• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.67-94
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• 1997

The main purpose of this study is to arrange the diseases, principal medicinal substances and the prescriptions for the Soumin's Sinsooyul-Pyoyul-Byung(少陽人 腎受熱表熱病) by historical examination in the viewpoint of the Constitutional Medicine(四象醫學). In this study, first I collected the original texts of the diseases and priscriptions in Dongyi-Soose-Bowon(東醫壽世保元), and described the development process of the Soumin(少陽人)'s diseases and priscriptions by comparing with the contents in Dongyi-Soose-Bowon(東醫壽世保元). Next, I collected the efficacy of the medicinal substances and priscriptions by the examination of successive literatures referred it, and tried to explain the efficacy of each medicinal substances in the viewpoint of the Constitutional Medicine(四象醫學) by the analysis of successive literatures. As a result, the conclusions could be summarized as follows. 1. The Differentiation of Syndromes(辦證) in the Existing Medicine(旣存醫學) was formed according to the Eight Principal Syndromes(八綱), the Five Elements(五行), the Merdian system(經絡), therefore there were many confusions with the changes of the times. The differentiation of Syndromes(辦證) in the Constitutional Medicine(四象醫學) was formed according to the pathological change of Ascending and Descending Yin Yang(陰陽升降) in the Four Internal Organs(四臟), therefore, there was the consistency in the recognition of diseases. 2. The classification of the Soumin's Pyoyul-Byung(少陽人 表熱病) was divided into Yukuang Disease(鬱狂證) and Mangyang Disease(亡陽證) according to sweating or not. The conception of these diseases was mostly achived in Shanhanlun(優寒論). The treatment of Shanhanlun(優寒論) was alike to that of Dongyi-Soose-Bowon(東醫壽世保元) in a part. 3. Je ma, Lee thinked that the cause of the Soumin's Pyoyul-Byung(少陽人 表熱病) is the breakdown of the balanced equilibrium in ascending and descending Yin Yang(陰陽升降) for a Large Sin and a Small Bi(腎大脾小), and it is treated by warming and ascending Yang(溫補升陽). 4. The medicinal substances composing prescriptions for the Soumin's Pyoyul-Byung(少陰人 表熱病) is characterized with the efficacy of Ascending Yang and supplying Qi(升陽益氣) and regulating the digestive organs with the efficacy of warming it. 5. The medicinal substances composing the precriptions for the Soumin's Pyoyul-Byung(少陰人 表熱病) is divided into four parts with the state of Yang Qi(陽氣) in the disease it used. 6. The purpose of prescriptions for the Soumin's Pyoyul-Byung(少陰人 表熱病) is to strengthen the Soumin(少陰人)'s Yangnan Qi(陽暖之氣). Je ma, Lee kept the principle not to mix with another constitution's medicinal substances in the creation of the priscription.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.359-392
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• 2020

In this paper, we examined the development of Chinese Taoist architecture, its cultural implications, and comprehensively summarized the core principles of the Taoist ecological ideas that are reflected in Taoist architecture. This is a groundwork for exploring an ideological model for sustainable ecological architecture in modern cities. Taoist architecture has a long history that has led to changes, developments, and a gradual maturation. Zhi (治), Lu (廬), and Jing (靖), were the first architectural forms of the early Taoist body. These formed the basis for the future development of Taoist Courts (宮觀). The state-sponsored government-run Taoist Courts established from the time of the North and South Dynasties to the time of Tang Dynasty led to a constant standardization of the rites, and these Courts gradually became more and more formalized. Since the establishment of Quanzhenjiao (全眞敎) in the early 12th century, a movement that emphasized putiy training, architecture for the ascetic practice emerged in remote natural spaces suitable for strict ascetic practices. Meanwhile, in Taoist architecture, the type and structure of buildings were strengthened in order to worship various gods. The various Taoist Courts established through this historical process embody the elements, institutions, and ecological ideas of Taoist culture. Taoist architecture basically pursued the idealism of Paradise in a Deep Cave (洞天福地) and adopted a feng-shui theory of using natural terrain artfully in selecting a place and building a layout. This was reflected through their ecology. Meanwhile, Taoist architecture does not destroy the balance of nature by emphasizing the utilization of local natural resources whenever possible while selecting building materials according to the principles of yinyang and the five movements (陰陽五行). In addition, Taoism aims to select simple places for practising asceticism and ancestral rituals whenever possible because of the need to maintain a simple mind, suppress desire, and return to a state of purity. This attitude is an indication of a kind of simple ecological ideas and value of frugality easily found in Taoism. The ecological ideas of Taoism provide abundant resources for considering solutions to the ecological crisis that arises in the creation of residential environments. Through the ecological ideas of Taoism, we can find a direction to understand the relationship between human beings and nature while creating new, sustainable residential environments.