• 사상체질의학회지
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• 제16권1호
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• pp.20-36
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• 2004

After studying the theory of JangBu(臟腑), that is a physiology of Sasang Constitutional Medicine, in Sasang Constitutional Medicine, the author could draw a conclusion as these. 1. The basic thought of Sasang Constitutional Medicine is emphatic on the human beings itself unlike the idea of traditional Oriental Medicine, that accentuate the universe.(The traditional Oriental Medicine has a concept that the human beings follows the order of universe, but Sasang Constitutional Medicine has a different idea that human beings has the free will to the universe and newly comprehend the relationships between human beings and universe.) 2. Like the preceding, the theory of JangBu(臟腑), the physiology of Sasang Constitutional Medicine, is based on the autonomic mechanisms of human body itself. 3. The medical philosophy of Sasang Constitutional Medicine is Sasang(四象), that is Sa(事), Sim(心), Sin(身) and Mul(物). This Sasang is a classification of universe include human beings.(Sa(事) is event, Sim(心) is mind, Sin(身) is body, and Mul(物) is things. these four elements express the universe and human.) 4. The JangBu(臟腑) theory of Sasang Constitutional Medicine regard mind condition as important. The mind condition is divided into two factors. The one is Seong(性) the other is Jeong(情). The Seong(性) is an attitude toward the world, and the Jeong(情) is response to the stimulation from the world. 5. By the actions of Seong(性) and Jeong(情), the human body has different JangBu(臟腑) function, so the human body can be grouped in four constitutions. 6. Because of emphasis on mind condition, the Sasang JangBu(臟腑) theory has activism of human beings itself. 7. This activismor practical philosophy of Sasang JangBu(臟腑) theory, that is a physiology of Sasang Constitutional Medicine, gave birth to ethics or morality in Medical philosophy, that the human practice of ethics or morality bring a health and well being of human body.

• 사상체질의학회지
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• 제13권1호
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• pp.1-7
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• 2001

1. Purpose Through analysing simple herbs of "DongEuiBoGam JangBu", we compare JangBu of traditional oriental medicine with JangBu of Sasang Constitutional Medicine. So we can comprehend the JangBu's difference of traditional-oriental with sasang-constitional medicine. 2. Method We divide herbs into 4 sectors of sasang constitution by "DongMuYooGo", "DongEuiSuSeBoWon SinJunBang" and define constitutional herbs for each type of sasang constitution. On that base, we analyze herbs in "DongEuiBoGam JangBu" into sasang constitution, and compare with JangBu of sasang-constitution 3. Result (1) The simple herb of sasang-constition is over 50% at that of "DongEuiBoGam JangBu" (2) Only small intestine is consist of one-constitional herb, others is 2~4-constitional herb (3) At the simple herbs of "DongEuiBoGam JangBu", Soeumin's herbs many used at Spleen, Stomach, Urinary bladder, SamCho, Taeumin's herbs many used at Lung. At the Soeumin and Taemin, the Sasang JangBu of filling up BoMyungGiJu(保命之主) is connected with traditional JangBu. Soyangin's herbs many used at Heart, Gall bladder, Small intestine and there is no JangBu which Taeyangin's herbs many used. At the Soyangin and Taeyangin, the Sasang JangBu of filling up BoMyungGiJu(保命之主) is not connected with traditional JangBu.

• 동의생리병리학회지
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• 제17권3호
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• pp.585-594
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• 2003

Clinical observation on the diseases of Jang(臟) and Bu(腑) comes to the conclusions as follows: Variation in Jang(臟) and Bu(腑) exists diversely with every man because man is a microcosmos resembling the great universe, 'Mother Nature'. If the patient has a distinctive features of Jang(臟) and Bu(腑) in configuration, the diseas must be caused by the problems of Jang(臟) and Bu(腑). Distinctive features of Jang(臟) and Bu(腑) can be recognized by the shape and color of face, ear, eye, mouth and nose. Distinctive features of Jang(臟) and Bu(腑) should be examined preferentially when it comes to old people, children and persons who have past record of surgical operation on Jang(臟) and Bu(腑) organs.

• 대한한의학회지
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• 제15권2호
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• pp.143-155
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• 1994

A clinical study. related the treatment of Jang-Bu-Peon-Zheng(臟腑辨證), was done in 248 cases of patient who was served in medical service of Oriental medical school in Dong shin University. This study was done in Jeong Do Myun Shin An Gun, Jeonnam. The result obtained were as follows: 1. The ratio between male and female was 1:3.2. and the patients' ages ranged mostly between the fifties and sixthies. 2. When we saw the distribution according to Peon-Zheng(辨證). the syndrom of BiWi system(脾胃系) and Shim system(心系) occupied the highest percentage in the aspect of Jang-Bu(臟腑). In the aspect of syndrome. the Shimhyulher(心血虛) was most numerous. 3. In the distribution of chief complaint. each case showed the difference of prequency. In this fact. we could confirm prequent sign. 4. In the distribution of treatment times. 57 cases out of 248 cases was served in medical service more than three times, which amounts to 23.0%. When we saw the effect of treatment in that 57 cases, 46 cases was more than 'good', which amounts to 80.7%.

