• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.

• The Journal of Korean Philosophical History
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• no.53
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• pp.63-100
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• 2017

In this article, I researched Nam Dae-nyeon's(1887~1958) thought of Neo-confucian theories, interpretation of confucian canons, and evaluation of historical figures. First, from the side of Neo-confucian theories, he asserted that Qi(氣) had behaviors and Li(理) had not. About his teacher Jeon Wu's(田愚) theories, he thought that those were in tradition of Confucius(孔子) and Mencius(孟子), but not emphasized presidence of mind. And he criticized the theory of mind was Li(理). Second, from the side of interpretation of Confucian canons, Nam Dae-nyeon's study centered on Four Books(四書). This showed he was in tradition of Neo-confucianism. Through this studies he emphasized the importance of Confucian Ren(仁) and Filial piety(孝), self-consciousness as gentry(士). Third, from the side of evaluation of historical figures, Nam Dae-nyeon evaluated many Chinese and Korean scholars, for example, Qu Yuan(屈原), Lu Zhong-lian(魯仲連), Zhen De-xiu(眞德秀), Lu Long-qi((陸?其), Zhang Lu-xiang (張履祥) of China, and Jeong Mong-ju(鄭夢周), Zho Kwang-jo(趙光祖), Yi Hwang(李滉), Yi Yi(李珥), Jeon Wu(田愚) of Korea. And his criteria for evaluation of historical figures was fidelity and insight.

• Journal of the Korean Society of Clothing and Textiles
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• v.42 no.5
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• pp.769-785
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• 2018

This study focused on similarities between modern philosophical Nomadism and the thoughts of Korean people as well as analyzed the correlation between modern Nomad fashion and Korean traditional costumes. This study aims are as follows. First, to establish aesthetic characteristics by examining modern Nomadism and Korean thoughts. Second, draw the principles of design expressions of modern Nomad fashion and Korean traditional costumes. Third, analyze correlations between them. The method of this study was a literature review and an analysis of related photos. The study results are as follows. First, Nomadic aesthetics are characterized by the formation of complex diversity with the variability of fusion and separation through liquidity in an ambiguous boundary; in addition, various possibilities and harmony are the characteristics of Korean aesthetics, held by a holistic thought based on the vision of the universe of Qi (氣). Second, Nomad fashion appeared as variable designs through repetition and the overlapping of forms, and irregular designs were noticed through repetition and the overlapping of circles, quadrangles, and angles in Korean traditional costumes. Third, similarities in the creation of liquidity, variability, and de-territoriality based on modules can be found; in addition, common principles can also be drawn from the appearing design expressions.

• Journal of Society of Preventive Korean Medicine
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• v.19 no.3
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• pp.11-19
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• 2015

Objective : This study aimed to develop and preliminary validate the Mibyeong Questionnaire (MQ) based on Deficiency-Stagnation pattern, which was report of a person's health condition that comes directly from the person. Method : The first phage of developing a MQ was to generate and exhaustive list of all MQ issue that are relevant to the domain of interest, using literature research and expert group discussions. Through those steps, we established MQ with 33 items divided into two parts: 21-item deficiency pattern and 12-item stagnation pattern. The second phage, we examined the preliminary tests of reliability and validity including the 16-item Deficiency of MQ (16D-MQ), with data (n=1,890) already collected on the Korean medicine data center in KIOM. Results : Exploratory factor analysis revealed three factors of the 16D-MQ. These factors were fatigue(Qi, 氣); psychic and physical elements(Shen, 神); and skin and hair(Jing, 精). Cronbach's coefficient alpha was 0.876 and the intraclass correlation coefficients was 0.368-0.538. In support of criteria validity, the 16D-MQ was weakly correlated with EQ-5D and physicians's opinion, but it was acceptable. Conclusion : The MQ shows that it has an appropriate level of internal consistency and validity. We think further study to reveal its reliability and validity, including stagnation pattern as well as deficiency pattern, is needed.

• Journal of Oriental Neuropsychiatry
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• v.19 no.3
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• pp.195-203
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• 2008

Objective: 'GyoGam-Dan' is known as a medicine to cure depression in Donguibogam (traditional Korean oriental medicine book). GyoGam-dan which is composed of Cyperi Rhizoma L. and Poria cum Radix pini has been used by basic prescription of asymptom related to all kinds of Qi(氣) disease. Although it has been clinically used for a long time, its safety have never been proved till now. Methods: We had collected data of 610 cases of patients taking 'GyoGam-Dan' at Wonkwang univ. oriental medical center for a period of three years (2005.3.09-2008.04.30). On the patients' blood, the levels of LFT and RFT were examined and the residual levels of heavy metals and pesticides were measured. Results: There were 610 patients who had taken GyoGam-Dan for about three years. In the patients, the most common diseases is depression, followed by palpitation, and then insomnia. Among the patients' estimations on its effectiveness, there were many of positive ones. The blood analyses of patients who had taken GyoGam-Dan did not show any problems and moreover there was not any problems in the levels of residual heavy metals and agricultural pesticides. Taken together, GyoGam-Dan was proved to be a safe medicine for health. Conclusions: Our clinical and chemical studies show that GyoGam-dan has the anti-stress effect and is a safe medicine of which side effect does not exist. Hereafter, Nigorous clinical trial on GyoGam-dan is required.

