• Journal of Sasang Constitutional Medicine
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• v.20 no.1
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• pp.1-14
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• 2008

1. Objectives This paper was written in order to understand formative process of Taeumin's Dry-febrile Symptom. 2. Methods We analysis Taeumin's Dry-febrile Symptom through pathology and prescription in ${\ulcorner}$Dongyisusebowonchobongyun${\lrcorner}$, ${\ulcorner}$Dongyisusebowongabo-bon${\lrcorner}$, ${\ulcorner}$Dongyisusebowonsinchukbon${\lrcorner}$. And we also analysis before study on pathology of Taeumin. 3. Results and Conclusions SCM was controled by Good-Qi. There was explained the strong and weak of Good-Qi to the number of real life. Slightness and Severeness of disease are dependent on the Health Energy of small viscera. So the interior febrile disease of Taeumin is divided to Liver-febrile symptom and Dry-febrile symptom. Because Liver-febrile symptom is reasonable symptom but Dry-febrile symptom is contrary symptom.

• Journal of Physiology & Pathology in Korean Medicine
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• v.29 no.3
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• pp.240-245
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• 2015

Pulse diagnosis, the most popular diagnostic tool in traditional Korean medicine, had had many forms but had been fixed on using wrist pulse and placing internal organs on Cun, Guan and Chi(寸 關 尺). Wang Shuhe(王叔和) suggested placing six viscera(六腑) on Cun, Guan and Chi based on relationship between external and internal meridian vessel, and Zhang Jiebin(張介賓) criticized his suggestion and insisted that pulse diagnosis should be based on the organ system. But the origin of pulse diagnosis which can be found in "(Huangdi's) Internal Classic(黃帝內經)" is a tool mainly for diagnosis of not internal organ system but meridian system. Most of material about pulse diagnosis after Ming dynasty(明代) reinterpreted pulse diagnosis in the aspect of organ system, So there has to be additional discussion about it.

• Journal of Korean Medical classics
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• v.20 no.4
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• pp.187-210
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• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.

• Journal of Sasang Constitutional Medicine
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• v.19 no.2
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• pp.11-21
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• 2007

1. Objectives The object of this thesis is to find the basis on why Jejo was assigned as a Taeumin medicine, and to understand Taeumin edema. 2. Methods ${\ulcorner}$Dongyisusebowon${\lrcorner}$ 'Shinchukbon', 'Gabobon', 'Chobonkwun', other related Sasang Constitutional Medicine(SCM) books, herbal medicine books such as ${\ulcorner}$Bonchokangmok${\lrcorner}$, and etc. were compared and researched. 3. Results & Conclusions (1) In Sasang Constitutional Medicine, edema is seen as a critical condition. The first cause of edema in Taeumin is fatigue, a condition where the flow of Qi and Fluid Qi is stagnated. Secondly, edema is caused as Taeeumin is mentally stressed(勞心焦思) and he/she is unable to accomplish his/her plans over many trials or as when they find pleasure in striving for greed. When Lungs which is Incline & Small Viscera(偏小之臟) in Taeumin decreases, it diminishes Real Count of Longevity(命脈實數) which leads to edema formation. (2) Perspective of Human Nature & Character(心性學) and Regimen(養生法) became included gradually in the treatment methods and prescription of edema in Taeumin as ${\ulcorner}$Dongyisusebowon${\lrcorner}$ was revised over time. The revisions also lead to more diversity in prescriptions. (3) Jejo didn't appear In ${\ulcorner}$Dongyisusebowon${\lrcorner}$ 'Chobonkwun' and 'Gabobon'. It was first presented in 'Shinchukbon' as a medicine to treat edema in Taeumin. (4) Jejo have effects of easing clumps. Also it has a strong radiating ability(發散力) which induces perspiration to treat diseases. Finally Jejo is used to remove Takki(濁氣) by utilizing powerful Exhale Gathering Qi contained in it.

