• The Journal of Korean Medical History
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• v.18 no.1
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• pp.3-14
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• 2005

Among modern people's life-style, the lack of exercise and sleep is related to infertility. Underexercise accumulates damp-sputum, resulting in the insufficiency of essence. It also obstructs the creation of essence, leading to insufficient essence. Activities at night without sleep cannot create the condition to help the process of yin, causing the insufficiency of essence. Fast food is made from the cattle which are fed the feed containing growth hormone and antibiotics in large quantities. Growth hormone causes the process of yang excessively in human body, while antibiotic suppresses the process of yin, leading to excessive damp-heat and hyperactive ministerial fire. Antiseptic included in instant food hampers the process of fermentation, or yin, and inhibits the digestion mechanism, obstructing damp-heat and bringing about hyperactive ministerial fire. Intake of excessive flesh and meat gives rise to incomplete combustion and hinders the creation of essence, causing hyperactive ministerial fire due to the lack of yin. Milk suits the calf that has a rapid growth cycle. Milk intake by humans leads to the rapid process of yang and eventually hyperactivity of ministerial fire. The imbalance between yin and yang, with essence insufficent and ministerial fire hyperactive, causes infertility in three aspects. First, the lack of essence itself makes conception difficult. Secondly, damp-sputum resulting from ministerial fire obstructs the circulation of qi and blood. It also hampers the normal supply of qi and blood to the uterus. Thirdly, the excessive process of yang may result in infertility. Generally speaking, pregnancy starts with implantation. If the excessive process of yang is in progress in body, static condition needed for implantation cannot be maintained, leading to infertility.

• Journal of Sasang Constitutional Medicine
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• v.25 no.4
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• pp.320-329
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• 2013

Objectives We carried out this study to know that there is any differences on the health condition of the middle aged women between Sasang coustitution. We used Diagnosis System of Oriental Medicine(DSOM) for diagnosis and determining pattern identification. Methods This research was approved by the Dongeui University Oriental Hospital Institutional Review Board (certificate no. 2011-06). From March 2012 to October 2012, we examined Kupperman's index, the MENQOL, DSOM, and Sasang Constitution of 291 women from the general population, with ages ranging from 40 to 60 years. And we compared the results statistically by the chi-square test and F-test. Results and Conclusions We excluded 4 Taeyangin to analyze because they were few, and analyzed 287 subjects which were 53 Soyangin, 131 Taeeumin, and 103 Soeumin. 1. The pathogenic factors that showed significant differences were deficiency of qi, insufficiency of Yin, heat on the frequency of the output and deficiency of qi, heat, phlegm on the mean of pathogenic factor score. Deficiency of qi was higher in Soeumin, insufficiency of Yin and heat were higher in Taeeumin, and phlegm was higher in Taeeumin and Soeumin. Overall, Soyangin tended to be lower than others on both the frequency of the output and the mean of pathogenic factor score. 2. The middle aged women with ages ranging from 40 to 60 years tended to be dryness, kidney, damp and became to be blood-deficiency, stagnation of qi, heart easily. Soyangin was more health than others, Taeeumin tended to be heat, phlegm, insufficiency of Yang, and Soeumin tended to be deficiency of qi.

• Journal of Haehwa Medicine
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• v.19 no.2
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• pp.25-33
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• 2011

Daoism is a very important subject that consists of oriental medicine(traditional east asia medicine). Among the many scriptures, The Zhouyi cantong qi (周易參同契, Token for Joining the Three in Accordance with the Book of Changes) is the main Chinese alchemical scripture. This book is composed with three kinds of subject, Zhouyi(周易, the Book of Changes), the Huanglao(黃老) Tradition and alchemy(鍊金, 爐火). The author's name is not signed but is concealed in the text. According to the traditional account, the legendary Han immortal from Guiji (會稽, in present-day Zhejiang, 古 浙江), Wei Boyang(魏伯陽), wrote it in the period between Emperor Shun and Emperor Huan of the Eastern Han (126-127 BC), after reading the Longhu jing (龍虎經, Scripture of the Dragon and Tiger). Later he transmitted it to Xu Congshi(徐從事), who appended a commentary, and to Chunyu Shutong(淳于叔通), who first circulated it in the world. While some features of this account provide significant details - especially about the reputed date of the text and about its formation having taken place in stages - the received Cantong qi(參同契) actually is not the product of a single generation of authors, but the result of several centuries of textual accretions as well as theory of three co-authorship by Wei Boyang(魏伯陽), Xu Congshi(徐從事), Chunyu Shutong(淳于叔通). It has over 6000 characters in four-word or five-word verses. Some parts of the book are in styles of prose and poem. Many scholars explain the title "cantongqi(參同契)", saying that "Can(參)" means three, "Tong(同)" means correspondence, and "Qi(契)" means unification. Through images of hexagrams of the Book of Changes, the book illustrates the thought of the Huanglao(黃老) Tradition and alchemy. Wei Boyang(魏伯陽) theorizes his own experience unifying the way of intercourse of Yin and Yang in the Book of Changes, the cultivation of spirit through spontaneity of the Huanglao(黃老) Tradition and the elixir refining of alchemy.

