• Journal of Korean Medical classics
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• v.33 no.3
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• pp.21-36
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• 2020

Objectives : This paper aims to understand the meaning of '少陰人 心之範圍' and to determine its clinical implication. Methods : First, the meaning of the verb '範圍' was examined in 『IChing·XiCi(周易·繫辭傳)』 from where it originated. Based on the findings, the meaning of '心之範圍' in the context of the nature and emotion[性情] of So-eumin as explained in the 『DongUisusebowon(東醫壽世保元)』 was further investigated. Moreover, the clinical significance of the observation of '心之範圍' in relation to determining prognosis was discussed in regards to 'visceral syncope[藏厥]' and 'exuberating yin separating yang[陰盛隔陽]' which come under the severe symptoms[危證] category in the disease pattern of So-eumin. Results : '範圍' as mentioned in 『IChing·XiCi(周易·繫辭傳)』 refers to the process of creating a framework that takes after the tendencies of the patterns of change of the external world that influences mankind. The objective of this process is to prepare for the excessiveness and insufficiency of the change that happens in the external world so as to ultimately protect all existences. The workings of '範圍' could be assumed on a personal level as well. As the nature and emotion of So-eumin is closely related to the purpose and object of '範圍', Yi Jema suggested that through observing whether the So-eumin exhibits '心之範圍' or not, that it could be determined whether his/her innate nature is being properly exercised or not. Conclusions : Whether one's agitation calms down or not even for a moment is the criteria for determining prognosis of the entire disease, while its calming-down relies on proper functioning of '心之範圍'. The way to determine this is through observation of the manifest attitude of the So-eumin. If the So-eumin displays a poised and autonomous[綽綽卓卓] attitude even for a moment, it could be understood as the '心之範圍' process being properly functioning, indicating the overall direction to be heading towards relief of the sense of instability, allowing for a positive outlook on treatment.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.14 no.1
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• pp.66-75
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• 2001

Acne is a chronic, inflammatory disorder that mainly affects teenagers and young adults. The disease has many causes, blocking hair follicle or sebaceous gland. Acne is not life threatening, but quality of a patient is compromised. Therefore, the patient needs an active treatment. With this in mind, I witnessed some noticeable improvement among the patients by prescribing Myunposan(面疱散). Here are the findings of my experience. 1. Out of acne patients who visited Oriental Medicine Hospital of Kyung-Won University(暻園大學校서울韓方病院) during September 2000 - December 2000, 8 patients whose prognosis is dramatic were subjects. 2. Myunposan(面疱散) deems effective in removing wind(祛風), unnecessary metabolite(祛痰), heat(淸熱), and draining pus(排膿), and preventing evil effects(解毒). 3. In the case of those 8 success stories as a result of taking Myunposan(面疱散), in the order of redness, pain, iching, and fever, symptoms were quick to disappear, and papula, pustula, etc got better albeit slower. 4. Depending on general symptoms, oriental medicine and acupuncture treatment on top of taking Myunposan(面疱散), symptoms were even quicker to go away and improved.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.27 no.2
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• pp.51-63
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• 2014

Objectives : Reaserch on ophthalmology drawings in Euibangyoochui reveals the medical historic flows of the theory of ohryun-palgwak that is representative theory of ophthalmology. Methods : Ophthalmology drawings are divided into ohryun-palgwak drawings and eye disease drawings. Four picture of ophthalmology drawings in Euibangyoochui are shown in the books of suwolnobangyung, seeuidekhyobang, suyeoksinbang. Results : Ohryun drawing which describes the relationship between eyes and five viscera mentioned in lingshu. This is based on the theory of five elements. Palgwak drawing shows the combination palgwak theory and the eight trigrams of iching. Conclusions : In Korean Medicine theory of the eye, the diagnosis of eyes could be diagnosed eye disease and diseases of five viscera and six entrails. Each parts of the eye are reflected disorders in the five viscera and six entrails. Ophthalmology drawings in Euibangyoochui explains well these theories.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.155-172
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• 2022

