• Journal of Korean Medical classics
• /
• v.13 no.2 s.17
• /
• pp.107-107
• /
• 2000

1. Ounyukki(五運六氣) theory was first developed from observation of astronomical phenomena. Natural phenomena were explained and incorporated into the concepts of Yukki(六氣), and Ohaeng(五行, the concept that all matter in the world are comprised of five fundamental elements), during Chon-guk(戰國) and Han(漢) periods. In that period. Kanji(干支, the method to present time with ten and twelve different kinds of symbol's combinations) was used to record Ounyukki(五運六氣). Theoretical study of Un-gi(運氣, the abbreviation of Ounyukki) was almost completed in Un-gichilpyon(運氣七篇) of Naekyong(內經). Un-gi(運氣) theory was further studied and considered to be very important socially, as well as medically, in Tang(唐), Song(宋), Kum(金), and Won(元) periods. Hagan(河間) published various studies based on Un-gi(運氣) theory in Kum won(金元) periods. 2. Hagan(河間) realized the limitation of a remedy method, of Sanghan(傷寒) theory. Therefore, he made an assumption that the prevalence of diseases in his period are closely related to Hwayol(火熱, a fire and a super-heat; two things out of Yukki(六氣)). His new theory was a result of the study on Kyongjon(經典, bibles of the oriental medicine) and the phenomena of nature. 3. Hagan(河間) used a combination of two basic theories of Pimuripsang(比物立象) and Hanhaesungjeron(亢害承制論) to make understood Hwayol(火熱) theory, Pimuripsang(比物立象) theory explains a method to appreciate the essence of things by comparing Sang(象, an expression of how something appears on the outside) and then making another Sang(象) from the comparison. Hanhaesungjeron(亢害承制論) is a theory to emphasize the importance of a balance of Yukki(六氣). It is that, if one of the elements is exceeded, other thing in the other five elements dominate the exceeded thing to control it for the balance between Yukki(六氣). In addition, he articulated P'yobon(標本. inside and outside of a thing) theory to differentiate the disease symptoms. These theories will help to distinguish real and fake symptoms of diseases, on which Hagan(河間) emphasized its importance. 4. Hagan(河間) published a new theory to explain Ounyukki(五運六氣) theory based on the observation of the nature and the experience from medical practice. And he added Chobyonggi(燥病機, course and rule causing disease in dry conditions) to Pyonggishipkujo(病機十九條, nineteen course and rule causing disease), it strengthened Pyonggi(病機, course and rule causing disease) theories. Moreover. he utilized Un-gi (運氣) theory in a real life situation by applying Un-giron(運氣論) to diagnosis like Maekchin(脈診, a method to diagnose by taking the pulse) and to prescription. 5. Modern society is an era in which it is hard to appreciate the principles of the changes due to the various unusual weather. Therefore, it is necessary to make a new paradigm using Un-gi(運氣) theory, like Hagan(河間) did in Kumwon(金元) period. 6. Unusual weather changes and the geriatric diseases such as cancer and diabetes, may have Sang(象) of Hwayol(火熱) theory at the other side. These diseases have been and will create more serious problems in modern society. As a method to solve these problems. it seems to be very important to understand and apply Hagan's(河間) Hawyol(火熱) theory to modern society.

• Journal of Korean Medical classics
• /
• v.13 no.2 s.17
• /
• pp.108-145
• /
• 2000

