• 한국한의학연구원논문집
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• 제2권1호
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• pp.402-406
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• 1996

The main idea of Sasang medicine is that everyone has his own unique constitution. There are four kinds of constitutions and these are Taeyang, Soyang, Teaum and Soum. Although Sasang medicine is a unique and originative medical theory with creative ideas of Korean traditional medicine, the classification of individual constitution mainly depends on the methods which may not be objectively proven and scientifically understood. This study was carried out tn establish scientific understanding of Sasang medicine by investigating the possible genetic difference among four constitutions. Sasang constitution classification was performed by Sasang medicine research group in Korea Institute of Oriental Medicine and Kyung Hee University, Genomic DNA was prepared from the blood of individuals of different constitutions and RAPD(Random amplified polymorphic DNAs) analysis was then carried out to investigate the possible difference among different constitutions on DNA level. For RAPD analysis, ten different random primers were applied to Teaum, Soyang and Soum group DNA samples and the presence of DNA markers specific for each constitution was investigated.

• 대한한의학원전학회지
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• 제26권1호
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• pp.1-15
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• 2013

Objective : We tried to seek for conflicts of views among the contents in Sasang Constitutional Medicine and Traditional Medicine based on Huangdi's Internal Classic, and to study about the Range of Lee Je-Ma's Works, therefore finding out the limit of Sasang Constitutional Medicine in view of learning contents and practice of theory. Method : Through the texts of Longevity and Life Preservation in Eastern Medicine, such subjects will be investigated as Lee Je-Ma(李濟馬)'s comments on Huangdi's Internal Classic and views on the herbal medicine, the relations among five viscera(五臟), taeguk(太極), four-constitution(四象), etc. Result : Lee Je-Ma's Sasang Constitutional Medicine does not goes well in harmony with the traditional physiology which is based on the functional five zang system developed in Huangdi's Internal Classic, and is hard to understand because of its four division method rooted in confucius academy. Conclusion : Lee Je-Ma's view of medicine is one of the practical and valuable parts of Korean Medicine, however, its extreme four-division structure theory could be difficult to be accepted as its whole form. This is because he studied himself as a confucian, so that his work might rather be confucian than medical. When he fully devoted himself to Sasang Constitutional Medicine, he already took his age much.

• 대한한의학회지
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• 제29권4호
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• pp.161-170
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• 2008

Objectives: This study aimed at comparing Sasang constitutional medicine(SCM) with other constitutional theories of the world. Methods: From PubMed database, we first searched all papers using the term 'constitution', then filtered those having really constitution-focused papers. Then, they were analyzed to compare each constitutional theory and medicinal practice. Results: There were five constitution-related medicines which have been practiced in medical field: Sasang, iridology, somatotype, dermatoglyphics and Ayurveda. There was the largest number of scientific researches for dermatoglyphics while the smallest number of papers was for SCM. The other three constitutional theories were based on anatomic/histologic difference between types in contrast to SCM and Ayurveda, which relied on inherited functional differences of four or three internal organs. Conclusions: This study simultaneously compared five major constitutional theories currently practiced as medicines in the world. We found that even as SCM seems to have the most potential as therapeutic medicine it should be studied more using scientific methodologies to be a world-wide medicine.

• 사상체질의학회지
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• 제21권3호
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• pp.30-38
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• 2009

1. Objectives: According to Sasang Constitutional Medicine, human beings are classified into four constitutions. Furthermore, medication and food should be taken differently based on the constitution because Sasang Constitutional Medicine is a field where all living things are perceived from a relative viewpoint instead of a standardized one. If so, what about the animals and its meat? This paper aims to identify the characteristics of the mics consumed, sonsially targeting pork and chicken as they are some of the most frequently enjoyed ones with the perception of the animals by the Sasang Constitutional Medicine. 2. Methods: We examine the differences between pigs and chickens through the behavior and nature of them such as morphology, sound, body temperature, taste etc and support the observed differences with medical application. 3. Results: From the Sasang Constitutional Medicine's perceptive, pig is considered as Soeumche while chicken is belongs to Soyangche. Thus, pork is recommended for the SY type while chicken is preferable for the SE type. 4. Conclusions: In this paper, we are trying to suggest several categories for the evaluation of the constitution in animal, especially for pig and chicken. We hope that this is one of the framework for the understanding the animal with Sasang Constitutional Medicine's viewpoint. And also, it may useful to apply the basis what we have outlined in this paper for improving the method of raising livestock as well as the research of laboratory animals.

