• 한국의사학회지
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• 제36권1호
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• pp.11-21
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• 2023

Objectives : This paper is to find the meaning of Tan pulse at Chon and Cheok area due to pathological situation at Yang-gyo vessel & Yin-gyo vessel in Qikooujiudamai Diagnosis. Methods : In terms of Qikooujiudamai, the position to diagnose the Yang-gyo vessel & Yin-gyo vessel is Chon and Cheok position and the pulse is Tan pulse. To find the meaning of Tan pulse, wi-gi was analyzed. Then the correlation between Yang-gyo vessel & Yin-gyo vessel with wi-gi was analyzed to find the meaning of Tan pulse. Results & Conclusion : Yang-gyo vessel & Yin-gyo vessel have close connection with Wi-gi and its rise and fall is expressed by sleep. The Tan pulse means that Yang-gyo vessel & Yin-gyo vessel is in pathological situation by Wi-gi. By knowing the Qikooujiudamai's meaning, we can use acupucture treatment and medicine more precisely.

• 대한한의학원전학회지
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• 제35권1호
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• 대한한의학원전학회지
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• 제11권1호
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• 대한한의학원전학회지
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• 제13권1호
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• 대한한의학원전학회지
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• 제13권1호
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• pp.74-101
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• 2000

Geungyul(根結) means roots and nodes of meridians. If human body gets damaged by energy which each seasons has, the meridians get some troubles. Healing for symptom, meridians consist of root, stay, follow, inpouring and node of acupuncture points should be in harmony. 1. This chapter explain roots and node parts of each meridian, acupuncture points name and root, stay, follow, inpouring of acupuncture points which in arm and leg of three Yin and Yang. 2. The opening, closing, axis function, the symptom, and the needling of both meridians of Yin and Yang are explained. 3. The method that predicts the rise-and-fall of visceral energy and the time of death by using an order of pulse and intermittent pulse is explained. 4. It is explained that since the physical condition of the rich and the poor are different, the method using a needling for each person to be healed, such as the deep-and-shallow and the quick-and-slow, are different. 5. It is explained that the excess and the deficiency in the energy of shape should be considered when a acupuncture is given.

• 동의생리병리학회지
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• 제18권5호
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• pp.1254-1269
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• 2004

The contents of Fang Sheng Shuai Lun(방성쇠론) is the rise and fall of five viscera(heart, lungs, liver, spleen, kidneys)'s Yin-Yang Energy is related to change of human body's condition and how to diagnose this change. This chapter comment on change of Yin-Yang Energy under seasons and age, change of dream under deficient of five viscera's chi, notice of diagnosis and diagnostic technique on deficient of five viscera's chi.

• 동의생리병리학회지
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• 제19권4호
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• pp.840-847
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• 2005

This study was written in order to help understanding of visible diagnosis of energy and color(기색). Visible diagnosis of energy and color is a very important factor of diagnosis and a necessary step of visible diagnosis. As human's body is under the control of spirit(신) and spirit(신) is stored by five viscera(오장), so spirit expresses the change of five viscera and is reflected by energy and color(기색). Strictly speaking, energy and color(기색) is not divided into each other. But, we can say that glittering glossy part belongs to energy(기) and blue, red, yellow, white and black part belongs to color(색). Various changes of energy and color(기색) observe the rules of yin-yang(음양). If we consider the interior and exterior(내외), top and bottom(상하), right and left(좌우), rise and fall(부침), clearness and muddiness(청탁), weak and severe(미심), spread and gather(산박), gloss and dness(택요) etc. we can decide the yin and yang(음양), inside and outside(표리), coldness and heatness(한열), truth and false(허보), life and death(생사) and prognosis. One man's own color is determined by the five human type(오형인), There are very various points of changing colors. As divided into principal groups, there are three main groups, that is, sky(천), earth(지) and man(인). A season(사시), day and night(주야) and cloud and clear(음청) belong to the factor of sky(천), a direction and configuration of the ground(지형) belong 治 the factor of earth(지), and motion and rest(동정), seven emotions(칠정), age and youth(노소), poor and rich(빈부) and high and low(귀천) belong to the factor of man(인).

