• 대한한의학회지
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• 제19권1호
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• pp.271-298
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• 1998

During these days of new understanding, western medicine has developed remarkably and a revaluation of traditional medicine has been achieved. This appears to have resulted from the sound criticisms of what western medicine has achieved up to now; excessive subdivisions of clinical medicine, severe toxicity of chemical drugs, lack of understanding about patients complaints which cannot be understood objectively, and etc. It is thought that the role of traditional medicine will be more important in the future than it is now. Someone said that the research methods of traditional medicine depends on the way of experimental science too much. That there was no consideration of a system for traditional medicine and the critic also went so far as to assert that in some cases the characteristics of eastern ideas is to permit irrationalism itself. In view of this thinking, the term traditional medicine seems to have been used somewhat too vaguely. However, traditional medicine is a medical treatment which has existed since before the appearance of modern medicine and it was formed from a traditional culture with a long history. One form of traditional medicine, oriental medicine based upon ancient Chinese medicine, was received in such countries as Korea, Japan, Thailand, Vietnam, Tibet, and Mongolia. Oriental medicine then developed in accordance with its own environment, race, national characteristics, and history. Although there are some simultaneous differences between them, three nations in Eastern Asia; Korea, Japan, and China, have especially similar features in their clinical prescriptions and medical literature. These three nations are trying to understand each others unique traditional medicines through numerous exchanges. Even though many differences in their ways of studying have developed over history exist, recent academic discussions have been made to explore new ways into oriental medicine. Therefore a comparative study of oriental medicine has gradually been thought to be more important. In Korea the formation of a new future-oriented paradigm for oriental medicine is being demanded. The purpose of the new paradigm is to create a new recognition of traditional culture which creates an understanding of oriental medicine to replace the diminished understanding of oriental medicine that was brought about by the self-denial of traditional culture in modem history and cultural collisions between oriental and occidental points of view. Therefore, to make a new paradigm for oriental medicine which is suitable for these days, and fortifies the merit of oriental medicine while compensating its defects, the author has compared the characteristics of oriental medicines in Korea, Japan, and China. The conclusions of this research are as follows: 1. The fundamental differences of the traditional medicines of these three nations are caused by the differences in the systems of Naekyung and Sanghannon. 2. The pattern-identification of illnesses is generally divided into two categories; the pattern identification of Zang-Fu and the pattern identification of prescription. 3. There are many differences in the definition of terms, such as Yin and Yang, Deficiency and Excess, and etc. 4. Chinese traditional medicine has some new concepts about pattern identification and epidemic febrile disease. 5. Japanese traditional medicine has some characteristics about pattern identification of the whole bodys condition and signs of abdominal palpation. 6. In terms of the effects of herbal drugs, Chinese traditional medicine attaches great importance to the experiential efficacy of the herb, and Japanese traditional medicine is taking a serious view of the effects of experimental medical actions.

• Journal of Acupuncture Research
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• 제18권2호
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• pp.186-199
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• 2001

Objectives : Sa-am Acupucture(舍岩鍼法), Taeguk Acupucture(太極鍼法), and 8 Constitution-Acupuncture(八體質鍼法) are largely used acupuncture therapies which utilize Yin and Yang, The Five Elements, Interpromoting and Counteracting Relation(相生 相克 關係). We are here to compare and study each acupuncture methods in order to understand their fundamental principle and theory. Conclusion : 1. When prescribing Herb to patients, we can use the Differentiation of Syndromes method(辨證論治). As there is Constitutional Medicine prescription(四象醫學處方) using constitutional Large & Small Relation of Jang and Bu organs(臟腑大小 關係), in acupuncture treatment we can use the Differentiation of Syndromes method of Sa-am acupucture, applying constitutional Large & Small feature of Jang and Bu organs(臟腑大小) in Taeguk Acupucture and 8 Constitution Acupuncture we can derive a suitable prescriptions. 2. Taeguk Acupucture and 8 Constitution Acupuncture is an acupunture method created upon the constitutional theory. Taeguk Acupucture lacks a theory and has problems with its practical use. 8 Constitution-Acupuncture has a theory, thus it can give us the chance to make derived diverse prescriptions for each diseases. 3. Sa-am Acupucture uses exclusively Manual technique(手技法), breathing Posa method(呼吸補瀉法), YoungSu Posa method(迎隨補瀉法) and also retaining method(留鍼法). Taeguk Acupunctune is directed related with WonBang Posa method(圓方補瀉法), twirling method(撚鍼法) and uses retaining method. 8 Constitution-Acupuncture works only with YoungSu Posa method and also One-insertion method(單刺法). 4. If we apply The Five Elements of five Su points and Interpromoting and Counteracting Relation(相生 相克 關係), we can control discords between Jang and Bu organs. Sa-am Acupucture, Taeguk Acupture and 8 Constitution Acupuncture which use five Su points can make better results in Jang and Bu organs disease. 5. Sa-am Acupunture needs diverse applications of Organ picture theory(臟象論), Pathogenesis theory(病機學說) and an proper prescription studies by Differentiation of Syndromes(辨證). Taeguk Acupuncture and 8 Constitution Acupuncture has a organized prescription methods by constitutional Large & Small relation of Jang and Bu organs(臟腑大小), thus we need to focus on objectification in constitutional differentiation.

