• Journal of Korean Medical classics
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• v.35 no.1
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• pp.137-153
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• 2022

Objectives : This paper aims to examine the meaning of guanjie(關節) in the Huangdineijing. Methods : Meanings of guan(關) and jie(節) were examined within the Neijing, after which the meaning of guanjie was studied in reference to usages of guan and jie. Other terms used similarly to guanjie were also studied. Results & Conclusions : 1. The meaning of guanjie in the Huandineijing could be inferred to meanings such as 'vital point and node', 'node of entrance gate', 'entrance gate and node', 'bolt and node', 'node of bolt', etc. 2. Most usages of guanjie in the Huangdineijing referred to 'pivotal node', while those mentioned in relation to edema or joint pain from wind and dampness meant 'node of entrance gate.' 3. The four entrances, eight nodes, extremity node, eight hollows, eight nodes of the limbs, twelve nodes, which are used similarly to guanjie, manage the five zang, communicate intimately via qi, while shen qi or zhen qi enter and exit. 4. Guanjie is closely linked to the five zang, while it is the entrance gate or pivotal node through which shen qi roams and travels. Therefore when interpreting a verse that includes 'guanjie', one must be aware of the perspectives of the Huangdineijing on qi, keeping in mind the close relationship with the five zang, and that zhen qi enters and exits.

• The Journal of Korean Medicine
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• v.34 no.1
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• pp.15-28
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• 2013

Objectives: The purpose of this study was to investigate the differences in kind, intensity and depth of de Qi sensation by patients' gender, age, BMI and sensitivity. Methods: Sixty-four healthy volunteers (mean age $26.51{\pm}4.72$, range 22-39) who had been studying anatomy, meridianology, acupuncture & moxibustion for more than five years at Dongguk University, Go-yang, Korea, were invited to take part in an investigation of the sensations associated with acupuncture needling. Needling was self-administered on Hegu (LI4) in the hand and Zusanli (ST36) in the leg randomly. After obtaining de Qi, the participants were asked the kind, intensity and depth of de Qi sensation. Results: There was no statistically significant difference in the kind of de Qi sensation found by acupoints and needling methods (p>0.05). Hegu (LI4) was found to be significantly higher in the intensity (p<0.001), and the depth of de Qi sensation was significantly higher in Zusanli (ST36) than Hegu (LI4) (p<0.001). There was statistically significant difference found in the intensity of de Qi sensation by depth and sensitivity (p<0.05). In the depth of de Qi sensation, there was statistically significant difference found by sensitivity (p<0.05). In de Qi sensation of practitioners, there was statistically significant difference found by gender, BMI, the intensity of de Qi sensation (VAS) and sensitivity. Conclusions: Further study involving acupuncture de Qi sensation and the influencing factors is needed.

• Journal of Korean Medical classics
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• v.30 no.1
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• pp.57-85
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• 2017

Objectives : In relation to Qi and Humor, the paper makes a new suggestion of the Mechanism of Qi and Humor. The paper's objective is to establish a theoretical framework of the Mechanism of Qi and Humor with an aim of providing useful insights on understanding the symptoms of illness displayed by Taeumin.. Methods : A number of materials from Lee Je Ma's Dongyisusebowon, Dongyisusebowon sasangchobonkwon, and texts within Dongmuyoogo that deal in Qi and Humor will be reviewed. Results : Along with the Mechanism of Water and Food, the Mechanism of Qi and Humor is a comprehensive concept that sustains life activities. In more detail, the Mechanism of Qi and Humor can be considered as a mechanism that takes a more active role in controlling the elements that composes the body. Conclusions : Through a basic research on the Mechanism of Qi and Humor, the paper pondered the possibility of Taeumin's symptoms of illness. Based on this result, future theoretical studies on the Mechanism of Qi and Humor should lead to the research of Taeumin's symptoms of illness.

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• The Journal of Korean Academic Society of Nursing Education
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• v.5 no.1
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• pp.133-141
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• 1999

Recently there are increasing concerns on quality improvement activities related to difficult economic situations, more competitive environment, health professional's emphasis on quality, and customer's needs in health care. The purpose of this study was to identify educational needs in the quality improvement for staff nurses. Study setting was an acute care hospital having more than 1000 bed in Seoul, Korea. The subjects were 40 staff nurses who participated in the first Quality Assurance(QA) inservice education. Data were collected by self-administered questionnaire which consisted of four parts : QA knowledge and attitude(ten items, by five Likert scale), contents of QA education(ten items, by setting the priority), evaluation of the program(structure, time allocation, place, educational method), and general characteristics of respondents (age, duration to work for hospitals etc.) The response rate was 85%(34/40), Most had positive perspective and attitude about QI/QA activities, but 9% had negative impression and knowledge about this activities. Also they'd like to know the plan of hospital-level QI/QA activities, QI/QA current practice, general hospital system, the role of QA specialist and so on. Consequently, for building the quality improvement activities that is customer-focused, coordinated, outcome-oriented, resource-efficient, collaborative in Korea, at first the education about philosophy, theory, and implementation process of QI/QA should be conducted, and then that on QI/QA terminology, quality indicators development, the analysis and presentation of quality-related data and so forth be followed.

