Objectives : This study aims to clarify the interpretation of the verse "jinyinhuabohetangxia(金銀花薄荷湯下)" in Zhouxuehai(周學海)'s corrective commentary in the Xiaoeryaozhenzhijue(小兒藥證直訣), by examining traditional pediatric texts in relation to the verse. Methods : For each of the three possible interpretations of the instructive phrase for taking herbal formulas-Lonicera flower with peppermint(金銀花+薄荷), gold and silver with peppermint(金銀+薄荷), and gold coin peppermint(金錢薄荷)-applications of these herbs in the various pediatric books were analyzed to determine the most appropriate interpretation. Results & Conclusions : The formulary composition of Liangjingwan(凉驚丸) and Wusewan(五色丸) seems to sufficiently target the pathology of pediatric convulsion(驚癎) and heart malnutrition(心疳). Furthermore, it seems unnecessary to add Lonicera flower(金銀花) to the gastrointestinal fragility(脾胃虛弱) of the malnourished(疳). Some of the herbal formulas in the pediatrics chapter of the Zhengzhizhunsheng(證治准繩) include Lonicera flower(金銀花) to treat only carbuncles(癰腫, 腫毒), while other books do not include it in their formulas. On the other hand, instructions to take water boiled with gold and silver appear in many texts, including the Xiaoeryaozhenzhijue(小兒藥證直訣), and sometimes include gold leaf(金箔) directly in the formula. Descriptions of gold and silver pots with instructions on how to make herbal formulas were found as well, which supports what Zhouxuehai(周學海) commented on the Xiaoeryaozhenzhijue(小兒藥證直訣). Although gold coin peppermint(金錢薄荷) is currently used as Lianqiancao(連錢草) in China, it was difficult to verify its identity as Jinqianbohe(金錢薄荷), which seems to have been recognized as a type of mint in the past. No reported anticonvulsant studies of Lonicera flower(金銀花), gold and silver(金銀), and Lianqiancao(連錢草) were found. Peppermint(薄荷) was ubiquitous in instructions for taking herbal formulas treating pediatric convulsions. Therefore, the instruction to take water boiled with gold and silver, or to take the herbal medicine in water boiled in a gold and silver pot, rather than using Lonicera flower(金銀花), could be considered as an interpretation closer to the original author's intent.

Objectives : This study aims to examine the cause, symptoms, and treatment of Shiji in Korean Medicine, to establish foundation for applied research in the future. Methods : Contents on Shiji in the Donguibogam were selected and categorized according to cause, symptom and treatment. Medical significance and its relationship with contemporary diagnosis were examined. Results : Shiji is caused by weakness in the Spleen and Stomach, overeating, consumption of raw or cold food, external contraction, emotional damage, etc., while gastrointestinal symptoms such as stomach pain and diarrhea and other symptoms such as cold damage, phlegm, cough, back pain, flank pain are triggered. For treatment of gastrointestinal symptoms, Pingweisan is applied as basis, while for other symptoms, Erchentang supplemented with digestion stimulating medicinals such as Shanzhazhi, Shenqu, Maiya, etc., is applied. Conclusions : Shiji is related to conditions such as IBS, gastroesophageal reflux, functional indigestion, food-related skin allergies, polyps, etc. Shiji not only refers to stagnated food within the body, but should be understood as a broad term that includes reactive dysfunction of the nervous system caused by poor food hygiene and gastrointestinal hypofunction.

Objectives : The aim of this study is to establish foundation for applied research and clinical application of the treatment principle and imperativeness for Korean Medical treatment of recurrent pregnancy loss through the study of classical texts. Methods : The Donguibogam, Yixuerumen, Jingyuequanshu, together with gynecological texts such as the Fuqingzhunuke and the Nukejinglun were studied in terms of treatment, post-miscarriage cultivation methods and prevention for various types of pregnancy loss. Results : For cases of missed miscarriage, Foshousan is applied, while for recovery post surgery, Shenghuatang-based formulas are applied. For cases of imminent miscarriage, prescriptions should be selected based on major symptoms such as stomach pain, lower back pain and bleeding, while for cases of chemical miscarriages, treatment methods that cultivates the Liver and calms qi should be applied. After pregnancy loss, elimination of stagnant blood should be prioritized according to the principle of 'first eliminate blood, then tonify deficiency'. For prevention of pregnancy loss, Jinguidangguisan-based formulas should be applied according to medicinal administration principles of Korean Medicine. Conclusions : For an integrative treatment and prevention of recurrent pregnancy loss, Korean Medical treatment according to clinical representation is required.

