• 대한간호학회지
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• 제29권6호
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• pp.1403-1418
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• 1999

Nursing is a discipline that helps to understand human being, to mitigate pains in life by promoting and recovering health, and to study the basic principles in sustaining and preserving life. To understand man and thus to nurse, it is essential to take the way of life of the specific person, his/her ideas, and natural environment into consideration. This means, the temperament, geography, environment and society peculiar to Korea have formed its own culture distinguished from those of other people. Thoughts and philosophy develop as a products of the specific culture and society. Therefore, accurate understanding of the concepts of nursing in the traditional thoughts and philosophy is indispensible to define Korean nursing. Modern Korean nursing at first rooted in the westernized nursing and western nursing intervention has been applied ever since its introduction in the late 19th century under the paradigm of western natural science. However, Koreans in the past made use of alternative therapy which put its emphasis on the organic and holistic view of life as well as a means for traditional medicine and nursing. This alternative therapy has been largely ignored since the introduction of western medical science, and was considered something used only by the aged or the uneducated. Moreover, Health concerned practices and customary traditional therapy have been discarded in the clinical medicine as "unscientific" or "unsystematic". As described above, it is true that Korean nursing has developed in the quantitative aspect only adhering to western nursing intervention. Now it is the time to stop to hold ourself and to look back our past. To find and develop the originality of Korean nursing to cope with the globalization, it is necessary to rediscover nursing (alternative) therapy in Korean culture ignored so far. For this purpose, this study examines the oriental philosophy to explore alternative nursing theory now under development. Also it aims to present ways to apply alternative therapy to nursing education, research and clinical practices and ultimately to show the desirable direction of the nursing to go in the future. Yangsaeng theory of Taoism and Yin-yang, Oh-hang(five elements) and khi theory in Dongeuibogam which gave enormous influences on Korean medical culture and treatment together with Sahsang(four temperaments) emphasized in Dongeuisusebowon will be examined as conceptual framework. Concepts of nursing are categorized into views on each the universe, the human being and nursing. Views on human being is classified into subcategories of body, life, health, and disease. Also it emphasizes the necessity of including alternative therapy in nursing intervention. Views on the universe is classified into yin-yang, khi, and temperament. Nursing will be available anywhere and easily accessible with this new nursing intervention. Trying to give a new thoughts to all those traditional concepts and alternative therapy, this article suggests the necessity of developing original Korean nursing theory and nursing intervention.

• 대한한의학원전학회지
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• 제3권
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• pp.151-217
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Ja-Yeol, and reached the following conclusions. 1. Liver-Heat-Disease due to absess of the function of expelling and lifting off, that Liver-Yang cannot lift up to upper-warmer, and stagnate liver. I think the symptoms of yellowish urine, abdominal pain, somnolence, fever belong to the syndrome of 'Gi-Bun(氣分)', and the symptoms of ravings with surprising, distending pain of hypochondrium, restless involuntary movement of the limbs, unable to lie flat belong to the syndrome of 'Hyeol-Bun(血分)'. 2. Heart-Heat-Disease due that 'Eum-Gi(陰氣)' in heart cannot lay down and reach to stagnate at heart, inner part. I think the symptoms of unjoy, acute cardiac pain, fidgetiness, well-nausea, headeche, reddish face, anhidrosis, etc. reveal with Heart-Heat-Disease. 3. Spleen-Beat-Disease due that 'Eum-Gi' in spleen cannot lay down and Yin of spleen changs heat. I think the symptoms of heaviness of head, cheek pain, fidgetiness, cyanosis, well-nausea, fever, not to let flex and reflex with back pain, diarrhea with abdominal pain, left and right cheek pain reveal with Spleen-Heat-Disease. I think symptoms of fever, diarrhea with abdominal pain belong to the syndrome of Yin-exhausion. 4. Lung-Heat-Disease due to that 'Eum-Gi' in lung cannot lay down. When 'Wi-Gi(衛氣)' stagnates at external part, I think, the symptoms of intolerance to wind and cold, yellowish fur, fever reveal. When Wi-Gi stagnates at lung, inner part, I think, the symptoms of dispnea with cough, pain on chest and back, unable to breath deeply, hydrosis and chilling reveal. 5. Kidney-Heat-Disease, in that the symptoms of back pain, leg aching, extreme thirst and frequently drink, fever, pain and stiffness of nape, cooling and aching leg, heat on plantar pedis, not trying to speak reveal is regarded external heat disease of 'Tai-Yang-Gyeong's(太陽經)' disease that asthenic fever open 'Tai-Yang-Gyeong' and lift by not enough of 'Yang-Gi(陽氣)' lifeing up from Kidney space, the water space of five elements.