• 한국조리학회지
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• 제9권4호
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• pp.221-237
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• 2003

중국의 음식문화를 역사적으로 분류하여 올바르게 이해해 보고자 본 연구는 기존의 서적을 중심으로 고찰하여 보았다. 중국을 역사적 시대별로 태고, 중고, 근고, 중세, 근세, 현대로 나누어 살펴본 결과 중국의 식문화는 왕조의 흥망에 따라 많은 변화를 가져 왔으며, 서역의 식재료 유입과 자연의 영향으로 남북으로 주식의 형태가 나눠지게 되고, 테이블과 의자가 유입되어 입식문화가 정착하게 되면서 밥과 국은 개인전용 공기를, 부식은 큰 공용의 식기를 사용하여 제공되는 등 상차림의 변화가 나타났다. 근세(근세)에 들어서는 중국요리가 서방에 전달되기도 하였으며, 제비집과 상어지느러미, 해삼류 등이 고급음식으로 애용되었고, 조리법이 요즘의 요리와 아주 흡사하였다. 젓가락으로 밥과 부식물을 먹고, 숟가락은 국 전용 도구로 받아들이는 등 취식 도구의 사용 또한 현재의 모습을 지니고 있었다. 중국인들의 음식 문화에는 음양오행이라는 우주 만물의 원리가 항상 내재되어 있고, 유교, 불교, 도교의 철학적 사상이 상당히 깊이 내재되어 있음을 알 수 있다. 그래서 중국의 다양한 음식문화의 고찰은 같은 한자와 종교의 영향을 받은 한국, 중국, 일본의 명절음식을 종교와 연관지어 각 국가의 음식문화에 미친 후속 연구로 이어지길 바란다.

• Journal of Acupuncture Research
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• 제18권4호
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• pp.161-177
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• 2001

Objective : We have studied the part, definition, diagnostic generaliztion and pathological viewpoint of Qi mouth and Renying by refering literatures Methods : I refered to records from anciant to modern. The results are followings : 1. Qi mouth and Renying is ancient diagnostic method and the origin of diagnostic method through the pulsation of radial artery. And Qi mouth is recognized as the right and left Qi mouth and Renying is located on pulsation points of both common carotid arteries. 2. The yin of five viscera, nutritional blood and viscous liquid are diagnosed by Qi mouth which is inclued lung meridian. And the yang of six organs, guarding Qi and the rise and fall of stomach energy are diagnosed by Renying which is inclued stomach meridian. 3. It is possible that the position, process and transformational condition of disease are decided by comparing and examining Qi mouth and Renying.

• 동국한의학연구소논문집
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• 제3권
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• pp.237-267
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• 1994

The purpose of this study is the approach to I.I.C.P. centered on the meaning of consciousness disorder and the pathological aspect of Kwul (Jose consciousness ; faint, fall into a coma). The meaning of consciousness disorder and apoplexy is evidently involved the definition of Kwul. 1. It is found that the etymological interpretation on Kwul which the energy rises back to go through blocked space and the meaning interpretation of regarding Kwul as apoplexy with medical viewpoint, are related with consciousness disorder and motor disturbance in IICP in the aspect of the rise of Kwul and the abnormal rising of vital energy and blood, In addtion, the overall of meaning of Kwul is showed in table <1-1> by reference to doctors of many generations, 2. The pathology of Kwul includes abnormal rising, sthenia-syndrome in the upper part and asthenia in the lower, the origin of Kwul, the lower, looking like Yin by too sthenic Yang and looking like Yang by too sthenic Yin. The headache, vomiting, papilledema, paralysis of nervi craniales, coma, blood pressure rising, tachycardia by I.I.C.P can be regarded as a conception of trouble of vital energy, sthenia-syndrome of Kwul. The pulse pressure, brachycardia, bradypnea can be regarded as the conception of looking like Yin by too sthenic Yang. 3. In the emergency of Kwul, the abnormal ternimal reversion of the Kwulyin channel, Kuyang channel, and three Yins are related with the phenomenon in I.I.C.P. It is considered that the reverse movement of materials, I.I.C.P. can be closely observed by giving meaning on the meridian of Kwul in Somunkwulron. And the content of phrases of Naelyung which includes consciousness disorder refered in the chapter of Kwul, is compared with I.I.C.P. 4. The followings should be considered; examination of optic symptom and abnormal posture in cerebral herniation ; understanding and working out counterplans of factors and symptoms of consciousness disorder by the observation of vital sign, check of general stages, neurologic inverstigation, clinical diagnosis, and subsidiary diagnosis; application of morphological change of opinion; addtion of the conception of demonstration centered on Yunkyung, Samyinkwulruk, asthenia and thenia of healthy energy in oriental medicine. 5. The similarity of Kwul and I.I.C.P. can be found from etiology and pathotenic factor. The similarity is clearly found by investigation of etiology, pathotenic factor, symptoms and thrapy of Kwul, disease symptom ar.d other symptoms.