• Toxicological Research
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• 제31권1호
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• pp.61-68
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• 2015

The objective of this study was to obtain single oral dose toxicity information for concentrated and lyophilized powder of blue honeysuckle (Lonicera caerulea L., Caprifoliaceae; BHcL) in female and male ICR mice to aid in the process of developing natural origin medicinal ingredients or foods following proximate analysis and phytochemical profile measurement. The proximate analysis revealed that BHcL had an energy value of 3.80 kcal/g and contained 0.93 g/g of carbohydrate, 0.41 g/g of sugar, 0.02 g/g of protein, and 0.20 mg/g of sodium. BHcL did not contain lipids, including saturated lipids, trans fats, or cholesterols. Further, BHcL contained 4.54% of betaine, 210.63 mg/g of total phenols, 159.30 mg/g of total flavonoids, and 133.57 mg/g of total anthocyanins. Following administration of a single oral BHcL treatment, there were no treatment-related mortalities, changes in body weight (bw) or organ weight, clinical signs, necropsy or histopathological findings up to 2,000 mg/kg bw, the limited dosage for rodents of both sexes. We concluded that BHcL is a practically non-toxic material in toxicity potency.

• Korean Journal of Acupuncture
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• 제22권4호
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• pp.1-8
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• 2005

배경 : 체질의학에서 진단의 중요성에도 불구하고 팔체질의학의 맥진의 신뢰성에 대한 과거 연구가 거의 없었다. 목적 : 본 예비연구는 팔체질의학의 맥진에 대한 진단자 간의 신뢰성 및 진단자 내의 신뢰성을 검사하기 위함이다. 재료 및 방법 : 팔체질의학을 이용한 진료 경력이 3년 내지 5년 되는 한의사 두 명이 실험에 참여하였다. 31명의 건강한 대학생들의 팔체질을 맥진을 통해 진단하고 그 결과를 확신도와 함께 각각 기록하도록 하였으며 이 중 5명은 각각 진단자로부터 3회씩 진단을 받도록 하였다. 그 결과를 분석하여 진단자 간의 신뢰성과 진단자 내의 신뢰성을 검사하였다. 아울러 진단에 대한 확신도와 결과와의 상관성이 있는지도 조사하였다. 대상자와 진단자는 서로를 알 수 없도록 가리개를 하고 실험을 진행하였다. 결과 : 진단자 간의 일치도는 35.7%였으며 카파 계수는 0.232로 보통 이하 수준인 것으로 나타났다. 진단자 내 일치도는 진단자 별로 각각 89%, 66.83%로 나타났다. 다만 두 진단자 사이의 결과가 일치하는 경우 불일치하는 경우보다 진단자의 확신도가 높은 것으로 드러났다 결론 : 본 연구에서는 팔체질의학의 맥진의 진단자 간, 진단자 내의 신뢰성이 비교적 낮은 것으로 나타났다. 이는 진단의 변수가 많고 진단자의 숙련도나 대표성의 문제 등 여러 가지 요소들로 인한 결과로 파악된다. 팔체질의학의 진단자 간, 진단자 내의 신뢰성에 대한 향후 연구가 절실히 요구된다.

• 대한한방피부미용학회지
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• 제1권1호
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• pp.114-126
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• 2005