1. Ounyukki(五運六氣) theory was first developed from observation of astronomical phenomena. Natural phenomena were explained and incorporated into the concepts of Yukki(六氣), and Ohaeng(五行, the concept that all matter in the world are comprised of five fundamental elements), during Chon-guk(戰國) and Han(漢) periods. In that period. Kanji(干支, the method to present time with ten and twelve different kinds of symbol's combinations) was used to record Ounyukki(五運六氣). Theoretical study of Un-gi(運氣, the abbreviation of Ounyukki) was almost completed in Un-gichilpyon(運氣七篇) of Naekyong(內經). Un-gi(運氣) theory was further studied and considered to be very important socially, as well as medically, in Tang(唐), Song(宋), Kum(金), and Won(元) periods. Hagan(河間) published various studies based on Un-gi(運氣) theory in Kum won(金元) periods. 2. Hagan(河間) realized the limitation of a remedy method, of Sanghan(傷寒) theory. Therefore, he made an assumption that the prevalence of diseases in his period are closely related to Hwayol(火熱, a fire and a super-heat; two things out of Yukki(六氣)). His new theory was a result of the study on Kyongjon(經典, bibles of the oriental medicine) and the phenomena of nature. 3. Hagan(河間) used a combination of two basic theories of Pimuripsang(比物立象) and Hanhaesungjeron(亢害承制論) to make understood Hwayol(火熱) theory, Pimuripsang(比物立象) theory explains a method to appreciate the essence of things by comparing Sang(象, an expression of how something appears on the outside) and then making another Sang(象) from the comparison. Hanhaesungjeron(亢害承制論) is a theory to emphasize the importance of a balance of Yukki(六氣). It is that, if one of the elements is exceeded, other thing in the other five elements dominate the exceeded thing to control it for the balance between Yukki(六氣). In addition, he articulated P'yobon(標本. inside and outside of a thing) theory to differentiate the disease symptoms. These theories will help to distinguish real and fake symptoms of diseases, on which Hagan(河間) emphasized its importance. 4. Hagan(河間) published a new theory to explain Ounyukki(五運六氣) theory based on the observation of the nature and the experience from medical practice. And he added Chobyonggi(燥病機, course and rule causing disease in dry conditions) to Pyonggishipkujo(病機十九條, nineteen course and rule causing disease), it strengthened Pyonggi(病機, course and rule causing disease) theories. Moreover. he utilized Un-gi (運氣) theory in a real life situation by applying Un-giron(運氣論) to diagnosis like Maekchin(脈診, a method to diagnose by taking the pulse) and to prescription. 5. Modern society is an era in which it is hard to appreciate the principles of the changes due to the various unusual weather. Therefore, it is necessary to make a new paradigm using Un-gi(運氣) theory, like Hagan(河間) did in Kumwon(金元) period. 6. Unusual weather changes and the geriatric diseases such as cancer and diabetes, may have Sang(象) of Hwayol(火熱) theory at the other side. These diseases have been and will create more serious problems in modern society. As a method to solve these problems. it seems to be very important to understand and apply Hagan's(河間) Hawyol(火熱) theory to modern society.

• 대한상한금궤의학회지
• /
• v.6 no.1
• /
• pp.1-25
• /
• 2014

Objective : The purpose of this study is exploring value of Shanghanlun six diagnostic system as Narrative Medicine by analyzing cases. Methods : In the article, we examined the theory of narrative medicine and current studies. And then key elements of narrative medicine was defined. On the basis of these, two medical cases were analyzed by reordering in accordance with time sequences and causality for confirming narrative factors. Results : The narrative approach to analyzing cases shows us that different diseases could be the result of same pathological patterns based on Shanghanlun. This tells us following four aspects. [1] Shanghanlun is the causes-oriented records and the text includes narrative factors. [2] Shanghanlun six diagnostic system is a process of constructing plot of medical case history through the clinical interpretation of contextual meaning of patient's life. [3] In the process of diagnosis, Schemata and script are engaged in assuming and confirming six patterns diseases. [4] The subjective factors of an individual can be applied universally through the provision of Shanghanlun. Conclusions : Narrative factors of Shanghanlun six diagnostic system suggest the possibility and value of Shanghan Medicine as Narrative Medicine in terms of Medical Humanities, essence of medical diagnosis and therapeutic action.

