• 한국철학논집
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• 제27호
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• pp.63-84
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• 2009

본 논문의 목적은 유의(儒醫)의 의학적 특징에 근거하여 유학의 심(心)에 관한 논의가 의학적으로 어떻게 전개되는지를 고찰하는 것에 있다. 유의(儒醫)들은 심(心)에 관한 유학적 논의를 축적하여 의학적으로 활용함과 동시에 『내경』의 오장신(五藏神)이나 칠정(七情)·오지(五志) 등 감정과 정서 등의 부분과 연계하여 유학과 의학을 회통하여 이해하려고 하였다. 천인상응(天人相應)의 논의는 '음양오행(陰陽五行)' 배당으로 이어지고, 오장에 배당된 칠정(七情)과 오지(五志)는 결국 인간의 심성이 외부와의 만남을 통하여 사회적·윤리적 의미의 심신관계를 설정하는 키워드가 된다. 유의(儒醫)들의 의학적 특색도 여기에서 찾을 수 있다. 성리학의 심통성정(心統性情), 인심(人心)·도심(道心) 등의 논의는 물론 주정(主靜) 등을 적극적으로 활용하게 된 것은 『내경』의 칠정(七情)·오지(五志)의 논의와 상통점을 유학에서 찾을 수 있었기 때문이다. 유의(儒醫)들은 유학적 심성에 대한 의학적 전개에는 군화(君火)·상화(相火)가 자리하고 있다. 군화(君火)·상화(相火)는 『내경』에 문헌적 근거가 있으나, 유의(儒醫)들은 이를 바탕으로 군화(君火)·상화(相火)의 논의를 유학의 심성수양의 논의와 결합하여 의학적으로 유학의 심성론을 전개하는 단초를 마련하였다. '심화(心火)가 일신(一身)을 주재(主宰)한다'는 주장을 수용하면서도, 활발발(活潑潑)한 기(氣)의 운동변화를 표현하고자 군화(君火)·상화(相火)라는 이원적 구조를 설정한 것으로 판단한다. 이어 '군화(君火)-상화(相火)'를 주진형(朱震亨)이 인화(人火)-천화(天火)의 관계로 설정한 것은 군화(君火)를 교인접물(交人接物)하여 욕망을 일으키는 정지(情志)의 영역으로부터 구분하기 위한 것으로 판단한다. 그 과정에서 주진형(朱震亨)은 도교와 의학 그리고 유학을 회통적으로 이해하고자 하였고, 그 이해와 분석을 위해 주진형(朱震亨)은 주렴계(周濂溪)의 『태극도설(太極圖說)』과 주자(朱子)의 인심도심설(人心道心說) 등을 적극적으로 활용하였다. 이어 주진형(朱震亨)은 상화(相火)의 망동(妄動)을 방지하기 위해서는 주정(主靜)과 인심(人心)·도심(道心)이라는 유학(儒學)의 방식을 제시하였으며 아울러 신체의 음양중화(陰陽中和)를 위해서는 정지(情志)의 망동(妄動)으로 인한 진음(眞陰)의 고갈을 '자음(滋陰)'을 통하여 극복하여야 함도 제시하였다.

• 대한한방소아과학회지
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• 제24권1호
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• pp.104-116
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• 2010

Objectives The Medical record consist of symptoms, the cause of a disease, diagnostic studies, medical treatment, prescription, and so on. Doctors can use medical records as data for diagnosis, treatment, and education. Therefore, medical records are beneficial. Methods Translating $\ll$Xiao Er Yao Zheng Zhi Jue$\gg$ into modern Korean, and studying the medical records of Qian Yi(錢乙)'s Medical concept in $\ll$Xiao Er Yao Zheng Zhi Jue$\gg$ were examined. Results Regarding the diagnosis of the pediatric diseases, Si Zhen He Can(四該合參), consider in the eye exam closely. In addition, he closely combined the concept of Wu Zang Bian Zheng(五藏辨證), and diagnosis the pediatric diseases. Wu Zang Bian Zheng(五藏辨證). what Qian-Yi(錢乙) established method was based on Zheng Ti Guan(整體觀) in Huang Di Nei Jing(黃帝內經). Qian-Yi(錢乙) took a close look on Chuang Zhen(瘡疹) which had been an inadequate field in those days. He criticized on the habitual misuse of medications. He treated Ji Jing(急驚) and Man Jing(慢驚) separately; Ji Jing(急驚) as Liang Xie(凉瀉) and Man Jing(慢驚) as Wen Bu(溫補). He proposed Zong Gan Zhu Feng and Xin Zhu Jing(縱肝主風, 心主驚) theory and formulated Jing Feng(驚風) theory as well. He emphasized the treatment to Gong Bu Shang Zheng, Bu Bu Zhi Xie, Xiao Bu Jian Shi(攻不傷正, 補不滯邪, 消補兼施) because he had a clear demonstration to Han Re Xu Shi(寒熱虛實) of the five viscera in the field of Fang yao(方藥). Conclusions Understanding $\ll$Xiao Er Yao Zheng Zhi Jue$\gg$ and its medical records of Qian Yi(錢乙)'s medical concept had quintessential meaning to both modern pediatrician and oriental medical doctors of all medical fields in treating children.

