• Journal of Acupuncture Research
• /
• 제26권5호
• /
• pp.57-63
• /
• 2009

Objectives : Since the Front Points are treated as response zone, it can be used for the diagnosis and treatment of disease in viscera and bowels. Jeonjung($CV_{17}$) is the Front Point of SIMPO, it is related with cardiovascular, neuro-psychiatrical disease in aspect of Oriental Medicine. This research is for clarifying relations with palpation of the Jeonjung($CV_{17}$) and autonomic nerve system by comparing HRV and SRI(Stress Reaction Index). Methods : This study was proceeded for three months, from June 2009 to September 2009. Among 31 healthy volunteers, 13 subjects who complained the pressure pain around Jeonjung($CV_{17}$) are classified pressure pain group and 18 subjects who had no pain around Jeonjung($CV_{17}$) as normal group. All subjects had their HRV(SA-2000E: Medicore Co..Ltd. Korea) and SRI measured at visit. We studied the difference of HRV between two groups.(Statistics by Student t-test, p<0.05) Results : LF normalization of the pressure pain group were significantly higher than those of the normal group. HF normalization of the pressure pain group were significantly lower than those of the normal group. Compared with those of the normal group, total SRI of the pressure pain group were low but it's not significant. Conclusions : The results of HRV of the pressure pain group show that pressure pain around Jeonjung($CV_{17}$) is related to mental stress and autonomic disturbance.

• 대한한의학방제학회지
• /
• 제23권1호
• /
• pp.1-14
• /
• 2015

Objectives : In Pharmaceutical Affairs Act, herbal medicinal preparations are defined as medicines made by Korean medicine principles. But in Act, Korean medicine principles are vague. Thus, there is a request to explain what the Korean medicine principles are. The aim of this study is to suggest implications of Korean medicine principles in definition of herbal medicinal preparations. Methods : With regard for definition of Korean medicine principles, we referred to the domestic and foreign regulations and literature about the history of herbal medicinal preparations. As a result, the meaning of Korean medicine principles was historically examined from various angles. Results : Through this study, we studied the Korean medicine principles from the past medical history. Due to the broad definition of Korean medicinal principles, we tried to extract general ideas of medicine principles first. We also found that we had scientific formulations based on korean medicine principles which could be used in modern society. In the end, we found that numerous medicine principles which include ‘Four qi and five flavors theory’, ‘Processing of medicinals’, ‘Yin and yang theory’, ‘Five phases theory’, ‘Meridian entry of viscera and bowels theory’, ‘Herb Couplet Interaction theory’, ‘Sovereign, minister, assistant and courier theory’, etc. Conclusions : Innumerable principles used from the past existed. These principles were broad and could be used as modern scientific principles. Based on these facts, we illustrated details of Korean medicine principles, hope this principles be widely shared and Korean herbal medicinal preparations be further developed.

• 동의생리병리학회지
• /
• 제19권5호
• /
• pp.1129-1136
• /
• 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.

