• 대한간호학회지
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• 제30권1호
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• pp.72-83
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• 2000

This study purports to review traditional health concepts of Korea by age, and to compare them to health concepts defined in western societies. Furthermore the study offers these results as the basis of construction for Korean nursing theory. Literature for the review were traditional health books published in Korea. These books are Euibangyoochui, Hyangyakjibsungbang, Dongeuibogam, Eiyangpyun, Dongeuisoosebowon, & Hwangjaenaekyung. In addition, articles that studied traditional literature or Korean medical history were reviewed when no publication of a primary source was available. In ancient Korean society, health was viewed as a 'good relationship or harmony with a supernatural subject', 'harmony of earth, water, fire, and air', and a 'long life with no illness'. The treatment aspect of medicine was emphasized in the middle-aged society. The health concepts in the pre-modern society included such concepts as 'jeongkhibojeon', 'adjustment to the nature', 'harmony between yang and yin', 'strengthening of jeongkhishin', 'circulation of owoonyookchi', 'kyungjok mind-body state' and 'jeongshimjeonghang'. Major health concepts in western literature were 'adaptation', 'role performance', 'actualization of human potential', 'adaptation and actualization of potential', and 'comfort'. Traditional health concepts of Korea focus on principles. They deliver abstract meanings, which make their measures uneasy. They believe in holism and unity with nature and especially emphasize the mental aspect. On the other hand, health concepts of western societies focus on phenomena. Their meanings are somewhat concrete, which make their measurements relatively easy. They see a person adapts positively to the environment as an independent being from the environment. These concepts have biopsychosocial aspects with no partial emphasis in the mental aspects. These traditional concepts of health were classified into two main perspectives. One is the unity of heaven & man, and the other is the unity of mind and body. The former perspective is based on the main concept of Chi. The latter has the main concept of ruling of the mind. The two main concepts discussed above need further examination for development of a nursing theory for Korean society. The application of circulation of Chi needs balance and harmony, and the application of ruling of mind needs temperance.

• 대한암한의학회지
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• 제17권2호
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• pp.1-16
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• 2012

Background : Integrative cancer treatment is a holistic approach embracing body, mind, and spirit incorporating conventional treatments of surgery, chemotherapy, radiation and personalized complementary treatments. Wheel Balance Therapy (WBT) of East-West Cancer Center(EWCC), Dunsan Oriental Hospital of Daejeon University was developed to balance out all factors involved in cancer care based on the traditional theories of oriental medicine. Objective : This work aims to analytically review literatures on WBT and its related components. Methods : Literatures published from January 1st, 1990 to April 30th, 2011 were reviewed focusing on 4 main components of WBT; herbal medicine, immune activation, anti-cancer diet, and breathing/meditation. Data were retrieved from medical search engines and electronic data bases including Pubmed, Research Information sharing Service (RISS), Korean-studies Information Service System (KISS), China National Knowledge Infrastructure (CNKI), and Korea's National Digital Library (KNDL). Results : In this review, EWCC's most commonly prescribed formulas are explored. The composition of the formulas, their use in clinical settings as well as the background studies and other therapeutic efficacies are explained. Information on incorporating anti-cancer dietary support and breathing and meditation techniques, other therapies practiced as part of the center's integrative cancer care are also covered. Conclusion : WBT based on holistic theories of oriental medicine embracing body, mind, and spirit is expected to further contribute in promotion of cancer patients' quality of life and prolonged survival time.

• 동의신경정신과학회지
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• 제20권3호
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• pp.35-47
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• 2009

Objectives : The effects of Pinelliae Rhizoma extract(PRe) were tested for the anti-stress action. Methods : PRe was fed to ICR male mice($20{\pm}2g$) orally with the dose of 100 mg/kg/day for five days. Mice were exposed to sociopsychological stress by restraining and seeing foot shock stressed mice for one hour for five days. Results : PRe administration had the effect of decreasing serum level of lipid peroxidation. The elevated plus-maze test is designed to detect the effect of anxiolytic drugs, and PRe administration group showed a significant increase of latency time. From Microarray, common features between mind-stimulus related genes and body-stimulus related genes were not so abundant When PRe was administered, there were some changes in distributions of mind-stimulus related genes but the distributions were not recovered to normal status. Conclusions : These results suggest that PRe can effectively rid the sociopsychological stress and stress concrened diseases.

• 제3의학
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• 제1권2호
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• pp.39-55
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• 1996

The theory of seven emotions is a unique theory in oriental medicine which describes the mutual relationship between body and mind of human. Although, the term 'Seven emotions' was not clearly indicated in ${\ulcorner}$The Yellow Emperor's Internal Classic(黃帝內經)${\lrcorner}$, it is appeared in ${\ulcorner}$A Treatise on the Three Catagories of Cause of Diseases(三因方)${\lrcorner}$ written by Chen Yan(陳言) in South-Song Dynasty. It seemed that Chen Yan explained seven emotions as the internal etiologic factor according to the classification of seven emotions of ${\ulcorner}$Ye-Gi(禮記)${\lrcorner}$ under the academic influence during Song Dynasy which emphasized more on the standard of right and wrong rather than individual emotion. Meditation or consideration modulates the function of spleen and stomach and the metabolism of blood and body fluid and it also controls the various emotions and maintains the equilibrium of human body. Human emotions are influenced by the changes of nature and deeply related to time and space including social-environmental factors. The function and strength of seven emotions: joy, anger, anxiety, worry, grief, apprehension and fright are determined by the external stimulation as the causes of illness.

