• The Journal of Korean Medicine
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• v.23 no.1
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• pp.112-119
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• 2002

Objectives : Anemia is the center of interest in every maternity, both during pregnancy and lactation. The oriental postpartum care has one principle : to invigorate Qi and blood greatly. In this study, we seek to confirm that most sufferers of anemia recover under oriental postpartum care. To assure that this study had significance in non-iron supplement, we made a comparative study between oral iron supplement and non-iron supplement groups in oriental postpartum care. Methods : A comparative study was conducted to discern the difference in hemoglobin change between admission and after 2 weeks under the circumstances of 30 oral iron supplemented and 38 non-iron supplemented women who were admitted to the hospital attached to Woosuk University Oriental Medical College from April to August 2001 for postpartum care. Results : The mean hemoglobin level of after 2 weeks was 11.95 mg% (p<0.001). The mean hemoglobin level after 2 weeks was 11.65 mg% and 12.18 mg% in the iron supplemented and non-iron supplemented women respectively. The difference between the two groups was not significant. Conclusions : Oriental postpartum care overcomes anemia significantly in postpartum maternity. This is confirmed significantly under the non-iron supplement.

• Journal of Oriental Medical Thermology
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• v.5 no.1
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• pp.31-36
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• 2006

Dysmenorrhea is one of the most common gynecologic disorders in menstruating women. Dysmenorrhea refers to the pain appearing in the lower abdomen and lower back before. after or during menstruation. In oriental medicine. the causes of dysmenorrhea have been recognized as something penetrated such as qi. blood. and pathologic factors. The purpose of this study was to observe the difference in the temperature between the Soyangin dysmenorrhea patients group and the Soeumin dysmenorrhea patients group by thermography. We observed the 55 dysmenorrhea patients that visited ** Oriental Medicine center from July 19 to August 27. 2004. We diagnosed the constitution by QSCCII and the body temperature was assessed by DITI. Thermographic measurements were performed on 3 areas(Chon-jung(CV17), Chung-wan (CV12), Kwan-won(CV4)). In this study we observed that the temperature of Chon-jung(CV17) is the highest and Chung-wan (CV12) is higher than Kwan-won(CV4). The temperature of Soeumin group is higher than that of Soyangin group in all areas and there is a significant difference in 3 area temperature between Soeumin group and Soyangin group.

• Journal of Haehwa Medicine
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• v.8 no.1
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• pp.97-114
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• 1999

By studying disease classifications of oriental medicine from Nei-Ching, Chao's-Bing-Yuan, Dong-Yi-Bao-Jian and Korea-standard classification of causes of disease & death. The results were obtained as follows : 1. In Nei-Ching 181 kinds, Chao's-Bing-Yuan 1729 kinds, Dong-Yi-Bao-Jian 966 kinds, and Korea-standard classification of causes of disease & death 2519 kinds of diseases, which suggested more diseases as time flew. 2. In classical books such as Nei-Ching, Chao's-Bing-Yuan, and Dong-Yi-Bao-Jian most of diseases and their names were originated from six kinds of pathogenic factors, Zang-Fu, Jung-Qi-Blood-Fluid, soul, and outer-body-signs, while Korea-standard classification of causes of disease & death classified diseases according to oriental medical departments. 3. Symptoms of Cold-Heat-Excess-Deficiency and pathogenic factors, body parts, Zang-Fu were applied to names of diseases in oriental medicine. 4. In oriental medicine, some symtoms, many intermal diseases were used as disease name, but it is necessary for us to select exact name of diseases in modem clinical treatment. 5. We should consider disease names in Korea-standard classification of causes of disease & death in relations with western medical terms of diseases.

• Journal of Physiology & Pathology in Korean Medicine
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• v.25 no.1
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• pp.149-153
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• 2011

In this study, we structuralized the diagnostic indices used for pattern identification (PI) of stroke, and suggested an AHP method to obtain the weights of PI indices. AHP of the subjects under consistency ratio 0.1 showed that the critical indices for stroke PI consists of 9 for Qi-deficiency, 13 for Phlegm/dampness, 7 for blood stagnation, 12 for Yin-deficiency and 16 for Fire/heat. Furthermore, AHP analysis rendered the weights of indices of each PI that will be useful for oriental medical experts to perform objective PI.

