• 대한한의학원전학회지
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• 제21권1호
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• pp.295-302
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• 2008

Until the middle of the 20th century, exogenous febrile disease was the most common disease that threatened the human health. For a long time, oriental medicine doctors developed many ways to cure this disease by studying pathogenic factors. The phthogenic factors and treatments of exogenous febrile disease with time are as followings. "Naegyeong(內經)" : Cold pathogen. Diaphoretic therapy, purgation therapy. Hwata : Cold pathogen. Diaphoretic therapy, emetic therapy, purgation therapy. Jangjunggyeong(張仲景) : Cold pathogen. Eight principal therapeutic methods except diaphoretic therapy with pungent and cool properties. Yuhagan(劉河間) : Fire pathogen. Diaphoretic therapy with pungent and cool properties. Idongwon(李東垣) : Improper diet and overstrain. Reinforcing therapy. Ouga(吳又可) : Epidemic pathogenic factors. Diaphoretic therapy with pungent and cool properties, Heat-reducing therapy. purgation therapy Seopcheonsa(葉天士) : Warm pathogen. diaphoretic therapy, Heat-reducing therapy, expel Heat therapy, cooling the blood and eliminating stagnation of blood. Oguktong(吳鞠通) : Six pathogenic factors. Eight principal therapeutic methods including diaphoretic therapy with pungent and cool properties.

• 대한한의학원전학회지
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• 제23권6호
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• pp.97-108
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• 2010

Salt is a vital inorganic substance to human body and is seasoning in food. It is an absolute alternating factor on fermented food. What's more, in the oriental medicine, it is widely used to raise the pharmacological effect as a component of a prescription when processing a medicine, and when taking the medicine. Though, Importance of salt is often unaware and it is not used in the right way. focusing on "東醫寶鑑 內景篇 Donguibogam-Naegyeong" I categorized the methods of salt's prescription, dose, processing, seasoning, etc. The contents were compared and studied as well. When salt is used as a medicine, It is used as a main medicine, complimentary(aid) medicine, Jjim-Jil(hot towel or bath etc), vomiting medicine and gargling water. when taking the salt water with other medicine, depending on the type of the medicine, boiled salt water, warm alcohol or salt water, mixing powder medicine with salt water etc The methods are diverse. The reason to process medicine with salt or salt water is to bring the pharmacological Qi(energy) down to increase remedial value. When processing a medicine, kneading dough with salt water and the case using food ingredient as medicine salt was used as seasoning. Kneaded mud with salt were used to cover medicine or on the outer surface. This proves that it prevents the dryness and helps the medicine cooked even. Like this, salt is vital and highly-valued medicine in the oriental medicine. learning the right method of using salt and if it were used properly It is considered that it would increase the Pharmacological effect.

• 대한한의학원전학회지
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• 제19권4호
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• pp.202-211
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• 2006

From the study on A Study on A Study on Formation of Oriental Medicine Theory based on Analogical Inference, the conclusion is as follows. Analogical inference belonging to informal logic has very important point that it makes new knowledges of unknown field from basis of common knowledge field. The form of Analogical Inference is "A: a-B: (b)", In "Naegyeong(內經)", models of analogy are classified into two types. One is that of analogical inference making new knowledges in company with effects of Heung-gi(興起), Another is to unite common knowledges, While the example of analogy between military science and medicine belongs to type of the former, example of bureaucracy and medicine belongs to type of the latter, that based on rearrangement of common knowledge. Two type have similar system of national government or military management in basis. In such process of analogical inference, we expect that new knowledges of Oriental Medicine would be accumulated in the future, in the same way of the past.

