Objective & Method : By investigating physiological function of tri-energizer, symptoms, and organ coordination, we obtained following conclusion. Tri-energizer is the membrane structure that surrounds the five visceral organs and six hollow organs, and filled with fluid. Tri-energizer acts as the passage for the flow of qi energy. Result & Conclusion : Therefore, dysfunction of the tri-energizer is caused by abnormal evaporation and metabolism. Upper-energizer regulates cardiopulmonary function, middle-energizer regulates spleen and stomach functions, and lower-energizer regulates liver, kidneys, small and large intestines, and bladder functions. Such a functional specialization is possible by receiving the source of qi through the wall wrapping around the internal organs. Tri-energizer represents the exterior and interior relationship by acting as the membrane structure supporting the five visceral organs and six hollow organs and at the same time, as the pericardium surrounding the heart.

Objectives : I would find out the interpretation of cong Yin yin Yang(從陰引陽) cong Yang yin Yin(從陽引陰) in Su Wen(素問) Yin Yang Yin Xiang Da Lun(陰陽應象大論) and its clinical meanings. Methods : I had searched the opinions of annotators about this paragraph and compared treatment principles that TCM clinicians, such as Li Dong-yuan(李東垣), Zhang Jie-bin (張介賓), Yu Jia-yan(喩嘉言) developed. Results : This paragraph is related to treatment principles of the paragraph Yang bing zhi Yin(陽病治陰) Yin bing zhi Yang. Li Dong-yuan applied it to treatment principle of internal injuries(內傷病), Zhang Jie-bin extended its clinical meanings to the opposite treatment principles(反治) such as gu han wu xie(求汗於血) sheng Qi wu Jing(生氣於精), yin huo gui yuan(引火歸源) and na Qi gui shen(納氣歸腎), Yu Jia-yan used it as treatment principle of tuo zheng(脫症). Conclusion : This paragraph can mean several messages and be applied to several treatment principles.

Objective : Through the comparison of the Eumyang(陰陽) theory between Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) written by Gongja(孔子), the philosophical background of Hwangjenaegyeong(黃帝內經) and the position of Eumyang theory in the ancient academic society can be clearly understood. Method : The similarities and differences of the Eumyang theory in Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) are categorized and analyzed comparing both texts. Results & Conclusion : Hwangjenaegyeong(黃帝內經) and Juyeok(周易) all recognized Eumyang movement as the most important and basic principle of the change of the universe. In the relationship between Eum(陰) and Yang(陽), the key of harmonization of them is to keep and practice the virtue of each others. The plentiful expression of Juyeok(周易) Gyesajeon(繫辭傳) about the relationship of Eumyang is helpful to understand and apply the concepts of Eumyang to daily life. The other hand, Hwangjenaegyeong(黃帝內經) as medical text, concentrates upon the explanation about the movement and circulation of Gi(氣) between Eum and Yang.

Objective : Syndrome differentiation(辨證) has clinical importance in East Asian Traditional Medicine. There are several ways for Syndrome differentiation. However, Eight Principle Pattern Identification(八綱辨證) is the base of other Syndrome differentiations. Of the physicians focused on Eight Principle Patterns(八綱), I have researched for Eight Principle Pattern Identification concerning with Zhang Jie-Bin(張介賓), Cheng Guo-Peng(程國彭), and Jiang Han-Tun(江涵暾) in Ming(明) and Qing(淸.) Method : Applying to Eight Principle Pattern Identification, I have researched comparatively for 3 kinds for. First, Zhang Jie-Bin's Jingyuequanshu(景岳全書) that involves Yinyangpian(陰陽篇), Liubianbian(六變辨), Biaozhengpian(表證篇), Lizhengpian(裏證篇), Xushipian(虛實篇), and Hanrepian(寒熱篇), secondly, Cheng Guo-Peng's Yixuexinwu(醫學心悟) Hanrexushibiaoliyinyangbian(寒熱虛實表裏陰陽辨), at lastly Jiang Han-Tun's Bihuayijing(筆花醫鏡) Biaolixushihanreyinyangbian(表裏虛實寒熱辨). Results : All of sick cases can be explained totally by Eight Principle Patterns. Of Eight Principle Patterns, Yin(陰) and Yang(陽) include last Six Principle Patterns(六綱 : 表裏, 寒熱, 虛實). Six Principle Patterns can be divided normally by 6 pulses(六脈 : 浮沈 遲數 虛實). In all of pain cases, feeling comfortable(可按) or discomfortable(拒按) to palpation can be important foundation for distinguishing Xu(虛) from Shi(實). Physical constitution(體質) for Hanre Xushi(寒熱 虛實) and tongue-diagnosis(舌診) for Biaoli Hanre(表裏 寒熱) are used effectively. Related with tongue-diagnosis, tongue-coating(舌苔) for Biaoli and tongue status(舌質) for Hanre are used effectively. Symptoms should be divided following this sequence, Biaoli ${\rightarrow}$ Hanre ${\rightarrow}$ Xushi and lastly should be summarized of Yinyang. Conclusion : Diagnosing with Eight Principle Patterns, digestive function, urine, and feces should be checked at first. In addition, the pulse, tongue, physical constitution, and good or bad from palpation(觸診), these should be checked and give a result. And then the result can be an important evidence of syndrome differentiation. As a result, it would be the best to diagnosis that discriminating the sequence as Biaoli Hanre Xushi and summarizing with Yinyang.