• 철학연구
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• 제105권
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• pp.243-268
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• 2008

왕충은 당시 유행하던 음양오행설(陰陽五行說)에 근거한 천(天)과 인(人)의 감응(感應)함을 부정하기 위하여 하늘은 어떤 입과 귀도 없는 딱딱한 고체일 뿐이라고 보았다. 그래서 그는 자연 세계의 질서는 인간의 의지와는 무관하게 나름대로의 질서에 의해서 순환된다고 보았다. 즉 주재자의 의도성이 아닌 우연성에 따르는 것이다. 이처럼 왕충이 자연세계와 도덕(가치)의 세계로 구분한 궁극적인 까닭은 인간으로서 어쩔 수 없는 운명이나 부귀빈천(富貴貧賤)에 대한 관심을 넘어서 인간 스스로의 노력으로 이룰 수 있는 도덕(가치)적 세계의 실현에 있었다. 한편, 융은 인간의 심리적 유형을 내향성(內向性)과 외향성(外向性)으로 나누었다. 제임스와 박종홍은 이를 철학에 적용했을 때 철학의 내 외향성으로 나타난다고 보았다. 이런 관점으로 보면 왕충은 외향적 철학계열에 속한다고 볼 수 있다. 그래서 수양(修養)과 같은 내향적인 관심보다는 효험과 실증이란 방법을 사용해서 과감하게 한(漢)대 사회를 비판하였으며, 이를 비판윤리론과 기술적 정치이념으로도 표현해 내었다. 즉 왕충의 외향적 사유구조는 현실적, 비판적, 질허망 등의 개념과 나란히 같이 가고 있다.

• 한국의사학회지
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• 제36권1호
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• pp.51-72
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• 2023

IM Won-jun(任元濬, 1423~1500) was an Confucianism Doctor in the former period of Joseon Dynasty. Through IM Won-jun's historical trace we could know the range of Uiseoseubdoggwan(Medical Learning Officer)'s duty not limited to study medical books at that time but extended to medical treat, educate, recommend medical policy, personnel manage, carry out administrative work, carry out all the works concerned with medical books, make new medicines at different official period. Among these after learning duties the Royal Family of the Joseon Dynasty awarded high grades to medical treatment for king and king's mother, but from the viewpoint of advancement of medicine controling the top of medical policy as a chief of Jeonuigam had important meaning. The system of Uiseoseubdoggwan(Medical Learning Officer) in the Joseon Dynasty played the role of cultivating widely the man of ability who leaded medical development by sharing the man of ability between medicine and confucianism which was dominant learning at that time, so the knowledge and professional skill of medicine, Yin-Yang and the Five Elements theory, the spirit of relief of the world were spreaded across to national administration, education, publication culture, putting philosophy of filial piety into practice in the Joseon Dynasty.

• 식품기술
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• 제18권3호
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• pp.91-97
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• 2005

Nowaday, in Vietnam there are two types of medical services which have coexisted. These are Western medicine or Tay Y and Eastern medicine or Dong Y (this is also known as Oriental medicine). Dong Y is includes Chinese traditional medicine (TCM) or Thuoc Bac and Vietnamese traditional medicine (TVM) or Thuoc nam. In its’ history, Vietnam was dominated by feudal China in more than 1000 years, so that Vietnamese people was impacted much by Chinese thought, culture and medicine of course. Traditional Chinese and Traditional Vietnamese Medicine differ in practice, though they share the same theoretical foundation. Their relationship can be observed by the influence of TCM theories on the TVM which are Yin and Yang, Five Elements. In practice, TCM practitioners usually spend more time giving their patients a sort of theoretical explanation of what's going on, whereas TVM practitioners would use a more practical approach and concentrate less on theory. TVM was popular in common life of working people, generally using ingredients readily available nearby and involving a minimum of processing. Most knowledge was passed unselfconsciously from one generation to the next. It can be said that Vietnamese people are based on theories of TCM and available tropical plant sand animals native to Vietnam to built and develop TVM with it’s own character. The following are some plants are using in normal life of Vietnamese people as food or drink with well-being effect(1,2).