• 농촌의학ㆍ지역보건
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• 제38권3호
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• pp.163-173
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• 2013

이 연구에서는 절명상 프로그램이 가진 보완대체의학으로서의 가능성을 알아보기 위하여 성인 여성을 대상으로 8주 간의 절명상 프로그램을 시행하고 스트레스, 우울 및 심혈관계 위험 인자에 미치는 영향을 조사하였다. 일개 요양병원에 근무하는 성인여성 60명 중 탈락기준을 통과한 57명을 대상으로 무작위대조군 실험을 진행하였다. 연구대상자들은 실험 전후에 자기기입식 설문을 통해 스트레스, 우울을 단축형 사회심리적 건강 측정도구(PWI-SF), Beck 우울척도(BDI)로 각각 조사하였고, 체질량지수, 허리둘레, 혈압, 당화혈색소, 항상성 모델 평가(homeostasis model assessment, HOMA), 저밀도지단백 콜레스테롤, 고밀도지단백 콜레스테롤, 중성지방을 측정하였다. 실험군에게 스트레칭, 절명상, 정좌명상으로 구성된 절명상 프로그램을 8주간 시행하였으며, 대조군에는 아무런 중재를 하지 않았다. 제외기준을 통과한 57명 중, 실험군 26명, 대조군 27명이 실험을 완주하였고, 실험군은 일주일에 평균 5.16회 절명상 프로그램을 시행하였다. 8주간의 실험 후, 실험군은 스트레스(t=5.102, p<0.01), 우울(t=5.259, p<0.01), 체질량지수(t=2.942, p=007)와 허리둘레(t=2.582, p=0.016)가 유의미하게 감소하였으나, 대조군은 유의한 변화가 없었다. 그 외의 변수에서는 실험군과 대조군 사이에 유의미한 차이가 없었다. 8주 간의 절명상 프로그램 시행 후, 시행 전에 비하여 실험군에서 스트레스, 우울 및 체질량지수, 허리둘레가 유의하게 감소되었고, 변화량의 차이는 대조군과의 비교에서도 유의하였다. 이는 절명상이 심신의학의 한 방법이 될 수 있음을 시사한다.

• 동의생리병리학회지
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• 제33권5호
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• pp.261-266
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• 2019

In order to cope with various issues about access to public health system of Korean medicine and reformation of college curriculum and argument of pseudoscience on Korean medicine etc., a new definition of Korean medicine was devised. Two ways of approach were tried through analysis of precedent cases of definition on traditional medicine firstly and analysis on concept and logic of Korean medicine secondly. As a result, Korean medicine can be defined as a science of theories and application techniques for maintaining health and diagnosing, treating and preventing conditions、causes、prognosis of diseases or damages based on the correlative and complicated understanding about the structure and function of mind and body out of human lives under the environment and society. This definition can be used as a basis to derive legal rights or scope in area of research and education policies and social institutions of the Korean medicine and to confront scientification criticism hereafter.

• 대한한의학원전학회지
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• 제11권1호
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• pp.516-674
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• 1998

Ancient Indian medicine, Ayulveda that had been developed during the period from 1500B.C. to 1000A.D. was a part of Atharva Veda in Vedas, ancient religious literature. Ayurveda accumulated wisdom of life from time immemorial presents that an individual entity is required to live in harmony with nature or universe according to its constitution. Ayurveda is the medical science that grasps individual constitution through Tridosha, a combination of five primary elements(space, wind, fire, water, and earth), and systemetically explains physiological and pathological phenomena which reveal according to the constitution. In Ayurveda, diseases are classfied by various diagnostic methods, and the state of sound body, mind and spirit is maintained by several unique theraphies and regimens. Ayurveda has (once) been developed in the form of monk medicine since it was transmitted as the buddistic medicine in China and Korea. It has a lot of similarities to the oriental medicine that systematizes the theory of holistic idea on the basis that the human body is a small universe corresponding to nature. The oriental medicine and Ayurveda, two main axes of the oriental medicine arouse western medical schools' interest by their perculiar views of the disease and the system of their medical theories. And they are expected to render services to human health.

