• 대한한의정보학회지
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• 제20권1호
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• pp.25-156
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• 2014

This thesis is consisted of studying of the medical literature about Five sense of organs. Five sense of organs are the eyes, tongue, mouth, nose and ears. Five sense of organs are performed human senses which external sensory information by accepting an important feature for maintaining the biological activity to be performed. The contents was compiled up to the Donguibogam to Chinese literature and documents encompass the Korea medical literature, Donguibogam related to the senses to identify the citation of each chapter, the actual quotation through doctrine and other publications revealed that the citation is to investigate how accurately identified through studying the analysis and observation. It is as following as I observed carefully the senses of Donguibogam quotations related to each other through doctrine and publishment institution follows in order of dynasties. There are four volumes of Han-dynasty, one volume of Weijinnanbei-Era, two volumes of Tang-dynasty, nineteen volumes of SongJinYuan-dynasty, seven volumes of Ming-dynasty as Chinese medical literature. There are four volumes of Chosun-dynasty as Korean medical literature. It is the most quotation publishment that the books of SongJinYuan-dynasty of above thirty-six-volume. It is the latest quotation book that is Gujinyigan in Chinese medical literature and Euirimchwalyo in Korean medical literature. It is very positive quotation considering even Donguibogam publishment year in 1613. The reference books are four volumes of Chosun-dynasty as Korean medical literature and thirty-two-volume of Chinese medical literature. By observing the quotation frequency, 157 times in Sheyideaiofang, 115 times in Yixuerumen, 74 times in Yixuegangmu, 39 times in Wanbinghuichun, 31 times in Euibangryuchwi, 30 times in Renzhezhizhifang and Gujinyigan, 28 times in Danxixinfafuyu, 23 times Hwangdineijing, 17 times in Nanshibizang and Yixuezhengchuan. Other else books have been cited less than 10 times. It might be made error that did not find the source of the books even though cited reference, also even though defining the source of reference it is only rare reference book. As mention above, there are a lot of discovering as the feature of reference Publications. Most of all we could find out the reference literature cited in Donguibogam, however we couldn't clarify other books in original books. Thus, we should remember that it did not coincide with cited marks when studying the Donguibogam.

• 대한한의학원전학회지
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• 제25권4호
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• pp.57-63
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• 2012

Objective & Method : We investigated the identity of tri-energizer, which was originally described in Huang Di Nei Jing and claimed by traditional scholars, and drew the following conclusions. Result & Conclusion : According to Huang Di Nei Jing tri-energizer is one of the six hollow-organs and is called hollow organs for digestion and elimination, water guffer organ, or solitary hollow organ. It is believed that tri-energizer is regarded as the existing entity based on following several different sources; it functions as the course of channels, regulates wind and link and physiological function-especially intrinsic function of upper, middle, lower internal organs. It also controls syndromes and dysfunction of an illness, the surface of the body, and the cracked surface of the skin. Finally, bold and timidity depend on the tri-energizer. Experts determined the true nature of tri-energizer types. Experts include: Yu Tuan from the Ming dynasty, Tang Jong Hai and Ye Lin from the Qing dynasty, and Zhang Xi Chun from the Zhunghua Minguo period. These experts' claims are based on shape and forms of tri-energizer. Our examinations of anatomical and physiological basis on tri-energizers showed that, in a narrow sense, tri-energizer indicates visceral and parietal peritoneum and omentum surrounding the internal organs, and in a broad sense, indicates the overall membrane wrapping around the whole internal organs including five visceral organs and six hollow organs.

• 대한한의학원전학회지
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• 제13권1호
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• 한국가구학회지
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• 제21권2호
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• pp.133-143
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• 2010

Although past design developments that emphasized only the outer appearances of products were mostly concentrated on the areas of forms and colors in an attempt to satisfy humans' visual needs, it is expected that future designs to come will go in the direction to stimulate more diversified human senses. This means expansions to the five senses including the auditory sense, the sense of smell, the tactile sense and the taste and even to the area of synesthesia where two or more senses are stimulated or coexist. Although the dictionary definition of synesthesia is a concept of arousing another sense through a sense, studies of synesthesia in design go one step further from here to mean compound senses, that is, the synesthesia in an expanded meaning to feel an object (thing) through many sensory organs simultaneously. The synesthesia in the expanded meaning is applying multiple senses simultaneously in recognizing one thing to comprehensively judge and feel the thing. Recent design trends are going in a direction to basically satisfy humans' visual needs through controlled forms and colors while inducing another new feeling through expressions of diverse feels of materials within existing forms. In this change of the times, studies on furniture designs are conducted through factors of in synesthesia linked with other senses and have an important meaning that can enhance the value of designs.

• 셀메드
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• 제10권3호
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• pp.18.1-18.4
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• 2020

Among five sense organs or Gyanendriyas 'Eyes' are considered as most important sense organs. They are said to be the path to mind and seat of Tejas (Light). Now a days due to their overuse and negligence in maintenance we are facing many eye related problems like Dry Eye Syndrome, Cataract, Age related Macular Degeneration, Glaucoma, Computer Vision Syndrome etc. To observe the association of defective lifestyle and related eye problems with their preventive measures, different Ayurvedic procedures are reviewed from ancient literatures and some modern researches. Dinacharya (Daily regimen) explained in Ayurveda helps to prevent many derangements. Lifestyle modification in terms of proper daily regimen and dietary regimen could help to prevent eye problems. Padabhyanga (foot massage) is one of the procedures mentioned in Dinacharya, an effective therapy for healing of eye disorders.

