Objectives : The aim of this paper is to examine texts that deal with the clinical application of the exterior-interior relationship between the Heart and Small Intestine. Methods : Texts that apply the Heart and Small Intestine relationship to treating urine disorders were selected and analyzed. Results : The relevance of the Heart-SI relationship to urine disorders was first discussed in the 『Zhubingyuanhoulun(諸病源候論)』, and the theory was finally applied to clinical treatment of urine disorders in the 『Waitaimiyao(外臺秘要)』. Text analysis revealed that Daochisan of the 『Yujiweiyi(玉機微義)』, Daochisan of the 『Yizongjinjian(醫宗金鑑)』, HupoDaochitang of the 『Yichunshengyi(醫醇賸義)』, and Daochiyinjiaweifang of the 『Xuezhenglun(血證論)』 were of Daochisan affiliation, while those that were not of this affiliation were Gandihuangwan of the 『Waitaimiyao(外臺秘要)』, Xijiaotang of the 『Shengjizonglu(聖濟總錄)』 and 『Pujifang(普濟方)』, Rushensan and Xijiaodihuangtang of the 『Qixiaoliangfang(奇效良方)』, and Liangxinlishuitang of the 『Bianzhenglu(辨證錄)』, indicating that the formulas used for treatment were mostly affiliated with Daochisan. When clinically applying the exterior-interior relationship of the Heart and SI to urine disorders, the phenomenon can be most closely matched to the biomedical concept of Overactive Bladder. Discussion : Based on the finding that the formula following the exterior-interior relationship of the Heart and SI was first mentioned in 『Waitaimiyao(外臺秘要)』 published in 752, and was continuously mentioned in the 『Xuezhenglun(血證論)』 which was published in 1884, it is highly probable that the exterior-interior relationship theory of the Heart and SI and its clinical application closely influenced each other.

Objectives : This paper aims to understand the meaning of '少陰人 心之範圍' and to determine its clinical implication. Methods : First, the meaning of the verb '範圍' was examined in 『IChing·XiCi(周易·繫辭傳)』 from where it originated. Based on the findings, the meaning of '心之範圍' in the context of the nature and emotion[性情] of So-eumin as explained in the 『DongUisusebowon(東醫壽世保元)』 was further investigated. Moreover, the clinical significance of the observation of '心之範圍' in relation to determining prognosis was discussed in regards to 'visceral syncope[藏厥]' and 'exuberating yin separating yang[陰盛隔陽]' which come under the severe symptoms[危證] category in the disease pattern of So-eumin. Results : '範圍' as mentioned in 『IChing·XiCi(周易·繫辭傳)』 refers to the process of creating a framework that takes after the tendencies of the patterns of change of the external world that influences mankind. The objective of this process is to prepare for the excessiveness and insufficiency of the change that happens in the external world so as to ultimately protect all existences. The workings of '範圍' could be assumed on a personal level as well. As the nature and emotion of So-eumin is closely related to the purpose and object of '範圍', Yi Jema suggested that through observing whether the So-eumin exhibits '心之範圍' or not, that it could be determined whether his/her innate nature is being properly exercised or not. Conclusions : Whether one's agitation calms down or not even for a moment is the criteria for determining prognosis of the entire disease, while its calming-down relies on proper functioning of '心之範圍'. The way to determine this is through observation of the manifest attitude of the So-eumin. If the So-eumin displays a poised and autonomous[綽綽卓卓] attitude even for a moment, it could be understood as the '心之範圍' process being properly functioning, indicating the overall direction to be heading towards relief of the sense of instability, allowing for a positive outlook on treatment.

Objectives : This paper aims to examine the overall form of the 『Yosandangsinjipeuibangkeumnangjibo』 (『Yosandang』). Methods : The table of contents, organization of the body, citations in the 『Yosandang』 were examined, then compared to the organization of 『Donguibogam』 (『Bogam』) and 『Jejungsinpyeon』 (『Jejung』). Results & Conclusions : Based on the organization of the body, it could be determined that Byun Gwangwon referenced 『Bogam』 and 『Jejung』. However, it was found that 『Yosandang』 strived to be more faithful to the 『Bogam』 than the 『Jejung』 while it also tried to minimize the complicatedness of 『Bogam』. Its organization was unique in that it created new chapters and added contents. Also, through examination of the citations, it could be assumed that those in the 『Yosandang』 were secondary citations of the 『Bogam』 and 『Jejung』. Despite these features, it also cited the 『Zhengzhizhunsheng』 and showed efforts to include new knowledge with citation labels such as '新增[newly added]' '自述[original writing]' and 'Yosan(樂山)'. Discussion : The findings of the comparison and examination process of the organization and citations of the book revealed that the uniqueness of the organization of 『Yosandang』 is most obvious in the pediatrics chapter. This indicates that the author's intention was to deal with pediatric diseases professionally.

Objectives : The purpose of this paper is to collect basic data about Seo, Byung-Hyo and lay the groundwork for future analysis of his medical ideas. Methods : The life of Seo in regards to family and relationships was reconstructed through his genealogy and newspaper articles. His medical ideas were analyzed through the treatment records in books and historical material. Results : 1. Seo was primarily a clinician rather than a social worker throughout the Korean Empire and Japanese colonial era. 2. 『Summary of Experienced Old Prescriptions (經驗古方要抄)』 was a concise book that mainly took after the 『New Edition on Universal Relief (濟衆新編)』, supplemented by contents from the 『DongUiBogam(Treasured Mirror of Eastern Medicine)』. 3. It is meaningful that Seo's book restored and developed the single-ingredient prescription tradition of the 『DongUiBogam(Treasured Mirror of Eastern Medicine)』. 4. Seo faithfully followed the tradition of royal court medicine and utilized new prescriptions that were proven effective. Analysis of the prescription contents of 『A royal palace's diary(內殿日記)』 displays such characteristic. Conclusions : Seo, Byung-Hyo could be regarded as a clinician who faithfully inherited and developed 『DongUiBogam(Treasured Mirror of Eastern Medicine)』 and 『New Edition on Universal Relief (濟衆新編)』.