• 동의생리병리학회지
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• 제17권3호
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• pp.617-623
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• 2003

The following conclusions are drawn from a review on the theory of correlation between the jang-bu organs in 'Ojangchunchaklon(五臟穿鑿論)' which is quoted in 'Uihakipmoon(醫學入門)' and 'Donguibogam(東醫寶鑑)'. The three yangs and three yins are trisections each of yang ki and y1n ki. They represent three aspects of change in powers of yin ki and yang ki. The theory of Kaehapchu(開闔樞 the opening, closing and pivot) is thought to be the concept which explains the three states of jang-bu organs and meridians in terms of three yangs and three yins. The three yangs and three yins are assigned to twelve months according to the generation, prosperity and vanishment of the water, the fire, the wood and the metal in the circulation of nature with the lapse of time. Most of all, the change of the water and the fire is the main guide to the assignment. Both the theory of exterior-interior relations in jang-bu organs and meridians and the theory of Kaehapchu are founded on the assignment of three yangs and three yins to twelve months. The correlation between jang-bu organs is based on the monthly assignment of three yangs and three yins described in 'Internal classic(內經)' and the theory of Kaehapchu. In the correlations between jang-bu organs and meridians, the exterior-interior relations are the correspondences of Hand to Hand and Foot to Foot. but the relations of Kaehapchu are those of Hand to Foot and Foot to Hand. Jeesan's diagram of pulse is grounded on the correlations between jang-bu organs. On the left of the diagram, jang organs are arranged in the order of hierarchic positions in body. On the right, bu organs are disposed according to the correlations with the jang organs. Jeesan's diagram includes the principles of triple harmony and diagonal groups in twelve earthly branches(十二支). Jeesan's diagram is the frame through which correlations of jung-ki-shin-hyul, five jang and six bu organs, twelve meridians and six intrinsic factors can be observed at once.

• 사상체질의학회지
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• 제11권1호
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• pp.253-269
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• 1999

1. 연구목적 사상인(四象人)은 성정(性情)의 편차에 의해서 결정되는 것으로 우리 모두 알고 있다. 여기에서 동무(東武) 선생의 사심신물(事心身物)정신과 성정(性情)이 사상인(四象人)에 있어서 중요한 요소가 된다. 따라서 사상인(四象人)의 병증론(病證論) 또한 성정(性情)과 사심신물(事心身物)정신으로 설명되어질 수 있다는 것과 사상인(四象人)의 판별을 위한 성정(性情)과 병증(病證)의 일관성을 찾아보고자 하는 것이 연구 목적이다. 2. 연구방법 동의수세보원(東醫壽世保元)에 나타나고 있는 사심신물(事心身物)정신, 사상인(四象人) 결정과정, 성명론(性命論), 사단론(四端論), 확충론(擴充論), 장부론(臟腑論) 등을 통해 사상인별(四象人別) 표리병증(表裏病證) 이해해 보고자 하였다. 3. 연구 결과 사상인(四象人)의 표리병증(表裏病證)이 성정(性情)과 밀접한 관련이 있음을 알 수 있었다. 이것은 사상인(四象人) 결정에 있어서 성정(性情)이 결정적인 요인으로 작용하고 있는 것과 마찬가지이다. 인체의 구조적인 특징으로 표리(表裏), 내외(內外), 상하(上下)와 기능적으로 나타나는 한열온량(寒熱溫凉), 승강완속(升降緩束), 대소(大小)등이 모두 성정(性情)과 사심신물(事心身物)정신으로 해석될 수 있음을 알 수 있었다.

• 동의생리병리학회지
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• 제19권5호
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• pp.1112-1119
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• 2005

The dream is a well-known experience in the routine life. It is necessary to consider the dream to modality of diagnosis because many evidences that the dream represents the physiologic and pathologic changes in the human have been proved in recent days. The oneironosus(病夢) was caused by three factors, which are the external stresses of the body, malfunction of Jang-Bu(臟腑) and irregular of Yin-Yang(陰陽) and Gi-blood(氣血). The oneironosus(病夢) reflects the location, characteristics, progression and prognosis of the disease. In addition, it predicts the development of disease. The principle of treatment for the oneironosus(病夢) is making an effort for the stabilization of mind by eradicating the internal and external factors that make the spirit(神) been unstable.

