• 대한본초학회지
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• 제22권4호
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• pp.1-8
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• 2007

Objectives : There are many causes that may affect efficacy of a drug but the time of administration for the Herbal Medicine is among the most important factors. Traditionally, administration of medicine was prohibited during the meal time along with food and the time of administration has been highly regarded in medical practitioners. The rules of administration time are stated in a book titled, "Materia Medica" but it lacked the details and index. Thus, the systemized administration rules for Herbal Medicine were prepared. Methods : The rules were drawn from both ancient teachings and the experiences from modern clinics. Ancient teachings about the administration are focused on treatment of a disease by utilizing biorhythm of the body in accordance of changes in Yin and Yang and Day and Night. Results : It means the medicine should be prepared and administered at the appropriate time of the day and this type of administration method is thought to be superior to the western method such as "once a day" or "twice a day in the morning and evening" that does not take consideration of cold, hot, warm and cool properties of the medicine. If the prescription is assigning appropriate medicine, administration time is an important method of maximizing drug efficacy. Conclusion : With the ancient teaching in mind, it was concluded that, the drug administration time must be determined with regard to properties of the drug and the condition of the patient.

• 동의생리병리학회지
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• 제35권2호
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• pp.47-55
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• 2021

In order to ensure the fact that eight principle pattern differentiation is used clinically as a basic guideline for Korean medicine practice, the definition, role and method of yin-yang pattern differentiation with its case report were explored at first. Yinyang Pattern Differentiation is a method of discriminating human tendencies or morbidity based on the yin and yang characteristics expressed in living bodies. And yin and yang are the two contrasting characteristics and aspects of the interaction when certain physical conditions that have a lasting effect on the human physiological metabolic function are correlated with the morbidity. Specific methods of yinyang pattern differentiation can be divided into several types of yin and yang indicators. First, time and space factors like day and night, hot and cold seasons, above and below, topographical districts. Second, colors and pulse and their/or relative clearness and muddiness, hardness and softness, moving and resting. Third, diagnose yin and yang patterns through distinguishing the true and false of a fever and cold in an emergency phase such as increase of brain pressure and shock state. Fourth, general characteristics of the propensity and constitution of a subject such as body type, speech, behavior, and physiological metabolism. And for clinical use, these were summarized again as a symptom indicators of physical signs and color, pulse, tongue and questionnaire indicators of propensity, body type, and space-time characteristics. Conclusively, it was confirmed that yinyang pattern differentiation has its own diagnostic significance which is distinct from exterior-interior, cold-heat and deficiency-excess pattern differentiation.

• 대한한의학원전학회지
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• 제13권1호
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• 대한한의학원전학회지
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• 제12권1호
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• pp.168-195
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• 1999

The hakgil is the important disease in the oriental medicine historically. In the preseant time also this disease continually appear all over the world. So purpose of this study is that consider the symptoms and pathogenesis of hakgil(瘧疾) with the point of view of oriental medicine. And in this study, the results are summarized as the followings. 1. The symptos of hakgil(瘧疾). 1) Rigor and heat spasm : The main symptoms of hakgil is the severe and periodical rigor and heat spasm. Generally the rigor first appear and later the heat spasm appear. According to the first and last, severe and weak, the hakgil is classified to hanhak(寒瘧), onhak(溫瘧), danhak(癉瘧), binhak(牝瘧). 2) The regulation of the time of spasm : The spasm occour in the same time daily or one time in two days, three days or several days. And the spasm time is regulary in day or night. 3) The term between the spasm and next one become later or faster. It can be decided that the becoming worse and better in the disease with the signs. 4) The seasonal property Generally the hakgil appear in summer and early autumn. 5) The other kind of hakgil there are five-organ hakgil(五臟瘧), six-kyung hakgil(六經瘧), janghak(瘴瘧), kuihak(鬼瘧), six-gi hakgil(六氣瘧), damhak(痰瘧), sikhak(食瘧), and so on. 6) The pulse condition of the hakgil is chiefly hyun(弦). 2. The pathogenesis of the hakgil 1) The cause of the hakgil The causes of the hakgil first are the seo(暑) or heat(熱) that make the problem in the cycle of five phases(五行). In the consequence, il open the hole of skin so that the pathogenic factors easily invade the humanbody and at the same time the pathogenic factor in the inside easily come out, that make the spasm. In the second time the pathogenic factor of yin(陰) - wind(風), cold(寒), water(水) invade through the opened skin to combine with the factor in the inside. Such condition make the hakgil and the accessory spasm. 2)The pathogenesis of hakgil(瘧疾) (1) The rigor and heat spasm of hakgil(瘧疾) appear because in summer the human body don't accomplish a task of summer because of hot weather or heat, so in autumn the ki(氣) of human body separate into yin(陰) and yang(陽), and the skin of human body is weaken so the saki(邪氣: pathogenic factors) is easily come into the human body. At this time the circulation of ki(氣) is obstructed, so the jungki(精氣: vital substance) apply to straighten the circulation of ki(氣), if the jungki(精氣: vital substance) help the yin(陰) the rigor spasm appear in the opposit direction the jungki(精氣: vital substance) help the yang(陽) the heat spasm appear. (2) The period of circulation of ki(氣) and jungki(精氣: vital substance) is one day, so the general period of spasm of hakgil(瘧疾) is one day, But if the saki(邪氣: pathogenic factors) come into the human body deeply, the jungki(精氣: vital substance) cannot apply 10 straighten the circulation of ki(氣) every day so the period of spasm become longer.