• 대한한의진단학회지
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• 제19권3호
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• pp.151-158
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• 2015

Objectives Syndrome differentiation and treatment (辨證論治) is one of the core theories in Korean medicine and syndrome differentiation (辨證) constitutes a branch of disease diagnosis in Korean medicine. Yoon Gil-Young, one of the modern outstanding scholar of basic medical science in Korean medicine, wrote on basic theories of Korean medicine such as physiology, pathology, formula science, etc. Hereby we will analyze and discuss his works to understand his recognition of historical changes in the syndrome differentiation. Methods We conducted researches into the two works of Yoon Gil-Young's, which are "The Clinical Formula Science of Eastern Medicine (東醫臨床方劑學)" and "The theory of Four-Constitution Medicine (四象體質醫學論)". From Yoon's academic standpoint which connects the basic medical science with the clinical medicine, we analyzed his opinion about syndrome differentiation and its historical changes. Results According to Yoon's research work on syndrome differentiation and its historical changes, the development of syndrome differentiation, which goes in harmony with the history of Korean medicine, has its deep root in " Huangdi's Internal Classic (黃帝內經)" and "Treatise on Cold Damage and Miscellaneous Diseases (傷寒雜病論)". And through "Treatise on the Spleen and Stomach (脾胃論)" and the articles of warm disease (溫病論), the theory of syndrome differentiation became extended to the whole clinical diagnostic field in Korean medicine, finally including the achievements in "Treasured Mirror of Eastern Medicine (東醫寶鑑)", "Longevity and Life Preservation in Eastern Medicine (東醫壽世保元)". Conclusions Yoon Gil-Young recognized that the system of syndrome differentiation was developed in accordance with the theories from the "Treatise on Cold Damage and Miscellaneous Diseases", then the "Treatise on the Spleen and Stomach" and the articles of warm disease. The four-constitution medicine in Korea and Koho school in Japan which lays emphasis on abdominal signs also contributed to its development. Syndrome differentiation can be categorized basically into three states of intrinsic cold (本寒), intrinsic deficiency (本虛), intrinsic heat (本熱) according to the deficiency and excess in human body metabolism.

• Genomics & Informatics
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• 제7권2호
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• pp.107-110
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• 2009

In Sasang constitutional medicine, both disease susceptibility and drug response are considered to be related to the characteristics of an individual's physiology and psychology: a theory which is central to traditional Korean medicine. Based on such observable characteristics, Sasang constitutional medicine classifies people into four constitutional types. Genetic studies of Sasang constitution would help reveal the inheritance patterns and models of the typological traits and, moreover, help with traditional medical diagnosis and treatment. To investigate the heritable aspect of Sasang constitution, we collected various pedigrees from South Korea. The study population has 101 pedigrees composed of 593 individuals. The determination of the Sasang constitution type of each individual was performed by doctors who diagnose the Sasang constitutional type of individuals as part of their professional practice. We calculated estimates of familial correlation and heritability. Parent-Offspring pairs showed the strongest familial correlation of Sasang constitutional type, with the correlation values of 0.21 and 0.28, followed by sibling pairs with the value ranging between 0.14 and 0.25. From the heritability analysis conducted with the Variance-Component method, the heritability of TE (Tae-Eum) type, SY (So-Yang) type, and SE (So-Eum) type were 55%, 41%, and 47%, respectively. This pattern of heritability was consistent with different set of analyses, which suggest the robustness of our result. Our result clearly shows that the Sasang constitution type is heritable, and further genetic analysis based on our result will shed light on the biological mechanism of Sasang constitution.

• 혜화의학회지
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• 제22권2호
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• pp.13-21
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• 2014

Subject : Kim hong-kyung(金洪卿)'s view of eight extra meridians Object : Kim hong-kyung has not only deeply studied Saam acupuncture but also the function and characteristics of extra meridian at the same time. Especially, he has tried the study to connect yin yang wei qiao mai(陰陽維蹻脈) with Lee je-ma(李濟馬)'s four trigram constitution theory, therefore the author felt the need to make public the theory and started reserch on the theory. Method : I researched the physiological properties of extra meridians through the past eastern medical literature, I reported on the types of people to show well the properties of extra meridians gathering Kum-oh's verbal explanation when I had classes from him. Result : Kum-oh Kim hong-kyung defined meridians as passways of consciousness and feeling, he interpreted 12 meridians and extra meridians with the view of mind, which has very important meanings in the history of acupuncture in the point of first trial to interpret meridians from this view. He explained Ren mai(任脈) and Du mai(督脈) are meridians which show clearly properties of yin-yang to appear trusts of affirmation and distrusts of denial in the mind, as Ren(任) means entrusting and Du(督) means supervising in English. He explained Chong mai(衝脈) is the meridian representing impulsive man that has a meaning of impulse as being suggested the name of Chong mai, because Chong mai is borrowed from Foot shao yin kidney meridian(足少陰腎經). Dai mai(帶脈) is the meridian representing the characteristics of woman that has a meaning of binding as being suggested from the name of Dai mai which acts when people have something on their flank or they are pregnant, because Dai mai borrowed from Foot shao yang gall bladder meridian. He thought that four trigram divided from yin and yang is innate trigram, so Yang wei mai(陽維脈), Yin wei mai(陰維脈), Yang qiao mai(陽蹻脈), Yin qiao mai(陰蹻脈) among extra meridians have connections with Tai-yang ren(太陽人), Tai-yin ren(太陰人), Shao-yin ren(少陰人), Shao-yang ren(少陽人) of Four trigram constitution theory respectively which was created by Lee je-ma. He explained yang means opponents and wei(維) means binding. Yang wei mai is the meridian to be active when opponents bind or intervene in you, also the meridian is well active to the people who easily criticize others who are rude, to the people who well refuse restraints from organization. Because he explained yin means me and wei(維) means binding. Yin wei mai is the meridian to be active when I bind and intervene in opponents. He also state that the meridian is easily active to the people who have a tendency to gather people and make party apparatus by nature. He explained Yang qiao mai is the meridian to be active in the situation that people are waiting for others to bridge gap because yang means opponents and qiao(蹻) which has a meaning of standing on one's tiptoes means bridging gap between people. He also state the meridian is easily active to Shao yin ren who has a tendency to be passive, to easily settle down and not to move by nature. He explained Yin qiao mai is the meridian to be active in the situation that I bridge gap between me and others to make friends, because yin means me and qiao(蹻) which has a meaning of standing on one's tiptoes means bridging gap between me and others. He also state the meridian is easily active to Shao yang ren who is active in every business and who has remarkable ability to make friends. Conclusion : Kim hong-kyung stated the physiological properties of extra meridians as below. Ren mai is the meridian representing positive confidence which is easily active when people have a mind to trust others, Du mai is the meridian representing negative distrust which is easily active when people have doubts. Chong mai is the meridian representing the characteristics of man that has impulsive characteristics. Dai mai is the meridian representing the characteristics of woman to be easily active when she is pregnant. Yang wei mai has close connections with Tai-yang ren who has a tendency to refuse restraints from others and to criticize on opponent's remarks and behaviors that are wrong. Yin wei mai has close connections with Tai-yin ren, as the meridian is active in the situation that people enjoy restraining and intervening in others. Yang qiao mai has close connections with Shao yin ren, as the meridian is active to the people who are negative and passive by nature. Yin qiao mai has close connections with Shao yang yin who has a strong tendency to make friends easily by nature.