• 대한한의학원전학회지
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• 제35권1호
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• pp.81-92
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• 2022

Objectives : This paper aims to analyze the origins of the pathogenic qi[邪氣] concept through analysis of related character shapes and examples within the Mawangdui Yishu, where we can grasp the state of medicine pre-Huangdineijing. Methods : Etymology was determined through ancient character analysis, while examples of its usage and original texts were compared to extract their implications. For usage analysis, medical texts of later periods that contained similar verses or contents with the Mawangdui text were compared, through which similarities and changes in meaning of the word or verse were examined. Conclusions : While the term 'xieqi(邪氣, pathogenic qi)' had not yet been mentioned in the Mawangdui text, 'eqi(惡氣)' was used similarly. Wind[風], cold[寒], dampness[濕] were not only understood as terms referring to weather or climate but possible causes for disease. Meanwhile, there was lingering belief from the Shang(商) period that saw disease as God's punishment, which could be seen as transition phenomenon from superstition to rational thought. Through diseases 'wind disease[風病]' and 'bi(痹)', we could determine that medicine at the time was limited to the Yin-yang theory, having not yet integrated the Five phases perspective. Moreover, the possibility of other pathogenic qi elements, 'heat[暑]', 'dryness[燥]', and 'fire[火]' could be assumed to have been embedded in 'wenbing(溫病)'.

• 동국한의학연구소논문집
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• 제4권
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• pp.1-23
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• 1995

The aim of this study is to compare the diseases which are in the Sun Woo-Yees charts with the diseases which are in the medical books excavated in MA WANG TEI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", and to investigate their interactions. The results obtained are as follows : 1. JOE(疽) which is made in stomach and bowels is not found at the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)". JOE(疽) which is made on the breast is similar to JOE(疽) which is made on the chest of "YOUNG COO(靈樞)". 2. It is said in Sun Woo-Yee(淳于意)'s charts that mental depression blocks up the circulation of Kl(氣), and it is the same viewpoint of "YOUNG COO(靈樞)"and "SO MUN(素問)". 3. The POONG GYUL(風厥) and the YOUL GYUL(熱厥) that are found in the Sun Woo-Yee(淳于意)'s charts is similar to those of "SO MUN(素問)", but different from those of "YOUNG COO(靈樞)". 4. It is regarded that YONG SAN(涌疝) in the Sun Woo-Yee(淳于意)'s charts is similar to the COONG SAN(퇴산) in "SO MUN(素問)", KI SAN(氣疝) in the Sun Woo-Yee(淳于意)'s charts is related to the TUI SAN(癡疝) of the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", MO SAN(牡疝) in the Sun Woo-Yee(淳于意)'s charts is considered PE SAN(肺疝) and PE POONG SAN(肺風疝) in "SO MUN(素問)", but more and deeper study is required. In the change of the terms ; from TUI SAN(癡疝) to TUI SAN(퇴산), from PYUN SAN(偏疝) to HO SAN(狐疝), it can be guessed that the terms changed, as new doctrines were introduced and reorganiged with the development of the medical theory. 5. POONG BI in the Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)", but it is similar to DAN FEVER(단열) in "SO MUN(素問)". It is regareded that PE SO DAN(폐소단) in the Sun Woo-Yee(淳于意)'s charts is the same as that of "YOUNG COO(靈樞)". 6. DONG PUNG in Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)"and "SO MUN(素問)", but it seems like DONG SOEL(洞泄) in "YOUNG COO(靈樞)". It is regareded that the DONC PUNG(동풍) in the Sun Woo-Yee(淳于意)'s charts was at first changed into DONG SOEL(洞泄), and later differentiated into DOHG SOEL(洞泄) and SON SOEL. 7. In the Sun Woo-Yee(淳于意)'s charts, the treatment of the decayed tooth had the classification of the right and left, seeing cauterization with moxa on SU YANG MYOUNG MAEK(手陽明脈), it is considered that the tooth was decayed in the lower right. region. A tooth was related to QI MAEK(齒脈) and BI YANG MYUNG MAEK(臂陽明脈) in the early stage, but gradually was related to not only SU YANG MYUNG MAEK(手陽明脈) but also JOK YANG MYUNG MAEK(足陽明脈), JOK SO YIN MAEK(足少陰脈), JOK TAE YIN MAEK(足太陰脈), and in regards to the tooth and KYUNG MAEK(經脈), "YOUNG COO(靈樞)" emphasised the course of the KYUNG MAEK(經脈), "SO MUN(素問)" emphasised the attachment of the five elements. 8. In regards to BI(痺), the importance of the five elements theory given in the Sun Woo-Yee(淳于意)'s charts is similar to that of "SO MUN(素問)", and "YOUNG COO(靈樞)" and the medical books excavated in MA WANG TUI(馬王堆) give the same importance to the Kyung MAEK(經脈) theory. 9. The explanation of the irregular menstruation in the Sun Woo-Yee(淳于意)'s charts was fundamentally similar to that of "SO MUN(素問)", but it shows the another theory that can not found in "SO MUN(素問)".

• 사상체질의학회지
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• 제9권2호
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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.

