• Proceedings of the Korean Society for Applied Microbiology Conference
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• 2005.06a
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• pp.181-184
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• 2005

• The Magazine of the IEIE
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• v.42 no.4
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• pp.16-23
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• 2015

• The Journal of Korean Medicine
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• v.40 no.2
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• pp.89-93
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• 2019

Objectives: There are substantial variations on the methods of identifying Sa-sang typology in clinical practice. This review aimed to describe the clinical experiences on the classification of Sa-sang typology based on index signs for practice of Tae-Geuk acupuncture. Methods: Core physical signs and interpretation of treatment response for the classification of Sa-sang typology are suggested based on 42-year clinical experiences of the expert (the first author). Results: Epigastric tenderness and hepatic dullness sound are the most important physical sign in the classification of Sa-sang typology. Clinical experiences indicate that there may be a positive association between the presence of epigastric tenderness and hepatic dullness sound. Four sets of acupuncture points are matched for four types of Sa-sang institution, respectively. Appropriate match will resolve epigastric tenderness and hepatic dullness sound, while this will not happen if inappropriate match is employed. Conclusion: I suggest that two physical signs (i.e., epigastric tenderness and hepatic dullness sound) are essential for the classification of Sa-sang typology in Tae-Geuk acupuncture.

• Journal of the Korean Society of Costume
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• v.57 no.2 s.111
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• pp.11-28
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• 2007

Sang-uiwon was the bureau of Royal attire in Chosun Dynasty. It had been established in King TAEJO, Chosun Dynasty. The 597 artisans, sorted by 68 types were assigned to Sang-uiwon. The ministry of Taxation[Hojo] and Tribute bureau[Seonhvecheong] had charged of finances of Sang-uiwon. According to the Regular rule of Sang-uiwon, there were five types for finances. The principal income tax[Won Gong] was the assignments of national finance to Sang-uiwon. The materials for the Royal informal dress were offered by usual tributes. The kinds of usual tributes were the tribute for the Royal families' birthday, holidays such as New Year's Day, the fifth day of the fifth lunar month, the harvest festival[Chuseok], and the winter solstice, the tributes for spring and fall, every first day and fifteenth day of the month, an annual tribute, an annual present, and an annual laudatory goods which were the King's presents to His Majesty's lieges. With usual tributes from Sang-uiwon, the Royal informal dress was made by the dressmakers and embroiderers who were Court ladies. The Royal informal dress for the King and the Crown Prince was trousers[Ba JI], shirts[Sam A], jackets[Gua Du], men's gowns[Chul lick], and long vests[Due Grae]. The Royal informal dress for the Queen and the Crown Princess was loose drawers[Dan Ni Ui], long skirts[Chi Ma], shirts[Sam A] and jarkets[Go Ui]. When there were the king's proceeding outside the palace, royal parties, cases of tributes to Chinese, special tributes were offered according to the procedures, like as making letters about the affairs, consulting, and permission. The tributes were also offered by a royal ordinance. According to the kinds of Royal event, the officers of Sang-uiwon procured the Royal costume which were conformed to the Royal etiquette.

• Journal of Oriental Neuropsychiatry
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• v.11 no.1
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• pp.131-143
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• 2000

This study was aimed to get the course which is caused by Neuropsychiatric symptoms in Sang-Han. Therefore this study is based on ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) classfied mainly by symptoms. The results were summerized as follows: 1. Neuropsychiatric symptoms in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) are explained as Pal-Gang(八綱), which shows those are settled down to a systematic oriental medical theory. 2. Pal-Bup (八法) is used in the cure of symptomatische psychose in Euhak-Ipmun${\cdot}$Sang-Han (醫學入門${\cdot}$傷寒), which is intended to boost the effect of cure, choosing the respondent cure method about various causes. 3. PaI-Gang(八綱) and Pal-Bup(八法) in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門;傷寒${\lrcorner}$) are improved by Lee-Chun who added Jang-Gi(張機)'s Sang Han theory and new medical thought in the ages of Geum Won. 4. Lee-Chun believed that Neuropsychiatric symptoms which appeared in Sang Hang is caused by the ‘Unbalance(不平)’. So he wanted to reach harmony of ‘Jeong(精), Qi(氣), Shin(神), Hyul(血)’ after improving the status of $‘Unbalance(\;{\ulcorner}不平{\lrcorner})’$ toward the status of ‘Balance(平)’.

