• Title/Summary/Keyword: Nae-hun

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A bibiographic study of psychoses in the Nae ui won's record (내의원(內醫院) 기록중(記錄中) 정신병류(精神病類)에 관(關)한 문헌적(文獻的) 고찰(考察))

  • Ryu Hui-Yeong;Ryu Yeong-Su
    • Journal of Oriental Neuropsychiatry
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    • v.1 no.1
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    • pp.71-80
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    • 1990

  • For giving a person to understand that the relation between being used medicine and psychiatric medicine in the Nae ui won(內醫院). The psychiatric medicine were studied in the Nae ui won's diary. The results are as follows ; 1. It is supposed that the symtoms of Geong Chung, Hyun hun (眩暈) and Bulmyn(不眠) mainly appeared in 1908. 2. It is supposed that the symptoms of Guibeong(氣病) and ulchung(蔚症)mainly appeared in 1920. 3. It is supposed that the symptoms of Guibeong(氣病) and Talyeong(脫營) mainly appeared in 1924. 4. There were Cheongshim(淸心), Anshin(安神) and chingan(鎭肝) which added to a regular medical prescription. Finally with the help of these conclusions of which we have refered, we found that the cause of disease were changed according to the social situation of being free or repressed, and it also coinside with what Nae ui won's record said and practical result.

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A study of Hwang Jae Nae Kyung(黃帝內經)'s O Haeng Kui Ryoo(五行歸類) (황제내경(黃帝內徑)의 오행귀류(五行歸類)에 관한 고찰(考察))

  • Kim, Hun Kwan;Hong, Won Sik
    • Journal of Korean Medical classics
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    • v.9
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    • pp.654-699
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    • 1996

  • By studying Hwang Jae Nae Kyung(黃帝內經)'s O Haeng Kui Ryoo(五行歸類) in view of Chinese-Ancient-Thought like Chun In Hap Il Lon(天人合一論). Um Yang O Hang Lon(陰陽五行論). The theory of the month's age the conclusion is reached as follows 1. Chun In Hap Il Lon(天人合一論) means naturally men and nature consist of one energy to counteract each other and then developed to be concidered that the change of men and nature is same one;that is the basic thought of Hwang Jae Nae Kyung(黃帝內經) 2. Um Yang(陰陽) stands originally for the bright and the dark by sunrise or sunset. Ju Yuk Gye Sa Jun(周易繫辭傳) ahs considered Um Yang(陰陽) as the energy to explain changes of nature. O Haeng(五行) meaned originally five necessary materials or stuffs for living and then Chu Yun(鄒衍) has considered the difference between five powers in the nature through the combination with thought of O Haeng(五行). Hwang Jae Nae Kyung(黃帝內經) writes in the viewpoint of Um Yang O Haeng(陰陽五行) to analyze the changes of men and nature effectively. 3. O Haeng Kui Ryoo(五行歸類) is originated from Sang Su Hong Bum(尙書洪範) and its concrete examples are found in Kwan Ja(管子) and Yu SSi Chun Chu(呂氏春秋). O Haeng Kui Ryoo(五行歸類) in Hwang Jae Nae Kyung(黃帝內經) is widly affected by Kwan Ja O Haeng(管子五行) and adopts the opinion of Kum Mun Kyung Hak(今文經學) because of the background of times and medical physiology. 4. Hwang Jae Nae Kyung(黃帝內經) thinks that O Haeng(五行) means Mok(木) is the energy of being born, Hwa(火) growing-up, Kum(金) accumulating, Su(水) concluding, To(土) devoloping. O Haeng Kui Ryoo(五行歸類) in the heaven and the earth is classified by the property of O Haeng(五行). 5. O Haeng Kui Ryoo(五行歸類) in men can be explained so rationally with the property of O Haeng(五行) and the thery of an organism studied.

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