• 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 Acupuncture Research
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• v.28 no.5
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• pp.65-76
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• 2011

Objectives : Study about needle retaining time. Methods : We reviewed the ancient and the present text of China with using the China academic journal(CAJ) of China national knowledge infrastructure(CNKI) Results & Conclusions : 1. Needle retaining time is important in acupuncture, because the therapy effect is influenced by it. 2. The time of needle retaining is up to those conditions like different disease, viscera and bowels(臟腑), meridian and collateral(經絡), obtaining Qi(得氣), seasons, constitution of the patients and acupuncture tools. In ${\ll}$Hwangdineijing(黃帝內經) ${\gg}$, needle retaining time is called by 'Zhiruzhichu(直入直出)', 'Jichu(疾出)', 'Liu(留)', 'Buliu(不留)', 'Jiuliu(久留)' and 'Liu ${\bigcirc}$ hu(留${\bigcirc}$呼)', and the time was shorter than nowadays. 3. The respiration number was counted to check needle retaining time but we can't find out any evidence. Recently in China, 'obtaining Qi(得氣)' and 'Qi arrival(氣至)' is used to check it. 4. Looking into clinical researches, different diseases need different needle retaining time. For example, 20~30min is appropriate time for musculoskeletal system. 60min is for circulatory system, 10~20min is for peripheral facial nerve paralysis. Insomnia and some stubborn diseases need longer time. Cold and heat(寒熱), deficiency and excess(虛實) are always influences the needle retaining as well. 5. It is important to figure out the most effective needle retaining time for different disease with the base of connection between needle retaining time and effect.

• Journal of Physiology & Pathology in Korean Medicine
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• v.30 no.1
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• pp.1-6
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• 2016

In recent years, there were frequent exogenous contagious diseases in Eastasia like SARS(severe acute respiratory syndrome), Avian influenza, Swine influenza, MERS etc. But there are various interpretations about their pathological differentiations and lead to controversy to diagnosis and medicinal use. So there needs universal and consistent understanding methods. Several conclusions are obtained from the research on differentiation theories of various epidemic diseases. Essential elements of differential diagnostic system are pathogen, characters and matters of disease and loci, especially three yin and three yang has close affinity with constitutional features or body shape. Binding these 3 categories, an integrated differentiation 3 dimensional coordinates are made. Out of these, each elements of 3 pathogen-axial lines are related with names of exogenous disease, and those of 3 feature-axial lines are related with 8 principal patterns. And those of 3 locus-axial lines implicating therapeutic method are related with steps and location of exterior and interior, 3 yin 3 yang, Defense, Qi, Nutrient and Blood, five viscera and six bowels and tissues. Additionally, 3 lines of each axis consist of factors which have their own affinity each other, so classification of pathogen, feature, locus of disease has layered interconnectedness. This classification system is included in constitutional features of individual patient. Afterwards, these cognitive structure can be used as a general theory guiding method of therapy, prevention and aftercure healthcare.

• Journal of Haehwa Medicine
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• v.21 no.2
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• pp.105-112
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• 2013

In oriental medicine, the skin of the face and the body is the mirror of the viscera and bowels. Skin aging is measured according to the elasticity and glossiness of the skin, which is perceived as a matter of fluid-humor within the realms of oriental medicine. Fluid-humor refers to normal body fluid that makes the skin moist and supple and the hair bright and glossy. If the body is lacking fluid-humor, the hair and skin will be dry and coarse. 'The improvement of fluid-humor (nutrition)' is facilitated based on the oriental physiological change theory for middle-aged women. A new study is therefore necessary to develop oriental herbal cosmetics for young women in their 20s. As yet, there has been no study on the effect of herbal cosmetics formulated for middle-aged women and used by young women in their 20s. This study aims to investigate the effect of 'the improvement of fluid-humor' for the skin of young women in their 20s within the theory of oriental medicine. This kind of study is essential for oriental skin care and the development of diverse oriental herbal cosmetics. To determine the effect of oriental herbal cosmetics on young women in their 20s based on the theory of oriental medicine, which says that a shortage of fluid-humor causes skin aging, this study has examined the skin conditions of young women in their 20s and how satisfied they are with oriental herbal cosmetics through an objective equipment-based measurement and subjective questionnaire survey.

