• 대한한의학방제학회지
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• 제11권1호
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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.

• 한국콘텐츠학회논문지
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• 제16권1호
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• pp.482-492
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• 2016

본 연구는 응급구조학과 학생들의 구급차 동승실습으로 구축된 구급활동일지를 바탕으로 응급환자의 지역별 특성을 파악하고, 지역 간의 출동거리와 현장도착시간 간에 의미있는 영향이 있는 지를 알아보고자 하였다. A대학 4학년 학생 총 31명이 서울, 대전, 충남 및 세종지역의 소방서에서 4주간의 실습으로 얻어진 총 1133개의 구급활동일지를 후향적으로 분석하였다. 연구결과 환자평가 중 맥박, 호흡수, 산호포화도는 모든 지역에서 80%이상을 실시하고 있었다. 중증도 분류에 있어서는 대전이 응급으로 표시한 경우가 가장 많았으나 환자에 대한 응급처치는 모든 지역에서 단순한 기본적인 처치가 대부분이었다. 신고부터 현장까지 도착하는 시간은 서울이 평균 5분 40초(${\pm}$2분 25초)로 가장 빨랐고, 충남세종은 10분 이상 걸리는 경우도 35.7%에서 나타났다. 주된 신고 이유는 서울과 대전에서는 질병이었고, 충남은 손상의 비율이 높았다. 이러한 결과는 응급구조학과 학생들의 실습지역에 따라 실습내용이 다소 차이가 있을 수 있어 실습기준에 대한 표준지침이 필요할 것으로 사료되며, 빠른 시간내에 적절한 응급처치를 받을 수 있는 119 안전센터의 배치나 구급차 배치를 고민하고, 지역별 구급의 질 적 차이를 최소화하기 위해 노력해야 할 것이다.

• 대한한의학원전학회지
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• 제28권1호
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• pp.111-125
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• 2015

Objectives : The objectives of this study is to provide the theoretical basis to cure and prevent mental disease by translating and considering Benshen chapter in LingShu. Methods : First, I translate the contents of "Benshen" chapter in LingShu paragraph by paragraph. Second, I consider the contents of Benshen chapter in LingShu. Third, after considering each paragraph of Benshen chapter in LingShu, I think the relation of each paragraph and picture to myself Benshen chapter. Results and Conclusions : 1. Heart(心) appeared in Benshen chapter mediates the action of 'JeongSinHonBaek(精神魂魄)' and 'UiJiSaRyeoJi(意志思虑智)'. 2. 'UiJiSaRyeoJi(意志思虑智)' appeared in Benshen chapter means the process of the maturity of thought. 'Jeong(精)' which has a 'water(水), sink(沈), silent(靜)' image gets involved in the development from 'Ui(意)' to 'Ji(志)', because its process means the thought is deepening. 'Hon(魂)' which has a 'wind(風), cloud(雲), change(變)' image gets involved in the development from 'Ji(志)' to 'Sa(思)', because its process means the change of the thought. 'Sin(神)' which has a 'fire(火), bright(明), move(動)' image gets involved in the development from 'Sa(思)' to 'Ryeo(慮)', because its process means the expansion the horizon of the cognition. 'Baek(魄)' which has a 'metal(金), firm(剛), decide (決)' image gets involved in the development from 'Ryeo(慮)' to 'Ji(智)', because its process means the wise response to real world. 3. If one is immersed in one emotion and cannot escape from it, the functional change of Gi(氣) due to its emotion harms five spirits which move in the opposite direction and causes mental physical symptoms and has a possibility to die in the season which inhibit each five organs. 4. Five spirits(五神) acts based on 'HyeolMaekYeongGiJeong(血脈營氣精)' and in the symtoms caused by deficiency and excess of five organ Gi(五藏氣), symptoms of liver and heart appear in emotion and symptoms of spleen lung kidney appear in body. 5. Benshen chapter highlights the importance of checking 'Sin(神)' and 'Gi(氣)' treating a patient with acupuncture and mentioning the importance of observing deficiency and excess of five organ Gi(五藏氣) in the last paragraph means 'Sin(神)' and 'Gi(氣)' are inseparably related.