• Journal of Korean Medical classics
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• v.32 no.1
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• pp.133-143
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• 2019

Objectives : In this study, we analyze the medical significance of feces symptoms so that the daily records of the feces of individuals can be not only used as a measure of individual health monitoring in daily life, but also more actively connected to the medical treatment of the Korean Medicine (KM). Methods : Categories and clinically significant attributes for symptoms of Urination and defecation in the KM ontology DB are determined, and connected to KM related dialectical indicators by experts' common criteria including Viscera and Bowels [臟腑], eight principles [八綱], Qi Blood fluid and humor phlegm-retained fluid static blood [氣血津液痰飮瘀血], six excesses [六淫]. Results : The analysis of the symptoms of feces in the Korea Medicine ontology shows that the symptoms of stool in categories of 'stool stiffness', 'blood swelling', 'discomfort' are highly ranked among the overall clinical symptom categories. In the case of urine symptoms, symptoms corresponding to 'urine color,' 'urine discomfort,' and 'urine volume' are the top rankers among other total clinical symptoms. In the case of stool, the relationship between the symptom of stool and the categories of spleen, stomach, and colon is increased as the weighted symptom is considered. The relationship between the symptom of urine and the categories of the small intestine and the bladder is increased in the same way. Conclusions : This study could help better utilize the personal generated health records of feces in clinical practice of Korean Medicine.

• Journal of Korean Medical classics
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• v.32 no.2
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• pp.17-31
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• 2019

Objectives : Understanding the Ten Stems and Twelve Branches is necessary to grasp the laws of change in Heaven and Earth. Methods : Based on relevant contents in East Asian classics, the Yin Yang, Sibling Wuxing, Husband-Wife Wuxing combinations as well as Mutual Collision and Zangfu combination were examined. Results & Conclusion : Yin Yang combination of the Ten Stems are divided according to odd/evenness. The Sibling Wuxing combination is categorized according to one life cycle of vegetation, resulting in Jia Yi Wood, Bing Ding Fire, Wu Ji Earth, Geng Xin Metal, Ren Gui Water. The Husband-Wife Wuxing combination of the Ten Stems are Jia Ji Earth, Yi Geng Metal, Bing Xin Water, Ding Ren Wood, Wu Gui Fire, which corresponds to the principles of the Duihuazuoyong Theory. Within the Husband-Wife Wuxing combination lies three principles which are Yin Yang combination, Mutual Restraining combination, and the Yang Stem restraining the Yin Stem. The Mutual Collision of the Ten Stems are Jia and Geng, Yi and Xin, Ren and Bing, Gui and Ding against each other. In matching Zangfu to the Ten Stems, Jia matches with Gallbladder, Yi matches with Liver; Bing matches with Small Intestine, Ding matches with Heart; Wu matches with Stomach, Ji matches with Spleen; Geng matches with Large Intestine, Xin matches with Lung; Ren matches with Bladder, Gui matches with Kidney. : When the adjacent vectors are extracted, the count-based word embedding method derives the main herbs that are frequently used in conjunction with each other. On the other hand, in the prediction-based word embedding method, the synonyms of the herbs were derived.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.55 no.1
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• pp.1-9
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• 2022

This study was conducted to compare the sensory and enzymatic properties of Israeli carp Cyprinus carpio muscle (ICM) according to size [normal large (NLF) and small fish (NSF)], part [ventral (VM) and dorsal muscles (DM)], and commercial value [NLF, recessive (RF), or deformed fish (DF)]. There was not difference in salty of all samples. The sourness was stronger in NLF and DM than in NSF, RF, and DF, and VM, respectively. The umami of ICM showed no size-associated differences; however, those of DM, and DF and RF, were superior to those of the VM and NLF, respectively. The sweetness was also stronger in NLF than in NSF and RF, and in DM than VM. The sweetness of DF didn't differ compared to those of NLF and RF. The intensity of fish odor was weaker in NSF or DF than that in NLF, and was higher in DM than in VM. The color of ICM was bright in NSF and DF compared to NLF. Enzyme activity was very low in the muscles and high in viscera. Therefore, ICM could be used as a material for seafood products, regardless of size, part, and commercial value; however, the issue of lipid oxidation must be considered.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1129-1136
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• 2005