• The Journal of Internal Korean Medicine
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• v.25 no.4
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• pp.410-417
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• 2004

Fever is a rise in body temperature from any of a variety of causes. One might even feel a fever when body temperature is normal. An imbalance of Yin and Yang due to exogenous pathogenic factors or internal damage is usually considered the cause of fever in Oriental Medicine. Fever from deficiency of Qi is one of the major components of the theory of fever due to internal damage. Clinically, such cases are usually encountered along with wasting diseases and fever does not run high. The compliment of Qi is usually considered the appropriate treatment in these cases. Oriental Medical treatment was performed using herbal medicine after the cause of fever was diagnosed as deficiency of Qi. The herb medicine used in these cases was mainly Bojoongikki-tang(補中益氣湯). Through those treatments good results were seen. More clinical case reports are needed.

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.43-53
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• 2011

According to the result about 'San Jiao(三焦)'recorded on "Yellow Empero's Canon Internal Medicine Ling Shu(黃帝內經 靈樞)", we achieved following results. 1. As we consider the concept of 'San Jiao' recorded on "Ling Shu", in early time, it was related to bladder(膀胱) and there was no divided concept into 'Shang Jiao(上焦)', 'Zhong Jiao(中焦)' and 'Xia Jiao(下焦)'. Later, there was appearance of body metabolism concept in anatomic way and started to emphasize that stomach(胃) is the very beginning of digestion. This point then adjusted into the concept which the core theory of digestion and water metabolism begins with 'Zhong Jiao' and processes to 'Shang Jiao' and 'Xia Jiao' then it established the 'San Jiao' theory adjusted to the functional change than property change. Later as there is set theoretical structure of 'three Yin and three Yang(三陰三陽)', it included the concept of 'San Jiao' onto meridian system theory to complete as a theory. Finally, it completed the theoretical structure that 'San Jiao' runs water metabolism of circulation, body fluid and urine for body to produce blood and Qi to protect and provide nutrition to the human body. 2. From the point of each part, 'San Jiao' means all body composition factor related to the relation to the digestion and water metabolism to produce Qi and blood. Also, the details of entire function of 'San Jiao' tells that 'Zhong Jiao' intakes food and divides the clarity and turbidity of digested substances. The origin of this digestion and water metabolism lies at Xia Jiao. The clean substance including the mood and taste climbs via Shang Jiao. The vapor like substance climbed to Shang Jiao becomes 'defensive Qi(衛氣)' and controls body temperature and sweat by supporting and spreading the Qi by Shang Jiao. The liquid substance climbed to Shang Jiao becomes blood. The blood has stronger character as substance than defensive Qi so Zhong Jiao becomes the base and the way for the blood. The turbid Qi separated at Zhong Jiao passes large intestine and the solid substance is excreted and the liquid is absorbed into bladder. The Xia Jiao that controls this process controls the liquid state of water matabolism so control the urine with bladder. Therefore, 'San Jiao' can be understood as a general concept that controls entire water metabolism as a way of food, Qi and blood.

• 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 for History of Mathematics
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• v.24 no.1
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• pp.1-13
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• 2011

In Tian mu bi lei cheng chu jie fa(田畝比類乘除捷法) of Yang Hui suan fa(楊輝算法)), Yang Hui annotated detailed comments on the method to find roots of quadratic equations given by Liu Yi in his Yi gu gen yuan(議古根源) which gave a great influence on Chosun Mathematics. In this paper, we show that 'Zeng cheng kai fang fa'(增乘開方法) evolved from a process of binomial expansions of $(y+{\alpha})^n$ which is independent from the synthetic divisions. We also show that extending the results given by Liu Yi-Yang Hui and those in Suan xue qi meng(算學啓蒙), Chosun mathematican Hong Jung Ha(洪正夏) elucidated perfectly the 'Zeng cheng kai fang fa' as the present synthetic divisions in his Gu il jib(九一集).

• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.38-48
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• 2006

1. Objects This paper was written in order to understand the formative process of Soyangin pharmacology. 2. Methods We analysis Soyangin pharmacology through pathology and new prescription in ${\ulcorner}$Gabobon(甲午本)${\lrcorner}$ and ${\ulcorner}$Sinchukbon(辛丑本)${\lrcorner}$ of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3. Results and Conclusions New prescription of Soyangin in ${\ulcorner}$Gabobon${\lrcorner}$ is same or similar to that in ${\ulcorner}$Chobonkwon${\lrcorner}$. So we can recognize that almost Soyangin pharmacology of ${\ulcorner}$Gabobon${\lrcorner}$ is made when Dongmu write ${\ulcorner}$Chobonkwon${\lrcorner}$. And the maintenance of Yin-Qi is key point of Soyangin's pharmacology New prescription of Soyangin is made by regular rules in ${\ulcorner}$Sinchukbon${\lrcorner}$. Dongmu say that Hyungkae(荊芥) Bangpung(防風) Kanghwal(羌活) Dokhwal(獨活) is herbs for descending-Yin, and Sukjihwang(熟地黃) Sansuyoo(山茱萸) Bokryung Taeksa(澤瀉) or Saengjihwang(生池黃) Sukgo(石膏) Jimo(知母) is herbs for ascending-Yang And all new prescription except Sukjihwangkosam-tang(熟地黃苦蔘湯) is composed of asneding-Yang and descending-Yin's herbs. New prescription of the exterior disease contained all descending-Yin's herbs and that of the interior disease contained all ascending-Yang's herbs completly. Namely when ${\ulcorner}$Gabobon${\lrcorner}$ was written Soyangin pharmacology is the maintenance of Yin-Qi by selecting prescription of cold character. And when ${\ulcorner}$Sinchukbon${\lrcorner}$ was written, base sprit of Soyangin pharmacology was not changed. Pharmacology was added ascending-Yang and descending-Yin at a time.

• Journal of Physiology & Pathology in Korean Medicine
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• v.32 no.6
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• pp.370-374
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• 2018

Oriental Diagnosis System(ODS) is an artificial intelligence program that utilize entered diagnosis knowledge, determine patient's disease and decide right medicine. The purpose of this study is to find a correlation between pattern Identification in Korean medicine and each sasang types(Tae-Eum and So-Yang) by analyzing ODS diagnosis result. Eventually our study secure availability of using ODS program at clinical training or developing diagnosis program. Subject of this study is 50 patients who was performed Sasang constitution diagnosis (28 patients were Tae-Eum and 22 patients were So-Yang). We analyize patient's diagnosis records by using ODS program and obtained result about pattern Identification. We used SPSS statistics 23 in analyzing the differences of the scores of Eight Principle Pattern Identification, Qi-Blood Pattern Identification, and Bing-xie Pattern Identification in each Sasang types (Tae-Eum, So-Yang). The Heat and Heat-moisture scores were significantly different(p<0.05) and Qi-Blood Pattern Identification scores were not different in each Sasang types(p>0.05). And Weight was significantly different in each Sasang types(p<0.05). It is hard to generalize the result because subject of this study was not enough and had sample speciality(tinnitus patients). However, we explained correlation between pattern Identification in korean medicine and each sasang types based on quantifiable and objective evidence system. it can be used at education of korean medicine and evidence of practice diagnosis. Futhermore, there have been no studies about anaylizing correlation between pattern Identification in Korean medicine and each sasang types using ODS program. So it is worthy of being utilized at clinical evidence data of ODS program.

• Herbal Formula Science
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• v.11 no.1
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• pp.57-90
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• 2003

The result of Bibliographic studies on the pathological mechanism of the sudden coma, we got the conclusion like this. 1. The sudden coma is an acute syndrome that refers to be a sudden fainting, an unconsciousness, an aphasia or a cold clammy limb, and immediately awakes or dies, and awakes in a short time, and if we awake, it doesn't leave over and above a sequela. 2. The clinical presentation of the sudden coma can be summarized as follows : The 1st is a disease raising the sudden death due to unconsciousness accompanied by wry mouth & sudden syncope with coma. The 2nd is simply the state of cold limbs. The 3rd is the meaning of the physique and symptomes of the six meridians. The last is the ancient method of expression in contrast of the beriberi. 3. The pathological mechanism of the sudden coma consists of the toxoid from outside, Qi and Xie, fatigue, damp phegm, the damage from seven emotions and the damage from five mental elements, especially the mental disorder due to the angry energy, causes the problems when the fleming-up of liver fire and the depressed of liver qi raise the physiological disorder. 4. Therapeutic methods of sudden coma are soothing the liver and remove stasis, soothing depression and circulating of the qi, calming the liver and suppressing yang. When that is early stage, at first, we must checking upward adverse flow of the qi after promoting the circulation of qi and awakening, and then, we must regulate excessive deficiency of yin yang by therapy that is based on differentiated in symptoms according to heat & cold, deficiency & excess, and use invigorating herb medicine for supporting vigour.