• Journal of Acupuncture Research
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• v.30 no.5
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• pp.1-9
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• 2013

Objectives : The purpose of this study was to present clinical utility of therapeutic exercise on the neck and shoulder parts based on the movement system impairment syndrome(MSIS) as Dong-Qi therapy of the Dong-Si Acupuncture and was to examine which Dong-Si acupoints were most effective and non-invasive when performing therapeutic exercise of the MSIS. Methods : Totally eight therapeutic exercises correspondent to eight neck and shoulder MSIS were summarized and tabulated from the Diagnosis and Treatment of Movement Impairment Syndrome and Movement System Impairment Syndromes Of The Extremities, Cervical and Thoracic Spines by Sahrmann SA. Together with the MSIS summaries, acupuncture points and Dong-Qi therapy were summarized and tabulated from Yangweijiequanji 1 and Yangweijiequanji 2 by Yangweijie. According to the posture and movement of the MSIS exercise, effective and non-invasive acupoints were selected. Thereafter, clinical pilot study which five normal volunteers participated in were performed to examine whether these acupoints resulted in any side effects of acupuncture therapy such as pain and distortion of the needle during the MSIS exercises. Results : Through clinical pilot study, ZhongZi, ZhongXian, ZhengJin, ZhengZong and MuLiu in a sitting position, and HuaGuYi, ZhongZi and ZhongXian in a supine position were finally determined as safe and non-invasive Dong-Si acupoints to treat cervical pain. In terms of shoulder pain, ZuQianJin, ZuWuJin, HuaGuEr and JianZhong in a supine position, SiHuaZhong, ZuQianJin, ZuWuJin, QuLing, JianZhong, ShenGuan and JiuLi in a standing position, and ZuQianJin, ZuWuJin, HuaGuEr, QuLing and JianZhong in a prone position were finally accepted as safe and non-invasive Dong-Si acupoints. Conclusion : It is concluded that Dong-Si acupoints can be safely and non-invasively used together with therapeutic exercises of the MSIS to treat cervical and shoulder pains.

• Journal of the Korean Society of Food Science and Nutrition
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• v.33 no.2
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• pp.271-277
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• 2004

This study was designed to evaluate the effect of Bu -Zhong-Yi-Qi-Tang extracts, a prescription of traditional oriental medicine, on development of the B cells. In the bone marrow cell cultures, progenitors viability, expressions of particular cell- surface proteins and production of immunoglobulins were investigated in the presence of Bu-Zhong-Yi-Qi-Tang extracts. The administration of Bu-Zhong -Yi-Qi-Tang polysaccharide fraction increased the viable cell numbers of the precursor B cells, and elevated expression levels of CD19/CD40 specific for pre-B cells after 10 days culture were demonstrated by flow cytometry analysis. The production of immunoglobulin M in the presence of polysaccharide fraction increased progressively in the culture supernatant, and preferentially induced class switching to IgG1, IgG2a and IgG3. These results indicated that Bu -Zhong -Yi-Qi -Tang strong1y correlated with the development of precursor B cells in the bone marrow cell culture. Therefore the polysaccharide fraction of Bu-Zhong-Yi -Qi-Tang might be a useful radioprotector, especially since it is a relatively non-toxic natural product. Further studies are needed to better characterize the protective nature of Bu-Zhong-Yi -Qi -Tang extract.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.41-61
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• 2008

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收並蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水瑣言)", "Jiao Chiang Fang Yi Je(蕉窗方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and receives help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue Gu(小島學古) and Xi Duo Cun Kao(喜多村栲窻) and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衡心) and becomes a Zheng Shi(徵土), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) Jia Ren Qn Wang(嘉仁親王, later the 大正天皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the qualjty and quantity of his clinical skills. Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窻書影)", "Wu Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "Jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窻書影) he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking, In the first volume of "Shang Han Biang Shu(傷寒辨術)" and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.121-141
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• 2007