Objectives : To suggest conditions that will allow for change in Traditional Korean Medicine (TKM) curricula through analysis of the failure of widespread acceptance of the integrated curriculum into all Traditional Medicine Colleges. Methods : First, the process of change between TKM education and medical education was compared. Next, the conditions that would stimulate change in TKM curricula were analyzed in three levels: structure, policy, and actor. Results : TKM colleges have not experienced a structural change from the six-year to four-year structure. The accreditation standards of TKM education (KAS2021) should be more supportive instead of forcing change, and the goals should be reset to education improvement instead of meeting the standards of WFME. The deans' leadership and professors' ownership over their subjects need to be modified. A group of professionals that could lead change is required, while other factors such as full-time professorships, clinical practice hours, obligatory teaching hours and overall teaching environment need to be improved. Conclusions : It would be ideal if individual TKM colleges created success models of curricula change-despite the time and effort that is required-that could spread to other colleges. After the new curriculum has been accepted in more that half of the total eleven TKM colleges, an institutional isomorphism can be demanded.

Objectives : The aim of this paper is to compare the mechanisms of the OP/LB method and the SSD treatment in 『Piweilun』. Methods : Wenbing texts, articles on the OP/LB method, and the 『Piweilun』 was examined for comparison of treatment mechanisms of SSD. Results : The mechanism of the OP/LB method in treating SSD was to treat the Spleen and Stomach separately, to restore the ascending/descending pattern of qi through simultaneous use of pungent and bitter flavors which raises and lowers, respectively. Moreover, the use of medicinals with contrary properties regulate the other's biased nature, and none of the medicinals create dampness. The pungent and bitter flavors play central roles, where the pungent flavor opens and communicates and the bitter flavor clears and lowers. The treatment method of SSD in the 『Piweilun』 treat the Spleen and Stomach together, with a focus on raising and dispersing through upraising yang and reinforcing qi by means of Wind medicinals with pungent and bitter flavors added to sweet and warm medicinals. Conclusions : Owing to the expansion of the OP/LB method concept by modern-contemporary scholars, the potential for treating SSD as can be seen in the 『Piweilun』 with the OP/LB method has emerged. The similarity between the OP/LB method and treatment of SSD in the 『Piweilun』 is that the objective of the formulas is to lower fire heat and communicate qi to help qi movement. This common objective allows for treatment of SSD within Wenbing and those in 『Piweilun』 with the said formulas through appropriate modification fit for each situation.

Objectives : The aim of this paper is to examine the mechanisms of spontaneous sweating and night sweating, their relationship and how the explanations of their mechanisms have changed over the course of time, through examination of past discussions on spontaneous sweating and night sweating. Methods : Contents in classical medical texts that mention the mechanisms of spontaneous sweating and night sweating among search results from databases such as the Siku Quanshu were analyzed, followed by examination of each of their mechanisms, and their relationship with each other. Results & Conclusions : The cause of night sweating before the 『Danxixinfa』 was seen to be caused by yang deficiency in relation to problems of Exterior Qi and the theory of 'Heart governs perspiration', as the focus was on the phenomenon of sweating. However, it seems that yin deficiency came to be seen as playing a more fundamental role in the process of determining the root cause of night sweating. Moreover, Zhu Danxi's emphasis on nurturing yin, the composition of Dangguiliuhuangtang, and the development of the fire-heat pathology since the Jin Yuan period added to this shift in perspective. Night sweating from Shanghan could be seen as a sign of the already damaged Exterior Qi becoming more deficient while the pathogenic qi is in the half-exterior-half-interior zone, or as the pathogenic qi which entered with the Exterior Qi unsettling yin, or as a result of heat that is produced in the struggle between healthy qi and pathogenic qi that happens when Exterior Qi enters. Night sweating from miscellaneous disease could be seen as a sign of a deficient exterior that resulted from excessive entering of the Exterior Qi during yin deficiency, or resulting from relatively excessive Exterior Qi to deficient yin, producing heat that leads to sweating. If yin is not cultivated during the night but rather consumed leading to deficiency of Exterior Qi which also needs to be cultivated during night time, it could result in sweating.

Objectives : This paper aims to suggest an integrated explanation for the contrary reinforcing/reducing effects of Shaoyao. Methods : From a list of books on the history of herbology and Chinese Medicine as mentioned in the herbology textbook, main texts were selected for further examination, along with some books of the Four Masters of the Jin Yuan period and some general medical texts. These texts were thoroughly examined with keywords such as Shaoyao, Baishaoyao, Chishaoyao, Baishao, Chishao, out of which contents on reinforcing and reducing were selected and analyzed. Next, explanations of the mechanisms of the contrary effects that were found through categorization of the reinforcing and reducing effects were examined. Among the contrary effects, similarities were uncovered and further studied for deduction of an encompassing higher level mechanism. Results & Conclusions : Overall consideration of the contrary effects of Shaoyao revealed that its working mechanism is to collect qi in the yin-blood part through convergence to control qi among blood, to help smooth flow of blood, eliminate blood stagnation and reinforce blood production which in turn cools down heat.