• Journal of Acupuncture Research
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• 제22권1호
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• pp.29-39
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• 2005

십이경근(十二經筋)의 침구학적(鍼灸學的) 응용(應用)을 위하여 경사(經篩)의 형성과정(形成過程)과 그 본래의 의미에 대한 이해가 필요 할 것으로 사료되어 <<경근(經筋)>>에 기재된 십이경근(十二經筋)에 대한 분석(分析)을 통하여 다음과 같은 결론을 얻었다. 1. <<내경(內經)>>에 수록된 "근"(筋)의 의미는 근육(筋肉), 건,(腱) 표재정맥(表在靜脈), 신경(神經) 등의 개염(槪念)을 포괄하고 있으며, <<경근(經筋)>>에서는 근육(筋肉)과 건을(腱) 의미를 내포하고 있다. 2. 경근(經筋)의 순행노선(循行路線)은 사지말단(四肢末端)에서 두신(頭身)으로 향하는 향심주(向心注) 노선(路線)을 보이고 있으며, 경근(經筋)의 병후(病候)는 대부분 순행부위에 따른 전근(轉筋)이나 동통(疼痛)으로 이러한 병후(病候)는 <<족비(足臂)>>의 경맥병후(經脈病候)의 특징과 같은 것으로 "소생병(所生病)"의미를 내포하고 있다. 3. 십이경근(十二經筋)은 해부학적(解剖學的) 관찰에 의해 형성된 것이 아니라 십이경맥(十二經脈)의 순행노선(循行路線)을 참조로 전신의 근육(筋肉)을 십이구역(十二區域)으로 분류(分類)하여 형성된 것으로 "근"(筋)을 통하여 인체(人體)를 상하로 연계시키는 규율에 대해 또 다른 가설을 제시한 것으로 사료된다.

• 사상체질의학회지
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• 제13권2호
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• pp.49-61
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• 2001

The purpose of this article was to compare 'The Discourse on the Constitutional Symptoms and Disease' of ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894(Old Edition(舊本)) with that of ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901(In Edition(印本)), and to find the idea of pathologic mechanism and classification of 'the Exterior and Interior disease'. the conclusions were as follows. 1. The classification of constitutional symptoms and disease of Soeumin and Soyangin in 'Old Edition(舊本)' was almost equal to that in 'In Edition(印本)' 2. In pathological mechanism of constitutional symptoms and disease of Soeumin and Soyangin, 'The Exterior Disease' could be explained as the disease resulted from fight between 'Yang-chi(陽氣)(Hot-chi(熱氣))'of 'Thoracic vertebrae' and 'Yin-chi(陰氣)(Cold-chi(寒氣))' of 'Bladder' and 'The Interior Disease' between 'Hot-chi(熱氣)(Stomach-chi(胄氣))' of 'Stomach' and 'Cold-chi(寒氣)' of 'Large intestine'. 3. 'The Exterior Symptoms and Disease of the Exterior and the Interior Disease(表裏之表病)' could be explained as the disease occurring at the Branch portion(large portion)(標) by overcoming of Pathogenic factors but Vital energy still sufficient, and 'The Interior Symptoms and Disease of the Exterior and the Interior Disease(表裏之裏病)' occurring at Root portion(small portion)(裏) by invasion of Pathogenic factors and Vital energy almost exhausted. 4. In the classification of constitutional symptoms and disease of Taeumin, 'The Exterior Symptoms and Disease of the Exterior and the Interior Disease(表裏之表病)' in 'Old Edition(舊本)' were rearranged to 'The Exterior Disease' in 'In Edition(印本)', 'The Interior Symptoms and Disease of the Exterior and the Interior Disease(表裏之裏病)' to 'The Interior Disease'. 5. It was assumed that 'The Exterior and the Interior Disease' of Taeumin could be explained in relation between the exterior and e interior, based on the Healthy energy(保命之主) and e concept of the Branch and the Root portion