• 동의생리병리학회지
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• 제22권4호
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• pp.725-732
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• 2008

From old times, we think it is very important to become pregnancy with child and to give birth healthy, as the human gives not just body but also spirit. When we judge pregnancy, we usually check lady's menstrual cycle. But it is too difficult to diagnosis as pregnancy only check that. Therefore feeling pulse has been made use of knowing pregnancy or not, monthly pregnancy states and childbirth. "Haung-di-nei-jing" mentions pregnancy-pulse, for example, "Yin beats and Yang distinguishes", "Shou-shao-yin-mai moves severely", "Lady has some symptoms, but no Xie-mai". Since then, there are many opinions of schools about that. For the period of pregnancy, pulse shows special features, according as the symptoms differ from month to month. When pregnant woman is just about to bear, her pulse changes unusually. In oriental medicine, it is called as Li-jing-mai. Pregnancy-pulse is worth refering to pursue a clinical examination.

• 한국의사학회지
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• 제29권2호
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• pp.17-33
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• 2016

Objectives : The goal of this paper is to verify the hypothesis that the diagrams of liver from MingTangZangFuTu (明堂臟腑圖) were derived from ZangFu diagrams (臟腑圖) before northern Song Ages. Methods : The difference of form of liver was analyzed by means of 4 factors, e.g. shape, number, veins and a petiole of leafs, in diagrams from YanLuoZiNeiJingTu [煙蘿子內境圖], OuXiFanWuZangTu [歐希範五臟圖], CunZhenTu [存眞圖], MingTangZangFuTu and ones of liver from Taoism and MingTangZangFuTu. Results : Diagrams of whole body and liver from MingTangZangFuTu were first found in ZhenJiuJuYing (鍼灸聚英). Among them, lobed shape was first found in YanLuoZiNeiJingTu (in Wudai [五代]), a petiole in OuXiFanWuZangTu (northern Song Ages) and 7 leafs in WuZangLiuFuTu (五臟六腑圖. from Tang (唐) Ages to early northern Song Ages. unknown author.), one of references of UiBangNyuChwi (醫方類聚) (1455). However, veins of leafs were drawn in no diagrams. Conclusions : In diagrams of liver from MingTangZangFuTu, shape and a petiole of leafs were based on diagrams of ZangFu before northern Song Ages, but 7 leafs came from WuZangLiuFuTu. However, veins of leafs were not derived from any diagrams in same period.

• 대한한의학원전학회지
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• 제18권2호통권29호
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• pp.205-212
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• 2005

Zhang Zi-He is one of the Jin&Yuan's four masters, and he used Dong-Xia method well, as well as he is one a medical man who contributed to the development of the medicine. He valued the pathogen. He recognized that the pathogen is a great cause of an attack of a disease, so, first, we have to get rid of pathogen, and it makes the Vital essence and energy recovered. He said, we have to get rid of the pathogen thouroughly. He used 'Wei Ci'-using fei zhen and densely puntuating many times and bleeding much, so the pathogen can't remain. He said if we bleed, it is same as the sweating. And about ${\ulcorner}Nei Jing{\lrcorner}$'s meaning, he said that bleeding is same as sweating and after bleeding, diaphoresis is not required, but it is good to bleed after sweating. He said that we removeing the fire and we can circulate Qi and blood. He set count on the body's circulation of our body, and it is the great cause of a disease. So, He quoted the ${\ulcorner}Nei Jing{\lrcorner}$'s sayings, and emphasized the importane of the circulation of qi and blood. And this Zhang Zi-He's way is in relation with 'Liu He Jian's fire and heat theory.