• 대한한의학원전학회지
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• 제24권2호
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• pp.1-12
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• 2011

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeon-hak(玄學), I investigated the quotations of Taoism Books such as Jang-ja(莊子) in the Hwangje-Naegyeongsomunju(黃帝內經素問注), and came to the following conclusions. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted Taoism Books such as Jang-Ja 10 times at 8 passeges which suggest the idea of Hyeon-hak. Through this annotating process, he suggested the vision of the Hyeon-hak idea which pursued the harmony of system and human nature. In the process of the annotating, he expressed the way of sage who practicing the caring of one's own health. And he emphasized on body and perfectly preserving of nature of oneself. Wang-bing especially emphsized on cultivating of one's mind while he insisting one's human nature. This means he pursued one's nature under the actual system, which was different from general Taoism. It was Hyeon-hak idea. So we can interpret Wang-bing as a sucessor of Hyeon-hak philosophers of Wi-Jin(魏晋) period.

• 대한한의학원전학회지
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• 제22권1호
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• pp.93-102
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• 2009

During the Geum and Won dynasties, the documentary characteristics of "Chimgyeongjinam","Chimguokryonggyeong" can be summarized into the following. 1. "Chimgyeongjinam" 1) "Chimgyeongjinam" is an acupuncture and moxibustion anthology by the acupuncture expert of the Geum and Won dynasties, Duhangyeong(竇漢卿) which was edited and revised by Dugyebang and is a kind of "Chimgusaseo(鍼灸四書)" that was printed in the Huanggyeong Imja year of the Won dynasty(1312). 2. This book was printed as a kind of "Chimgusaseo" and the origins of the editions are as such. The entire text of "Chimgusaseo" originates from the Won edition[元刊本] of "Chimgyeongjinam". 3. This book has all the 12 acupuncture and moxibustion dissertations by Du. 4. Most of the contents of Du's works in this book are collections from older medical books like "Jaoyujuchimgyeong(子午流注鍼經)","Donginsuhyeolchimgudogyeong(銅人腧穴鍼灸圖經)","Yujupalhyeol(流注八穴)","Naegyeong(內經)". 5. Duhangyeong's works on acupuncture and moxibustion were mostly collected by later generations and reflected in books on Du's acupuncture methods. dynasty. 2. "Chimguokryonggyeong" 1) The full title of "Chimguokryonggyeong" is "Pyeonjaksineungchimguokryonggyeong(扁鵲神應鍼灸玉龍經)" and it was edited by Wanggukseo(王國瑞) in the Won dynasty. 2) This book was written before 1290 and there is the '"Munyeongaksagojeonseo(文淵閣四庫全書)" edition' which was pretty much spread around much. 3) The main part of this book is the 'Okryongga(玉龍歌)' and it's annotations. 4) The main contents of this book is a record of the acupuncture techniques of the acupuncture master of the Won dynasty, Duhangyeong.

• 대한한의학원전학회지
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• 제19권4호
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• pp.86-100
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• 2006

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.

• 대한한의학원전학회지
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• 제22권4호
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• pp.199-211
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• 2009

The concept of Myeongmun(命門) could be found in early medical texts such as "Naegyeong (內經)" and "Nan-gyeong(難經)", but the real idea about Myeongmun(命門) had mainly originated from "Nan-gyeong", in successive medical research. The concept of Myeongmun in "Nan-gyeong" could be read as an organ without form, and under the influence of Taoism theory, the concept of Myeongmun could also be understood as Danjeon(丹田). The theory about Danjeon in Taoism theory affected the concept of Myeongmun in medical theory to be closely related with the concept of Hwa(火), especially Sanghwa(相火). Through the theoretical development of Myeongmun and Sanghwa, the concept of Sanghwa could have been understood as a kind of Hwa(火) in human body, and the theoretical development like this had appeared from the time of Geumwon(金元) dynasty, when many medical doctors had experienced the Naedan(內丹) theory of Taoism. Under the influence of Taoism theory, from the time of the Geumwon dynasty to Myeong(明) dynasty, efforts to explain the concept of Myeongmun and Sanghwa in the human body made various meaningful theoretical products, which was not well-known within medical theories of ancient times. We need to recognize the differences in the understanding of the concept of Myeongmun and Sanghwa among each medical doctors, especially among those that showed opposite views. This study is based on the opinion that the difference in the understanding of the concept of Myeongmun and Sang-hwa among each medical doctors had been mainly due to the difference of understanding and analyzing the Taoism theory as the origin of the Myeongmun and Sanghwa theory in medicine. Regarding this, this study will take an overview of the successive development of Myeongmun and Sang-hwa theory in medicine, and will also look into the concept of Danjeon and Sanghwa in Taoism theory, which will allow better understanding of the progress of development of the Myeongmun and Sanghwa theory.