• Journal of Korean Medical classics
• /
• v.21 no.2
• /
• pp.87-99
• /
• 2008

From pathological view, Gwoleumbyeong(厥陰病) may be explained as extreme reduction of Gwoleumgyeonggi(厥陰經氣) due to immoderate Wihan(胃寒). Also, concerning regions of human body, Gwoleumbyeong has close relation to lower abdomen and genital, which are the origins of Gwoleum meridian[厥陰經]. Therefore, it is appropriate that the nature of Gwoleumbyeong be described as Hangeukyangul(寒極陽鬱), rather than Sangyeolhahan(上熱下寒), Hanyeolchakjap(寒熱錯雜). Sangyeolhahan, Hanyeolchakjap does not represent Gwoleumbyeong to the full extent, in a sense that the term views Hanyeol(寒熱) as two equal rank, whereas pathogenesis of Gwoleumbyeong depends on the sole extremity of Wihan(胃寒). The reason that the nature of sanghallon(傷寒論) be regarded as Sangyeolhahan, Hanyeolchakjap has been lying on the presupposition that whole symptoms of Hangwol (寒厥), Yeolgwol(熱厥), diarrhea[下利], vomiting[嘔吐] and hiccup, from "Gwoleumpyeon(厥陰篇)",may be categorized into Gwoleumbyeong. However, the symptoms described above do not show Gihwa(氣化) characteristic of Gwoleum(厥陰) and follow the regional distribution of Gwoleumbyeong, from which it can be pointed that those symptoms have no relation with Gwoleumbyeong. Ever since the theory of Yukgigihwa(六氣氣化) was used to comprehend and interpret "Sanghallon", Gwoleumbyeong has been thought as equivalence of Gwol(厥), which led to misunderstanding of Sangyeolhahan, Hanyeolchakjap. However, Gwoleumbyeong from "Sanghallon" has been argued in specific, through the historical practice of Sanghan(傷寒) as pathogen, particular state of meridian and correlation of meridian and Byeongjeung(病證).

• 대한상한금궤의학회지
• /
• v.9 no.1
• /
• pp.115-123
• /
• 2017

Objective : The purpose of this paper is to report the improvement of patient with Chronic Fatigue Syndrome(CFS) treated by herb medication based on Shanghanlun disease pattern identification diagnostic system. Methods : According to 'Disease Pattern Identification Diagnostic System based on Shanghanlun Provisions', the patient was diagnosed with Eumyangyeokchahunobok-byung, number 393 provision, and took Jisilchija-tang herb medication for 75days. The changing symptom of chronic fatigue syndrome was estimated by QOL-CFS(Chalder Fatigue Scale) and VAS(Visual Analogue Scale). Results : The QOL-CFS changed 21 to 8 and VAS changed 10 to 1. Conclusions : It is existing theory that Eumyangyeokchahunobok-byung is caused by 'having too much sex relation'. But the author diagnosed Eumyangyeokchahunobok-byung as 'Symptoms worsen when awaken at night, and sleep at day caused by poor sleep pattern' according to the palaeography about shanghanlun, and got a good results.

• The Journal of Korean Medicine
• /
• v.17 no.2 s.32
• /
• pp.117-132
• /
• 1996