• Journal of Sasang Constitutional Medicine
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• v.31 no.1
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• pp.13-25
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• 2019

Objectives Lee Je-Ma's Sasang-philosophy that was discussed in Donguisusebowon is Maeumron and Qi-philosophy. Sasang-philosophy has a direct origin to Mencius, which discusses the Maeumron of Confucianism. Therefore the relationship between Maeumron of Donguisusebowon and Mencius Chapter 3 will be examined. Methods Materials and references were collected about the literature survey. Lee Je-Ma's books such as Donguisusebowon, Gyeokchigo and a book of Confucianism including the Mencius. Results and Conclusions Hoyeonjiqi in 'Sadanron' of Donguisusebowon encompasses the Qi of metaphysical personality and physiological Qi, and it can be seen that it is the Qi that fuses body and mind together. Benevolence, righteousness, propriety and wisdom are directly linked to the personal mind of Sasangin. Unlike the mencius's four clues of virtue, the Sadan is discussed in terms of the large and small organs in four constitution such sa lungs, spleen, liver, and kidneys. Next, In the relationship between Taesim of 'Whoakchungron' and greed of Mencius, if discuss a relationships between 'I understand language' and Taesim, Deceptive speech connects with the dogmatism of Soeumin, Licentious speech connects with indulgence of Taeumin, Crooked speech connects with laziness of Soyangin and Evasive speech connects with selfishness of Taeyangin. Also in the relationship between taking delight gladness without real cause idleness arrogant and Taesim, taking Delight connects with the dogmatism of Soeumin, Gladness without real cause connects with selfishness of Taeyangin, Idleness connects with laziness of Soyangin, and Arrogant connects with indulgence of Taeumin. The next thing, people of Four types of 'Gwangjeseol' coincide with Mencius. Also Love benevolence and enjoy goodness, Envy benevolence and jealous talent in the 'Gwangjeseol' are able to find the source directly in Mencius.

• Journal of architectural history
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• v.18 no.2
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• pp.65-83
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• 2009

This research was to analyze the direction ideas of residential Feng Shui. In ancient China residential places were been established by Xiangzhai(相宅) and Buzhai(卜宅) usages. And ancient Chinese always considered geographical features of mountains and waters for setting up their living places. Geographical features were also considered importantly ih representative residential Feng Shui books, Zhaijing(宅經) and Yangzhaisanyao(陽宅三要). In Zhaihing, 24 direction ideas are co-related with Fagui(八卦) and GanZhi(千支) theories, and they are most important residential Feng Shiui direction theories. The basic thoughts of 24 direction ideas of Zhaijing were already formed in Qin(秦) dynasty and modified in early Han(漢) dynasty. In Zhaijing, residential places were splited into Yangzhai(陽宅) and Yinzhai(陰宅) according to YinYang's Qi directions. Those were actually formed from meticulous observations on changing processes of YinYangWuXing(陰陽五行)'s Qi(氣). Constantly changed Qi of YinYangWuXing were studied by old chinese people from the observations on the sun, the moon, the five stars, the Great Bear, and ErShiBaXiu(二十八宿). The origin of Zhaijing's direction ideas is the direction system of ShiPan(式盤) in Qin and Han dynasty. On ShiPan TianGan(天干) Dizi(地支) Fagui TianDiRenGui(天地人鬼) were arranged very systematically into four and 24 directions. DongxiSizhai(東西四宅) theories of Yangzhaisanyao had edited more lately than Zhaijing(宅經), and formed according to Fagui(八卦)'s YinYang(陰陽) principles. But the basic ideas is same with Zhaihing's. It proves that residential Feng Shui theories were constantly improved and modified. And both residential Feng Shui direction ideas of Zhaijing and Yangzhaisanyao are the gentral ideas in old china. The point of that ideas is Sky's four or 24 directions are correspndence with the earth's. It came from the traditional thoughts that Heaven, Earth, and mankind are c0-related and influenced each other according to Qi's changing processes. Gather up above mentioned, the direction ideas of residential Feng Shui is a systematic thoughts of old chinese for harmonizing Tian-Di-Ren-Gui, and is their specific methods for harmonizing the nature's Qi, mankind and spirits.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.147-147
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four seasong and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of Qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with symtematic order of functional activities of qi(氣機) 2. chaper deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.148-154
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• 2000

For the healthy body, Ying Qi(營氣) and Wei Qi(衛氣) in Jing Maei(經脈) correspond to change of the four season and the Five elements at the natural world, and their operation are each other closely connected with regular order. It it is violated this order, it brings about confusion of functional activities of qi(氣機) and it has a effect upon the five regions of the heart, the lungs, the intestines and stomach(腸胃), the limbs, the head so each differently symptoms come out, this is given a name to wu luan(五亂). this volume are described symptoms and law of cure of wu luan(五亂) therefore this is so called wu luan(五亂). this volume is divided three chapters according to contents, what can be acquired are summarized so follows: 1. chapter deals with systematic order of functional activities of qi(氣機) 2. chapter deals with what confusion of functional activities of qi(氣機) bring out disease of wu luan(五亂) 3 chapter deals with needle-steadying technique(刺法) of curing wu luan(五亂).

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.99-107
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• 2007

Keeping in step with four seasons, Spring, summer, autumn, and winter, the heaven and earth(天地) has been born(生), grown(長), coverted(化), gained(收), and kept(藏) by interaction of yiyang and yuqi(五氣: 木火土金水). And according to Naiching, human being is born with energy of heaven and earth(天地之氣) and is grown with the law of four seasons(四時之法). So, we now know that the human's body and nature interact each other. The oriental medical science has been studied the effect that the nature's change influences on human body. Now, I get some idea that using herb medicine and acupuncture should have hanged following the change of four seasons. We know that there is a cycle in nature. Every day sun arise and down, and every month moon gets full and new. And every year, four seasons orderly change, from spring to winter. All of this is the law of nature and human body adapts this law. Man always shows the physiological phenomena which changes under the law of nature, especially the turning of the seasons. Therefore, we should use different medical methods in different seasons.