• Herbal Formula Science
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• v.25 no.2
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• pp.303-324
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• 2017

Objectives : Consumptive is an unhealthy condition that are caused by lack of blood and essence, and that means also some stages of chronic diseases. The purpose of this study is to analysis 108 Prescriptions of Consumptive part in Dongui Bogam. Methods : The 108 Prescriptions of Consumptive part in Dongui Bogam analysed frequency of basic prescriptions, symptoms of prescriptions and the pathology. Results : Ssangbohwan, Yiuihwan, Gamrihwan were used for tonifying were mostly used as basic prescriptions in whole Consumptive part respectively. There are common symptoms in consumptive part in Dongui Bogam. That symptoms are "tidal fever, night sweating, nocturnal emission, cough, sputum, skinny body, weak pulse, spontaneous sweating, deafness, dim vision and tuberculosis". Qi blood(yin yang) pathologies in prescriptions on consumptive part are "yin deficiency, yin deficiency with effulgent fire, yang qi deficiency, dual damage of qi and blood, non-interaction between fire and water, collapse of yang and exhaustion of yin, less blood". viscera and bowels pathologies in prescriptions on consumptive part are "heart and kidney deficiency, spleen-stomach weakness, spleen and kidney great deficiency, weakness of kidney qi, meridian waste in heart, spleen and kidney, damage in heart and lung". Conclusions : As a result of Study on Analysis all Prescriptions of Consumptive part in Dongui Bogam, We can understand more about basic prescriptions, symptoms of prescriptions and the pathology that are using for curing consumptive. We expected that this study will can help to give rationale for future study of consumptive caring.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.2
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• pp.177-186
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• 2010

This study is about researching DongEuiBoGam by analysing with pattern identification of modern Traditional Korean medical patholgy as more logical, systematic and standardized theory. Disease pattern mechanisms of essence, spirit, qi and blood in NaeGyungPyeb of DongEuiBoGam are these. In Essence, this explain mechanism of disease patterns those are seminal emission, dream emission, spermatorrhea, white ooze. These disease pattern's mechanisms are kidney yang deficiency, kidney yin deficiency, heart yang deficiency, heart yin deficiency, heart qi deficiency, spleen qi deficiency and so on. On viewpoints of viscera and bowels they are related with heart, kidney, spleen. And most of them are deficiency from deficiency-excess Pattern Identification. Classifying disease pattern of qi is about upward, downward movement and more concentrated deficiency than excess pattern. Fright palpitations can be classified heart deficiency with timidity, heart blood and qi deficiency, heart qi deficiency, heart blood deficiency, heart qi movement stagnation, water qi intimidating the heart, phlegm-fire harassing the heart, phlegm clouding the pericardium, and so on. Palpitations can be classified heart blood deficiency, heart yin deficiency, heart deficiency with timidity, heart spleen blood deficiency, spleen qi deficiency, phlegm-fire harassing the heart, intense heart fire, and so on. Forgetfulness can be classified heart spleen blood deficiency, heart spleen qi deficiency, kidney essence deficiency, heart qi deficiency, non-interaction between the heart and kidney, etc. for deficiency pattern, phlegm clouding the pericardium for excess pattern. In Blood just say inside bleeding pattern's category, there are nose bleeding, flopping syncope, qi counterflow, blood vomiting, hemoptysis, spitting of blood, bloody stool, hematuria, and so on. Like these, this study identify pattern of disease in DongEuiBoGam by mechanism of disease theory.

