• Journal of Korean Medical classics
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• v.22 no.3
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• pp.203-209
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• 2009

Medicines Research Institute, Wonkwang University, Republic of Korea According to the book "Hwangjenaegyeong(黃帝內經)", Sodan(消癉) is strictly distinguished from 'diabetes' in the category. The former is a name of disease, but the latter means a symptom of 'Sodan.' At first the suffix 'dan' of 'Sodan' means disease, but over time, it had been used as the meaning of 'jaundice' and 'diabetes.' And as Jangjunggyeong(張仲景) applied the concept 'Sodan' to 'diabetes', now the word 'Sodan' has not been used as a name of disease anymore. It shows not only graphical change but also recognitive change regarding diseases. In this study, the applicability of 'diabetes' was expanded by reevaluating the concept 'Sodan', and resultantly, 'Sodan' has been represented in Korean medicine and Chinese medicine.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.257-283
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• 2008

Western Medicine had been taking the occurrence of a disease as a physical matter and had tried to step forward from this angle till the late twentieth. But lately for about 20 years, a lot of researchers have started to understand the disease and human function as those in holistic system They supposed that the human function was the result of the interactions in 'Mind-Brain-Body' system and tried to explain and prove about the theory at the molecular level. The name of this new field of human science is 'Mind-Body Medicine' and in the center stand the 'Psychoneuroendoimmunology. Traditional Korean Medicine of which the core system was formed 2500 years ago, explains the complex interaction between mind and body with the theory of 'Mind-Brain-Body' system. To research on the correlation between mind and body, we tried to explain from the viewpoint of medical classic about the philosophical background, relations among mind, five viscera, and body, interaction between mind and body.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.1-22
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• 2009

The existing interpretations and translations do not give adequate explanations about hidden meanings of the oriental theory, making it not easy for other researchers not majoring in oriental medicine to understand oriental medical classics. For other researchers who are trying to understand oriental medical classics and perform interdisciplinary co-research, we suggest there should be more detailed explanations about the hidden meaning of oriental theory such as Eumyang(陰陽, Yinyang) theory, Five-phase[五行] theory, Un-gi(運氣) theory. This paper, interpreting and translating the east(東), the west(西), the south(南), the north(北) in "Hwangjenaegyeong Somun(黃帝內經 素問)" focusing on the meaning of each character, will be a good example of such detailed explanation.

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.23-32
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• 2011

The texts of "Hwangjenaegyeong(黃帝內經)" explains Hakjil(瘧疾) in detail, especially in the "Jahak(刺瘧)" chapter, where bloodletting treatment is applied in many cases. The following paper categorized and organized Hakjil(瘧疾) cases treated by bloodletting methods, then analyzed applicable subjects and appropriate time for the procedure based on the texts. Afterwards, the mechanism for the cessation of Hakjil(瘧疾) seizures was examined. The findings of this research are as follows. 1. In the contents of "Hwangjenaegyeong(黃帝內經)", the appropriate time for acupuncture and bloodletting procedure is when Hakjil(瘧疾) seizures start to present themselves. 2. When a seizure takes place as a symptom of the body getting rid of the Hak(瘧) pathogen, Yanggi(陽氣) rushes to the locus of the pathogen, causing congestion of Gi(氣) and Blood(血) resulting in static blood[瘀血]. Therefore, bloodletting at the time of seizure initiation helps the flow of Gi(氣) and Blood(血), preventing the rush of Yanggi(陽氣). This is a restoration of the balancing function of Eum(陰) and Yang(陽), which indicates that bloodletting not only promotes smooth flow of Gi(氣) and Blood(血), but extends its effects to mental functions that balances Eum(陰) and Yang(陽). 3. Although Hakjil(瘧疾) seizures are presented in terms of Gi(氣) and Blood(血) in symptoms such as chill and fever[寒熱], static blood[瘀血], pain, etc., a fundamental disturbance in mental functions that control cold and heat seems to be present.