Objectives : The results of this study have given an insight into the clinical effects of Chungsang-bangpoong-tang, Gami-bunso-tang, Chogyung-san on treatments against Acne patients. Methods : We are investigated with deciphered-Acne 54 cases at the division of dermatology in Jaseng oriental medicine hospital from 9, August 2000 to until 26, February 2001. To demonstrated in accordance with patients, orally administrated with Chungsang-bangpoong-tang, Gami-bunso-tang, Chogyung-san, respectively. Results : These results found that sex distinction with a disease caused much more 85.2% female than 14.8% male in the proportion of males to females. specifically, which is mainly ranked with 21 to 25 years of female and 26 to 30 years of male. On the hand, the distribution interval of a case history is broadly followed by disease below 10 to 35 years in male, whereas 21 to 25 years in female. Also, interval of the period-treatment is indicated within more than five years both female and male. In point-lesion, facies is majority and according to the cheek, jaw, back, frontal and the whole body, respectively. Specifically, mainly appeared according to the facies, back, whereas facies, cheek in female. In Distribution of Symptomic Identification, most of them is 肺經風熱, and then 衝任不調型, 脾胃濕熱, Etc. The self-assessment of total is Excellent 4 cases, Good 4 cases, Fair 11 cases, Poor 2 cases. Conclusions : These results suggest that in the identify of symptoms as 肺經風熱, 脾胃濕熱, 衝任不調型 may be playa role in the significant usefulness and have need of application for the clinical trials against Acne' patients.

• 한방재활의학과학회지
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• 제31권4호
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• pp.87-103
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• 2021

Objectives The purpose of this study was to investigate the development process and describe the diagnosis methods, theories and treatments of Mongolian traditional medicine and Korean traditional medicine through literature records and prior studies. Methods Literature records and previous studies on traditional medicine of both countries were collected through various sites in Mongolia (Esan, Mongoliajol, Kok, Yumpu, Scribd, Science and Technology Foundation [STF]) and Korea (Koreanstudies Information Service System [KISS], Korea Institute of Science and Technology Information [KISTI], National Digital Science Library [NDSL], Research Information Sharing Service [RISS], Oriental Medicine Advanced Searching Integrated System [OASIS]). Also the English database was searched through PubMed. In the case of Mongolian traditional medicine, medical books published in Mongolia were mainly referenced and used for research. Results Studying the development process, basic concepts and the system of diagnosis and treatment of the two traditional medicine, several commonalities and differences were revealed. Conclusions This study showed that the scope of diagnosis methods between Mongolian and Korean traditional medicine were slightly different, and that the medical terminology for the diagnosis method had slightly different contents from each other. Although there were many similarities in treatments of Mongolian and Korean traditional medicine, the Chuna therapy is found in Korean traditional medicine only. The basic theories constituting traditional medicine were the same, but the five-element theory used by the two countries differs in the following two factors. Mongolia uses elements of air and space as the theory of five elements, while Korea uses elements of wood and iron.

• 대한예방한의학회지
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• 제19권1호
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• pp.145-159
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• 2015

Objective : In the previous study, co-administration of Gongjindan-gamibang (GJD) with sorafenib increased oral bioavailability of sorafenib through augment the absorption, therefore, the effects of GJD co-administration on the pharmacokinetics of sorafenib were observed after single and 7-day repeated oral co-administration with 3.5 hr-intervals in the present study. Method : After 50 mg/kg of sorafenib treatment, GJD 100 mg/kg was administered with 3.5 hr-intervals. The plasma were collected at 30 min before administration, 30 min, 1, 2, 3, 4, 6, 8 and 24 hrs after end of first and last 7th sorafenib treatment, and plasma concentrations of sorafenib were analyzed using LC-MS/MS methods. PK parameters of sorafenib ($T_{max}$, $C_{max}$, AUC, $t_{1/2}$ and $MRT_{inf}$) were analysis as compared with sorafenib single administered rats. Results : GJD markedly inhibited the absorption of sorafenib, from 1 hr to 24 hrs after end of first 3.5 hr-interval co-administration, the $C_{max}$ (-43.27%), $AUC_{0-t}$ (-56.29%) and $AUC_{0-inf}$ (-66.70%) of sorafenib in co-administered rats were dramatically decreased as compared with sorafenib single treated rats. However, GJD significantly increased the absorption of sorafenib, from 4 hr to 8 hrs after end of last 7th 3.5 hr-interval co-administration, the $AUC_{0-t}$ (34.08%) and $AUC_{0-inf}$ (37.31%) of sorafenib in co-administered rats were dramatically increased as compared with sorafenib single treated rats. Conclusion : Although GJD decreased the oral bioavailability of sorafenib through inhibition of gastrointestinal absorptions after end of first 3.5 hr-interval co-administration, it is observed that GJD increases the oral bioavailability of sorafenib as facilitated the absorption after end of last 7th repeated co-administration. Hence, the co-administration of GJD and sorafenib should be avoided in the combination therapy of sorafenib with GJD on anticancer therapy.

