• 제목/요약/키워드: Nei Jing

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여성(女性) 불임(不姙)의 원인(原因)에 관(關)한 문헌적(文獻的) 고찰(考察) (Literatural Study on the Causes of Infertility in Women)

  • 김은섭;유동열
    • 혜화의학회지
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    • 제9권1호
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    • pp.267-285
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    • 2000
  • According to the literatural study on the causes of Infertility in women, the results were as follows. 1. The causes of Infertility in women were arranged scholarly thoery during to Jin-Yuan era (金 元 時代) from Huang-Di-Nei-Jing(黃帝內經), and literatures after Ming-Qing era(明 淸 時代) divided and added one's own thoery since they choose preceding thoery. 2. In the Modern Medicine, the causes of Infertility in women are divided the product obstruction of Oocyte, the union obstruction of sperm and oocyte by abnormality of vagina, cervix, corpus, fallopian tubes, pelvic, and peritoneum, Endocrine factor, Immunologic factor, and Emotion factor. 3. In the Oriental Medicine, the causes of Infertility in women are attached importance to functional side as 'asthenia-cool of uterus'(子宮虛寒), 'deficiency of vital energy and blood'(氣血虛), 'deficiency of yin'(陰虛), 'impairement of seven emotion'(七情傷), 'disease of extra mierdians'(寄經病), and so forth; while on the other in the Modern Medicine, the causes of Infertility in women are attached importance to organic side as abnormality of uterus and ovary. 4. In the successive literatures, 'asthenia-cool of uterus'(子宮虛寒) occupied most frequency in the causes of Infertility in women and in the next obesity(體肥), 'deficiency of vital energy and blood'(氣血虛), menstrual irregularity(月經不調), deficiency of yin'(陰虛), 'impairement of seven emotion'(七情傷), emaciation(體瘦), 'disease of extra mierdians'(寄經病), and so forth occupied much frequency. 5. In the bodily form, obesity(體肥) and emaciation(體瘦) occupied comparatively more frequency.

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비위생리(脾胃生理)에 수용(授用)되는 황제내경(黃帝內經) 어구(語句)에 관(關)한 연구(硏究) (Studies on the phrases of Yellow Emperor's internal classic(黃帝內經) for the physiology on the spleen and stomach)

  • 원진희
    • 대한한의학회지
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    • 제16권2호
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    • pp.453-489
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    • 1995
  • The research of the phrases related with physiology of stomach and spleen in the contents of Huang Di Nei Jing(黃帝內經) known as the Bible of oriental medicine will make a contribution to a deep understanding of disease of stomach and spleen and a proper clinical diagnosis and treatment of them. In this research of the most appropriate glosses recorded nine kinds of representative medical books including Huang Di Nei Jing Somoon(黃帝內經素問) of Wang Bing(王氷) were picked out: The summaries of the selected contents are as follows: 1. The word 'saliva(涎)' in 'the spleen controls saliva(脾爲涎)' can be viewed as a generic term referring to oral cavity secretion gland as well as the secretion fluid of salivary gland. 2. The phases 'a large reservoir(太倉)', barn organs', 'a reserboir of food stuff', 'a stomach as the market(胃爲之市)', etc mean the function of stomach to receive food(胃主受納). 3. The phase 'generation of five tastes(五味出焉)' means both 'the function of stomach to transform food into chyme(胃主腐熟)' and 'the channelling function of spleen.(脾主運化)' 4. The flowing of the food-Qi(食氣) into stomach brings about spreading Jung(精) into liver and then percolating Jung(精) flow into channel. The channel-Qi(脈氣) flows into lung through channel. As a result, all kinds of channels gather together in lung and Jung(精) is sent into skin and hair. The assembly of Jung(精) with skins and channels moves Qi(氣) into fu-organ and so jung(精) and mental activity(神明) in fu-organ(府) come to be in four organs(四臟). Then if Qi(氣) comes back to power balance unit(權衡) being in the state of equilibrium(權衡以平), the hole of Qi(氣口) comes to determine the matter of life and death through achieving Chun-quan-chi(-寸-關-尺). The above mentioned phrases means the digestion, asorption and transmission of food. When food is taken in stomach, Jung-Qi(精氣) comes to be over flowed upward into spleen, back into lung, finally downward into bladders through water-conduit(水道) controlled by lung. When water- Jung(水精) radiates into whole body with channels of five organs(五臟), both of them fit together with and yin-yang(陰-陽). Therefore, the grasping of the rise and decline of yin-yang(陰C-陽) is necessary to consult patients. The above mentioned phrases is properly viewed to designate the asorption, transmission and excretion of food. 5. Spleen controls flesh(脾之合肉也), the state of spleen is known by human lips, and what this means is that liver plays functions of spread and expansion(肝主疏泄). 6. The phrase 'Jung Jung'((中精)) in 'gallbladder dominates Jung jung(膽主中精)', which in one of the specific expression of 'liver plays functions of spread and expansion(肝主疏泄). 7. It is right that the phase 'The eleven organs in all are determined by gallbladder'(凡十,一臟取決於膽也) is correctly paraphrased as 'only one of ten organs, spleen, is determined by gallbladder'.(凡十,一臟取決於膽也), 8. The small intestine is an organ. which receives the materials digested and sends them out. This means that the function of transforming materials(化物) factually refers to that of separating clearity and blur(泌別淸濁). And it is also thought to have the function of ascending clearity and descending blur(升淸降濁), 9. A large intestine is a transmitting organ(傳導之官) from which a change comes out(變化出焉). the phrase 'change'(變化) in this sentence means both the intake of water and nutrition and the formation procedure of stool through excretion of mucocele.