• 대한한의학원전학회지
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• 제13권1호
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• pp.44-73
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• 2000

I examined throughout where Sa Gi Gang Boo Byung Hyung(邪氣藏府病形) was shown. It is shown in many books, such as Young Chu(靈樞), Kab Eul Kyung(甲乙經), Nan Kyung(難經), Yu Kyung(類經), etc. Sa Gi Gang Boo Byung Hyung got its name by how its contents pointed to the mechanism of getting harmed by Sa Gi(邪氣), and the forms of diseases which were led from five organs and six hollow viscera getting harmed by Sa Gi(邪氣). Sa Gi Gang Boo Byung Hyung is divided into three chapters which are divided altogether into nine sections. The first chapter is on the mechanism of Sa Gi(邪氣)' s harming the five organs and the six hollow viscera. Going into details, it discusses that Sa Gi has got two different ways which are divided into Yum Yang(陰陽) to harm the organs and the hollow viscera. Next, it discusses how faces can endure the cold that well. The second chapter is on the essences such as symptoms, face colors, shapes of pulse, and conditions on the interior part of the elbow. In the first section, it discusses how figures, colors and pulses relate together. In the second section, it discusses different diseases have different pulses and conditions on the interior part of the elbow. The third section is on forms of diseases in five organs and six hollow viscera. The third chapter is on acupuncture. The first section is about acupuncturing six channels. The second is about acupuncture points which is compared to the sea by its function. The third is about the forms of diseases with discussing symptoms and acupuncture points. The forth is about the essence of acupuncture. The ten different pulses of each five organs, and the masses of five organs in Nan Kyung(難經), and Jang Bu Mak Jin Beob(臟腑脈診法) in Eu Hak Yib Moon(醫學入門) are based on 'The six different pulses of each five organs' which is shown in the third section, second chapter. Besides, it plays an important role in study and it can play an important role as well in doctoring such as inspecting, taking pulses and so on. Thus, I found Sa Gi Gang Boo Byung Hyung worth while to study. But, Sa Gi Gang Boo Gyung Hyung was written in ancient letters and was omitted in many parts, which led successive doctors to write different explanatory notes. Thus, I researched the exact meaning through successive explanatory notes.

• 대한한의학원전학회지
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• 제24권2호
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• pp.81-100
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• 2011

Byeon Jeung[辨證], which is to differentiate symptoms is a process of assessing the patient's condition. And like any other differentiation system, a ceratin pathological perspective is embedded. In Onbyeonghak(溫病學), new Byeon Jeung systems were designed to complement the insufficient, existing perspectives on acute epidemic febrile diseases. Oguktong(吳鞠通)'s Samchobyeonjeung(三焦辨證) is one of these newly designed systems. Though the meaning of Samchobyeonjeung varies among Onbyeong(溫病) researchers, they stand on common grounds of differentiating damp-heat disease[濕熱病]. However, Oguktong(吳鞠通) clearly demonstrated this system on epidemic febrile diseases. Researchers have acknowledged the importance of Oguktong(吳鞠通)'s approach, but thorough analysis of the subject has been insufficient. In this study, I have primarily studied the meaning of Samchobyeonjeung by analyzing "Onbyeongjobyeon(溫病條辨)", followed by assessment of negative and positive aspects.

• 대한한의학원전학회지
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• 제19권1호통권32호
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• pp.137-154
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• 2006

From the Study on the Pricking blood therapy of ${\ulcorner}$HwangjeNaegyeong${\lrcorner}$, we conclude as follows; 1. The blood is apt to coagulate because of having concreteness. The blood is mainly coagulate as the collateral Meridian, minute collaterals, superficial collaterals and superficial vessels. By way of the Pricking blood therapy, the Stagnation of blood can be circulated, pathogenic factor removed, Eum-Yang(陰陽) and Gi and blood(氣血) can reach their balance. 2. To bloodletting, we should examine minutely, touch carefully with the region of the stagnated blood. After close observation of the stagnated blood, we should remove the stagnated blood up to clear. At the same time, we should observe carefully the color of the stagnated blood. 3. The acupuncture used for the Pricking blood therapy were stone needle, Bongchim(鋒鍼), Chamchim(?鍼), Pichim(?鍼) and Hochim(毫鍼) etc: After ages, from the base of Bongchim(鋒鍼), the three-edged needle became typical form. The skill of the Pricking blood therapy also became diverse, clinical application became wide. 4. After giving medical treatment with the Pricking blood therapy, reactions are various. Among them are side effects and normal effects. 5. The Pricking blood therapy is usually considered as simple sectional curing method, while it was considered as curing disease of JangBu(臟腑) or meridians in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. Therefore, if we sould apply the Pricking blood therapy on the basis of ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$, we should carefully understand the pattern identification according to Meridians and collaterals, and pattern identification of the Jang-Bu organs.