• 대한한의학원전학회지
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• 제3권
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).

• 제3의학
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• 제2권1호
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• pp.55-84
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• 1997

Inferential structure and reality problem is a serious issue to O.M.(oriental medicine). The study will analyze this issue through a philosophical and historical comparative study of W.M.M(Western modern medicine) and O.M. First, I presuppose some basic ideas. The first is the division of the 'the philosophy of medicine' and 'the medicine itself'. Second, there is a 'visibility' that discriminate between 'the abstractive concept' and 'the concrete object' in diagnostic terminology. The third is the separation of disease, the entity and disease, the phenomenon. Finally, the distinction between the cause of disease and the nature of disease. Through these basic concepts, this study will analyze O.M's diagnostic methodology, 'Pattern identification of the S.A.S(sign and symptom)'. The results are follows: 1. O.M's views disease as a phenomenon. So, the S.A.S, which is visible, is the disease itself. Tough the analysis and inference of the S.A.S, 證(zheng) the essence is derived. 2. 證(zheng) can be considered as 'the abstractive concept' reflecting the essence of a disease. 3. 證(zheng) is not arrived through causal sequence reasoning but rather by analogical reasoning. 4. 證(zheng) is 'the non-random correlative combination of S.A.S', pattern. These patterns secure the abstractive deduction in reality. that is, The causality, the positivism, the view of disease as entity, and anatomical knowledge are the traits peculiar to W.M.M. But, these properties can not be applied universally to every medical systems. Also, these properties do not indicate the superiority or inferiority of any medical system. 5. 證(zheng) summarizes the patients condition simultaneously with the S.A.S. However, 證(zheng) doesn't necessarily indicate the knowledge about the actual internal organ. That is, Early in O.M.'s history, the diagnostic terminologies including 證(zheng) were analogical reflections of a naive knowledge of internal organs and external environmental factors. Later, the naive knowledge in 證(zheng) changed int new nature, an abstractive concept. The confusion of the concept of disease, the indiscriminate acceptance of Western anatomical knowledge, and the O.M.'s theoretical evolution et are the challenge facing modern O.M. To find solutions, this study looks at the sequence of the birth of W.M.M. and then compares it's system with the O.M. system. The confusion of the concept of disease, the indiscriminate acceptance of Western anatomical knowledge, and the O.M.'s theoretical evolution et are the challenge facing modern O.M. To find solutions, this study looks at the sequence of the birth of W.M.M. and then compares it's system with the O.M. system. It is recommended that O.M. diagnostics should pay close attention to the ambiguity of the diagnostic methodology in order to further development. At present time, the concept and the system peculiar to O.M. can not be explained by common language. but O.M.'s practitioner can not persist in this manner an: longer. Along with the internal development of O.M., the adjustment of O.M.'s diagnostic terminology needs to be adopted.

• 한국의사학회지
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• 제19권2호
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• pp.101-118
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• 2006