• Journal of Korean Medical classics
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• v.21 no.2
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• pp.113-124
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• 2008

The main characteristic of 'Idea of Uimul(宜物思想)' lies in specifically laying down rules on the subject of thought, and creating correlated measures and ways based on those grounds. Thus, 'Ui(宜)' emphasizes the pertinence of the measures and ways. By making a detailed analysis, the importance of 'Mul(物)', the subject of thought, the perception of it, the human reaction to it, and the specific principle of the action, can be seen. Ancient Chinese considered Heaven and Earth the largest frame of perception, and perceived all things through it. Heaven and Earth was differentiated from 'Gi'(氣), and the Gi of Heaven and the Gi of Earth interacted with one another in endless motion. "Hwangjenaegyeong(黃帝內經)" considered nature and all things in it through this ideology of 'Correspondence between Heaven and Humanity(天人相應)'. It considered humans to be born from the Gi of Heaven and Earth and to associate with one another under the influence of the Gi of Heaven and Earth. Therefore, in "Hwangjenaegyeong(黃帝內經)", the ideology of 'Correspondence between Heaven and Humanity(天人相應)' is the fundamental frame of Idea of Uimul(宜物思想). On the other hand, the Ui(宜) in Idea of Uimul(宜物思想) indicates the pertinent measures and ways towards a subject, that is, humans acting appropriately according to the laws of Heaven and Earth inside the ideology of 'Correspondence between Heaven and Humanity(天人相應)'. Humans are affected by nature and adapt to it, but they also recognize the laws of nature and strive to wholly protect the human life by versatilely taking adequate measures against the numerous changes of nature.

• Journal of Korean Medical classics
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• v.23 no.5
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• pp.51-54
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• 2010

Since ${\ll}$Hwangjenaegyeong(黃帝內經)${\gg}$ and ${\ll}$Nangyeong(難經)${\gg}$, there has been various methods in pulse diagnosis. The Chon-gu(寸口)/Inyeong(人迎) Pulse Comparison Diagnosis which is dealt with in many chapters of the ${\ll}$Hwangjenaegyeong${\gg}$, has not been as widely applied as the Chon-gu Pulse Diagnosis due to several limitations. In this paper, we will review these limitations and suggest an alternative method. In the Chon-gu/Inyeong Pulse Comparison Diagnosis, we compare the Chon-gu Pulse and the Inyeong Pulse to see which is larger than the other by times, and diagnose illness of the 12 Meridian Pulse. It is fairly clear which is larger than the other, but to determine by how much accurately is quite difficult to say. However if we combine the Five Viscera Pulse in application, it becomes far more easier to determine which viscera and bowel is ill. First, study the pulse of the Chon-gu and In-yeong, then determine the Viscera Pulse. Next, determine the larger pulse between the Chon-gu and In-yeong pulse.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.249-253
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• 2009

The popular edition of "Hwangjenaegyeong somun(黄帝内經 素問)" was established by Wangbing(王冰)'s revising and annexing notes in the Dang(唐) Period. He revised "Jeonwongibon(全元起本)" which became the edition we currently know widely. To know how "Somun(素問)" had been handed down from the Su(隋) Period to the Dang(唐) Period before the establishment of Wangbing(王冰) 's edition, we reviewed the citation of "Somun" in the four books: "Ohaengdaeui(五行大義)", "Jebyeongwonhuron(諸病源候論)", "Sagijeong-ui(史記正義)", and "Oedaebiyobang(外臺秘要方)". As a result, it has been discovered that even if the reference was written as "Hwangjesomun(黄帝素問)" or "Somun(素問)", they did not correspond with the currently established "Somun(素問)" in many cases. On the other hand, there were identical sentences to the current "Somun(素問)" among the cited parts; whereas "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited in the medical books such as "Jebyeongwonhuron(諸病源候論)" and "Oedaebiyobang(外臺秘要方)", "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited. Thus, we can suggest that the relevant content of "Somun(素問)" should be considered important in the period in question and further that the concept of disease symptom might have changed in those days.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.1-10
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• 2010