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai (古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai ' viewed treatments as the base, which was the view of most doctors in the Edo period, However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up' was the same as the 'Kao Zheng Pai', Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷), Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡), Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows First. Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方), and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan", "Jiao Chiang Fang Yi Je" and "Yi Xue Sho(醫學說)" Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshirnasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言) Third. Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao jing(神農本草經)", the main text for herbal medicine, "Ming Tang jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei jing(黃帝內徑)" and "Nan jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong(中村中倧) and learned 'the old way'(古方) from Yoshirnasu Todo and got experience through Chuan Yue(川越) and Fu jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) from famous teachers. Showhaku(宗伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and recieves help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue GU(小島學古) and Xi Duo Cun Kao Chuang and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衝心) and becomes a Zheng Shi(徵I), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) jia Ren Qn Wang(嘉仁親王, later the 大正犬皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the quality and quantity of his clinical skills Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窓書影)", "WU Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窓書影)" he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking. In the first volume of "Shung Han Biang Shu(傷寒辨術) and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.

• Journal of Physiology & Pathology in Korean Medicine
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• v.25 no.6
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• pp.961-967
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• 2011

This study is about 'Ji-Qi-Shang-Chong(其氣上衝)' in Shang-han-lun("傷寒論")'s 15th text. Shang-han-lun is a basic text about pathology of Traditional Korean Medicine written by Zhang-Zhong-Jing(張仲景). In that text, there are so many cases of people having some symptoms, how to treat them, and which herb medicine to give them, and the side effects of wrong treatments. In those cases, there is symptom said 'Ji-Qi-Shang-Chong(其氣上衝)' in the 15th text. But there is no detailed description about that. So this study is aimed at studying exactly meaning of the 15th text's 'Ji-Qi-Shang-Chong(其氣上衝)' by comparing historical medical practitioners and analyzing with the bibliography, pathology, herb pharmacology, herbal medicine, pharmacology part. In the bibliographical analysis, this sentence has been transmitted from original Shan-han-lun written by Zhang-Zhong-Jing(張仲景). Former part of this sentence "太陽病, 下之後, 其氣上衝者, 可與桂枝湯". is most correspondent part with Zhong-Jing(仲景)'s. And there is correctional possibility about latter part.

• The Journal of Korean Philosophical History
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• no.38
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• pp.251-273
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• 2013

This paper deals with mind and human nature dispute between Si-Ma guang and Han-Yu in the Northern Sung Dynasty, focused upon the "zhong-hua". The letter exchange between Si-Ma guang and Han-yu, which were the mind and human nature debate between a representative intellectually of the Confucianism and a scholar who absorbed in the Buddhism, can provide the discussion on various ideological origins that affected the development of the mind and human nature theory. Moreover, the contents of a letter from both of them can be used as an important cue to observe the discussion under what ideological foundations the mind and human nature theory could be embodied in the future and what advance it has made and what is its philosophical meaning.

• The Journal of Korean Medical History
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• v.31 no.1
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• pp.71-87
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• 2018

This study investigated Hua Tuo's Shang-han theory, which precedes the period of Zhang Zhong Jing's Shang-han theory, and considers the relationship between the two approaches. Researchers compared terminology and language of Hua Tuo's Shang-han theory as published in Theory in Qian Jin Yao Fang and Wai Tai Mi Yao, with Zhang Zhong Jing's Shang-han theory. In Hua Tuo's theory, Shang-han involves pathogenic invasion of the body surface, where the pathogen transforms to 6 different stages, Pi (皮), Fu (膚), Ji (肌), Xiong (胸), Fu (腹), Wei (胃). Among these, the stage sof Pi (皮), Fu (膚), Ji (肌) can be considered as exterior syndrome (表證). Those that invade the lower chest can be considered as lower chest disease, and those that violate the abdomen or stomach can be considered as Interior heat excess syndrome (裏熱實證). Stomach heat excess syndrome (胃中實熱證) is the most severe and is similar to septicaemia or bubonic plague. Hua Tuo's treatment used three methods which are 汗 (perspiration), 吐 (emesis), 下 (purgation). In the case of Phlegm syndrome (痰?證), HuoTuo's theory was similar to Zhang Zhong Jing's Shang-han exterior syndrome (傷寒表證) and therefore used Zhuling-powder (猪?散). In the case of deficiency hot flush Syndrome (虛煩證) in Shang-han disease, HuoTuo uses ZhuYe-decoction (竹葉湯), of which the drug contents is the same as Zhang Zhong Jing's ZhuYeShiGao-decoction (竹葉石膏湯), which was used for the same condition.