• The Journal of Internal Korean Medicine
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• v.24 no.2
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• pp.395-401
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• 2003

Facial nerver paralysis is classified as Supranuclear, Peripheral and Nuclear. It is mostly Spontaneous Peripheral Facial Paralysis(Bell's palsy) or Supranuclear Paralysis by C.V.A, but Nuclear Facial Nerve Paralysis is rarely reported. We treated a 64-years-old female patient who had 7-years history of C.V.A with hypertension and heart disease, and complained of these symptoms; left facial palsy, ocular dysmetria, diplopia, and right extremity weakness. We diagnosed as direct attack from the wind pathogen(風邪入中) with deficiency of both Gi(Qi, vital energy) and blood(氣血雨虛), and employed Oriental medical treatments; herb-medication, acupuncture and moxa therapy. The result was relatively acceptable. So We report this case with a brief review of related literatures.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.1
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• pp.229-234
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• 2006

To develop the Korean standard differentiation of the symptoms and signs for the stroke(KSDS), the committee on Stroke Diagnosis Standardization of traditional Korean medicine(TKM) was organized dy nineteen experts in college of Korean medicine. On July 9th 2005, the second consultation meeting was held in Daejeon, Korea. Fifteen experts of the committee attended the meeting and they discussed the KSDS and came to a consensus. The 15-member committee consensus was as follows: First, board members defined the stroke on the basis of TKM. Second, they divided the symptoms and signs of stroke into five categories- fire and heat, dampness and phlegm, blood stasis, qi deficiency, yin deficiency. Third, the symptom indicator of each differentiation type for the stroke was recommended. KSDS-1 will be applied to the clinical practice and revised.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.91-106
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• 2022

Objectives : To examine the developmental process of the Pi-Yin theory since the Huangdineijing to Miu Xiyong. Methods : Related contents since the Huangdineijing to Miu Xiyong was searched to examine the development of the Pi-Yin theory. Results & Conclusions : In the Huangdineijing and Shanghanzabinglun, the origin of the Pi's body fluids that nurtures everywhere is explained to be the Wei, which limited the development of the Pi-Yin theory. Liu Wansu understood tonification of the Pi by means of moistening medicinals to mean adding Pi-Yin based on the manifestation of dryness in the case of dampness deficiency which is the main Qi of the Pi and Wei. Zhu Danxi understood adding Pi-Yin as accomplished by supplementing Blood. The understanding of the nature of Pi to be 'likes dryness and hates dampness' leading to thinking that drying dampness tonifies the Pi was the reason why the Pi-Yin theory could not develop fully. Miu Xiyong accepted theories of both Li Dongyuan and Zhu Danxi, and constructed the Pi-Yin theory to bring caution to the unwanted effects of using Baizhu wrongly. Through examination of the developmental process of the Pi-Yin theory, it could be understood that rather than focusing on the physiological function of the Pi-Yin and ways of maintaining its proper functioning, the theory was developed to bring caution to using medicinals with dry and hot properties that could dry the Pi-Yin.

• Journal of Physiology & Pathology in Korean Medicine
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• v.36 no.5
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• pp.147-154
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• 2022

In order to secure practising rapid pattern(證, zheng) differentiation against acute infectious diseases like corona virus disease-19(COVID-19) showing rapid variation and contagion, a simplified classification of stages centering on the exterior-interior pattern identification with 2 step-subdivision by cold, heat, deficiency, excess pattern and pathogens is proposed. Pattern differentiation by compound patterns of 8 principles is made for the non-severe stage of general cold and the early mild stage of epidemic disease. Compound pattern's names of 8 principles about external infectious diseases are composed of three stages, that is disease site-characters-etiology. Based on early stage symptoms of fever or chilling etc., exterior, interior and half exterior and half interior patterns are determined first, and then cold, heat, deficiency, excess patterns of exterior and interior pattern respectively are determined, and then more concrete differentiation on pathogens of wind, dryness, dampness and dearth of qi, blood, yin, yang accompanied with constitutional and personal illness factors. Summarizing above descriptions, 4 patterns of exterior cold, exterior heat, exterior deficiency, exterior excess and their secondary compound patterns of exterior cold deficiency and exterior cold excess and so on are classified together with treatment method and available decoction for a standard measure of eight principle pattern differentiation.

• The Journal of Korean Medical History
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• v.35 no.2
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• pp.83-88
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• 2022

In East Asian medicine, 'gihyeol(氣血)' and 'hyeolgi(血氣)' are basic terms that can be found everywhere. However, despite its importance, there is no clear definition of the terms. In this paper, we tried to distinguish between 'gihyeol(氣血)' and 'hyeolgi(血氣)' and looked at actual clinical examples that were judged to be consistent with this idea. The terms of East Asian medicine reflect its view of the human body and the origin of this view of the body can be seen as Han's theory of sensitivity. In addition, in East Asian medicine, the human body was understood as having a dualistic structure. Based on the theories of Asian medicine, energy can be understood as qi and blood. Therefore, 'gihyeol(氣血)' and 'hyeolgi(血氣)' are not similar or the same terms, but can be seen as terms to distinguish different internal flows of the human body. This organic view of the human body leads to the 'Hyeonggiron(形氣論)' of Donguibogam, and this 'Hyeonggiron(形氣論)' leads to the 'Hyeonggiron(形氣論)' of Hyungsang Medicine.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.