• 동의신경정신과학회지
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• 제21권4호
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• pp.219-231
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• 2010

Objectives : School refusal is usually considered as individual's behavioral problem. These days. however. the adolescents' school refusal needs some kind of medical approaches because it is related to mental disorder of the adolescents. Due to too much pressure and stress from the competition between classmates and from good performance in school. the number of adolescents who refuse to go to school is increasing. Despite this circumstance. school refusal is neither regarded as a single independent disorder nor endorsed as an officially classified disease. which makes difficult to conduct research on this issue and to establish standardized treatment for it. In addition. there is a lack of research on this topic. especially in oriental medicine. so there is no a case report or study on school refusal. This study is trying to comment on school refusal from the perspective of oriental medicine. Methods : We tried to examine the effect of oriental medicine treatment for school refusal with four adolescent cases. The patients commonly have at least more than one mental disorder (including depression disorder. anxiety disorder. and anorexia nervosa). have some problem with the relationship with their family. in particular with mother. do not have father or not be loved by their father. and have irregular eating habits. Thus. we diagnosed them as qi transforming into fire (氣鬱化矢) spleen-stomach deficiency cold (脾胃虛寒) and heart blood deficiency (心血虛) due to stress from the family issues and unhealthy eating habits. The patients received supportive therapy. family therapy. etc among many oriental mental treatments and their progress had been observed through hospitalization and outpatient treatment. Results : All four cases were reported positive progress on their symptoms and started coming back to school. We also examined whether they were well fitting into the school while they received outpatient treatment. and the results show that all four patients continue to settle down in normal school life. Conclusions : This study closely reviewed the mental disorder of school refusal cases and showed that the Oriental medical treatment was effective in helping the patients come back to school. More future research is required to better treatment for school refusal cases in oriental medicine.

• 혜화의학회지
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• 제10권1호
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• pp.269-286
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• 2001

Objectives : This Investigation was aimed to find out the Classification of Cause and the Effect of Acupuncture and Moxibustion Treatment for Dentalgia Methods : We surveyed the oriental medical books from $\ll$HungTiNeiChing$\gg$ to recent published books concerning the Acupuncture therapy for Dentalgia Results : 1. Since the time of $\ll$HungTiNeiChing$\gg$ there was called "yateng", "yatong", "chiyaqutong", "kouchitong", "nichi", "chichong", "fengchi", "chongshitong", "chongshiyachi", "chifengzhongtong", "chiyinzhong", "yachuangzhongtong" 2. The Oriental Medical cause of Dentalgia are fire, wind, cold, blood stasis, stomach-heat, phlegm, difficiency of kidney, late snack, insect and wound, and then the Western Medical cause are cacodontia, periodontal disease, trigeminal nerve pain, stress 3. The meridians used for the treatment are large intestine, stomach, triple warmer, gallbladder and small intestine 4. The most frequently used acupuncture point for the treatment are Hapkok(LI3), Naejong(S44), Hyopko(S6), Igan(LI2), Sohae(H3), Yanggok(SI5), Hagan(S7), Taeyong(S5), Samgan(LI3), Kokehi(LI11) 5. The most frequently used moxibustion for the treatment are Sungjang(CV24), Yolgyol(L7), Kyonu(LI15), Taeyon(L9), Hapkok(LI3) 6. In the superior dental pain there commonly used the acupuncture point of stomach meridian, triple warmer meridian, gallbladder meridian in the inferior dental pain there commonly used the acupuncture point of large intestine meridian. 7. The most frequently used acupuncture point for the superior dental pain are Naejong(ST44), Yanggok(SI5), Chongnyong(G17), Kakson(TE20), In the inferior detal pain there are Taeyong(S5), Hapkok(LI3), Igan(LI2), Sangyang(LI1), Samgan(LI3) 8. In the treatment of dental pain The Acupuncture therapy utilized the division of region are the Erzhen therapy(耳針療法), the Touzhen therapy(頭鍼療法), the Shouzhen therapy(手鍼療法), the Zuzhen therapy(足鍼療法), the Bizhen therapy(鼻針療法), the Wanhuaizhen therapy 9. In dental pain the other therapy are the Taozhen therapy(陶鍼療法), the Pifuzhen therapy(皮膚針療法), the Dianzhen therapy(電鍼療法), the Yaozhen therapy(藥針療法).

