• Journal of Korean Medical classics
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• v.22 no.3
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• pp.145-160
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• 2009

The most famous thought of Dongjungseo's must be 'the Sky-Earth Response Theory.' The theory includes the Same 'Gi' Correspondence(the Same Category Homology) and explains the relationship between the nature and the men based on Yin-Yang. This theory, commonly studied by the scholars of the political science, however, has been constituting the foundation of the oriental medicine. Also, he insists many other theories related to Yin-Yang including the natural calamity, the treatise of human nature, the name and reality, and the national school of Confucianism, etc. This paper covers the Yin-Yang theory, particularly with regard to ethics. politics, human nature of Dongjungseo, and the comparison of his Yin-Yang and that of the Emperor Inner Cannon. Dongjungseo insists on the harmony of Yin-Yang just only in the area of health care, excluding other areas such as state and family governance. However, in contrast, he asserts the Yang central idea for what he defined as the order of a family, a society and a state. This presents his contradiction and logicality. In the last part of this paper, his logical flaws would be discussed and analysed. However, he is a lucky scholar, because his Yang central idea has been successfully governing peoples for a long time, despite such imperfection and contradiction in his studies.

• Journal of Korean Medical classics
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• v.32 no.3
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• pp.31-45
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• 2019

Objectives : This paper aims to suggest alternative interpretations to previous ones of 'Daedong-eo-Hyeobui(大同於協義)' and 'Gakrip-eo-Cheonri(各立於擅利)' in the chapter 'Theories on Nature and Conduct(性命論)' in Donguisusebowon(東醫壽世保元) which have been found to be inadequate. Methods : Previous interpretations were thoroughly examined, then evaluated based on the narrative form and logical probability of the Donguisusebowon(東醫壽世保元). Afterwards, correct interpretations of the contents were suggested based on the context of the chapter 'Theories on Nature and Conduct(性命論).' Results & Conclusions : Of 'Daedong-eo-Hyeobui(大同於協義)', Daedong(大同) should be interpreted as 'to gather largely' instead of 'all the same.' Hyeobui(協義) should be interpreted as 'to submit willingly' and not 'to cooperate to Ui(義).' In the case of 'Gakrip-eo-Cheonri(各立於 擅利)', Gakrip(各立) means for people of same minds to rise against evil individually while Cheonri(擅利) refers to the evil of coveting for gains individually. There are other cases where existing interpretations have been erroneous other than the suggested examples, which prompts thorough re-evaluation of the text.

• Journal of Haehwa Medicine
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• v.11 no.1
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• pp.91-101
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• 2002

According to the literature on the, the results were as follows. 1. The mechanism of External therapy for prostatitis is some medicicne to come into prostate have anti-inframation and the other medicine to come into nerve system control pain. 2. For the method are uesed hip bath, enema and sticking the pacth to the umbilicus etc. 3. For the medicine are used safflower(紅花), patrinia(敗醫草), chrysanthemum flower(菊花) and Cortex Phellodendri(黃栢). nature and flavor of the medicine is almost cold, bitter in taste and hot in taste. 4. For the classification of medicine are used drug to induce diuresis to elominate stranguria(利尿通淋藥) and drug to induce diuresis to dispersing swelling(利水退腫藥). sometimes they are used to Heat-clearing and detoxifying drug(淸熱解毒藥) and blood-quickening aget(活血祛瘀藥).

• Herbal Formula Science
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• v.14 no.1
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• pp.42-51
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• 2006

This study was investigated to make sure the range of Radix Asparagi treatment. the nature of disease. the pathology and the dosage of it in Dongeuybogam. The consequences were as follows: 1. The Radix Asparagi is used in 11 fields of treatment such as exhaustion, tussis and phlegm. blood diseases. etc 2. The Radix Asparagi is primarily used in the treatment of heart and lung disease, weak and infirm. and controlling hydrate and fever as well as tussis and phlegm. 3. The Radix Asparagi is used for nature of disease which of transmitting between sap and fever. cardiac disease caused by stress. floating fever. debility of blood, malfunction of heart and kidney. and deficiency of vitality. 4. The Radix Asparagi is used in a range of $2g{\sim}16g$ per dose with 4g being the typical dose for most treatments. 5. The Radix Asparagi is used as a fundamental prescription with several herb remedies for the pathology. The Radix Asparagi has been used to moisten the dryness and to keep the balance among fever of heart, lung, and kidney. According to the results. I suggest to use Radix Asparagi in a various pathogenic fields. The Radix Asparagi is able to use to improve not only fatigue. but also diabetes, cataract, and debility of blood.

• The Journal of Korean Medicine
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• v.24 no.3
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• pp.130-137
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• 2003

Water, in a living being, is as essential as the essence derived from food is in maintaining one's life. The concepts are expressed in forms of "food and drink" and "drink-food" in the ${\mathbb{\ulcorner}}Hwangjenakyoung{\mathbb{\lrcorner}}$ and most of the other oriental medicine related references. Following the steps of the human body's metabolism, the water source builds up characteristic formations, such as bodily fluids (blood/perspiration/urine/essence), in each transforming phase according to the nature of the Ki that propels the transformation. Furthermore, each characteristic formations has its' own suitable duties, distinctive features and its field of activation. The vital energy of life is identified as a positive property due its fluidity and its formless nature. In order for this vital energy to come into its own, it needs to weld into one with the material-natured body of the negative property which will embrace the positive property and transform it into body fluid. Water taken into a body will undergo the first activation of Ki, dissolving the Wigi and the Wongi and transforming into the primary body fluid. The delicates among the dissolved Ki will once again go through a transformation in the Jungcho. It will turn into red blood, with influence of the vital function. When the vital energy completes its duties in all parts of the body, it combines with water again and transforms into the secondary bodily fluid. This is when the Takgi gets filtered and the new enriched essence is created.

• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• Journal of Sasang Constitutional Medicine
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• v.24 no.4
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• pp.92-99
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• 2012

Objectives : The purpose of this study is to give account of effects of the Korean herbal medicine therapy which is based on the Sasang constitutional medicine for the patient who has suffered from scale of back caused by psoriasis. Method : Psoriasis patient was diagnosed Soeumin based on his nature and emotion, physical characteristics, symptoms. He was medicated Soeumin Goepungsan. Results and Conclusions : Psoriasis patient who was treated with Soeumin Goepoong-san showed improvement in Psoriasis symptom and general condition. This case study describes the effectiveness on psoriasis symptom by using Soeumin Goepoong-san.

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.1-16
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• 2004

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

• The Journal of Korea CHUNA Manual Medicine
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• v.3 no.1
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• pp.85-96
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• 2002

Objectives : The purpose of this study is to get knowledge about osteopathy and to applicate the osteopathy to oriental medicine. Methods: We investigated several books and literatures on osteopathy related sites explored by internet to know the general theories and present conditions of osteopathy in Korea and other countries. Results & Conclusion : 1. The principles of osteopathy are as follows. First, the human being is a dynamic unit of function. Second, the body possesses self regulating mechanisms which are self healing in nature. Third, structure and function are reciprocally interrelated. Fourth, the body rational therapy is based upon knowledge and use of the above three principles. 2. Doctors of osteopathy evaluate the musculoskeletal system to identify structural problems and to support the body's natural tendency toward health and self healing. 3. We can applicate the osteopathy to oriental clinical medicine based on interpreting the principles of osteopathy.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.3
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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.