Objectives : Contents on the 64 trigrams in major medical texts from early to late Joseon such as the Uibangyuchwi(醫方類聚), Donguibogam(東醫寶鑑), Somundaeyo(素問大要), Gyeokchigo(格致藁) were analyzed to examine their characteristics and historical context. Methods : Related contents in each medical texts were collected, sorted and analyzed for thorough examination. Results : The study of Changes which was widely applied in the field of medicine throughout the Joseon period focused more heavily on each of the trigram patterns, especially in regards to the qi interaction between the upper and lower axis of the body, rather than the various meanings of the ten wings[十翼]. This is a result of the Jing-Qi-Shen perspective of the body and the universe that transcends the Daoist inner cultivation method[內丹術], under which concepts related to qi circulation such as the opening and closing[闔闢] of the Heaven[乾] and the Earth[坤], the interaction between Water[水] and Fire[火] were considered more important. Conclusions : The historical context of the study of medicine and Changes[易] of Korea could be grasped through analysing the 64 trigrams in medical texts of each period in Joseon. Further research with the field of History of Changes studies is much anticipated.

• Journal of Korean Medicine Rehabilitation
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• v.15 no.2
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• pp.141-154
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• 2005

Objectives : This study was planned to evaluate clinical status of the alopecia patients who had visited oriental medicine clinic. Methods : 80 patients with alopecia, who had visited oriental medicine clinic from January 2004 to August 2004, were examined. Results & Conclusions : 1. The kinds and incidences of Alopecia : androgenetic alopecia 57.5%(46/80), alopecia areatea 20.0%(16/80), telogen effluvium 16.3%(13/80), seborrheic alopecia 6.3%(5/80). 2. In distribution of sex, the rate of male to female was 1:1 and most patients belonged to 20-30 year old group. 3. The most common onset of age was adolescence(63.8%) and the most common duration of hair loss was 1 to 3 years. 4. Among the 30 male androgenetic alopecia patients, Hamilton's type 4 was most common and among the 16 female androgenetic alopecia patients, Ludwig's type II and III were most common. 5. Family history of baldness in Androgenetic alopecia and alopecia areata were 56.5% and 25.0%, respectively. 6. Self-conscious causes of hair loss : stress(48.8%), irregular eating habits(21.3%), and lack of sleep(20.0%). 7. Associated diseases with alopecia patients : chronic neck pain(58.8%), temporomandibular disorders(55.0%) and seborrheic dermatitis(20.0%). 8. Associated symptoms with alopecia Patients : stress(78.8%), sleep disorders(68.8%), irregular eating habits(55.0%), Hot flush(43.8%), Stool disorders(43.8%), cold hands and feet(37.5%) and menstruation disorders(31.3%). 9. The most common scalp type was oily scalp(70.0%) and the symptoms of scalp were iching, dandruff, pain, inflammation. 10. $Bi{\grave{a}}n$ $zh{\grave{e}}ng$(辨證) of alopecia patients : $xu{\grave{e}}-r{\grave{e}}-f{\bar{e}}ng-z{\grave{a}}u$(血熱風燥) (25.0%), $g{\bar{a}}n-sh{\grave{e}}n-b{\grave{u}}-z{\acute{u}}$(肝腎不足) (23.8%), $shi-r{\grave{e}}-sh{\grave{a}}ng-zh{\bar{e}}ng$(濕熱上蒸) (16.3%), $xu{\grave{e}}-r{\grave{e}}-sh{\bar{e}}ng-f{\bar{e}}ng$(血熱生風) (13.8%), $xu{\grave{e}}-x{\bar{u}}-f{\bar{e}}ng-z{\grave{a}}u$(血熱風燥) (13.8%), $y{\bar{u}}-xu{\grave{e}}-z{\check{u}}-lu{\grave{o}}$(瘀血阻絡) (7.5%).