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여조겸(呂祖謙) 심론(心論) 연구(硏究) : 여조겸과 주희의 사상적 대립과 절충 (A Study on the theory of Mind in LüZuqian(呂祖謙) philosophy)

  • 연재흠
    • 한국철학논집
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    • 제38호
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    • pp.63-96
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    • 2013
  • 주희 장식과 더불어 동남삼현(東南三賢)이라 일컬어지는 여조겸(呂祖謙)은 남송시대 대표적인 철학자 가운데 한 사람이다. 여조겸은 심후한 가학(家學)을 바탕으로 당시의 학자들과 폭넓게 교류하며 자신의 학문체계를 건립하였다. 여조겸의 심론(心論)은 기본적으로 맹자의 양심(良心) 본심(本心)에 관한 이론에 기초하고 있다. 여조겸은 초심(初心) 내심(內心)을 통해 이러한 양심의 의미를 설명하였다. 여조겸에 따르면 양심이 외부사물과 접촉했을 때 바로 생기는 마음이 초심(初心)이며, 초심(初心)은 외부사물에 대해 옳은 판단을 내릴 수 있다. 내심(內心)은 도덕적 자각능력을 회복한 양심 본심을 의미한다. 여조겸의 심론(心論)의 중요한 특징은 심외무도(心外無道) 심외무천(心外無天)에 있다. 여조겸은 이를 통해 마음과 천(天) 도(道) 리(理)가 하나임을 강조하였다. 여조겸은 아호사(鵝湖寺)의 모임을 주선하며, 주희와 육구연의 학문적 절충을 위해 노력하였다. 그러나 발명본심(發明本心)을 주장했던 육구연과는 달리 양심의 자각과 더불어 도문학(道問學) 역시 중시하였다. 한편 여조겸은 주희와 마찬가지로 경(敬)을 중시하였다. 그러나 여조겸에게 있어 경(敬)이란 순일불잡(純一不雜)한 도덕심(道德心)의 무간단(無間斷)을 의미하며, 성(誠)과 동일한 함의를 지니고 있다. 여조겸은 독서와 강학을 중시하였지만, 마음의 자각과 반성, 간단(間斷) 없는 지속을 통해 리(理)를 이해하고 실현할 수 있다고 주장하였다. 이와 같이 주희와의 절충과 대립을 통해 드러나는 여조겸의 심학적(心學的) 학풍(學風)은 남송 시대 사상계에서 중요한 의미를 지닌다고 할 수 있다.

오(吳) 사기(師機)의 외치법(外治法)에 대한 연구(硏究) - ${\ll}$이륜병문(理淪騈文)${\gg}$ 중 <속증약언(續增略言)> 을 중심(中心)으로 - (TA Study of External Therapy by Wu Shi-Ji -Translation and Analysis on <續增略言, xu-zeng-lue-yun> in <理淪騈文, li-yao-pian-wen>)