• 생명과학회지
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• 제24권9호
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• pp.981-987
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• 2014

회향(Foeniculum vulgare) 열매의 메탄올 추출물과 분획물(hexane, methylene chloride, ethylacetate, n-butanol)을 cell culture model system을 이용하여 항염증 활성을 평가하였다. 이를 위해, LPS처리로 염증이 유도된 RAW 264.7 macrophage에서 시료가 세포독성을 나타나지 않는 $100{\mu}g/ml$의 농도를 처리한 후 염증매개물질인 NO, PGE2, 염증성 사이토카인($IL-1{\beta}$, IL-6 및 TNF-${\alpha}$) 생성 및 mRNA 발현을 측정하였다. 그 결과 hexane, methylene chloride 및 ethylacetate 분획물은 대조군에 비해 NO, PGE2 생성을 억제하였으며, 이는 iNOS, COX-2 mRNA 발현 저해에서 기인함을 확인하였다. Methylene chloride와 ethylacetate 분획물은 $100{\mu}g/ml$의 농도에서 $IL-1{\beta}$, IL-6 생성 및 mRNA 발현을 효과적으로 억제하였으며, 특히 ethyl acetate 분획물은 TNF-${\alpha}$ 의 생성과 mRNA발현을 유의적으로 저해하였다. 본 연구 결과를 통해 회향 및 회향 분획물의 항염증 활성을 확인하였으며, 이는 염증 매개물질인 NO, PGE2 그리고 염증성 사이토카인 mRNA 활성 및 분비 억제에 의한 것으로 나타났다.

• 대한가정학회지
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• 제31권1호
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• pp.225-239
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• 1993

The purpose of this study is to look for the basic formative elements of housekeeping space of our cultural life which are worthy to succeed and develop by revaluating in modern view and to reveal what we should maintain form the women's view of the housework in those days. In this study, out look on Chosun Dynasty housekeeping is based on the norm of the women in those days. The research on the housekeeping space for norm of the women in those days. the research on the housekeeping space for Chosun Dynasty upperclass is focused on the house built from early till late Chosun Dynasty, which is now a cultural asset. As a result, norm of Chosun Dynasty have created a social wide atmosphere for women to devote herselves to the housekeeping. Moreover the constructions of Chosun Dynasty's upperclass are affected by Korea's natural environment and socio-cultural environment. Primary factors for natural environment are building materials and the change of seasons. Because of changeable seasons, there were places for storing massive commodities. The other primary factors for socio-cultural environment affecting housekeeping space were social positions, and extended family system, worshipping the ancestors standard of living, the theory of“Poong Soo”(風水, a kind of geomancy) and thought of“Yin and Yang, Five Elements”(陰陽五行) and popular belief of that time. Affected by these two environments, the characteristics of housekeeping space for Chosun Dynasty are ; the main building of the house was used as a diverted area for women to work, and was reconstructed for household affairs. There were inefficient points in the housekeeping space of that time and the space remained stagnant because of the restricted sex and the social position of housekeeping doer. But you could find some points that are efficient and functional to adjust in those living conditions. The storehouse, storage barn, shed and soyjar terrace are the specialized storing place, according to the kinds and characteristics of the commodities. the kitchen, for example, is the combinations of many abilities. It is not only for cooking or heating the room, but also for storing drinking water. The hall which was the storing place, housekeeping place and also the place for family events are used as a diverted place. The linked arrangement of kitchen, store house, boudoir and the other rooms. In addition, we can see that the construction of the kitchen for more than tow people could work in.