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.92-109
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• 1999

They say Y$\breve{o}$k'ak(易學) is the root of Oriental studies. This means philosophy, astronamy, geography, medicine, music, numbers are all based on Yin-Yang, and Five phases theory of Y$\breve{o}$k'ak. Nowadays studies are very much specialized but as we go back to old times, we cannot dearly set these studies apart. All the studies can be comprehensively understood with Y$\breve{o}$k'ak(易學). The original purpose of Y$\breve{o}$k'ak is to predict future with highly symbolized signs, Sang-Su(象數). However you cannot fully understand Y$\breve{o}$k'ak without knowing the principle of change in Sang-Su itself. We have to keep thinking about how we should further study Y$\breve{o}$k'ak, treat diseases with Sang-Su, and how Sang-Su can be used in medicine. As a previous step to this process, I will consider relationship of Y$\breve{o}$k'ak and medicine in this paper. This study will help us to set the goal and method in studying medicine. Conclusions of this paper are following: 1. The purpose of understanding a subject is to understand the principle of the subject. The principle of every subject can be turned into principle of changes in the universe. This principle is not affected by time nor space. It is only seen through the changes of subjects. 2. The reason we cannot easily understand the principle is that we have biased mind. How we should overcome this is through developing virtue, and by keep inspecting things over and over. 3. We see the outcome of changes inside but we should not neglect the principle. Therefore we see the principle through Sang. Sang is in between Principle(理) and Things(物), thereby has characteristics of both. Which means it is much like Principle but specific Things is related and it is much like Things but it is not easily understood. 4. There are various kinds of Sang. Mind-Sang(心象) is an image that comes before expressing it with symbols or words. When it is expressed in symbols or words, it is no longer considered as same Sang. Sang in symbol are Kwaesang(卦象), Hyosang(爻象) and Sang in words is Kyesa(卦辭). The characteristic of all these Sang is that it cannot be explained through the logics. 5. If we call Sanghak as the study with Sang, the method is same as that of understanding the principle. The fundamental purpose of Sanghak is to understand the principle of things and then apply this principle to the practical world so that the world can be a better place. So I would say Sanghak is the study of a saint and a ruler. 6. Since the object of medicine is human being who are the mixture of Principle and Ki, we can use Sang which is also related to both Principle and Ki. Actually terms we use in Oriental medicine are not easily understood without the knowledge of Sanghak. 7. When we diagnose a patient, we are looking for Sang that comes from the body inside. When we do the treatment, we cannot neglect the original change that's happening in our body. Therefore studying Sang is a necessary step to do the full diagnosis and treatment. 8. The method of studying medicine is first to get rid of biased mind, taking right Sang from various classics and then apply those Sang to actual situations.

• Journal of Korean Medical classics
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• v.11 no.1
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• pp.676-718
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• 1998