Objectives : First, to investigate the diffusion of the Daoist Yangseng(養生) Method of Bokshik(服食) as an individual strategy to deal with poor a medical environment in Joseon from mid to late 16th century, through microhistorical methodology. Second, to reveal the process of Bokshik(服食) being recognized as a social phenomenon through the deaths of Bokshik(服食) takers. Methods : 1. Trace the entire treating process of a Scholar-Physicians(儒醫) and evaluate sub-par treatments within the process. 2. Analyze in detail the understandings and assessments of the Scholar-Physician and various related agencies on selected strategies made on the individual level. Results & Conclusions : 1. The dissemination of the Daoist Yangseng(養生) Method of Bokshik(服食), occurred since the mid-16th century within Confucian Joseon. 2. Hidden behind the contemporary medical ideology-'a disease should be treated by medicine'-were realities that were difficult to put into practice due to an insufficient medical system and lack of human and material medical resources. 3. The Daoist Yangseng(養生) Method of Bokshik(服食) was disseminated amid the gap between this ideology and reality, due to its claimed ability that ranged from treating a disease to recovery of health, juvenescence and longevity, with the simple intake of a single prescription consisted of one or two or a handful of medicinal ingredients. 4. As Bokshik(服食) spread throughout society, side effects and deaths came about and became known as well. Bokshik(服食) as a personal strategy on an individual level and its problems became recognized as a social phenomenon through hearsay which includes medical experiences.

Objectives : The objective of this study was to understand the Korean Medical understanding of the principles and physiology of breathing. Methods : Contents related to breathing were searched in the Korean Medical texts, after which they were categorized according to theme, then analyzed. Results : Breathing is a manifestation of life force originating from the 'innate original qi [先天一氣]'. Humans connect to the Heavenly qi-the origin of life- through breathing, through which the rhythm and consistency of yin/yang movement that enables maintenance of life qi could be embodied. The specific result of breathing is the circulation of qi and blood and the brightness of spirit. In addition, breathing is the process that connects human to heaven, allowing for the pulse or its rhythm to be maintained. Hence, breathing is alternately called 'the head of pulses'. Conclusions : Breathing in Korean Medicine goes beyond the scope of its biomedical understanding as a metabolic process of oxygen and carbon dioixde exchange, as it is concerned with the question of the origin of life. As such, the principle and effect of breathing is broadly connected to both innate and acquired life phenomena, wherein jing(精,) qi(氣,) shen(神) are all associated.

Objectives : This paper aims to examine the meaning of Shengmaisan in relation to original qi based on the discussion of Zhangyuansu, Lidongyuan and other doctors. Methods : Discussion of Shengmaisan made by Zhang, Li and others were examined. Afterwards, the medicinal properties of renshen, maimendong, and wuweizi as written in the Bencaogangmu, Donguibogam, Benjingshuzheng and texts of Zhang and Li were studied in relation to original qi. Related concepts such as '肺中伏火'·'補肺中元氣不足'·'補天眞元氣'·'夏食寒' were analyzed as well. Results & Conclusions : 1. Various pathology related to deficiency in original qi could act as internal pathogen for Shengmaisan application with which external factors such as summerheat and dampness heat meet results in most damage in the Lung metal. Therefore the upper body Lung is emphasized as pathogen. 2. The pathology of Shengmaisan application is depletion of humor, which should be refined, due to summer or dampness heat in a state of original qi deficiency which damages the Lungs, disabling its function of managing clear and pure qi. 3. The disease pattern for Shengmaisan in relation to original qi, according to other doctors, includes symptoms related to the Lungs such as dryness in the mouth due to excessive perspiration, blankness, loss of consciousness, shortness of breath, coughing, fast breathing, along with general bodily symptoms such as heavy sensation of the body, lethargy, difficulty walking, limping. These general bodily symptoms are due to either qi deficiency of the Lung, or humor deficiency due to failure of qi convergence in the lower body, or symptoms caused by Jing deficiency in severe cases. Symptoms related to problems in the lower body could manifest as dysfunction in urination and defecation, weakness in the limbs caused by original qi deficiency. 4. The Lungs circulate the clear and pure qi, converging qi and creating humor to assist the Triple Burner's Qi-Humor metabolism, enabling smooth communication of original qi throughout the body. With the original qi well tonified, the shen mechanism which is rooted in original qi allows for autonomous and consistent qi circulation within the body. Therefore, both Zhang and Li emphasized the importance of original qi. The property of Shengmaisan is explained as 'supplement qi/create liquid, convergence of yin/stop perspiration'. Zhang and Li explained its property as managing the circulation of original qi, to tonify Lungs' original qi and origin of water-humor.