• 동국한의학연구소논문집
• /
• 제6권1호
• /
• pp.67-89
• /
• 1997

오장육부중(五臟六腑中)에서 심(心)은 인체(人體) 생리활동(生理活動)의 주재(主宰)으로서 장부(臟腑) 가운데에서도 수위(首位)를 차지하여 인체(人體)의 사추활동(思推活動)이나 장부기능(臟腑機能)의 협조(協調) 및 기혈(氣血)의 통창(通暢)등도 모두 심(心)의 기능(機能)에 의존(依存)하는 바이므로 심(心)을 생명활동(生命活動)의 중심(中心)이라고 한다. 본(本) 논문(論文)은 변증체계(辨證體系)의 형성과정(形成過程)을 심병변증(心病辨證)에 한(限)하여 문헌적(文獻的)으로 고찰(考察)한 것으로써, 첫째 심병(心病)의 허증분류(虛症分類)에 있어 심허증(心虛症)이라고 포괄적(包括的)으로 언급(言及)되어지던 것이 심음허증(心陰虛症)과 심양허증(心陽虛症)으로 분류(分類)되었으며, 다시 심기허증(心氣虛症) 심양허증(心陽虛症) 심혈허증(心血虛症) 심음허증(心陰虛症)으로 분류(分類)되었다가, 최근(最近)에 변증분류(辨證分類)에서는 이를 더욱 세분화(細分化)시켜 심기허증(心氣虛症) 심양허증(心陽虛症) 심혈허증(心血虛症) 심음허증(心陰虛症) 심기음양허증(心氣陰兩虛症) 심기혈양허증(心氣血兩虛症) 심음양양허증(心陰陽兩虛症) 심양포탈증(心陽暴脫證)으로 분류(分類) 발전(發展)시키고 있다. 둘째 심병(心病)의 실증분류(實證分類)에 있어 가장 중요한 것은 담(痰)과 화(火) 열(熱)의 문제(問題)였으며 이것들을 가지고 다양한 변증분류(辨證分類)를 하였는데, 초기(初期)에는 담증(痰證)과 열증(熱證)을 단지 분리(分離)하여 변증(辨證)하였던 것을, 최근(最近)에는 담증(痰證)과 화증(火證)뿐만 아니라 담화(痰火)를 같이 묶어 변증(辨證) 하였으며, 심기허심양허(心氣虛心陽虛)에서 기인(起因)된 심어증(心瘀證)을 점차 중요(重要)하게 여기는 방향(方向)으로 변증분류(辨證分類)를 하였다. 이러한 변증분류(辨證分類)의 다양화(多樣化) 세분화(細分化)는 점점(漸漸) 다양(多樣)해지는 질병양상(疾病樣相)에 보다 잘 대처하려는 연구결과(硏究結果)로 보여지며 이후로도 보다 실증적(實證的)인 연구(硏究)가 더욱 더 요망(要望)된다.

• 대한한의학원전학회지
• /
• 제4권
• /
• pp.75-100
• /
• 1990

As a result, the investigation into Gyung-Ak (景岳)'s theory of Myungmun (命門) was led to the next conclusions. First, Gyung-Ak (景岳) defmed Myungmun as the gate of Suncheon (先天) and Whoocheon (後天), by which the life of Suncheon is obtained and the life of Whoocheon is maintained. He maintained that Myungmun is located between two kindneys, not sided to the right as in the Nankyeong (難經), and considered the substance of Myungmun as Jagung (子宮 ${\fallingdotseq}$ uterus) or the other names as such Jaho (子戶), Jajang (子腸) Danjeon (丹田), Hyeolsil (血室), etc. On the essence or function of Myungmun it was considered as Taegeuk (太極) of the body which shapes the North Pole in the center of the body, and as the hinge of rise and fall, as controller of Soowha-action (水火作用) and Eumyang-changing (陰陽變化), and as storage of Suncheon Jinil-ki (先天 眞一之氣), the source of life and vitality and as the spring of Twelve-Jang (十二藏). Thus, the function of Five-Jang (五臟 ${\fallingdotseq}$ Five-Viscera) and Six-Boo (六腑 ${\fallingdotseq}$ Six-Bowels) and actions of life is obtainded by Myungmun, and the life and death of man and the change of life is related to that. Bi-Wi (脾胃 ${\fallingdotseq}$ Spleen & Stomach) as well as Myungmun is the root of Five-Jang and Six-Boo, but since Bi-Wi is the base of postnatal nutrition to belong to the son of Wonyang (元陽), Myungmun is treated more important as the mother of Bi-Wi. Sin (賢 ${fallingdotseq}$ Kidney) was perceived as inseparably related with Myungmun, but in the course of theoretical development the function of Sin was considered to be ultimately operated by the action of Myungmun. In the Theory of Jineum (眞陰論), Gyung-Ak full accounted the diverse nature of disease and patholog from Soowha-shortage of Myungmun, and presented the laws and methods of medical treatment to those. Finally, in his theory related to Myungmun, some logical contradiction and confusion in conceptions was discovered and the anatomy of Present age proved that the location of Jagung and DanJeon, which he recognized as the substance of Myungmun is not coincided. Summerizingly, the Gyung-Ak's theory of Myungmun closely related the theory of Myungmun to the theory of Eumyang-Jungki (陰陽精氣論), by whole discourse of the characteristics of physiology possessing Soowha of Myungmun on the foundation of Eumyang-hogeun (陰陽互根) and Jungki-hosaeng (精氣互生). Gyung-Ak regarded the function of Myungmun as more important than any other Jang, discoursed more systematically and more specifically about the Myungmun than any others, and presented the theory of Sin-Myung (賢命理論) and prescription which is important to Care of Health and Medical Treatment (養生治病), thus influenced very greatly on the development of Oriental Medicine.