• 한국응급구조학회지
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• 제12권3호
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• pp.55-69
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• 2008

Purpose : The purpose of this study was to analyze the prehospital care report prepared by EMS squads of 119 center in Gyeonggi area and to identify the status of prehospital care activities, problems and improvement possibilities of the emergency care. Method : Five hundred copies of prehospital care report prepared by EMS squads in thirty-eight 119 centers under 18 fire stations in Gyeonggi area from March to April in 2008 were randomly chosen for the analysis. Data abstracted according to the purpose of the study were input and the analysis of prehospital care activities were performed using SPSS-WIN(ver. 16) statistics package. Results : 1. Total 500 cases of prehospital emergency care activities were reviewed. By sex, females were 219 (43.8%) and males were 281 (56.2%). The places of reporting were home (57.8%). According to the type of emergency, 281 cases (56.2%) were caused by disease and 291 (43.8%) were from other causes such as traffic accidents or incidental injuries. 2 The average time needed for the 119 EMS squad to arrive at the scene after being reported was 7.29 minutes. The time used at the scene for the emergency care was 7.3 minutes in average and the time to arrive at the hospital was 25.4 minutes in average. 3. In patient evaluation, in 68% of the cases more than two vital signs were measured at one time and emergency patients were 31%, and non-emergency patients were 69%. 4. In one EMS activity, average 2.15 cases of emergency care were provided to a patient. The cases where two kinds of emergency care were given were 14.4%, which is the most frequent cases. When reviewing the details of the emergency cares given to the patient including multiple cares, trivial cards (taking it easy and giving comfort) were the most frequent one as 40.6% and the medical direction of the doctor was given in only one case out of 500 cases. 5. In patient evaluation and emergency care, vital signs were provided to emergency patients at significantly higher rate comparing to the non-emergency patients. The number of emergency care performance was significantly higher in emergency cases. In emergency dispatch, the cases that EMT (1st class) was on board was 86.2%. When comparing the cases when the 1st class EMT was on board and otherwise, the cases with the presence of 1st class EMT showed more vital signs were detected but there was no significant difference in the number of emergency cares provided. Conclusion : It seemed that the on-scene emergency care did not satisfy the expectations. So it is necessary to enforce the cooperation between the elements, the qualifications of the 119 EMS squads and to improve the prehospital working environment in order to provide the better medical service at any time.

• 동의생리병리학회지
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• 제26권1호
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• pp.10-18
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• 2012

In this paper, to find out how different the treatment of special individuals named 'old people' is with that of ordinary cases, Dongeuibogam(東醫寶鑑) was chosen as the study material and some parts in it where the symptoms of old people in the same disease category were treated in different ways were excerpted to analyze the tendency of pathological symptoms and prescriptions in the physiological perspective. As the result of analysis on the parts in Dongeuibogam(東醫寶鑑) where the old people were treated in different ways, it turned out that 65 prescriptions were used in 24 pathological symptoms. The 24 symptoms are included mainly in chapters of 'inner view(內景)' and 'outer form(外形)'. They are including the pathological symptoms which had been presented as general geriatric symptoms and also seems to have added other symptoms which should be clinically reflected in the specialty of treatment for geriatric diseases. The 65 prescriptions are also recorded mainly in chapters of 'inner view(內景)' and 'outer form(外形)'. The herbs used for them were sweet and warm herbs such as Rehmannia glutinosa (Gaertner) Libosch(熟地黃), Angelica gigas Nakai(當歸), Panax ginseng C. A. Mey(人蔘) and Atractylodes macrocephala Koidz(白朮) that can support the essence blood of liver and kidney and the energy of spleen, lung and stomach. Those herbs could be added or subtracted according to the symptom. It seems to have resulted from the treatment method that old people was applied to old people in consideration of their physiological features. When the 24 symptoms and 65 prescriptions for geriatric diseases different from ordinary ones in Dongeuibogam(東醫寶鑑) were considered in the physiological view point, it could be seen that each pathological symptom was manifested as a exhaustion of kidney qi(腎氣枯渴) which was a characteristic physiologic state of old people. Through this, it could be seen that the use of prescriptions was also made to mitigate the body fluid deficiency(津液不足), the kidney yin inner heat(腎陰內熱), the heart spirit void and loss(心神虛損), the kidney yang deficiency(腎陽不足), the spleen failing in transportation(脾失健運), the spleen yang deficiency(脾陽不足), the liver fire inner movement(肝火內動) and the lung energy void and loss(肺氣虛寒).