  • 전재홍;최인화
    • 한방안이비인후피부과학회지
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    • 제18권1호
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    • pp.241-255
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    • 2005
  • Objectives : In order to comprehend and utilize external therapy, we considered that we needed to research Wu Shi-Ji who was a medical specialist of external therapy. We looked at the special study on external therapy in his book, ${\ll}li-yao-pian-wen{\gg}$, especially ; in this part his generai approach to external therapy was well-detaiied. Methods : We translated and analyzed . Results : In , he gives a supplementary explanation about the insufficient attention paid to external therapy, 膏(gao) - (ti) 坐(zuo) (yu) 抹(mo) 纏法(chan fa), through San Jiao(三焦). And he insisted on his conception of external therapy: ointment(膏) and the moth of sneezing, sitting on herbs(坐), steaming or attaching herbs patients's navel, rubbing(抹) and binding(縛), based on ${\ll}nei-jing{\gg}$ and ${\ll}shang-han-lun{\gg}$. He put forward the general rules of external therapy using those methods. And through , he explained that the efficacy of his external therapy was basically the same as internal therapy and medicine, the only difference was in the method. In addition, this external therapy has some merits when compared with internal medicine. First, it's easier to diagnose a disease and treat patients compared to internal medicine. For instance, when a patient has a problem with his abdomen, we just have to diagnose a disease of the abdomen and treat using one method of external therapy on the abdomenal area. Second, external therapy has fewer side effects. And third, we can utilize the meridian theory when we use external therapy. Conclusions : Through , we basically understood his conception of external therapy. Although more research is needed, we suggest that we need to enlarge our usage of external therapy, not just confine ourselves to smaller areas of focus. His point of view suggests that external therapy is not merely an adjunct to internal therapy, but an interdependent course of study and action in its own right.

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치창(痔瘡)과 치루(痔漏)에 대한 침구학적(鍼灸學的) 문헌고찰(文獻考察) (A acupuncture therapy literature study on the hemorrhoids and hemorrhoids complicated by anal fistula)

  • 송원섭;이병렬;이현;채상진
    • Journal of Acupuncture Research
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    • 제20권1호
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    • pp.131-143
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    • 2003
  • Objective : The purpose of this study is to arrange the literature about acupuncture therapy on the hemorrhoids and hemorrhoid complicated by anal fistula. Methods : We arrange Huang Di Nei Jing and fifteen kinds of literature about the hemorrhoids and hemorrhoid complicated by anal fistula. Results : 1. The cause of hemorrhoids are overfatigue, overeating, imbalance of stool(const-ipation or diarrhea), uncontrol sexual excess or abstinence, pathgenic factors of wetness, heat, wind, dry, fire, chronical hemorrhoids that has not been treated, and general weakness. 2. Symptom of hemorrhoids is that skin is projected form the nine holes or varicose extension to become hemorrhoid. Hemorrhoids is small nodosity that projected on the anal inter or outer region, and hemorrhoid complicated by anal fistula is pus which comes out form one or some fistula on the anal around inter and outer region. 3. Therapy method of hemorrhoid and hemorrhoid complicated by anal fistula are elimination pathological heat from blood, promote blood flow to remove blood stasis, cold in nature and purge away fire, remove heat form the blood, promote blood flow to remove blood stasis, cold in nature and purge away fire, remove heat from the blood and eliminate dampness, tonify the spleen and replenish Ki, dispel wind and alleviate pain and so forth. Therapy method of hemorrhoid is to give the first consideration to relieve blood: eliminating pathological heat form blood complicated by anal fistula is to tonify the blood first, than after that eliminating pathological heat form blood. About external method are method of fumigation, method of ointment, method of close with medicine, necrotizing method and also operation(injection, bind etc.)was used for treatment. 4. The prescription are Gurgak-hwan, Wypi-hwan, Gunggyi-tang, Jingyochangchul-tang, Jingyobangpung-tang, Mokhyangbinrang-hwan, Ochi-san, Gamihyanso-san, Jojang-hwan, Sinyung-hwan used frequently. 5. food taboo on patient's diet of the hemorrhoid and hemorrhoid complicated by anal fistula are raw grain, cold or dampness food, alcohol, hot food, Singiberis rhizoma recens, Cinnamomi ramulus. 6. Acupuncture therapy on the hemorrhoid and hemorrhoid complicated by anal fistula are, in the first stage eliminating pathological heat form blood and eliminate dampness, and in the long term eliminate dampness, promote and remove meridian energy, remove that form the intestines, dispel channels and collaterals. 7. Acupuncture points at B2, CV1, B58, B36, B56, Sp5, S30, B25, B54, GV1, GV20, L6, B40 used frequently for the acupuncture therapy, and acupuncture point at GV4, GV1, B30, hemorrhoidal point used form moxibustion. Reduction blood at B40 and blue capillary of Sp9 and acupuncture Chungbaek, Ki-gack, Ki-jung, Ki-mun(Dongsh Kihyel) makes the treatment very effective.