• 한국조경학회지
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• 제21권4호
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• pp.55-68
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• 1994

It has been generally agreed that the city form especially in the preindustrial age resembled their own world view, either in the western or the eastern cultural sphere. So, we aimed to redefine the characteristics of oriental world views compared with the western one, in order to find the relative nature of the Korean townscapes. It is said that the both world views(of western and oriental) are composed of the contrastive binary concepts in common, but there seems to have been nearly contrary differences in these two world views. Wheareas the former was based on the passively segregational and oppositional dualism, the latter, on the dynamically harmonious and complementary dualism, called generally as 'Yin(陰) and Yang(陽)'. Thus, the oriental world view can be thought as the 'philosophy of the relationship', which aim to unify the dualism ultimately with the help of this relationship. So, we can assume a certain third and intermediate concept between these dual concepts of the world view, which can unify these two into the one holistic whole. And the focuses of the most traditional oriental philosophies were concentrated on this, so called, 'the third concept', namely Taoistic 'Tochu(道樞)', Buddhistic 'Kong(空)' or Confucian 'Chung(中)'. And this triple concept, including the third one, of the oriental world view revealed a more concrete form of the cosmological relationship, as the triple structure; 'Heaven(天), Earth(地), and Man(人)', in which the 'Man' is thought as the middle or the center of the world. In this manner, we could found this oriental 'triple world view' was revealed in the real topology of most places in the Korean traditional city and the whole townscape itself. So, in the scale of houses and the roads around them, we can construe the 'Maru(a central board-floored room)' and the 'Madang(a inner court)' as the 'third and intermediate space(中)' between the interior space(陰) and exterior space(陽) in the former, and between the private house(陰) and the public residential road(陽) in the former case, and between the dual parts(陰,陽) of the city representing the contrary social classes and the contrastive visual landscapes. So, we insist that this 'triple world view' represented in the townscape can be one of the most important characteristics of Korean traditional townscape. And this third intermediate spaces, which generate the active social contact and the harmonious relationship among the people, can be the most important cues, as the central places, in the interpretation of the Korean townscapes even in contemporary circumstance, which inherits its spatial and social frame more or less from the preceding one.

• 대한의료기공학회지
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• 제2권2호
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• pp.185-199
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• 1998

Going back to long chinese medical history, there were many different methods of treatment according to the origin of local chinese areas, such as Bian-Shi(?石) from east, herbal therapy from west, acupuncturing from south, moxibustion from north, and mainpulating therapy from middle china. In the midst of these therapies, acupuncture needling had developed very much both in theories, shapes, usages and also in theraputic boundray. Historical books dealing with acupuncture had introduced and used Jiu-Zhen as a tool for acupuncture needling in common. But there are some differences between each texts about in shape, use, and there are also another different point of view about the interrelationship between Bian-Shi and Ji-Zhen. So the author, in this research, tried to look for how Jiu-Zhen had took on its real kinds, adaptive usages, theraputic boundaries, many different skills of needing. By researching over ${\ulcorner}$ Ling-Shu, Jiu-Zhen(靈樞,九鍼)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Jiu-Zhen-Shi- Yi-Yuan(靈樞,九鍼十二原)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Guan-Zhen(靈樞,官鍼)${\lrcorner}$, and by compar- ing them with the contents of Jiu-Zhen in ${\ulcorner}$ Zhen-Jiu-Yi-Jing(鍼灸甲乙經)${\lrcorner}$ ${\ulcorner}$Zhen-Jiu-Da-Cheng (鍼灸大成)${\lrcorner}$, the author discovered small conclusions such as following. 1. Taking Jiu-Zhen in a narrow sense, it only repesents nine different needle used in different cases. But in large sense, this means nine different deedling methods using each different needles which is represented in the form of Wu-Ci ( 五剌 ), Shi-Yi-Ci ( 十二剌 ) in ${\ulcorner}$ Ling-Shu, Guan-Zhen ${\lrcorner}$ 2. Jin-Zhen has been first originated from stone age as a substitute for Bian-Shi and through bronze and iron age, it followed a process of it's own shape and applicating functions. As an example, the moxibustional therapies shown in ${\ulcorner}$ Zu-Bi-Shi-Yi-Mai- Jiu-Jing ( 足臂十一脈灸經 )${\lrcorner}$ ${\ulcorner}$ Yin-Yang-Shi-Yi-Mai-Jiu-Jing ( 陰陽十一脈灸經)${\lrcorner}$ in ahead of ${\ulcorner}$ Nei-Jing ( 內經 )${\lrcorner}$ era, was relationship in acupuncturing skills and shape. So Jiu-Zhen had been originated on the base of Bian-Shi in ancient times to develop into delicate shape, skill, and theraputic foundation of modern oriental medicine.