• 한국콘텐츠학회:학술대회논문집
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• 한국콘텐츠학회 2010년도 춘계 종합학술대회 논문집
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• pp.594-600
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• 2010

노인 인구의 급격한 증가와 더불어 노인성질환도 증가함에 따라 일상적인 생활을 하지 못하는 노인에 대한 요양과 치료는 노인장기요양보험제도의 실시로 어느 정도 효과를 거두고 있지만 치매 예방을 통한 유병률 감소는 사회적 비용을 감소시킬 수 있음에도 불구하고 그 중요성이 간과되고 있다. 특히 요양시설이나 복지기관 현장에서는 경증 치매 및 치매 예방에 대한 프로그램은 전무하거나 일시적이고 단편적인 기법만을 활용하고 있는 실정이다. 이에 본 논문에서는 치매에 관심이 있는 노인을 대상으로 복지 전문가가 현장에서 비교적 손쉽게 적용할 수 있는 손운동법(촉각), 회상요법(시각), 치료레크리에이션(미각), 음악요법(청각), 원예치료(후각) 등 오감을 자극하는 기법들을 적절히 조화시켜 체계적으로 적용할 수 있는 치매 예방 프로그램을 제안한다.

• 대한한방내과학회지
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• 제20권1호
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• pp.48-56
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• 1999

This study has been carried out to investigate Brain in Nei-jing. The results of this study were as follows. 1. Kidney energy becomes the marrow by warm caring function of Meong-mun(命門) and the marrow becomes brain by ascending and gathering between a hole Back-hoi(百會) and a hole pung-ji(風池) 2. Brain is a sea of the marrow that five vital organs are eraporated togather. 3. In Nei-jing(內經), there is a explanation the connectin between brain and mind, thanking by drawing in a concept of head. 4. Brain regulrates physical excercise. 5. There is a direct connection between brain and biosis. 6. Brain achieves function of sense, relating with the five sensory organs. 7. Brain controls a change of emotion. 8. Brain has immunological function.

• 혜화의학회지
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• 제13권1호
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• pp.311-320
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• 2004

In oriental medicine, Semen Persicae & Flos Carthami are frequently used materials for promoting blood circulation to remove blood stasis. Bang-Yak-Hap-Pyun(方藥合編) is widely used for clinical herbal prescription book. In Bang-Yak-Hap-Pyun(方藥合編), Semen Persicae is used 2g~6g. and Flos Carthami is used 1.2g~4g. the nuber of prescription Semen Persicae & Flos Carthami in Bang-Yak-Hap-Pyun is total 17. 2 in sang-tong(上統), 5 in jung-tong(中統), 10 in ha-tong(下統). The group of mostly used disease is about gynecology(婦人科) & five sense organs(五官科). The mostly quoted medical literature what prescription included Semen Persicae & Flos Carthami in Bang-Yak-Hap-Pyun is Dong-Yi-Bo-Gam.

• 한양메디칼리뷰
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• 제34권3호
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• pp.130-136
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• 2014

Animals find nutritious foods to survive, while avoiding aversive and toxic chemicals through the chemosensory faculties of olfaction and taste. The olfaction is comparatively well characterized, but the studies of taste are only recently developing since after 2000. Genetic, immunohistochemistry, and electrophysiological studies with knock-out transgenic mice opened up the taste field in mammals. Taste in insects has been only recently been studied after mammalian taste receptors were identified. Flies also discriminate the differences of sweet, salty and sour food, while being able to detect and reject potential foods contaminated with toxins or detrimental chemicals. These discriminatory abilities indicate that flies house basic taste receptors in their taste organs like humans. For the last decade, the sweet and bitter gustatory receptors in Drosophila have been characterized. In this review, we compare the taste anatomy between humans and insects. We also introduce five canonical taste sensations in Drosophila. In addition, we introduce new taste repertoires, that fruit flies can sense water and fatty acids as well as the carbonation buffer in beverage. These studies on simple model organisms will open up a new potential for scientists to further investigate these characteristics in vertebrates.

• 한국방송∙미디어공학회:학술대회논문집
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• 한국방송공학회 1999년도 KOBA 방송기술 워크샵 KOBA Broadcasting Technology Workshop
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• pp.119-124
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• 1999

This paper proposes an evolutionary model for automatically generating artificial creatures of various shapes and colors according to insect ecology. This model offers a novel way to naturally evolve the shapes and colors of artificial creatures. The evolutionary model used in our research is based on Genetic Algorithms (GA). In this paper, artificial Computer Graphics(CG) creatures develop into various shapes and colors according to the evolutionary model. Later, they can be used as CG animated characters. This model also solves the problem of reducing the time and labor cost for mass production of various characters. It could be used in such areas as the cavalry battle scene in Disney's animation, “Mulan”. Our approach has two steps. At first, artificial creatures move according to information gathered form the five senses. This information is also used for generating the shapes of the five sense organs[1]. Then, based on the GA, evolutionary mode[2], we prepare prototype creatures, which evolve into various shapes and different colors in alternating generations. Finally, our evolutionary model successfully generates various character shapes and colors automatically.