• 정신신체의학
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• 제10권2호
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• pp.69-77
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• 2002

신체화의 개념과 기전에 관해, 정신분석 이론을 비롯한 많은 이론들이 제시되어 왔다. 저자는 인간의 본질(존재의미의 이해)에 대한 통찰력에서 출발하고 있는 현존재분석의 관점에서 신체화의 개념을 제시하려는 것이다. 현존재분석에서 보는 신체화 현상은 인간의 세계관계의 직접적 표현이다. 현존재분석에서는 신체라는 말 대신에, 의미를 드러내는 '신체성'을 말하고 있기 때문에, 신체화 현상의 이해란 그 현상이 드러내는 의미를 보는 것이다. 그리고 신체화 현상은 세계관계의 직접적 표현이기 때문에 그 현상이 드러내는 의미는 그 인간의 세계관계에 의해 결정된다. 그 현상의 의미를 이해하는 방법은 현상학적 방법이다.

• 사상체질의학회지
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• 제11권1호
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• pp.15-23
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• 1999

연구목적(硏究目的) 이제마(李濟馬)의 철학(哲學)과 의학(醫學)은 사상(四象)을 기초로 형성되어 있다. 그러나 그의 철학(哲學)을 이해함에 있어 태극(太極)(심(心)), 양의(兩義)(심신(心身)), 사상(四象)(사심신물(事心身物))을 반드시 함께 논해야 할 것이다. 본 연구(硏究)에서는 이제마(李濟馬)는 우주발생론적 입장에서 태극(太極) 양의(兩義) 사상(四象)을 어떻게 정의하고, 이제마(李濟馬) 철학(哲學)과 형상관(形象觀)의 궁극적 목적이 어디에 있는지 논하여 본다. 연구방법(硏究方法) 및 연구내용(硏究內容) 동무(東武) 이제마(李濟馬)의 저서(著書)로 확인되거나 추정되는 "격치고(格致藁)", "제중신편(濟衆新編)", "동의수세보원(東醫壽世保元)", "동무유고(東武遺藁)", "동의수세보원사상초본권(東醫壽世保元四象草本卷)" 등에서 발췌하였다. 연구결과(硏究結果) 1. 이제마(李濟馬)는 만물의 근원을 심(心)이라 하여 태극(太極)이라고 정의하였다. 또한 태극(太趣)은 통체-태극(統體-太極)(지예의인(智禮義仁)과 일물-태극(一物-太極)(결각행지(決覺行止))의 두가지 의미를 갖는다. 2. 이제마(李濟馬)는 심신(心身)을 양의(兩儀)라고 정의하였다 또한 심신(心身)은 지행(知行)이다. 3. 이제마(李濟馬)는 사심신물(事心身物)을 사상(四象)이라고 정의하였다. 사상(四象)은 서로 다른 네가지 단위를 합한 것이 아니라 상호관계가 있는 두가지 페러다임을 결합하여 드러난 존재(存在) (=현상(現狀))을 설명하는 도구이다. 그 안에는 태극(太極)과 양의(兩儀)를 모두 함축하고 있다. 4. 이제마(李濟馬) 철학(哲學) 및 형상관(形象觀)의 궁극적 목적은 지행(知行)으로 지인정기(知人正己)에 있다. 학문(學問)(${\Rightarrow}$독서(讀書))을 통한 격물(格物)은 성심(誠心)의 방법이고, 사변(思辯)(${\Rightarrow}$찰용(察容)) 을 통한 신독(愼獨)은 경신(敬身)의 방법이다. 5. 이제마(李濟馬)의 사상철학(四象哲學)은 현상(現象)을 사심신물(事心身物)의 사상(四象)으로 요약하여 이것의 모순(我)을 극복하기 위하여 지행(知行)(심신(心身))을 외재된 형식 즉 양의(兩儀)로 제시하고, 심(心)을 내재된 원리 즉 태극(太極)으로 정의하였다.

• Clinical and Experimental Pediatrics
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• 제64권6호
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• pp.251-259
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• 2021

Psychogenic nonepileptic seizures (PNES) is a neuropsychiatric condition that causes a transient alteration of consciousness and loss of self-control. PNES, which occur in vulnerable individuals who often have experienced trauma and are precipitated by overwhelming circumstances, are a body's expression of a distressed mind, a cry for help. PNES are misunderstood, mistreated, under-recognized, and underdiagnosed. The mind-body dichotomy, an artificial divide between physical and mental health and brain disorders into neurology and psychiatry, contributes to undue delays in the diagnosis and treatment of PNES. One of the major barriers in the effective diagnosis and treatment of PNES is the dissonance caused by different illness perceptions between patients and providers. While patients are bewildered by their experiences of disabling attacks beyond their control or comprehension, providers consider PNES trivial because they are not epileptic seizures and are caused by psychological stress. The belief that patients with PNES are feigning or controlling their symptoms leads to negative attitudes of healthcare providers, which in turn lead to a failure to provide the support and respect that patients with PNES so desperately need and deserve. A biopsychosocial perspective and better understanding of the neurobiology of PNES may help bridge this great divide between brain and behavior and improve our interaction with patients, thereby improving prognosis. Knowledge of dysregulated stress hormones, autonomic nervous system dysfunction, and altered brain connectivity in PNES will better prepare providers to communicate with patients how intangible emotional stressors could cause tangible involuntary movements and altered awareness.