• 한국방재안전학회논문집
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• 제14권1호
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• pp.23-40
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• 2021

세계적인 코로나19 대유행의 시대에, 현재 치료제·백신이 개발, 시판 중인 단계에서 병원내 교차감염의 위험성이 있는 상황이므로, 개인적으로는 후천적인 면역력을 제고하고 사회환경적으로 구리이온의 성능에 의한 생활방역체제를 일반화해야 한다. 감염확산방지를 위해 동서고금의 연구개발사례를 근거로 항균동 필름의 필요성 및 항바이러스 성능실험을 통해 효능성을 분석했다. 한국건설생활환경시험연구원(KCL)에서 항균성능인증 및 "국가승인 성능인증기관"에서 항바이러스 시험성적 인증을 받게 되었다. 당시 질병관리본부의 허가를 받은 실험재료인 NCCP 43326 Human corona virus(BetaCoV/Korea/KCDC03/2020)을 분양받아 생물안전기준에 맞게 생체외 실험실에서 In Vitro시험 결과, 항바이러스 성능시험에서 감염된 세포의 활성제거율이 만족할만한 결과를 도출하고 성능을 인증받게 되었다. 항후 코로나19 바이러스 확산방지대책으로 항바이러스 동필름이 시공된 유리창 공간내에서의 실험군과 항균동필름이 없는 동일조건의 대조군을 비교하는 질(質)적인 임상실험연구가 추가 필요하다.

• 대순사상논총
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• 제41집
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• pp.63-131
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• 2022

「제생」편은 총 44절 1개 장으로 강증산(姜甑山, 1871~1909) 성사(聖師)의 권지(權智)에 기반한 내용으로 병의 치료에 대한 구절이 대부분이며 이외에 자연 재해(災害)로부터의 구제, 일상 인사(人事)에서의 갈등의 해소, 제생을 위한 인간 각자의 지혜의 계발에 대한 것으로 되어 있다. 현실에서 세계가 팬데믹 병겁을 겪기도 했지만, 병의 치료는 당대 하층민들이 겪는 병고(病苦)를 긍휼히 여겨 치료해준 내용들이다. 강증산은 권능과 지혜로 수화풍(水火風) 삼재(三災)로 인해 자연에서 일어나는 순조롭지 않은 현상으로부터 민중이 겪는 피해들을 구원하고 구제해주었으며, 인간 사회에서 겪는 어려움들을 해소해주었다. 또 「제생」편에 지혜라는 것은 세상을 보는 높은 견해와 미래에 일어날 일들에 대해서 생각해 대처할 수 있는 것이라는 정의 하에 기록된 내용은, 지혜가 스스로 자신을 구제해 나갈 수 있고 나아가 남을 구제해 줄 수 있는 토대가 될 수 있다는 것이다. 또한 「제생」편 구절들의 특성을 바탕으로 『전경』 각 편에 나타난 강증산의 제생 양상을 찾아본 후 구절의 변이를 『대순전경』 6판과 비교해 본 연구 결과는 다음과 같다. 첫째, 강증산의 제생은 조선 말기의 일상에서 위정자들의 폐해로 고난 및 고통에 처한 당대 일반 민중들을 구제하는 전무후무한 절대적 행적임을 볼 수 있다. 둘째, 『전경』 일곱 개의 편에 천지인으로 용사(用事)된 강증산의 권능에 의한 제생 관련 구절들이 분포되어 각 편의 제목이 나타내는 의미를 이루고 있다. 셋째, 「제생」편은 단지 치병만 기록된 『대순전경』 6판과 다르게 자연재해로 인한 민중들의 생활의 어려움, 사회라는 울타리 안에서 살며 일상사에서 겪는 당대 정치사회적 현실과 관련된 고난과 고충을 구원해준 것이 특질이다. 이렇게 광범위한 범주에서 구원과 구제의 내용을 『전경』에서 다루고 있는 것이 병만을 치료해준 일을 담고 있는 『대순전경』의 치병 장과 구분되는 면으로 『전경』 「제생」편만이 갖고 있는 특장점이다.