• 대한한의학원전학회지
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• 제31권2호
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• pp.83-103
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• 2018

Objectives: The Qing Dynasty experienced a development in Yunqi even greater than in the Ming Dynasty. Popularization and universalization of Yunqi theory led to many books on the subject published, especially with weights on Warm Heat Disease and Pestilence, also giving birth to new Yunqi theories. A study into this development has a great significance in the study of the traditional medicine in Qing. Methods: The paper studies the Yunqi books published in the Qing dynasty to find out the unique characters of those books. To understand the direction which the Yunqi theory in the Qing period took, the paper also reviewed the positions of different groups, those who were favorable, those who compromised, and those who were unfavorable. Results: Four directions were taken by the study of Yunqi in the Qing period. First is the systemic study and composition of Neijing's chapter of Yunqi. This direction was taken by Liumaoxiu's NeiJingYunQiBingShi) and $N{\grave{e}}ijingyunqibiao$, Xuefuchen's Suwenyunqitushuo, Zhuenhua's Suwenyunqiqianshuo, an unknown person's Su wen yunqi chao, Weigeliu's Neijingqihuapian. The second direction is the study of Yunqi in relation with the Warm Heat Disease and Pestilence, which was taken by Mayin lin's Wuyunliuqiwenyifayuan, Lumaoxiu's Suwenyipianbìngshi, Litianchi's Shiyiwenbingqìyunzhengyan lun, and Wangxun's Cihangsanyuanfujifang. The third direction deals with a new Yunqi theory. The Fourthis the explanation of Yunqi in the form of Songs, which was taken by Wuqian's Yunqiyaojue, and Wengzao's Yunqiyaojue. Conclusions: Ludanchen published Yunqibian, and explained that Haizichouyinmaochen, which is the eclipse's south latitude, becomes Nanzheng, and Southern government, which is the eclipse's north latitude, becomes Northern government. Lumaoxiu revealed that the Liuqidasitian, founded by Wangpuzhuang, his great grandfather on the mother's side, is in alignment with the theory of Dashitian, used by Liushozhen, Lidongyuan, Zhudanxi, and Zhangjingyue. The representative figure in the favorable view of Yunqi in the Qing period is Wuyang, that of those who compromised is Fengzhaozhang, and that of opposition is Zhangzhuo.

• 한방재활의학과학회지
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• 제19권2호
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• pp.113-123
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• 2009

Objectives : The purpose of this study is what Saamchimbeop's method of reinforcement and reduction. Methods : 1. We reffered to the Bo-Sa method of DongeuiBo-gam(東醫寶鑑), Uihakim-mun(醫學入門), Uihakjeong-jeon(醫學正傳), Chimgugyeongheom-bang(鍼灸經驗方), Biaoyou-fu(標幽賦) in Cimgudaeseong(鍼灸大成), Nei-Jing(內經). 2. We make a conjecture that Zheng(正), Ying(迎), Sui(隨), Xie(斜) Yingzheng(迎正), Duo(奪), Zhenghuoxie(正或斜), Wen(溫), Liang(凉), JongYang-Inyin (從陽引陰) in Saamchimbeop are another expression of method of reinforcement and reduction and compared with the method of reinforcement and reduction of DongeuiBo-gam(東醫寶鑑), Uihakim-mun(醫學入門), Uihakjeong-jeon(醫學正傳), Chimgugyeongheom-bang(鍼灸經驗方), Biaoyou-fu(標幽賦) in Cimgudaeseong(鍼灸大成), Nei-Jing(內經). Results : 1. Zheng(正) and Xie(斜) are angle of acupuncture manipulation. The descending inserting of Yang-meridian is acupuncture manipulation for the Tonifying effect(補法) and the direct inserting of Yin-meridian is the Dispersing effect(瀉法). 2. JongYang-Inyin(從陽引陰) is the contralateral acupuncture. 3. Ying(迎) and Sui(隨) in the Saamchimbeop are same meaning the method of reinforcement and reduction(補瀉手技法). 4. Saamchimbeop's the final aim is the Wen-Liang(溫凉) according to the disease strong and weak in the Ohaeng-seo of Saam-acupuncture. Conclusions : Saamchimbeop's method of reinforcement and reduction is reinforcement-reduction by lifting and thrusting the needle, breathing reinforcement-reduction method, reinforcing and reducing achieved by rapid and slow insertion and withdrawing of the needles, reinforcement and reduction by opening and closing of needles with contralateral acupuncture by Yin-meridian or Yang-meridian. Saamchimbeop's the final aim is the Wen-Liang(溫凉) according to the disease strong and weak.