• The Journal of Korean Philosophical History
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• no.58
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• pp.245-278
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• 2018

The paper has focused on examining the sense of educational process in the light of Xugua zhuan[序卦傳], the Sequence of the Hexagrams as one among Ten Wings in I Ching, particularly on the 11 Iching-hexagrams from ch'ien[乾] to t'ai[泰]. The process involved in this part of the Book of Change can be recognized as both the micro and macro levels, which can eventually leads us to construct the circular system of thought[環相型]. This gives us a possibility to consider the values of education beyond the dualism such as intrinsic and extrinsic as well as traditional and progressive ones. Particularly some crucial defects from child-centered education have been critically examined so that the concept of education can be taken seriously in the light of the teacher-side. Thus this provides us a necessity to dub 'education' as '敎育', not as '兒育' in the Oriental context. As shown in the paper, the cosmic dual forces of I Ching also enables us to dissolve some conflicts arisen in the educational welfare system and situations, and then shows us why we should respect for the teachers' stances though we have to consider the interests of children to be educated. Thus we need to re-examine the content of the Book in the link with the Western systems of educational theory.

• The Journal of Korean Philosophical History
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• no.59
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• pp.155-190
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• 2018

The paper has focused on the 20 Iching-hexagrams from the eleventh t'ai[ ] to the final one of the Upper Book li[離] to examine the principles of learning and education involved in Xugua zhuan[序卦傳], the Ordinal Sequence of the Hexagrams as one among Ten Wings in I Ching. Some implications involved in this part of the Book of Change provides us with numerous teachings and educational principles. I try to concisely note the three teachings of the major argument as shown in the paper. Firstly, we should take the process of learning as the circular system of thought[環 相型], not as the linear system assuming the final destination like the Final Cause in the Aristotelian teleology. In the same token, the process of learning should be regarded as 'initiation', which has been initially adopted to justify the concept of education by R. S. Peters. As a circular system, there are two kinds of initiation. The one sense is 'crossing the threshold of illiteracy' seen as 'small initiation', which apprehends the points of argument in the previous paper, namely, on hexagrams from ch'ien[乾] to t'ai[泰]. The other sense is 'getting on the inside of the worthwhile activities', seen as 'Grand Initiation', which apprehend the present points of argument. Secondly, as shown in the paper, the Book enables us to recognize the process of learning as 'Seeing What Is There'. This requires us the Principles of Mean and Perfection, which are to be taken differently from the Western ones. For this a learner should always hold the endless self-reflection and attitude to re-examine the original intention of one's own, whilst he is involved in the task of learning. Finally, we should take the Principles of Change seriously, such as extremity-reversibility[物極必反] and the sense of conformity, in order that we can establish the proper educational principles to tackle the social domains of learning as well as the personal ones.

• (The)Study of the Eastern Classic
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• no.57
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• pp.41-66
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• 2014

The Purpose of this paper is, through the character-figuration aspect of existing Yeoheon Jang Hyungwang(旅軒 張顯光, 1554~1637)-related folk tales, to determine the relation between the people's awareness on Yeoheon and the change in the folk tales. Only 4 pieces of Yeoheon-related folk tales are existed ; ; Forgiving a rude son of the provincial governor generously. ; Predicting 'the frost of May' and Preventing the cold-weather damage, when he served as Euiseong governor, and ; The folk tales of origins of the place name - Chimabawi Rockand Yeoheondae. shows the great scholar's liberal-hearted and generous personality. One day Jang Hyungwang looked shabby and a young person was quite rude to him. But Jang Hyungwang forgive him generously. Also Yeoheon teach him the thrift and modesty. described him as a governor filled with a love for the people. He tried to edify the people with the Confucian ethics and improve the life's work of the people. embodied him as a government official of high integrity. When his wife received the silk slip from the people, as farewell gift, he ordered his wife return that. and show the images of the Predicting the future and an extraordinary moralizer. Generally These folk tales are based on his personality, whereabouts and the real case. So we could find his images in the folk tales are close to his actual feature - thrift, modest, noble-minded, well-versed in Iching and practicing moral statesmanship.