• 동의생리병리학회지
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• 제20권4호
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• pp.793-798
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• 2006

Vertigo is one of the subjective symptoms which appears commonly in so many diseases that it is often neglected. But it needs active medical care because it can be a forewarning of serious illness like cerebral apoplexy. This thesis makes a study of vertigo in view of Hyungsang medicine. The followings are the conclusion drawn in diagnosis and treatment of Vertigo: Excess in the upper and deficiency in the lower part(上實下虛) is a main cause of male vertigo. Deficiency in the upper and excess in the lower part(下虛上實) is a general cause of female vertigo. Vertigo is also caused by the insufficiency of the kidney water(腎水) or reservoir of marrow(髓海). persons of Jung pe(精科) with large check bones , those of Fish type(魚類) with Dig mouth and thick lips ; and those with large heads are mainly attacked by this cause. A fleshy person's vertigo comes from the deficiency of Ki and damp phlegm(氣虛濕症) so it is cured by reinforcing Ki, removing dampness and dispelling phlegm. A slim person's vertigo comes from the deficiency of blood and dryness heat(血虛有火) so it is treated by tonifying the blood, cleaning heat away the heat. In case of womanly shaped male and manly shaped female, the vertigo is due to the phlegm fire. Wind-heat(風熱) can cause vertigo generally 施 the persons of following types : wind type(風人), running animal type(走類),bird type(烏類), and Yangmyung meridian type (陽明形). Vertigo also comes from consumption. The deficiency of Ki can be a cause of vertigo in case of male; persons with pale complexion; and those with pronounced noses. The deficiency of blood can be a reason of vertigo in the persons of Hyul type(血科) and those with pale eyelids and lips. The hypofunction of the splean and stomach brings on the deficiency of Ki and blood, which can give rise to the vertigo for those with large nose and mouth. The old people's vertigo comes from the hypofunction of Ki, blood, Yin and Yang.

• Korean Journal of Acupuncture
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• 제26권2호
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• pp.15-25
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• 2009

Objective: This paper aimed to understand influences on EEG conducting acupuncture stimulation, by comparing the changes in the acupoints on the body before and after normal people are treated with acupuncture at PC9 and TE3, which are referred to as Wood points(木穴), and PC5 and TE1, which are referred to as the Metal points(金穴) among the five shu points of Yin pericardium Meridian and Yang Triple Energizer Meridian. Methods: The study was performed on 30 healthy female volunteers in their 20's. EEG was measured for 5 minutes before acupuncture stimulation was conducted on PC9, TE3, PC5 and TE1. During 20 minutes of acupuncture treatment, the same items were continuously measured to find out whether there were any changes in them, and they were measured for 5 minutes after removing the acupuncture needles in order to implement a comparative analysis. Results: Comparision of EEG data before and after the treatment at PC9 shows no significant differences in all wave. Compared with the pre-acupuncture period at TE3, $\delta-\theta$ wave decreased significantly (P<0.05) during the acupuncture stimulation periods. Compared with the pre-acupuncture period at PC5, $\delta-\theta$ wave and high $\alpha$ wave increased significantly (P<0.05) during the acupuncture stimulation periods. And Mid $\beta$ wave and high $\beta$ wave decreased significantly (P<0.05) during the acupuncture periods and the post acupuncture periods. Compared with the Pre-acupuncture period at TE1, $\delta-\theta$ wave, $\theta$ wave and high $\alpha$ wave increased significantly (P<0.05) during the acupuncture stimulation periods. And Low $\beta$ wave decreased significantly (P<0.05) during the acupuncture periods. Conclusion: When acupuncture stimulation was performed on PC9 and TE3, referred to as the "Wood points", brain waves were stabled, while when acupuncture was performed on PC5 and TE1, called the "Metal points", a brain was waked. From the findings of this study, we hypothesize that the wood properties, from which growing starts in all things, are related with fast waves of EEG, and the metal properties, which stabilize and converge in all things, are related with slow waves of EEG.