Phenomena experienced by all individuals and cultural interpretation of such phenomena seem to be irrelevant to the change of time. The subject dream to be discussed in this study is one of them. Nevertheless, people's attitude of understanding dreams in the past is obviously different from the contemporary one, and the interpretation of dreams reveals the science of the corresponding age. Bishop Daveluy, a missionary to Chosun in the mid 19th century, observed Korean people's hardly understandable response to dreams. According to his explanation, Chosun people regarded what they saw in a dream as a fact. It might have been quite long that a dream is regarded as a sign of the future. However, how a dream can be a sign of the future is explained different according to the science of the corresponding age. Many records on dreams since the late Koryo Dynasty and the early Chosun Dynasty did not give satisfactory answers to this question. However, new interpretations of dreams were attempted occasionally in the process that the Sung Confucian view of nature in the Chosun Dynasty was being matured. One of such interpretations is that a dream is obviously a phenomenon of human cognition and there is a rule behind dreams. I t was believed that the rule is a flow of energy defined by reason penetrating through the past, the present and the future and, as a consequence, dreams are future oriented. The view that a dream is a phenomenon with a causal relation is observed more specifically in medicine. I t was understood basically as a pathological phenomenon but, at the same time, a substance in an organic relation with the human body. In addition, it was understood as the results of facts (physiological and pathological processes) experienced by the body in the past and the sign of diseases in the future. However, from the viewpoint of contemporary science based on empirical rationalism, such foreseeability is fundamentally unacceptable. In contemporary science, in which scientific analysis of phenomena has to be of the past tense, dreams exist as the representations of the past. What Bishop Daveluy saw in Korean people was a phenomenon observed when the pre modern met the modern as pre modern people's life and idea were viewed from a modern people's eye.

• 한방안이비인후피부과학회지
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• 제12권1호
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• pp.396-407
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• 1999

Although tinnitus is a common disease, it's reason, pathogenesis and treatment are not examined clearly. As tinnitus is a subjective complaint, it is not easy to evaluate objectively and to compare with another. In this study, we intend to estimate the effect of a variety of oriental medical treatments to tinnitus. We inquired about 30cases of tinnitus patients visited the Kwang-ju Oriental Medical Hospital of Wonkwang University from Apr. 1998 to Sep. 1998. We examined the 30cases in the view of sex, age, occupation, duration, etiologic factors, past history, associating symptoms, quality of tinnitus, and recovery rate after treatments. The results were as follows: 1. In distribution of sex, the ratio of male was $63.3\%$(19cases)and\;female\;was\;36.6\%$(11cases). 2. In distribution of age, the ratio of the 2th decade was $6.6\%(2cases),\;the\;3th\;decade\;was\;20.0\%(6cases),\;the\;4th\;decade\;was\;16.6\%(5cases),\;the\;5th\;decade\;was\;23.3\%(7cases),\;the\;6th\;decade\;was\;30.0\%\;(9cases),and\;the\;7th\;decade\;was\;3.3\%(1case)$. 3. In distribution of occupation, the ratio of employee was $23.3\%$(7cases), house-keeper was $63.3\%(11cases),\;farmer\;was\;16.6\%(5cases),\;teacher\;was\;13.3\%$ (4cases), and student, merchant, soldier was each $3.3\%$(1case). 4. In distribution of duration, the ratio of under 1month was $6.6\%$ (2cases), 1 month -6 months was $20.0\%$(6cases), 6 months- 12months was $30.0\%$(9cases), 12months-36months was $23.3\%$(7cases), and over 36months was $20.0\%$(6cases). 5. In etiologic factor of tinnitus, the ratio of unknown reason was $40.0\%$ (12cases), overwork was $16.6\%$(5cases), emotional stress was $10.0\%$(3cases), noise was $6.6\%$(2cases), cases of laying overwork upon stress was $13.3\%$(4cases), head trauma was $3.3\%$(1case), gun report was $3.3\%$ (1case), and after sickness was $6.6\%$(2cases). 6. 9 cases had experienced such a disease as meniere's disease, tympanitis, labyrinthitis, trauma of tympanum, hypertension, etc. 7. Commonly associated symptoms were dizziness, deafness, uneasiness, headache, ear fullness, fatigue, insomnia, nausea, vomiting, and forgetfulness. 8. Most frequent quality of tinnitus were buzzing, whistling, humming etc. 9. In $76.6\%$(23cases) of tinnitus patients, it was improved, but in $23.3%$(7cases) of them, not improved. Total recovery rate was $42.2\%$.

• 대한한의학원전학회지
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• 제13권1호
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.