• 동국한의학연구소논문집
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• 제4권
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• pp.109-140
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• 1995

As we considered in the main subjects, investigations on the theory of 'Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' through 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen' ("黃帝內經素問 七篇大論") are as follows. (1) In The seven great chapters("七篇大論")' Wang Bing supplement theory and in the academic aspects as a interpreter, judging from 'forget(亡)' character. expressed in the 'The missing chapters("素問遺篇")', 'Bonbyung-ron("本病論")' and 'Jabeob-ron(刺法論)', 'The seven great chapters("七篇大論")' must be supplementary work by Wang Bing. Besides, he quoted such forty books as medical books, taoist books, confucianist books, miscellaneous books, etc in the commentary and the contents quoted in the 'Su Wen(素問)' and 'Ling Shu("靈樞")' scripture nearly occupy in the book. As a method of interpreting scripiure as scripture, he edited the order of 'Internal Classic("內經")' ascended from the ancient time and when he compensated for commentary, with exhaustive scholarly mind and by observing the natural phenomena practically and writing the pathology and the methods of treatment. We knew that the book is combined with the study of 'Doctrine on five elements motion and six kinds of natural factors(運氣學說)' (2) When we compare, analyze the similar phrase of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen'("黃帝內經素問ㆍ七篇大論") through 'Wang Bing's Commentary(王氷 注本)', he tells abouts organized 'five elements(五行)' and 'heaven's regularly movement(天道運行)' rather than 'Emyangengsangdae-ron("陰陽應象大論")' in 'The seven great chapters("七篇大論")'. Also the 'Ohanunhangdae-ron("五運行大論")' because the repeated sentences with 'Emyangengsangdae-ron("陰陽應象大論")' is long they are omitted. And in the 'Youkmijidae-ron("六微旨大論")', 'Cheonjin ideology(天眞四象)' based on the 'Sanggocheonjin- ron("上古天眞論")', 'Sagijosindae-ron("四氣調神大論")' is written and in the 'Gigoupyondae-ron("氣交變大論")', the syndrome and symptom are explained in detail rather than 'Janggibeobsi-ron("藏氣法時論")', 'Okgijinjang-ron ("玉機眞藏論")' and in the 'Osangieongdae-ron("五常政大論")', the concept of 'five element(五行)' of the 'Gemgwejineon-ron("金櫃眞言論")' is expanded to 'the five elements' motion concept(五運槪念)' and in the 'Youkwonjeonggidae-ron("六元正紀大論")', explanations of 'The five elements' motion and six kinds of natural factors(運氣)' function are mentioned mainly and instead systematic pathology is not revealed rather than 'Emyangengsangdae-ron("陰陽應象大論")'. And in the 'Jijinyodae-ron("至眞要大論")', explanations of the change of atmosphere which correspond to treatment principle by 'The three Yin and Yang(三陰三陽)' as a progressed concepts are revealed. Therefore there are much similarity between the phrase of 'Emyangengsangdae-ron("陰陽應象大論")' and 'chapters of addition(補缺之篇)'. Generally, the doctrine which 'The seven great chapters("七篇大論")' are added by Wang Bing(王氷) is supported because there are more profound concepts rather than the other chapter in 'The seven great chapters("七篇大論")'. (3) When we study Wang Bing's(王氷) 'Pattern on five elements motion and six kinds of natural factors(運氣格局)' in 'The seven great chapter("七篇大論")', in the 'Cheonwongi-dae-ron("天元紀大論")', With 'Cheonjin ideology(天眞思想)' and the concepts of 