• 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 Sasang Constitutional Medicine
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• v.31 no.1
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• pp.26-35
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• 2019

The purpose of this study is to understand how Sasang Constitutional Medicine has been understood in China. Methods I searched for topics in Chinese such as Sasang medicine (四象醫學), Sasang constitution (四象體質), Chao medicine (朝醫), philosophy (哲學), principles (原理), the school of Confucianism (儒家), Confucianism (儒學) and ideology (思想) in CNKI database on January 15, 2019. The selected studies were summarized as three sections; the basic principles of Sasang Constitutional Medicine, influences of Confucianism and comparison with other medicines. Results In China, the principles of Sasang Constitutional Medicine is explained using the concepts such as Heaven-Human-Nature-Order, the Great Ultimate (Taiji), Two Modes (Liang-Yi), Sasang, heart, sorrow-anger-joy-pleasure, nature-emotions (Xingqing), and viscera-bowels (Zang-Fu). Sasang Constitutional Medicine is considered to has been influenced by Confucianism. The form of Sasang Constitutional Medicine was affected by the Book of Changes (Zhouyi), and the contents were impacted by the Great Learning (Daxue), the Doctrine of the Mean (Zhongyong), the Mencius (Mengzi) and the Analects (Lunyu). Sasang Constitutional Medicine have distinctive characteristics in comparison with other medicines, such as inherent determinations of constitution, organs difference by constitution the actions of nature, emotions and desire, recognition of humans as social beings, and the signification of heart as a presiding center. Conclusion In China, the philosophy of Sasang Constitutional Medicine has been studied with basis of four-element structure; activity, mind, body and matter. Also, it has been researched in medical aspects of human trying to control the nature and emotions to be physically, mentally and socially healthy.

• Korean Journal of Oriental Medicine
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• v.6 no.1
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• pp.13-27
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• 2000

1. Purpose: This study was intended to consider through a bibliographical comparison between the system of Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ and that of Shinehook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$. 2. Method: This study was based on the ${\ulcorner}$Hamsansachon Dongyi Soose Bowon old Kabo-Bon${\lrcorner}$, which was compared with a bibliographical data from Shinchook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ and the collection of manuscripts left unpublished in Lee Je-ma's lifetime. 3. Result & Conclusion: Exterior-Interior Pathological system was found in the system of Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, and it might be referred to that of Jang Joong-kyung's ${\ulcorner}$Shanghan Ron${\lrcorner}$. There were no 'the Discourse on the Origin of oriental Medicine' and 'the Discourse on the General Health Maintenance' in the Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$. And it was supposed to be many changes of contents on 'the Discourse on Nature and Order', 'the Discourse on the Four Principles', 'the Discourse on the Establishment and Supplement' and 'the Discourse on Viscera and Bowels' in the Shinchook-Pan ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ compared with those in the Kabo-Bon ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.71-95
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• 2015

Objectives : I'd like to introduce a Korean medical scientist, Lee Gyoojoon (李圭晙, 1855-1923)'s achievements about Huangdi's Internal Classic (黃帝內經, HIC) to examine the Section of Viscera and Bowels to inspect the Medical Classics (稽經藏府篇, SVBIM) of the Double grinded Medical Mirror (醫鑑重磨, DMM), which is a medical book published in 1922, his last studies. And I'd like to describe its meaning of medical history. Methods : For this, I compared the DMM with two primary texts, the representative medical books of Joseon dynasty, Treasured Mirror of Eastern Medicine (東醫寶鑑, TMEM) and Lee's former research result of HIC, Major Essentials of Huangdi's Internal Classic Plain Question (黃帝內經素問大要, MEHIC), in the aspects of the original text, annotation, editing, attached theses, and so on. Results : Lee Gyoojoon criticized the TMEM in two aspects. First, it was unfocused and miscellaneous, second, it intended to help Yin Qi (陰氣) and reduce Yang Qi (陽氣) so that it regards a prime mover, Yang Qi, as an enemy. In order to solve these problems he deleted miscellaneous articles and sort out the points to accord with the HIC. As a result, he had written the Section of SVBIM of the DMM in the form of revising the subtitles or refuting the contents of TMEM and quoted the partial texts of MEHIC to be written by the view of Supporting Yang Qi (扶陽). Conclusions : Lee Gyoojoon proposed the Supporting Yang Qi medicine to preserve the Heart fire (心火) based on his lifelong Neo-Confucianism (性理學) study. The Section of SVBIM of the DMM showed how to apply his medical theory, which is achieved by the study of the medical classic HIC to real clinical medicine through a medium of the TMEM. In addition, it could explain concretely how the Confucianists studied the medicine and how Confucianism can impact to the development of medical theory.