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수종(水腫)의 병인병기(病因病機) 및 침구치료(鍼灸治療)에 대한 문헌적(文獻的) 고찰(考察) (Literatual Study on Etiological Analysis, Pathogenesis and Acupuncture Treatment of Edema)

  • 오창록;나건호;최봉균;윤정선;류충열;조명래
    • Journal of Acupuncture Research
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    • 제22권3호
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    • pp.253-270
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    • 2005
  • 수종(水腫)의 분류(分類), 병인(丙因), 병기(病機), 치법(治法), 변증시치(辨證施治)에 따른 치료혈(治療穴)의 관계(關係)에 대해 황제내경이후(黃帝內經以後) 34종의(種) 문헌(文獻)을 고찰한 결과(結果) 다음과 같은 결론(結論)를 얻었다. 1. 수종(水腫)은 육음외야(六淫外耶), 노권내상(勞倦內傷), 혹(或) 음식실조(飮食失調) 등으로 폐(肺) 비(脾) 비신(脾腎)과 방광(膀胱) 삼초(三焦)의 기능이 장애(障碍)되어 진액수포(津液輸布)를 실상(失常)함으로써 수액(水液)이 저유(貯留)하여 기부(肌膚)로 범일(泛溢)한 것으로 얼굴 팔다리 가슴 배, 심하면 온 몸에 머물러 붓는 병증(病症)이다. 2. 수종(水腫)의 분류(分類)는 병인(病因)과 맥증(脈證)에 따라서 오장수(五臟水) (간수(肝水) 심수(心水) 비수(脾水) 폐유(肺兪) 신수(腎水)), 오종수(五種水) 풍수(風水) 피수(皮水) 정수(正水) 석수(石水) 황한(黃汗)), 십수(十水)(청수(淸水) 적수(赤水) 황수(黃水) 백수(白水) 흑수(黑水) 원수(元水) 풍수(風水) 석수(石水) 이수(里水) 기수(氣水))로 구분(區分)되며, 이밖에 십이수(十二水)와 이십사수후(二十四水候), 양수(陽水)와 음수(陰水)로 대별(大別)되기도 한다. 3. 수종(水腫)의 병인(病因)은 풍사외습(風邪外襲) 폐기부선(肺氣不宣), 수습내침(水濕內侵) 비부건운(脾不健運), 노권태과(勞倦太過) 기포(飢飽) 생육부절(生育不節) 등(等)에서 벗어나지 않으며, 양수(陽水)의 병인(病因)으로 풍수범람(風水泛濫) 습열옹성(濕熱壅盛), 음수(陰水)의 병인(病因)으로 전양쇠허 신기쇠미(腎氣衰微) 등이 있다. 4. 수종(水腫)의 병기(病機)는 폐(肺) 비(脾) 신(腎) 삼경장기(三經臟氣)의 기능실조(機能失調)에 지나지 않으며, 그 병의(病) 근본(根本)은 모두 신에(腎) 있다. 5. 수종(水腫)의 침구치료(針灸治療)에 있어서, 침구치료(鍼灸治療)를 병용(竝用) 하거나 혹은 구법(灸法)만 사용하기도 한다. 문헌상(文獻上) 침자혈위(針刺穴位)는 '수구(水溝)' 혈이(穴) 최요혈(最要穴)이며 '수분(水分) 수구(水構)' 혈이(穴) 구법(灸法)의 최요혈(最要穴)로 기재(記載)되어 있다. 6. 수종(水腫)의 병인병기(病因病耭)에 따른 침구치료(針灸治療)에 있어서 주로 풍(風) 습(濕) 열에(熱) 해당하는 양수(陽水)나 실증(實證)엔 산풍(散風) 청열리습(淸熱利濕) 선폐리전하기 위해 '수구(水構) 족삼리(足三里) 비유(脾兪) 제릉천(除陵泉)(사)(瀉)' 등의 혈을(穴) 침랄사법(針剌瀉法) 하거나 혹구(或灸)하며, 비양허(脾陽虛) 신기허(腎氣虛)에 해당하는 음수(陰水)나 허증(虛證)엔 온운비양(溫運脾陽) 온신조양(溫腎助陽) 화기행수(化氣行水) 하기 위해 '수분(水分) 족삼리(足三里) 기해(氣海)(구)(灸) 비유(脾兪) 신유(腎兪) 삼초유(三焦兪) 태계(太溪)' 혈을(穴) 보(補) 평보평사(平補平瀉) (침자(針刺))하거나 구법(灸法)을 활용한다.

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