Wi Syndrome(痿證) mainly occurs from fluid damages[津液損傷] caused by heat in Gi(氣) phase of the Five viscera, while it sometimes come from the outside. Although the symptoms are presented in the limbs, the disorder roots in the Five viscera, most deeply located in the human body, Therefore, to approach the disorder, we must apply differentiation of the Five viscera in diagnosis. The Lungs, as the head of the Five viscera control the production and distribution of bodily fluids in the body. Functional disorder of the Lungs bring about Wi Syndrome regardless of it being in the Gi phase. Also, psychological depression leads to Wi Syndrome, In other words, depression and uneasiness easily results in the state of Gi blocking and fluid exhaustion in this modern society where there is less manual labor and excessive use of the brain. Besides Gi blockage, the top muscle[宗筋] theory is another important mechanism in the occurrence of Wi Syndrome. Moreover, the disorder is related to Yangmyeong(陽明), which is the sea of food, Chungmaek(衝脈) which is the sea of meridian, in addition to Immaek(任脈), Dokmeak (督脈) and Deameak(帶脈) which are all involved in Wi Syndrome. In conclusion, the Wi Syndrome happens when various factors involved lose balance and harmony with each other.

• Journal of Korean Medical classics
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• v.23 no.2
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• pp.125-139
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• 2010

The character 'yeong(營)' has been used mixed with 'yeong(榮)' from the time of "Hwangjenaegyeong(黃帝內經)" up to now. One word can have a various meaning according to the context. So it is difficult to make a precise definition. Moreover as the words in Korean medicine are abstruse, it is necessary to classify and make the meaning straight with the words like 'yeong(營)' and 'yeong(榮)'. This study is focused on classifying the meanings and examples of 'yeong(營)' and 'yeong(榮)' by the dictionary definition, examples in medical classics, examples in "Hwangjenaegyeong(黃帝內經)". From this study, we get to know 'yeong(營)' and 'yeong(榮)' was used mixed with the concept of 'yeong-gi(營氣)' which means 'transporting nutrition'. The conclusion of this study is, from the dictionary definition and the aspect of oriental medicine physiology, using 'yeong(營)' is more reasonable than 'yeong(榮)' in both cases.

• Journal of Korean Medical classics
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• v.23 no.2
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• pp.157-189
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• 2010

Many chapters of the Hwangjenaegyeong[HN] explain the process of transmission and transmutation of disease. The transmission and transmutation process in the HN can be categorized into one between the viscera and bowels, and another of the external pathogenic gi itself. The process between the viscera and bowels indicates the transport of the pathologic burden between each viscera and bowel. This again is categorized into three types. Interpromoting, intercontrolling and that by Saeng-yang(生陽), Sa-eum(死陰). Next, the transport of the pathogenic gi can be categorized into one moving inwards from the exterior according to personal traits, and that according to the three Eum and three Yang. Although there are numerous types of transmission and transmutation, there are two main criteria in understanding the process. First, whether the process is in accordance with the physiological or natural flow of the body. Interpromoting and three Eum three Yang processes are such examples. To follow the physiological flow of the body means to correspond to either the Heaven and Earth or the original physiology of the human body. Therefore, the disease progresses according to a certain date or season. This indicates a partial malfunction in the circulation of the vital energy, which is relatively easy to recover. In contrast, there are processes that go against the physiological flow, for example, intercontrolling transmission and transmutation. This process focuses on the movement of the pathogenic gi rather than the vital gi. The disease progresses regardless of the flow of the vital energy, and sequential functional damage occurs accordingly. Consequently, as the transmission and transmutation continue, formerly passed organs are left damaged, and the whole process is headed towards death. The second criteria for understanding the process is whether it is cyclic or not. To have a cyclic pattern means that the occurrence of a disease and the time of death is not fixed. Transmission and transmutation processes that have a cyclic pattern mostly follow the physiological flow of the body. As a result, they rarely end in deaths, and the process is centered on vital energy. On the other hand, those with acyclic patterns have a fixed occurrence and death point in the course of the disease. They are mostly unnatural processes, found in fatal acute diseases or consumption diseases.