• 동국한의학연구소논문집
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• 제4권
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• pp.189-209
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• 1995

The purpose of this study is to understand a term of 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元'. The conclusion would be summerized as follows. 1. 'Jangbu theory 臟腑論' of 'Sa-Sang medicine 四象醫學' is based on 'Sa-Sang structure 四象構造'. 2. 'Mind 心' of 'Sa-Sang medicine 四象醫學' is recognised as the Lord of body. 3. 'four-Jang 四臟' and 'four-Bu 四腑' constitute 'Sa-Sang structure 四象構造' which is based on the deviation of 'vital energy 氣', and 'four-Jang 四臟' plays a loading role. 4. 'Sacho 四焦' explains the whole function of human body including one's heart's desire, physical constitution and the visceral physiology. 5. 'ear-eye-nose-mouth 耳目口鼻' is connected with 'the profound secrets of nature 天機' and also has a close relation with creation of 'spirit-vital energy-blood-essence 神氣血精' and spiritual fuction. 6. 'SaHae theory 四海論' of 'Dong Mu 東武' is philosophical concept set on the basis of 'nature 天性' and 'life 人命'. 7. 'spirit-vital energy-blood-essence 神機血精' doesn't have the relation of mutual transformation. It's creation and consumption lies on 'the power of ear-eye-nose-mouth 耳目口鼻之力'. 8. 'Sa-Sang medicine 四象醫學' expands its theory centering on the deviation of 'vital energy 氣' and the transversal circulation of 'SaHae 四海' According to the above result, 'Jangbu theory 臟腑論' in 'Dong-Eui-Su-Se-Bo-Won 東醫壽世保元' should be understood on the basis of 'Sacho 四焦' and 'SaHae 四海' according to 'Sa-Sang structure 四象構造', accompanying philosophical thinking focused on human and society, the centural concept of 'Jangbu theory 臟腑論' could be said as 'Mind 心' to be the Lord of body.

• 대한한의학원전학회지
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• 제13권1호
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• 사상체질의학회지
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• 제14권1호
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• pp.1-9
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• 2002

We analyzed 44 and 16 types of herbal medicines for Taeumin and Taeyangin, clinically applied in Dongyisoosebowon. In order to discover the standard of herbal classification for the Sasang constitutions, four concepts of Sasang Medicine were applied. These included 'Sadangron (theory of four groups)', 'Seungganggaehap (ascending-descending and gathering-dispersing)', 'Pyorihanyoul (exterior-interior and hot-cold)',and 'Hyungchiaekmi (fragrance, smell, bodily fluid and taste)'. According to these analyzing methods of herbal properties, we have reached the following conclusions: Herbal medicines for 'Taeumin' are characterized by opening energetics that reinforce dispersing Qi. The 'Exterior cold disease' is treated with herbs that ventilate the lungs and disperse dampness in three ways: by moistening the lungs, by releasing exterior, and by resolving dampness. The 'Interior heat disease' is treated with herbs that clear the liver and disperse heat in two ways. One by clearing liver heat through dispersing damp-heat of the small intestine and the other by opening orifices. Herbal medicines for Taeyangin are characterized by those that gather energy inward. They include herbs that treat beriberi, dystrophy of the extremities and vomiting, as well as, fish, shellfish, fruits and vegetable.