• 대한한방내과학회지
• /
• 제32권1호
• /
• pp.87-99
• /
• 2011

In the 18th century, Xu Lingtai (徐靈胎) and Yoshimasu Todo (吉益東洞) were medical revolutionaries. They emphasized researches about synthesis of formulae, efficacy of medication and observation and then classification of clinical phenomena, so they assumed a modern scientific character. But, there were clear differences between their academic thoughts. In this paper, we examine the causes of difference in three fields, i.e. traditional culture, viewpoints of talented people and academic personality. The first, difference was due to traditional culture. Chinese medicine has a long history and heavy traditional culture. Yin-Yang (陰陽) theory, Five Phase(五行) theory, Viscera and Bowels (臟腑) theory and Meridian and Collateral (經絡) theory stemmed from everyday practice, and Chinese people learn these theories from experience and observation. From the standpoint of Chinese people, particularly scholarly doctors [儒醫] such as Xu Lingtai, it was easy to debate medical theories. In contrast, Japanese traditional culture didn't have as long a history as China. Thus as a necessity, it was harder to disseminate traditional Chinese medicine theories in Japan. Yoshimasu Todo simplified it by cutting out the superfluous traditional Chinese medicine theory, so at that time it must have been shocking to the Japanese medical world's trends. The second, difference was due to viewpoints of talented experts. From the standpoint of Xu Lingtai, above all, medicine is just a learning, only a kind of technique, even more not a means of living. Xu Lingtai was concerned with the appearance of very talented experts such as 'great man' (偉人), and 'exceptional man' (奇士) who carried out medical research. Instead of cultivating a few talented people, Yoshimasu Todo tried to produce a large number of clinicians quickly who could treat ordinary people. The third was due to personality difference. As Xu Lingtai threw away Confucianism and studied medicine in his youth, although he had a critical attitude, he was always mild-mannered. Yoshimasu Todo always had a clearly critical and rebellious nature. Personality influenced their literary spirit and learning style, so although both advocated reactionism, the academic thought of Xu Lingtai was reformative and mild, while that of Yoshimasu Todo was revolutionary and fierce. Xu Lingtai and Yoshimasu Todo had considerably similar research domains and academic thought, so it is proper for them both to serve as examples for making a comparative study of medical history in China and Japan in 18th century.

• 대한한의학원전학회지
• /
• 제3권
• /
• pp.501-552
• /
• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Eum-Yang-Li-Hap', and reached the following conclusions. 1. 'Eum-Yang (陰陽)' in title, means Yin and Yang as method of understanding nature or humanbody, and 'Li-Hap (離合)' in title, means classification and getting together. Especially there are a view that Eum Yang in title means only meridinans within the limit of human body, but the limit needn't, because the word 'Li-Hap of 3Yin-3Yang (三陰三陽之離合)' as meaning of human meridians in the text. 2. The content of the text is generally seperated into 3 parts, the 1st part contents properties of Li Hap of Yin and Yang. 2nd and 3rd parts content the explanation of property of 3Yin and 3Yang, as example of human meridians with local conception, and content nicknames of 3Yin-3Yang and present the Ideo of 'Kae-Hap-Choo (開闔樞)'. 3. 3Yin-3Yang in the text, many of annotators tried to explanate by three types of conception, of human meridians, of the 'Viscera-Bowels (臟腑)', or of the 'Element motions and Natural factors (運氣)'. I think that these three conceptions could be mixed when the text was written, and regarde for the present that 3Yin-3Yang is explanated by the conception of human meridians. 4. 'Eum (陰)' the head-letter of the nicknames of 3Yin-3Yang, I think that it means 'Jok-Gyeong (足經)' related with the words 'The earth belongs to Yin (地爲陰)' in the text. And it i s considered that further studies should be followed on the tail-words of 3Yin-3Yang's nicknams. 5. Kae-Hap-Choo, Used in similitude" as 'Li (離)' of 3Yin-3Yang, are seperated functions by location of 3Yin-3Yang. In text 'Tae-Yang (太陽)' and 'Tae-Eum (太陰)' act as 'Kae (開)', 'Yang-Myeong (陽明)', and 'Gweor-Eum (厥陰)' act as 'Hap (闔)', 'So-Yang (少陽)' and 'So-Eum (少陰)' act as 'Choo (樞).' But there is other theory that Gweor-Eum act as Choo, and So-Eum act as Hap. 6. The theory of Kae-Hop-Choo, including only Jok-Gyeong being main materials of 'Yook Gyeong-Byeon-Jeung (六經辨證) had influence on development of clinical studies. If the theory of Kae-Hap-Choo receives and unions the ideos of '3 burning-Spaces (三焦)', metabolism, etc. more development of medicine is expected.