• Journal of Acupuncture Research
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• 제25권5호
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• pp.1-16
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• 2008

Backgrounds : There have not been so many studies about the correlation of logical background between acupuncture and herbal medicine. Objectives : This study was aimed to find out the logical relationship between acupuncture points of Wushijiuyu(五十九兪) and Fangfengtongshengsan(防風通聖散) for the treatment of fever disease. Methods : I investigated the background of rationale of Wushijiuyu(五十九兪) and Fangfengtongshengsan(防風通聖散) through survey of classical text include Yellow Emperor's Classic of Medicine(.帝.經內經, Hwang Di Nei Jing), Liujing(類經), Zhenjiujiayijing(鍼灸甲乙經) and Huangdisuwenxuanmingfanglun(黃帝素問宣明方論). Results & Conclusions : The words "Wushijiuyu(五十九兪) and Wushijiuci(五十九刺)" are founded in the Yellow Emperor's Classic of Medicine(黃帝內經) are either prescription of the acupuncture points for the treatment of fever disease. However, acupuncture points of two methods are not same. According to Liujing(類經), Wushijiuyu(五十九兪) have used acupuncture points located in head, upper and lower extremities, trunk, and back. However Wushijiuci(五十九刺) just select acupuncture points of head and extremities without those of trunk and back. Acupuncture points located in yang meridian(45points) and Dumai(督脈, 5points) are significantly used more than those of yin meridian(8 points) and Renmai(任脈, 2points) in Wushijiuyu(五十九兪) and Wushijiuci(五十九刺). The distribution of acupuncture points used Wushijiuyu(五十九兪) have closer correlation with Fangfengtongshengsan(防風通聖散) than Wushijiuci(五十九刺) in the prescription.

• 동의생리병리학회지
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• 제20권4호
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• pp.766-783
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• 2006

This study describes philosophical background regarding '虛' in oriental medicine in an effort to understand the relationships among some of the Eastern philosophy in accordance with differentiated meanings in several resources by analyzing examples of '虛' in Huang Di Nei Jing. The various usages of '虛' used in Huang Di Nei Jing are as follows: naming; condition of pulse; emptiness; '太虛' which was referred universal space by Chinese ; insufficiency, lack or scarcity, deficiency ; and the description of vitality, mental faculties. 外丹修煉(training by external substances) had the attitude do that withdraw the death by taking external materials. The meaning of '虛'in 外丹修煉 is similar to that in oriental medicine in terms of deficiency. That is, both 外丹修煉 and the oriental medicine consider that the death and disease are caused by the deficiency of something. However, there also exists difference between 外丹修煉 and the oriental medicine. 外丹修煉 supplements through withdrawal prohibition due to the characteristic of unchangeability and stern or immortal while oriental medicine provides concrete object of deficiency. 精(essence of life), 氣(ki, functional activity), and fe(vitality) not only have been considered as basic component of human body, but they also have been an important subject of health preservation for longevity with health in Taoism and oriental medicine. In oriental medicine, 精 and 氣 have been perceived as physical basis of human body and 神 as controller. 內丹修煉(Training of internal active substances) 掠nds to return to '虛', the early state of life through individual training, and attempts to withdraw death through continuous recurrence. The oriental medicine and 內丹修煉 held great value of 神 among health preservation of 精, 氣, and 神. They seek theoretical basis from philosophical Taoism. However, '虛' in Taoism is different from that in training by internal substances and oriental medicine: '虛' in philosophical Taoism has metaphysical concept which refers overcome of life and death, but '虛' in 內丹修煉 and oriental medicine have empirical concept. '太虛' is considered as formless space where it is emp Dut filled with 氣. It is conceptualized with the premise of the relevant adaptation of human body to natural environment theory referring that the interaction between the heaven and the earth makes changes; all creation is originated , and human is affected by the interaction of the heaven and the earth. Furthermore, in $\ulcorner$運氣七篇$\lrcorner$ (Seven chapters described about the five circuit phases and the six atmospheric influences), the expression that the earth is in the center of '太虛' and huge amount of 氣 supports it proves that $\ulcorner$運氣七篇$\lrcorner$ adapts '渾天設'(Chaotic universe thee). In Taoism, '虛' is the grounds where all creation is generated in the optimal condition of Tao. As regards the aspect of mentality, it is the condition in which one can free from the dualistic concepts such as right and wrong, beauty and ugliness, life and death, and so on. Although the ultimate goal of oriental medicine, the achievement of longevity without sickness, might contrast with the Taoist belief that perceives life and death as the natural phenomena or the flowing of the 氣, and eliminates all international, the idea of Taoism that one should live substantial life with naivety, and make Harmony with the nature might be influential to the oriental medicine.

• 동국한의학연구소논문집
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• 제10권
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• pp.41-61
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• 2008

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收並蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水瑣言)", "Jiao Chiang Fang Yi Je(蕉窗方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and receives help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue Gu(小島學古) and Xi Duo Cun Kao(喜多村栲窻) and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衡心) and becomes a Zheng Shi(徵土), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) Jia Ren Qn Wang(嘉仁親王, later the 大正天皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the qualjty and quantity of his clinical skills. Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窻書影)", "Wu Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "Jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窻書影) he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking, In the first volume of "Shang Han Biang Shu(傷寒辨術)" and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.