis the first annotation on Suwenrushiyungilunao and had the greatest impact. Yunqilunjujie is an annotation book written by a Confucian scholar, and Yunqilunaoshuchao an annotation book composed by a Confucian doctor who was a thorough expert on sinology and the annotations ranged greatly from medical books, Confucian books, historical books and hundred schools of books. Aotouyunqilun is the most slight in terms of annotations compared to other annotation books, and Yunqilunaoyanjie is special in that it writes with both Chinese characters and Japanese language in order to help easier understanding by the novice scholars. Conclusions: Suwenrushiyunqilunao includes astronomy, geography, delivery sound, calendar, the eight trigrams, the Twelve laws, Shier chen, Constellation of twenty eight, Thirty-six birds, and secret days, which is leading to further study in these fields. Suwenrushiyunqilunao also contains excerpts from Suwen Liujiecangxianglun to describe the algorithm of the operation of Sun and Moon, which is also leading a further study in the field.

• 대한한의학원전학회지
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• 제31권2호
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• pp.83-103
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• 2018

Objectives: The Qing Dynasty experienced a development in Yunqi even greater than in the Ming Dynasty. Popularization and universalization of Yunqi theory led to many books on the subject published, especially with weights on Warm Heat Disease and Pestilence, also giving birth to new Yunqi theories. A study into this development has a great significance in the study of the traditional medicine in Qing. Methods: The paper studies the Yunqi books published in the Qing dynasty to find out the unique characters of those books. To understand the direction which the Yunqi theory in the Qing period took, the paper also reviewed the positions of different groups, those who were favorable, those who compromised, and those who were unfavorable. Results: Four directions were taken by the study of Yunqi in the Qing period. First is the systemic study and composition of Neijing's chapter of Yunqi. This direction was taken by Liumaoxiu's NeiJingYunQiBingShi) and $N{\grave{e}}ijingyunqibiao$, Xuefuchen's Suwenyunqitushuo, Zhuenhua's Suwenyunqiqianshuo, an unknown person's Su wen yunqi chao, Weigeliu's Neijingqihuapian. The second direction is the study of Yunqi in relation with the Warm Heat Disease and Pestilence, which was taken by Mayin lin's Wuyunliuqiwenyifayuan, Lumaoxiu's Suwenyipianbìngshi, Litianchi's Shiyiwenbingqìyunzhengyan lun, and Wangxun's Cihangsanyuanfujifang. The third direction deals with a new Yunqi theory. The Fourthis the explanation of Yunqi in the form of Songs, which was taken by Wuqian's Yunqiyaojue, and Wengzao's Yunqiyaojue. Conclusions: Ludanchen published Yunqibian, and explained that Haizichouyinmaochen, which is the eclipse's south latitude, becomes Nanzheng, and Southern government, which is the eclipse's north latitude, becomes Northern government. Lumaoxiu revealed that the Liuqidasitian, founded by Wangpuzhuang, his great grandfather on the mother's side, is in alignment with the theory of Dashitian, used by Liushozhen, Lidongyuan, Zhudanxi, and Zhangjingyue. The representative figure in the favorable view of Yunqi in the Qing period is Wuyang, that of those who compromised is Fengzhaozhang, and that of opposition is Zhangzhuo.

• 대한한의학원전학회지
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• 제20권3호
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• pp.49-56
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• 2007

The "Somun Jogyongron(素問 調經論)" describes excess and deficiency syndromes. The study suggests that excess syndrome(實證) is caused by vigorous pathogenic fire(火邪)(the spirit(神)), pathogenic dryness(燥邪)(Gi(氣)), pathogenic wind(風邪)(blood(血)), pathogenic dampness(濕邪)(physique(形)) or pathogenic coldness(寒邪)(will(志)). When pathogenic fire is dominant within the body, Gi and blood becomes excessive and come out of the body, but the body cannot take them back, leading to the symptom in which the patient cannot stop laughing. When pathogenic dryness prevails, the lung(肺) cannot function properly. This means that the convergence(收斂) function of the clearing the lung and descending Gi(肅降) is deteriorated, and the patient shows symptoms of dyspnea and cough. Strong pathogenic wind increases the ascencling Gi in the liver(肝氣) and fuel angry emotion when the patient becomes upset. When pathogenic dampness is dominant, spleen(脾) function drops due to lumping effects, and the patient will experience abdominal distention(腹脹), which will disturb urination and defecation. When pathogenic coldness prevails, abdominal distention occurs due to condensating effects, and Yang Gj(陽氣) in the kidney(腎) is disturbed, leading to digestion disorders and eventually water-grain dysentery. Deficiency syndrome is caused by the lack of essential Gi(精氣) in the five viscera(五藏). Deficiency of sprit means the lack of Gi in the heart(心氣), so the patient becomes vulnerable to sadness. Deficiency of Gi means the lack of Gi in the lung(肺氣), so the patient may have breathing disorders. Deficiency of blood means the lack of Gi in the Liver(肝氣), so the patient can be easily scared. Deficiency of physique means the lack of Gi in the spleen(脾氣), making it difficult to use arms and legs. Deficiency of will means the lack of Gi in the kidney(腎氣), so Gowl syndrome(厥證) can ensue.