Objective : Euimunbogam(醫門寶鑑) is a synthetic medical book based on Dongeuibogam(東醫寶鑑), which was written by Myoung-Shin Zhu(周命新) in middle of Joseon era. And the book was published by Myoung-Seok Lee(李命錫) in 1918. This book has generally known as it's written in 1724 so far. But the life of Myoug-Shin Zhu is not well-known, and the year when Euimunbogam was compiled should be reconsidered. Method : We will find the historical records of Myoug-Shin Zhu through the close study of Joseon literatures. Result : Seungjeongwonilgi(承政院日記), Ilsungrock(日省錄), Taeuiwonseonsaengan(太醫院先生案), Yeolha diary(熱河日記), Yeonamgip(燕巖集), Euimunbogam show that Myoug-Shin Zhu was born in 1729 and he died in 1798. He worked as Ju-Bu(主簿) in HyeMinseo(惠民署) and Euiyakdongcham(醫藥同參) in Naeuiwon(內醫院). Conclusion : Myoug-Shin Zhu wrote Euimunbogam in 1784. And he was one of the famous physicians during the period between the king Young-Jo and Jung-Jo.

Objective : Printed in early Chosun dynasty Hyangyakjipseongbang quoted several medical books that were published at that time. Yuyaoyuanfang was printed in Yuan dynasty, China and imported to Chosun dynasty. However, Yuyaoyuanfang was vanished in history and another Yuyaoyuanfang, which is now-exist[Guisixinkan-Yuyaoyuanfang], was printed in Japan. In Hyangyakjipseongbang, Yuyaoyuanfang are mentioned 31 times but Yuyaoyuanfang quoteded in Hyangyakjipseongbang is quite different from Guisixinkan-Yuyaoyuanfang. Therefore, we had interests of those differences and tried to find out them in article. Method : We use the method of comparing quotations of Yuyaoyuanfang in Hyangyakjipseongbang with Guisixinkan-Yuyaoyuanfang. Result : 4 of 31 prescriptions of Yuyaoyuanfang quoteded in Hyangyakjipseongbang does not exist in Guisixinkan-Yuyaoyuanfang and several parts such as symtoms, herbs, taking methods of prescriptions are different from each other. Conclusion : Hyangyakjipseongbang prove the fact that Guisixinkan-Yuyaoyuanfang is not original form of Yuyaoyuanfang.

Objectives : I would find out the developmental succession and results of Li Ting(李梴)'s research for hakgil(malaria, 瘧疾) reflected in Euhakibmun(醫學入門). Methods : I had searched from which books the original contents of Euhakibmun(醫學入門) came, in aspects of classification, causes, mechanism, symptoms, differentiation and medical treatments of malaria. Results : Lee Cheon(李梴) classified causes of malaria from the viewpoint of Yin and Yang, and made its medical treatment modalities definite. He used its prescriptions rationally and analytically according to the classification of malaria which he suggested. Conclusion : Lee Cheon(李梴)'s studies on malaria(瘧疾) in Euhakibmun(醫學入門) were very creative and special unlike existing assessment known in Korean medicine academic world.

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.

Objective : Bambusae Caulis in Liquamen has been used by East Asian doctors who approved efficient clinical effects of it since the early stage of medical history. It is commonly used for lifestyle related diseases including stroke in recent days thanks to the increasing number of manufacturers. However, products from pharmaceutical companies as well as food companies are not classified as Bambusae Caulis in Liquamen but Bamboo vinegar. This study aims to discern disparate manufacturing process. Methods : In this study, original texts were searched to corroborate the correct method to produce Bambusae Caulis in Liquamen. It is essential to inspect the original texts thoroughly in the course of modernizing traditional knowledge. Result : Discrimination between the two substances starts from manufacturing process; Bambusae Caulis in Liquamen is made under the temperature of less then $170^{\circ}C$, containing mild fragrance and sweet taste, and the Bamboo vinegar over $170^{\circ}C$ upto $400^{\circ}C$, carrying strong smoky scent and acidness. Although some researches show conforming clinical actions of both products, still there is a possibility that closer clinical study would reveal their discrepancy. Conclusion : Current use of Bambusae vinegar needs speculation. Authenticity in proper manufacturing process can be attained through passed-on medical texts.

Objective : Malaria(瘧疾) is a disease that's main symptom is paroxysm - a cyclical occurrence of sudden coldness followed by rigor and then fever. Since the introduction of the cause and mechanism of malaria(瘧疾) in the "Suwen(素問)", including Cold malaria(寒瘧), Warm malaria(溫瘧), Heat malaria(癉瘧) and Wind malaria(風瘧), there has been over 20 different kinds of malaria, each of which are introduced in multiple medical texts. Method : Through comparison between "Suwen(素問)" and other medical texts, the categories, causes and mechanisms of malaria can be analysed and organized to overview the whole feature of it. Results & Conclusion : External pathogens of malaria(瘧疾) are wind(風), cold(寒), summerheat (暑), dampness(濕), miasmic toxin(瘴), pestilence(疫), ghost(鬼). Internal pathogens of malaria(瘧疾) are dietary irregularities(飮食不節), overexertion and fatigue(勞倦), phlegm(痰), seven emotion(七情). Malaria can be categorized into four groups according to the pathological mechanism that leads to paroxysm. They are latency of disease(伏氣), external contraction(外感), internal damage(內傷), and combination of disease(合病). Malaria-Paroxysm(瘧疾發作) occurs when the three following factors collide strongly : defense qi(衛氣), latent qi(伏邪) and external pathogen(新邪). When collision of the three factors takes place in the interior(裏), the body experiences chills. When it takes place in the exterior(表), the body experiences fever. The cyclical occurrence of Malaria-Paroxysm follows the circulation of defense qi.