• 동의생리병리학회지
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• 제17권4호
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• pp.852-860
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• 2003

Review is made on the sweat in 'Donguibogam' from the view point of Hyungsang medicine. The conclusions are as follows: Clinically sweet is an important indicator for the condition and constitution of the patients. Sweat should be taken into consideration in diagnosis and treatment. Sweat is one of the symptoms that appears when there is a disharmony among Jung(精), Ki(氣) and Shin(神). The cause and phase of sweat varies with every patient. Dam type persons (膽體) are inclined to have night sweat, while Bangkwang type persons(膀胱體) are apt to have day sweat.

• 동의생리병리학회지
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• 제19권4호
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• pp.840-847
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• 2005

This study was written in order to help understanding of visible diagnosis of energy and color(기색). Visible diagnosis of energy and color is a very important factor of diagnosis and a necessary step of visible diagnosis. As human's body is under the control of spirit(신) and spirit(신) is stored by five viscera(오장), so spirit expresses the change of five viscera and is reflected by energy and color(기색). Strictly speaking, energy and color(기색) is not divided into each other. But, we can say that glittering glossy part belongs to energy(기) and blue, red, yellow, white and black part belongs to color(색). Various changes of energy and color(기색) observe the rules of yin-yang(음양). If we consider the interior and exterior(내외), top and bottom(상하), right and left(좌우), rise and fall(부침), clearness and muddiness(청탁), weak and severe(미심), spread and gather(산박), gloss and dness(택요) etc. we can decide the yin and yang(음양), inside and outside(표리), coldness and heatness(한열), truth and false(허보), life and death(생사) and prognosis. One man's own color is determined by the five human type(오형인), There are very various points of changing colors. As divided into principal groups, there are three main groups, that is, sky(천), earth(지) and man(인). A season(사시), day and night(주야) and cloud and clear(음청) belong to the factor of sky(천), a direction and configuration of the ground(지형) belong 治 the factor of earth(지), and motion and rest(동정), seven emotions(칠정), age and youth(노소), poor and rich(빈부) and high and low(귀천) belong to the factor of man(인).

• 한국의사학회지
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• 제24권1호
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• pp.73-96
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• 2011

The BianMaiFa chapter, which is the first chapter of SongBon ShangHanLun, is the scholarly description(專論) of the pulse and pathological mechanism but has not been studied and published yet. This study is about article 11-23 which is the second part of The BianMaiFa chapter. We compared the original texts within the editions, comparing and analyzing the annotations of successive dynastic medical group. The articles of The SongBon ShangHanLun BianMaiFa chapter 11-23 is consisted as is shown: article 11 12 13 state about a dignosis of yin-yang, deficiency-excess, fluid-humor from difference of a pulse shape and a sign of recovery from a disease, article 14 states about a prognosis of a disease according to a pulse, article 15 states about a pulse from which we predict a recovery, article 16 states about normal pulse according to season, article 17 states about ups and downs of a disease according to yin-yang of day and night, article 18 states about a location of a disease in connection with a pulse, article 19 states about a pathological mechanism of a diarrhea through a anterior tibial pulse(趺陽脈), a lesser yin pulse(少陰脈), article 20 states about a cause of disease, a symptom, a therapy about a floating and tight pulse(浮緊脈), article 21 states about a pathological mechanism of symptoms through a anterior tibial pulse(趺陽脈), article 22 states about a pulse, a pathological mechanism, symptoms caused by erroneous treatment, article 23 states about a pulse, a symptom, a therapy with internal heat. The BianMaiFa chapter 11-23 discussed a diagnosis, a prognosis of a disease, understanding of pathological mechanism through pulse. And The BianMaiFa suggests a various use of pulse.