'Owang(旺)'${\cdot}$'Sang(相)'${\cdot}$'Sa(死)'${\cdot}$'Su(囚)'${\cdot}$'Hu(休)' and 'Cheonbu(天符)'${\cdot}$'Sehwoi(歲會)' are measured time-spacially to the concept of 'Three Sum(三合)' the concept of 'Taeulcheonbu(太乙天符)' is explained. In the 'Ounhangdae-ron("五運行大論")', 'The calender Signs five Sum(天干五合)' is compared to the concepts of 'couples(夫婦)', 'weak-strong(柔强)' and in the 'Youkmijidae-ron("六微旨大論")', 'the relationship of obedience and disobedience(順逆關係)' which conform to the 'energy status(氣位)' change and 'monarch-minister(君相)' position is mentioned. In the 'Gikyobyeondae-ron("氣交變大論")', the concept of 'Sang-duk(相得)', 'Pyungsang(平常)' is emphasized but concrete measurement is mentioned. In the 'Osangieongdae-ron("五常政大論")', the detailed explanation with twenty three 'systemic of the five elements' motion(五運體系)' form and 'rountine-contrary treatment(正治. 反治)' with 'chill-fever-warm-cold(寒${\cdot}$熱${\cdot}$溫${\cdot}$凉)' are mentioned according to the 'analyse and differentiate pathological conditions in accordance with the eight principal syndromes(八綱辨證)'. In the 'Youkwonjeonggidae-ron("六元正紀大論")', Wang Bing of doesn't mention the concepts of 'Jungwun(中運)' that is seen in the original classic. In the new corrective edition, as the concepts of 'Jungwun, Dongcheonbu, Dongsehae and Taeulcheonbu(中運, 同天符, 同歲會, 太乙天符)' is appeared, Wang Bing seems to only use the concepts of 'Daewun, Juwun, and Gaekwun(大運, 主運, 客運)'. In the 'Jijinyodaeron("至眞要大論")', Wang Bing added detailed commentary to pathology and treatment doctrine by explaining the numerous appearances of 'Sebo, sufficiency, deficiency(歲步, 有餘, 不足)' and in the relation of 'victory-defeat(勝復)', he argued clearly that it is not mechanical estimation. (4) When we observe the Wang Bing's originality on the study of 'the theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)', he emphasized 'The idea of Jeongindogi and Health preserving(全眞導氣${\cdot}$養生思想)' by adding 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters("七篇大論")' and explained clearly 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' and simpled and expanded the meaning of 'man, as a microcosm, is connected with the macrocosm(天人相應)' and with 'Atmosphere theory(大氣論)' also explained the meaning of 'rising and falling mechanism(升降氣機)'. In the sentence of 'By examining the pathology, take care of your health(審察病機 無失氣宜)'. he explained the meaning of pathology of 'heart-kidney-water-fire(心腎水火)' and suggested the doctrine and management of prescription. In the estimation and treatment, by suggesting 'asthenia and sthenia(虛實)' two method's estimation, 'contrary treatment(反治)' and treatment principals of 'falling heart fire tonifyng kidney water(降心火益腎水)', 'two class of chill and fever(寒熱二綱)' were demonstrated. There are 'inside and outside in the illness and so inner and outer in the treatment(病有中外 治有表囊)'. This sentence suggests concertedly. 'two class of superfies and interior(表囊二綱)' conforming to the position of disease. Therefore Wang Bing as an excellent theorist and introduced 'Cheoniin ideology(天眞思想)' as a clinician and realized the medical science. With these accomplishes mainly written in 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' of 'The seven great chapters("七篇大論")', he interpreted the ancient medical scriptures and expanded the meaning of scriptures and conclusively contributed to the development of the study 'Korean Oriental Medicine(韓醫學)'.