• 한국의사학회지
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• 제17권1호
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• pp.119-141
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• 2004

DongUiBoGam(東醫寶鑑) is Joseon's classic medical text that has great significance in the medical history of Korea. However, the context of the treatments of accupuncuret&moxibustion in the book are hardly studied. This study is for the purpose of examining the treatments of accupuncuret&moxibustion in DongUiBoGam(東醫寶鑑), and it starts with studying the accupuncuret&moxibustion part of DongUiBoGam(東醫寶鑑)'s NaeGyeong Chapter(內景篇) for starters. Through this study, the following could be known. 1. In DongUiBoGam(東醫寶鑑)'s NaeGyeong Chapter(內景篇), it is written that it quoted many various books, but actually, most of the parts are quoted from LouYing(樓英)'s YiXueGangMu (醫學綱目). 2. LouYing(樓英)'s YiXueGangMu(醫學綱目) is a work of the Ming Dynasty, which is when China's study of accupuncure&moxibustion was completed and many books on accupuncure&moxibustion were published. 3. However, in DongUiBoGam(東醫寶鑑), it mainly quotes from YiXueGangMu(醫學綱目), instead of these professional acupuncture&moxibustion texts. This is because this book is a comprehensive medical text with various medical theories, which share the same flow with DongUiBoGam(東醫寶鑑), and at the same time, it organized the treatments of accupuncure&moxibustion in a big scale in various ways.

• 대한한의학원전학회지
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• 제22권4호
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• pp.1-13
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• 2009

When feeling the pulse, healthy man' pulse is the criterion for diagnosis whether you are a sick person. Healthy man is defined as one who is harmonious and not sick in sympathy with natural order. Among the factors for being Healthy man, breathing and pulsation, Chon-gu(寸口) and Inyeong(人迎) are most closely connected with the representative methods of feeling the pulse which are used currently. According to "Hwangjenaegyeong(黃帝內經)" on breathing and pulsation, the pulse beats twice per a breathing-in and a breathing-out each. And for a specific breathing, it beats 5 times including the remnant with a big breath. That the pulse beats twice means that it beats not only twice, but also regularly and repeatedly. The remnant is related to the meaning on a leap month, 5-time beating during a breath is connected with the contents of Osipyeong(五十營). A human is not always in stable and sticks to balance continuously with changes under the circumstances. So when it comes to a criterion how to measure the pulsation frequency, breathing is much more reasonable than pulsation and breathing calculated for a minute. According to "Hwangjenaegyeong(黃帝內經)", Healthy man is the person of whose Chon-gu and Inyeong are in order and much the same in response to each other. Although there is a minor difference in the meaning of term between Chon-gu and Gigu(氣口), Maekgu(脈口) in originally, it is used as almost same meaning when Chon-gu is used in opposition to Inyeong. Afterwards, depending on medical men, around neck or Chon-gu of the left hand are measured for Inyeong. However, Inyeong described in "Naegyeong(內經)" is Jokyangmyeong(足陽明) and it means the Hyeol(穴) around neck where the pulse beats, it looks like about the carotid area. Chon-gu is fall under Eum(陰) and Inyeong(人迎) is fall under Yang(陽). Therefore Chon-gu is continuous with eumgyeong(陰經) and Inyeong is continuous with yanggyeong(陽經). In addition, the pulse and the four seasons meet each other and Inyeong is a little stronger in spring summer and Chongu is a little stronger in fall winter.