• 대한한의학원전학회지
• /
• 제31권3호
• /
• pp.109-122
• /
• 2018

Objectives : The teaching which states, "Pi is the source of the phlegm and lung is the container of the phlegm" is a sentence that is regarded to have been based on the understanding of the production and container of phlegm based on physiology and pathology of viscera and bowels. However, the author's suspicion that this sentence has not received enough research as to truly understand its meaning has led to further study into this sentence. Methods : Medical book database was searched and historic medical books were reviewed in order to understanding the true meaning of this sentence. First, the meaning of the sentence was pondered upon based on how it was introduced in the original text, and each of the two parts of the sentence were closely analyzed for its relations in order to get a clear meaning of the sentence. Results : The source of this sentence is Bencaogangmu, and it describes the phenomenon of cough in the phlegm appearing more than that from pi and lungs. Later, some disagreements on this sentence developed, claiming that kidney is the source of phlegm whereas stomach is the container. Pi deficiency derives from abnormality in the transportation and transformation of pi, and it originates from kidney deficiency. Thus, kidney can be understood as the origin of phlegm. When phlegm is dispersed all around the body, it's difficult to see the stomach as a container of the phlegm. Conclusions : The pathology of the production and container of phlegm is that deficiency in kidney qi leads to the malfunction of transportation and transformation of pi, and this creates the bodily fluid to become stagnant, making pathological products such as dampness, phlegm, and retained fluid. This can be expressed as "Kidney is the origin of the phlegm, and pi is the source of the phlegm." Here, phlegm is created and stored either when phlegm enters the lungs in the process of pi dissipating into the lungs, or when pi affects the lungs which inhibits the pi movement in the lungs. This is the true meaning of "lung is the container of the phelgm."

• 한국한의학연구원논문집
• /
• 제15권2호
• /
• pp.101-109
• /
• 2009

The Pulse diagnosis is in the boundary of the Four Examinations, and it is called 切診, or palpation. It has a great impact on people in reminding of the Traditional Medicine that it is probably the first thing that people think of when they hear about Traditional Medicine. Hu-Jun quoted in the Treasured Mirror of Eastern Medicine "東醫寶鑑" that the doctor finds out the deficiency and the excess of the meridian of the patiant through the pulse, and that it is of the utmost necessity to know the "deficiency and the excess" of the meridian to decide the formula (君臣佐使) of the herbal medicine and the acupuncture/moxibustion treatment. The research on the studies of pulse diagnosis have been concentrated on the origin, history, and the theory of the pulse diagnosis throughout the years; however, the number of research on the image from the classics on pulse diagnosis have been less. With this in mind, this paper was written to study more on the origin and the history of the pulse diagnosis as well as to study on the image of pulse diagnosis shown on the classics on Traditional Medicine in China and Korea. The history of the pulse diagnosis has its root on the attempt to find out what is happening inside the body through the indication of the small changes of the pulse that is shown on the outer boundaries of the body. There were various kinds of pulse diagnosis including "Three positions and nine indicators method" and "Carotid pulsation and wrist pulse method" in the ancient period, and wrist pulse-taking method became the most popular since the completion of studying on palpation by 初보. The image of the palpation helps the rudimentary practitioners of Traditional Medicine. They are divided into two large categories, which are the area of diagnosis and the shape of the pulse itself. The historical classics including the image of the pulse diagnosis can be found since the Song Dynasty of China. There are various kinds of image of pulse diagnosis in the classic such as "The picture of the hand meridian" from "脈訣指掌病式圖說", "The picture of the image of meridian" from "察病指南", "The picture of the Seven exterior and Eight interior" from "校正圖注脈訣", and "The picture of the six parts of meridian" from Treasured Mirror of Eastern Medicine "東醫寶鑑". The Treasured Mirror of Eastern Medicine "東醫寶鑑" have analyzed the basic theories and made up the standards of pulse diagnosis by establishing "The picture of the six parts of meridian" based on "The method of placing the viscera and bowels corresponding to cun-guan-qi, or the meridian".