The writer reports the conclusions gained from study about the cause of the hypersensitive large intestine syndrome with Dongeuibogam as the central figure through researching the disharmony among Body Essence, Vital Energy, Mentality, and Blood, mutual action of five viscera and six bowels, and external shapes. The hypersensitive large intestine syndrome is generally chronic and recurred in many cases, so it is more efficacious than symptomatic to treat according to find the contradictions of individual shapes. The shapes and cases suffering frequently the hypersensitive large intestine syndrome are Gi-kwa and Sin-kwa, having a long nose, having a bruised spot on Triple warmer, man with inclined mouth, Taeeum type, man with congested fluids, man with colic symptoms. The hypersensitive large intestine syndrome in Oriental medicine is recognized of diarrhea, constipation, abdominal pain, abdominal distention and fullness caused by seven emotions. In Dongeuibogam it can be found out the similarity in depressive symptoms due to disorder of Gi, stagnation of Gi, dysphasia due to disorder of Gi, diarrhea due to disorder of Gi, fullness of due to Gi, diarrhea due to phlegm-retention, retention of undigested food, immoderate drinking, hypo-function of the spleen, or deficiency, abdominal pain from colic symptom, and difficulty in defecation and urination, internal injury, diarrhea due to weakness and fatigue. If the Jung, Gi, Sin, and Hyul composed the human body is broken harmony, the function of large intestinal transmission would be fallen, so similar symptoms like the hypersensitive large intestine syndrome are gotten. Especially Gi-kwa suffers diarrhea, constipation abdominal pain, and abdominal distention and fullness due to depressive symptoms from disorder of Seven emotions or Seven Gi. And Sin-kwa suffers from the hypersensitive large intestine syndrome due to emotional restlessness having an influence on rhythmic movement of abdomen. Examining between five viscera and six bowels and the hypersensitive large intestine syndrome, Liver cannot disperse well having influence on mutual relation of Liver-Large intestine, Heart reduces the function of defecation and urination not to control the seven emotions, Lung having exterior and interior relation with intestine has an influence on primordial energy and let the main symptoms occur, Spleen circulating the body fluid let the main symptoms occur due to malfunction of circulation, Kidney locating in lower part of the body has deep connection with intestine, so let the disorder. Urinary bladder is connected with intestine in moisture metabolism, Stomach is connected in receive and transmission, Small intestine is connected in absorption and excretion, from small intestine pain disturbing the abdominal movement, Samcho managing the catharsis of lower heater if declined its function causes the hypersensitive large intestine syndrome. The colic symptoms of Front private parts which disorder in lower abdomen give rise to abdominal pains, difficulty in defecation and urination due to Cold are similar to the hypersensitive large intestine syndrome. The treatments of applying the shapes of colic syndrome advocated by Master Park can be efficacious cure in clinic. Researching after the clinical cases of Master Park advocating Hyungsang medicine, we came to know that plenty of prescriptions of internal injury are applied and take good effects.

• Journal of Korean Home Economics Education Association
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• v.12 no.2
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• pp.47-64
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• 2000

The purpose of this study was to search the calcium and iron rich foods in Korean people. The food sources presented in the current home economics textbooks of middle and high school were investigated. And 40 kinds of calcium and iron rich foods were selected by the quantity in 100g edible portion. one serving size and according to 1997 food supply data. Also 3 major food groups of calcium and iron supply in Korean were identified, and 10 rich foods for each food groups were selected. The results were summarized as follows. 1. The food sources of calcium 1) The food sources of calcium presented in the home economics textbooks of middle and high school are milk and dairy products. small fishes such as anchovy icefish and dried strip and green vegetables etc. 2) The calcium rich foods by 100g edible portion were in order of skim milk powder river snail sesame sea mustard. whole milk powder. snapping turtle loach sea tangle(dried) opossum shrimp and sea lettuce(dried). And the calcium rich foods by the calcium content in one serving were in order of river snail snapping turtle opossum shrimp loach spiny lobster skate skim milk powder small alaska pollack freshwater crab condensed milk whole milk powder skate ray and milk. 3) The 3 major calcium supply food groups in Korean were vegetables fish and shellfishes and milk and dairy products. 4) The calcium supply foods according to the quantity of food supply in 1997 was in order of sea mustard, milk anchovy chinese cabbage soybean skin milk powder laver shrimp welsh onion and maize. The vegetables were the important sources of calcium in Korean. 2. The food sources of iron 1) The food sources of iron which are commonly presented in the textbooks of middle and high school were meat liver egg(egg yolk) and green vegetables etc 2) The iron rich foods on the basis of the iron content in 100g edible portion were in order of surf clam marsh clam laver(dried)( sea lettuce(dried), crayfish pelilla seed little neck clam orient hard clam, venus clam, and freshwater carab. And the iron rich foods by the iron content in one serving were in order of surf clam marsh clam crayfish little neck clam orient hard clam freshwater crab venus clam hen cockle green confertii(fresh) pen shell and spiny lobster. 3) The 3 major iron supply food groups in Korean were cereals an cereal products fishes and shellfishes and vegetables. 4) The iron supply food according to the quantity of food supply in 1997 was in order of soybean sea mustard maize rice meat edible viscera laver wheat flour, pook, red pepper, egg and bovine meat.