• 한국전통조경학회지
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• 제32권4호
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• pp.14-23
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• 2014

본 연구는 세연정의 공간구조 및 형식과 공감각적, 상징적 인지적 요소에 내재하는 전통색채를 분석함으로써 첫째, 세연정 작정에 내재한 전통 색채를 찾아내고 동시에 그 의미를 해석함으로써 세연정 작정의 또 다른 해석 방법을 제시하고 둘째, 기존에 제시된 별서정원의 전통색채 분석 방법론의 신뢰성과 타당성을 검증함을 부목적으로 하였다. 연구방법으로는 전통색채 및 세연정의 작정 배경과 이론, 전통색채 분석 방법 등에 대해서는 문헌연구를 통해 수행하였으며, 전통색채 분석 방법을 세연정 별서에 실증적으로 적용하여 연구 결과를 도출하는 방법을 사용하였다. 특히, 전통색채 분석 방법으로는 세연정에서 나타나는 공간적 요소를 크게 시각적, 공감각적, 상징적 인식적 공간 요소로 구분하여 시각적 공간으로 공간 및 경물의 위치와 방위, 공감각적 공간으로 계절과 시간 및 오관, 상징적 인식적 공간으로 칠정과 사단 등으로 구분하고 각각의 공간요소에 대한 오정색 체계 분석하여 그 의미를 해석하도록 하였다. 연구 결과를 정리 하면 다음과 같다. 첫째, 세연정에서 나타난 공간구조 및 형식은 세연정(洗然亭)을 중심으로 하여 세연정의 사각형 누각의 평면 형태에 따라 동남, 서북의 두 개의 방위 축으로 구분될 수 있었다. 둘째, 세연정에 나타나는 전통색채는 '백색', '청색', '흑색', '적색', '황색 '순으로 나타났다. 셋째, 전통색채 분석에서 청렴과 순결을 상징하는 '백색'이 가장 많이 출현하는 것은 작정자인 윤선도가 맑고 깨끗하게 정치적 미련 없이 세속에 묻혀 살아가는 것을 즐기고자 작정하였다는 해석의 여지를 남겼다. 또한 자연의 생명력을 상징하는 청색의 출현이 우세를 보이는 가운데 지혜를 상징하는 '흑색', 신성하고 숭고한 생명력을 상징하는 '적색'이 유사한 비율로 출현하고 높고 고귀한 지위를 상징하는 '황색'이 제일 낮은 빈도로 출현하는 것은 윤선도가 세연정을 통해 벼슬 등 지위보다는 자연을 즐기며, 그를 통해 지혜를 쌓고, 춤과 시 짓기 등 놀이를 통해 윤선도 스스로 신성하고 고귀한 존재로 여생의 삶을 영위하고자 하는 의도로 작정되었다는 것과 일치되거나 적어도 연관되어 해석될 여지를 보였다. 넷째, 이상의 연구 결과는 본 연구에 선행된 소쇄원의 전통색채 분석과 의미 해석과 비교 고찰해 보았을 때 소쇄원에 처음으로 적용된 전통색채 분석 방법론에 대한 신뢰성과 타당성을 검증할 수 있었다.

• 한국콘텐츠학회논문지
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• 제19권8호
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• pp.332-344
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• 2019

지리적 위치로 인해 한국과 중국은 오랜 문화교류의 역사를 가지고 있으며, 오랜 기간의 교류를 통해 중국의 전통문화는 다양한 방식으로 한반도 선조들의 일상생활에 스며들고 있다. 중국의 전통문화 중 하나인 도교는 한반도의 삼국시대에 전파되기 시작했다. 도교가 한반도에 녹아들고 발전하면서 한반도만의 특징을 지닌 도교 문화를 형성하게 되었고, 한반도 선조들의 전통적인 이념 및 문화적 생활의 일부가 되었다. 한반도의 가구발달 과정에서 도교의 음양오행설, 풍수지리설 등 도참설(圖讖說)은 한반도 전통가구의 용도, 조형, 재질, 문양 등에 중요한 영향을 미쳤다. 조선왕조 후기는 한반도 수공업 발전의 전성기였다. 이 시기에는 가구류가 증가하여 도교적 특성이 뚜렷하고, 모양이 아름답고, 디자인이 우수하고, 용도가 다른 가구들이 많이 출현하였다. 본 연구는 조선후기 가구의 조형, 재질, 문양, 도장, 디자인 등에 대한 연구를 통하여 도교사상이 한국의 전통가구의 형태와 문양의 발전에 영향을 준 주요 요소 중의 하나임을 확인하였으며, 여러 가지 자연물이나 동식물을 가구 디자인의 문양으로 활용한 것은 가족들이 화(禍)를 피하고 하늘로부터 복(福)을 받기를 기원하는 도교의 기복(祈福)사상으로부터 영향을 받은 것임을 알 수 있었다.