The study of Jungpung(中風)'s section in Chungumyobang (千金要方, 諸風門) by Sonsamak(孫思邈) showed the following results. 1. The cause of Jungpung(中風) in Jungpung(中風)'s section in Chungumyobang (千金要方, 諸風門) was quotated from the theory of Naekyung(內經) -Pung(風) evil from the external environment invade on Hu(虛) of human body(外來風邪, 內虛邪中). 2. At Jungpung(中風)'s section in Chungumyobang (千金要方, 諸風門), he devided into the four classes of Jungpung(中風)'s symptom-Pyungo, Pungbi, Pungyi, Pungbi(偏枯, 風?, 風懿, 風痺)-, and this classification had a great influence on the next generations. 3. At Jungpung(中風)'s section in Chungumyobang (千金要方, 諸風門), he understanded that changes of Jungpung(中風)'s pathology depended on the Eum-Yang-Han-Yul-Hu-Shil(陰陽寒熱虛實) of the patients. 4. At Jungpung(中風)'s section in Chungumyobang (千金要方, 諸風門), he gathered and rearranged various prescription which accumulated the clinical experiences during the period from Naekyung(內經), Sanghan(傷寒) times, to Tang(唐)'s dynasty. There were major Jungpung(中風)'s prescription -Sosokmyungtang(小續命湯), Daesokmyungtang(大續命湯), Jukryuktang(竹瀝湯), Jihwangjun(地黃煎), Dokhwalgisaengtang(獨活寄生湯) etc. And the principle of treatment was the remedy method of removing evil through sweating(發汗祛邪法). 5. Chungumyobang(千金要方) showed the development of quality, quantity in their prescription comparing the fomer ages. And the method of classification of Jungpung(中風)'s symptom had a great influence on the next generation in clinical aspect. But the basic theory in Chungumyobang(千金要方) coudn't get out of the limits of Naekyung(內經), Gumgueyoryak(金?要略).

• Journal of Korean Medical classics
• /
• v.21 no.1
• /
• pp.1-11
• /
• 2008

Jangjahwa(張子和) was influenced by "Hwangjenaegyeong(黃帝內經)" and Yuhagan(劉河間)'s theory, and other classics. Also, his clinical experience was helpful to theorize his thought. Thus, he improved medical theory by combining previous medical theory and his own experience. The essence of his thought is the importance of pathogenic Gi[邪氣] as the cause of disease and is Sambeop(三法) of Hantoha(汗吐下) as the methodology for removing pathogenic Gi[邪氣] away. He regarded pathogenic Gi as the cause of disease, and eliminated pathogenic Gi for the remedy. Namely, Sambeop(三法) of Hantoha(汗吐下) was selected as the best efficient method for driving pathogenic Gi away. Sambeop of Jangjahwa(張子和) have different meaning from previous one. Traditionally, Diaphoretic Therapy[汗法] was regarded as therapy for exogenous disease[外感病], and its effect was regarded as Balhanhaepyo(發汗解表). Emetic therapy[吐法] was throwing up Dameumsuksik(痰飮宿食) of stomach and above diaphragm. Purgation therapy[下法] means Tongbyeon(通便), Hajeok(下積), Sasil(瀉實), Chuksu(逐水) were regarded as therapy for Yangmyeongsiljeung(陽明實證) of Sanghan(傷寒). He submitted a new extensive concept of Sambeop adding traditional one, and expanded the application range of Sambeop. All methods, can cause circulation of Gihyeol(氣血) by opening the 'Hyeonbu(玄府)', like Moxibution therapy[灸薰], Steaming[蒸], Washing[洗],Heat therapy[慰], Cauterization[烙], Acupuncture therapy[鍼刺], Stone needling, Physical and breathing exercise[導引], Massage[按摩] were regarded as Diaphoretic Therapy[汗法]. Especially, he thought that Diaphoretic Therapy and venesection[瀉血] have same medical implication. If we examine the process of pushing out pathogenic Gi[邪氣] by means of Sambeop(三法), we can find the intermediation, that is circulation of Gihyeol(氣血). Its meaning is implied in the word of 'opening Hyeonbu(玄府)'. He thought that the circulation of Gihyeol(氣血) is the key to control health. Gihyeol(氣血) was circulated well under the physiological balance, but it was not circulated well under the invasion of pathogenic Gi[邪氣]. In other words, pathogenic Gi is the immediate cause of bad circulation of Gihyeol(氣血) and disease. Naturally, the doctor must remove pathogenic Gi that cause bad circulation for healing by means of Sambeop(三法). In my opinion, because the ultimate goal of Jangjahwa(張子和) was circulation of Gihyeol(氣血) by removing pathogenic Gi[邪氣], the concept of Sarnbeop(三法) could be expanded.