• 대한한의학원전학회지
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• 제34권4호
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• pp.27-64
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• 2021

Objectives : This paper examined the Buddhist contents within the text, Bencaoshengyabanji(本草乘雅半偈). Methods : Medicinals that were searched through Buddhist vocabulary were examined. Results & Conclusions : Medicinals that quoted the Lengyanjing were related to the Water-Fire interaction, food and medicine, and karma, while those that quoted the Shidian were related to 無上道, 去惡殺蟲, 樞機滑利, and 生生之氣. Those related to the Great Earth of the Four Elements corrected the body's form based on Metal Qi, while those related to the Great Water were connected to the circulation of water dampness. Those related to the Great Fire were deeply related to Yang Qi, and those related to the Great Wind were connected to Wind control. Of the Four Origins, medicinals that were viviparous lowered Qi, while those that were oviparous were related to communicating Shen, treating diseases of the Conception Vessel, and the closing and opening of day and night. Medicinals originating from dampness were related to urination and fluid management, while those of metamorphosis were related to the process of Qi. Those related to emptiness were related to the communication of the Qi system, while those related to 六根六塵 were connected to calming the Shen and strengthening the will, and smoothing the nine orifices. Medicinals related to 圓通 were used for improving eyesight and hearing and controlling the closing and opening. Lu Zhi-yi's analysis of medicinals through the Lengyanjing is original in that it suggested a new perspective other than previous theories on pharmacology which were based on the Yin-Yang and Five Phases and Rising/Lowering/Floating/Sinking theories, but also pedantic and exaggerated. The Bencaoshengyabanji is a unique text on medicinals which analyzed each medicinal under Buddhist influence. However, it also followed the contexts of other previous texts on medicinals, and influenced Zou shu.

• 동의생리병리학회지
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• 제26권6호
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• pp.855-863
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• 2012

The organic and holistic recognition method about nature in east asian philosophy is also applied to the study of the human body in Korean medicine. In Korean medicine, the human body is being understood from a holistic point of view rather than a mechanical or reductive one. The main east asian philosophies are the heavens thought and the Yin-yang/Five Phase Theory. This study will explore the influence the general flow of heavens thought has on explaining the human body in Korean medicine and the formation of how the human body is perceived in "Huangdineijing"(黃帝內經). First, the primitive meaning of heaven was developed to include the natural heaven of Xia (夏), the lord heaven of Shang(商) and the moral heaven of Zhou(周) dynasties. Among these, the natural heaven notion of the Xia(夏) dynasty which recognized heaven as the one with the power to create everything. This was followed by Taoism which established the contrasting system of heaven and earth. Based on this, "Huangdineijing"(黃帝 內經) developed the perception of the human body, taking into account, heaven as the original substance to generate the human body through the mutual sympathy between heavenly energy and earthly form. The perspective of the correspondence between nature and human in "Huainantzu"(淮南子) and "L$\breve{u}$shichunqiu"(呂氏春秋) was succeeded by Tung Chung-Shu(董仲舒). Based on this development, the perception of the human body in "Huangdineijing"(黃帝內經) is related to the seasonal cycle and the notion of night and day to balance the physiology of the human body. It recognizes that its structure, shape, emotional state and physiological actions are correlated with heaven.

• Asian Pacific Journal of Cancer Prevention
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• 제14권12호
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• pp.7509-7515
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• 2013

To assess the risk of cancers associated with sleep duration using meta-analysis of published cohort studies, we performed a comprehensive search using PubMed, Embase and Web of Science through October 2013. We combined hazard ratios (HRs) from individual studies using meta-analysis approaches. A random effect dose-response analysis was used to evaluate the relationship between sleep duration and cancer risk. Subgroup analyses and sensitivity analyses were also performed. Publication bias was evaluated using Funnel plots and Begg's test. A total of 13 cohorts from 12 studies were included in this meta-analysis, which included 723, 337 participants with 15, 156 reported cancer outcomes during a follow-up period ranging from 7.5 to 22 years. The pooled adjusted HRs were 1.06 (95% CI: 0.92, 1.23; P for heterogeneity =0.003) for short sleep duration, 0.91 (95% CI: 0.78, 1.07; P for heterogeneity <0.0001) for long sleep duration. In subgroup analyses stratified by cancer type, long duration of sleep showed an inverse relation with hormone-related cancer (HR=0.79; 95% CI: 0.65, 0.97; P for heterogeneity =0.009) and a greater risk of colorectal cancer (HR=1.29; 95% CI: 1.09, 1.52; P for heterogeneity =0.346). Further meta-analysis on dose-response relationships showed that the relative risks of cancer were 1.00 (95% CI: 0.99, 1.01; P for linear trend=0.9151) for one hour of sleep increment per day, and 1.00 (95% CI: 0.98, 1.01; P for linear trend=0.7749) for one hour of sleep increment per night. No significant dose-response relationship between sleep duration and cancer was found on non-linearity testing (P=0.5053). Our meta-analysis suggests a positive association between long sleep duration and colorectal cancer, and an inverse association with incidence of hormone related cancers like those in the breast. Studies with larger sample size, longer follow-up times, more cancer types and detailed measure of sleep duration are warranted to confirm these results.