• (The)Study of the Eastern Classic
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• no.48
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• pp.225-252
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• 2012

In this paper, the writer examined the procedural changes of Zhuzi(朱子)'s theory of ZhongHe(中和), and also investigated the evaluations thereof made by the later generations. In the stage of ZhongHeJiuShuo(中和舊說), Zhuzi(朱子) ignored the theory of Lidong(李?), which was traditional theory argued by DaoNam School(道南學派). He met Zhangshi(張?) of HuXiang School(湖湘學派) and followed the school's philosophy, 'XianChaShiHouHanYang(先察識後涵養)', meaning what you should do first prior to making great efforts in self-cultivation is to examine the past, when desiring to know yourself. Even though Zhuzi(朱子) had learned the method of moral cultivation from Lidong(李?), he was fascinated by such method of moral cultivation as 'XianChaShiHouHanYang(先察識後涵養)' advocated by HuXiang School(湖湘學派) through discussion with Zhangshi(張?). This tells that he only recognized the fact that there were no achievements WeiFa(未發), but only the achievements YiFa(已發). In the stage of ZhongHeXinShuo(中和新說), he realized the mistakes committed in the time of ZhongHeJiuShuo(中和舊說), and put emphasis upon the achievements in the time WeiFa(未發). Zhuzi(朱子) had explained the relationships among mind, nature, and emotional bond as by his theory, 'XinTongXingQing(心統性情)', meaning that mind controls humans' original nature. Also he followed self-cultivation of Respect, no longer believing the Huhong(胡宏)'s XianChaShiHouHanYang(先察識後涵養). Such a method of self-cultivation means that his method of moral cultivation centered on the achievements YiFa(已發), which was originated from HuXiang School(湖湘學派), had been changed into the method of moral cultivation with a focus on the achievements WeiFa(未發), which was theory argued by DaoNam School(道南學派). However, Zhuzi(朱子)'s theory of ZhongHe(中和) that had seemed perfect began to be discussed and polished again during Joseon Period through the debates between Ligu(栗谷) and Niuxi(牛溪) in the 16th century, and through the debates between Youan(尤庵) and Yuxuan(寓軒) in the 17th century, also through the HuLuoLunZheng(湖洛論爭) represented by Nantang(南塘) and Weiyan(巍巖). Since Zhuzi(朱子)'s theory of ZhongHe(中和) had some flaws, it had to put through such debates as mentioned above. Those debates were generated because imperfections were found in the theory of ZhongHe(中和) by Zhuzi(朱子).

• Journal of Radiation Protection and Research
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• v.33 no.3
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• pp.93-97
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• 2008

The purpose of this study reported here was to investigate the ability of Bu-Zhong-Yi-Qi-Tang (BZYQT), known to elevate hematopoietic functions, to protect mice undergoing treatment with whole body single gamma-irradiation. BZYQT was given (25 mg/kg B.W.) intraperitoneally at 36 and 12 hours before irradiation and 30 minute and 24 hours after irradiation. Recovery of neutrophil and lymphocyte counts was significantly stimulated by extract of BZYQT. Stimulated recovery by the extract from the BZYQT was also observed in thrombocyte. However, the anti-radiation effect of erythrocyte, hemoglobin and hematocrit was not as significant as that of leukocyte. Further studies are needed to better characterize the protective nature of BZYQT extract and its ingredients.

• Journal of Veterinary Clinics
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• v.19 no.2
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• pp.207-210
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• 2002

The effects of electroacupuncture on gastric motility in dogs were investigated in this study. The acupoints used in this experiment were Zu San Li (ST-36), Feng Long (ST-40), Jie Xi (ST-41), and Li Dui (ST-45) which belong to stomach meridian, Wei Shu (BL-21) which belongs to urinary bladder meridian, and Zhong Wan (CV-12) which belongs to conception vessel meridian. The animals were stimulated with 2-4 volt and 5 Hz for 20 min. Electroacupuncture at Zu San Li and Wei Shu acupoint increased the gastric motility, but Zhong Wan decreased the motility. There were no change in gastric movement after electrostimulation at Feng Long, Jie Xi and Li Dui acupoints. It was considered that electroacupuncture at Zu San Li and Wei Shu acupoints to promote the gastric movement, and at Zhong Wan acupoint to depress the movement might be effective in veterinary practice.