• 동국한의학연구소논문집
• /
• 제8권2호
• /
• pp.131-154
• /
• 2000

<난경(難經)>은 <내경(內經)>의 사상(思想)을 보다 자세(仔細)하고 심도(深度)있게 문답(問答)을 가설(假說)하여 의난(疑難)을 해석하는 방식으로 편찬된 서적(書籍)으로써, 논술(論述)은 기초이론(基礎理論)을 위주로 하고, 또 일부 병설(病說)도 분석(分析)하였는데 그 내용이 간요(簡要)하며, 변석(辨析)이 매우 정미(精微)하게 되어있다. 그 중 1-23난(難)은 맥(脈)을 논(論)하고, 23-29난(難)은 경락(經絡)을 논(論)하고, 30-47난(難)은 장부(臟腑)를 논(論)하고, 48-61난(難)은 병(病)을 논(論)하고, 62-68난(難)은 혈도(穴道)를 논(論)하고, 69-81난(難)은 침법(鍼法)을 논(論)하였다. 특히 <난경(難經)>에는 진법(診法)으로써 오늘날까지 한의학의 맥진방법(脈診方法)으로써, 가장 많이 응용되고 있는 '독취촌구법(獨取寸口法)'을 명확하게 밝히고 있다. 이에 본(本) 저자(著者)는 <난경(難經)>의 맥론(脈論)에 대한 이해를 높이기 위하여 <난경지연구(難經之硏究)>를 중심으로 1-23난(難)에 나오는 맥론(脈論)들을 정리하여 다음과 같이 정리하였다. 팔십일(八十一) 난경중(難經中) 일난(一難)부터 삼십삼난(三十三難)까지의 맥학(脈學)에 관(關)한 조문중(條文中)에는, 백맥(百脈)이 조회(朝會)하고 그 시작(始作)과 끝이 되는 촌구(寸口)를 중심개념(中心槪念)으로 하고 정상적(正常的)인 생리적(生理的) 맥(脈)과 병적(病的)인 맥(脈)이 대비(對比)되면서 제시(提示)되어있다. 1. 십난(十難)에서 오사(五邪)와 강유(剛柔)의 이론(理論)과 각(各) 장부(臟腑)의 고유(固有)한 맥상(脈狀)이 등장(登場)하고 있다. 2. 십삼난(十三難)에서는 색(色)과 맥(脈), 형육(形肉)의 세가지 요소(要素)가 상응(相應) 또는 상승(相勝)하는가에 따라서 병(病)의 난(難) 역치(易治)를 결정(決定)한다고 하였다. 3. 십사난(十四難)에서는 맥(脈)을 손(損)(지맥(遲脈))과 지(至)(수맥(數脈))으로 구분하는데, 맥(脈)의 손(損)에 따른 이경(離經), 탈정(奪精), 사(死), 절명(絶命)의 구분(區分)과, 맥(脈)의 지(至)에 따른 이경(離經), 탈정(奪精), 사(死), 절명(絶命)을 구분(區分)을 설명(說明)하였다. 4. 십오난(十五難)에서는 현(弦), 구(鉤), 모(毛), 석맥(石脈)으로 사시(四時)에 따라서 맥(脈)이 다르다는 것을 말하였다. 이와같이 난경(難經)에서는 "독취촌구(獨取寸口)"의 맥법(脈法)을 명화(明確)하게 확립(確立)하였으며, <내경(內經)>의 이론(理論)을 더욱 다져서 진일보(進一步)시키면서도 <내경(內經)>과는 다른 독창적(獨創的) 이론(理論)을 제시(提示)한 것이 <난경(難經)>의 가치(價値)를 더하게 하였다.