• Journal of Korean Medical classics
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• v.10
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• pp.450-493
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• 1997

Three-yum and three-yang(三陰三陽) is the change state of yum-yang(陰陽) which is caused by six gi(六氣). They mean the flow of six gi(六氣) which exist throughout the viscera, the channel(經絡), and the skin. But it is not easy to understand the meaning because the contents of the attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory and large or small of gi-blood(氣血多少) which is the main clue that explain it in ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$ don't coincide with each other. I, the writer, tried to understand the uncertain meaning and the contents which are written about three points above differently in each of the books that are ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$. So, from that the course that the book, ${\ll}$Huangjenegeong(黃帝內經)${\gg}$ is handed down is so relatively simple in a wood block-printed book, that the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ has less wong-words than the Somun(素問) and the Yeongchu(靈樞), and from that Yangshangsun(楊上善) wrote the note in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ by royal order about 100 years former than Wangbing(王氷), as making projects of Yangshangsun(楊上善)'s note and the original of the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ which has relation to the yum-yang(陰陽) attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, and the large or small of gi-blood(氣血多少) and researching the Yangshangsun(楊上善)'s theory. The result is summarized like this. First, wherease the order of the change of three-yum and three-yang(三陰三陽) which is explained by Yangshangsun(楊上善) consider the change of yangi(陽氣) in body most important, the order of the change gaeggi(客氣)'s three-yum and three-yang(三陰三陽) considers chungi(天氣) most important, and the order of jugi(主氣)'s three-yum and three-yang(三陰三陽) considers jigi(地氣)'s change of ohaeng(五行) most important. If the order of change three-yum and three-yang(三陰三陽) in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ is considered, each of taeyang(太陽) and soyum(少陰) are expressed as the base of yum-yang(陰陽) and yangmeong(陽明) and taeyum(太陰) are expressed as the palmy days of yum-yang(陰陽), soyang(少陽) and gyolyum(厥陰) are expressed as pacemaker(樞杻) which controls the change of yum-yang(陰陽). Thus, each has something in common that is fettered by the inside and outside. In the flow of channel(經絡), taeyang(太陽) and soyum(少陰) take charge of the behind of body, yangmeong(陽明) and taeyum(太陰) take charge of the front of body and soyang(少陽) and gyolyum(厥陰) take of the side of body. Second, in Yangshangsun(楊上善)'s bolt-leaf-hanges(關闔樞) theory, three-yum(三陰) is regarded as inside, three-yang(三陽) as outside, so when bolt, leaf and hanges fulfil their duties in inside and outside, the life(life force) is thought to be revealed normally. It is impossible to understand the bolt-leaf-hanges with the conception of the inside and outside which divide three-yum and three-yang(三陰三陽) into taeyang-soyum(太陽-少陰), yangmeong-taeyum(陽明-太陰), soyang-gyolyum(少陽-厥陰) according to yum-yang(陰陽) attribute, hence it need the special conception that is taeyang(太陽)-taeyum(太陰), yangmeong(陽明)-gyolyum(厥陰), soyang(少陽)-soyum(少陰) which center on their duties in inside and outside. In the denunciation of the word open(開) and bolt(關), because Yangshangsun(楊上善) said that the duities of taeyang(太陽) and taeyum(太陰) are shutter(閉禁), bolt(關) is coincided with that significance. Third, with explaining the large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), Yangshangsun(楊上善) expressed the inside and outside either in the same way or differently. Because the inside and outside is interior of body and exterior of body, it is the explanation that is noticed by the fact that the property of large or small of gi-blood(氣血多少) is either able to be same or different. In this viewpoint, if we unite the contents about large or small of gi-blood(氣血多少) of ${\ll}$Somun(素問)${\gg}$, ${\ll}$Yeongchu(靈樞)${\gg}$, we will find that the descriptions of large or small of gi-blood(氣血多少) of three-yang(三陽) in ${\ll}$Somun(素問)${\gg}$ ${\ll}$Yeongchu(靈樞)${\gg}$ correspond with the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$, but in three-yum(三陰), the contrary presentations exit. The reason is that large or small of gi-blood(氣血多少) of three-yum(三陰) isn't only expressed as che(體) in the point of che-yong(體用), but as a point of yong(用) that is a phenomenon. As researching the original of ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ and Yangshangsun(楊上善)'s notes as a center about three problems that are yum-yang(陰陽) attribute, the bolt-leaf-hanges(關闔樞) and large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), I, the writer, tried to explain the part which is written differently or has uncertain conception in the book ${\ll}$Somun(素問)${\gg}$ and the book ${\ll}$Yeongchu(靈樞)${\gg}$, but the concrete result of the work like this will be judged according to the question how many theories are correspondent with real presence at a sickbed. Hence, the work to veryfy the theories in the future will be left as assignment.