After a comparative study on between Shanghanlun(傷寒論) and Sa-sang constitutional medicine(四象醫學) in Pathogenesis, I got a conclusion like this. Sa-sang consitutional medicine(四象醫學) changed the directions to the medicine in the center of personality from the medicine in the center of Shanghanlun(傷寒論)'s demonstration, devided the personality of people by the size of Organ system(臟腑) into 4types of Tae-eum, Yo-yang, Tae-yang, Yo-eum(太少陰陽), and explains all the course of physiology, pathology, diagnosis, therapy of the body on the point of constitutional view. Comparing the features of two medicines, Shanghanlun(傷寒論) and Sa-sang constitutional medicine(四象醫學), Shanghanlun(傷寒論) devided the diseases into the three type of eum-yang based on eight principal syndroms(八綱原理), in accordance with evidence of illness, pulse and studied the therapy, Shanghanlun(傷寒論) set up the basis of medicine which is based on overall of symptoms and signg(辨證論治醫學). Sa-sang constitutional medicine(四象醫學) distinguished the image(象) which is devided by the size of inherited Organ system(臟腑), refered to the symptom of diseases(病症) and decided the therapic directions. So Sa-sang constitutional medicine(四象醫學) gave more accuracy to the therapy by subdeviding the process of differenciation of case(辨證) into 2 steps of differenciation of image(辨象) and differenciation of case(辨證). In view of etiologic factor, Shanghanlun(傷寒論) regarded it as a invading of pathogenic factors(邪氣), so Shanghanlun(傷寒論) has the medical theory of pathogenic factors(邪氣). But Sa-sang constitutional medicine(四象醫學) regarded it as a disorder of the genuine energy(正氣)'s movements(升降緩速), so Sa-sang constitutional medicine(四象醫學) has the medical theory putting first of genuine energy(正氣). But Shanghanlun(傷寒論) also recognized the constitutional difference basically and Sa-sang consitutional medicine(四象醫學) devided the constitution into Tae-eum, Yo-yang, Tae-yang, Yo-eum(太少陰陽) and explained the food-air-fluid metabolism(飮食-氣液之氣病證) as cold-hot, cool-warm and devided the the symptom of diseases(病症) into the interior and the exterior(表裏) as the up-down, slow-fast movements of eum-yang and insufficiency and excessiveness is between them. In the end, Sa-sang constitutional medicine(四象醫學) has the theory of eight principal syndroms(八綱原理) faithfully which is the theory of differenciation of case(辨證理論) of Shanghanlun(傷寒論). Therefore Shanghanlun(傷寒論) made a lot of influence on originating Sa-sang constitutional medicine(四象醫學), Sa-sang constitutional medicine(四象醫學) is the theory which is based on existing medical theory including Shanghanlun(傷寒論) and composed the new medical theory to the constitutional point of view. Sa-sang constitutional medicine(四象醫學) enriched the medical theory and developed the clinical medicine so it has the historical value in the medicine.

• The Journal of Korean Medical History
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• v.27 no.2
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• pp.127-134
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• 2014

Objectives : The Syndromes of Daecheongryongtang (大靑龍湯證) and Mahwangtang (麻黃湯證) are similar in pathogenesis. However, both syndromes have a different pathogenesis. So we will try to distinguish the difference between the two syndromes. In addition, we'll see about 40 provision. Methods : Examine the claims of the syndrome of Daecheongryongtang in "Sang Han Lon" (傷寒論). The scholar's claims are not all same. Thus, we analysis the claims of many scholars. Results and Conclusions : The Syndromes of Daecheongryongtang and Mahwangtang are similar in pathogenesis. However, the Syndrome of Daecheongryongtang is different from that the sweat purgations in exterior of the body caused by heat in the interior. The pathogenesis of 39 and 40 provisions are different. 40 provision is more severe symptoms than 39 provision in the stagnation. So 40 provision used the term "fazhi (發之)".

• Journal of Oriental Neuropsychiatry
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• v.17 no.2
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• pp.237-243
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• 2006

Dementia is a syndrome characterized by a decline in multiple fields of cognitive domains. One of etiology of dementia is cerebrovascular disease. This is a case of multi-infarct dementia(MID) patient with functional mental disorders. The patient was treated with scalp acupuncture. After treatment, improvement was seen in cognitive domains.

• The Journal of Korean Medical History
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• v.17 no.2
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• pp.73-98
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• 2004

In this study, we took a look at Joseon's Korean-Japanese Medical Science Cultural Exchange Context through SangHanUiDam(桑韓醫談). SangHanUiDam(桑韓醫談)'s contents mainly include patient treatment and consultations on medical theory, starting from distinguishing medicine. Like the views many scholars that studied Joseon Diplomatic Missionary hold, even in SangHanUiDam(桑韓醫談)'s Medical Science Cultural Exchange, Japan shows great enthusiasm in taking in Joseon's medical culture.