• Journal of Korean Medical classics
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• v.21 no.3
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• pp.297-306
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• 2008

Background : Gigong(氣功, Qigong) is one energy-healing intervention used to prevent and cure ailments and to improve health through regular practice. Although Gigong(氣功, Qigong) - neither itself nor its postulated mechanism of action - are within the paradigm of modern Western medical science, effects on the human body could be possible. Objectives : This study aims to review the bibliography, biological responses and therapeutic effects of Gigong. In the process, this review will grasp trends in this field of studies and will direct further researches into the right direction. Method : The computerized Korean databases were searched from their respective inceptions up to January 2008. The search terms used were 'Gi(氣, Qi)', 'Gigong(氣功, Qigong)', 'Doin(導引)', 'Training', 'Bioenergy', 'life nurturing' and random or Korean language terms related to Gigong. Several specialized journals were also manually searched for relevant articles. Result : Since the 1990's, Gigong papers in the Korean Literature is increased. Clinical research studies are among the most control design study. Research subjects are less patient than the general public. The most common treatment disease was Musculo-skeletal disorder Conclusions : The depth study for the each Gigong(氣功, Qigong) is needed. Specifically, I think it should be a clinical studies and qualitative research methods for evaluation are needed.

• The Journal of Internal Korean Medicine
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• v.32 no.3
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• pp.435-443
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• 2011

Fahr disease (FD) is a rare neurological disorder characterized by presence of abnormal and associated cell loss in certain areas of the brain, mostly in basal ganglia, thalamus, cerebellum and subcortical areas. Approximately two-thirds of the patients are symptomatic. The most common neurological manifestations include movement disorders, cognitive impairment, cerebellar signs and speech disorders. We report one case of estimated FD through brain computed tomography (bilateral calcifications of basal ganglia, thalamus, centrum semiovale, subcortical white matter of occipital lobes, cerebellum). At the first time of treatment, he complained of tremors in his upper limbs. We diagnosed the patient as deficiency of qi (氣) and movement of phlegm-heat-wind (痰熱風動) type according to symptoms and treated by herbs and acupuncture of oriental medicine. During treatments, we evaluated how well the oriental medical treatments were working using visual analogue scale (VAS) and amplitude of hands. After the oriental medical treatments about tremor, VAS dropped from 10 to 2 and amplitude of hands from 20 mm to 2 mm, but the ratio of brain calcifications was not changed. This study suggests that oriental medical treatments can be applicable to improve FD.

• Journal of Korean Medical classics
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• v.26 no.2
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• pp.105-120
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• 2013

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.

• Journal of Korean Medical classics
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• v.25 no.3
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• pp.79-116
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• 2012

Objective : Zhao Xian-Ke(趙獻可) was a doctor in the Ming(明) Dynasty. His representing book is "Yiguan(醫貫)". It is considered as a requirement to study the Mingmen academy(命門學說). "Xuanyuanfulun(玄元膚論)", volume I of "Yiguan" intensively mentions his medical viewpoint. The study investigates Zhao's medical perspectives by studying "Xuanyuanfulun". Method : "Xuanyuanfulun" is translated. "Yiguan" published by Chinese Medicine(中國中醫藥) Publish was used as basis. "Yiguan" published by Xuexiao(學苑) Publish was used for reference. I checked and researched for several parts shown in "Suwen(素問)" and "Lingshu(靈樞)". I researched for 'Master(主)' of a human being. Result : 1. 'Master' of a human being is intangible Huo(火) in Mingmen. 2. It may be hard for me to assent to the opinion of Zhao Xian-Ke that the inferior twelve organs should be regarded as inferior eleven organs naturally. 3. Yinyang(陰陽) is to relatively cope with a situation and its wonders are within Wu(無). 4. The study emphasizes the importance of Yang, Huo and Qi(氣). 5. The study separates the date (year, month, date and time) into yin and yang and the causes of an illness are found based on the concept and its treatment shall be performed. 6. Among Wuxing(五行), Shui(水) and Huo are especially important. 7. There are intangible Shenshui(腎水) and intangible Xianghuo(相火) separately from the Shui and huo of Xinshen(心腎). Conclusion : The medical philosophy of Zhao Xian-Ke has been deeper. In addition, it will provide much help while understanding volumes 2 - 6 of "Yiguan" and apply to the clinical tests. I think it is not the problem, which is the right meaning of 'Master' in the "Xin is monarch of the organs" of "Suwen Linglanmidianlun(靈蘭秘典論)" or 'Master' that concerned by Zhao Xian-Ke, but it is just the different sight of the human being.

• Journal of Korean Medical classics
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• v.23 no.6
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• pp.27-44
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• 2010

In order to setup the diet guideline of five grains, five meats, five fruits, and five vegetables for the diseases of five organs, I reviewed the their tastes by comparing "Naekyeong" with "Euhakibmun", "Dongeuibogam". 'Ma(麻)' in "Naekyeong" means not a hemp, a ramie or a jute, but a sesame(胡麻;참깨). 'Maik(麥)' in it means both a barley(大麥;보리) and a wheat(小麥;밀). 'Guak(藿)' in it means bean leaves(콩잎), leaves of a red-bean(팥잎) or brown seaweed(海藻;미역). 'Gyu(葵)' in "Euhakibmun Jangbujobun(臟腑條分)" is a miswritten word for 'Welsh onion' caused by similarity of shape of word. Food of a salty taste according to five elemental arrangement in "Naekyeong" is really salty according to "Euhakibmun" and "Dongeuibogam". But a barley(大麥) and a wheat(小麥) of sour taste are bitter, a chicken of sour taste or hot taste is sweet, nonglutinous millet of sour taste is sweet, an apricot of bitter taste is hot, a sesame seed of sweet taste is sour, a nonglutinous rice of hot taste is sweet, and a horsemeat of hot taste is bitter according to them. There are two ways to recommend the food for diseases of five organs. One way is to promote or control the Qi(氣) of five organs according to "Somun(素問)" and "Euhakibmun Jangbujobun", the other way is to build up the Yin(陰血) of five organs according to "Yungchu(靈樞) five tastes(五味)". The two different ways are not contradictory to each other, but complement on the view point of their substances(體) or actions(用).