• 대한한의학원전학회지
• /
• 제34권1호
• /
• pp.37-45
• /
• 2021

Objectives : The purpose of this paper was to examine quantitative methods for estimating and detecting local text reuse in the texts of East Asian Traditional Medicine. Methods : We introduce techniques that estimate the volume of local text reuse with n-gram and those that directly detect the reuse with the Smith-Waterman algorithm (SW algorithm). Based on this, the estimation and detection of local text reuse were carried out for 『Donguibogam』 and 『Huangdineijing·Suwen』. Results : Estimates with n-gram had more errors than methods with SW algorithms. SW algorithms detected suspected strings directly with local text reuse, resulting in more accurate results. Conclusions : Although n-gram does not accurately find local text reuse, its high speed makes it a preferable method for certain purposes, such as screening similar documents. On the other hand, SW algorithms have the advantage of being relatively good at finding similar phrases suspected as local text reuse even if the strings do not completely match. However, due to its excessive consumption of time and computing resources, its benefits are limited to cases where precise results are required.

• Korean Journal of Acupuncture
• /
• 제37권4호
• /
• pp.245-252
• /
• 2020

Objectives : The objective of this study was to examine the acupoint location of Kyoshin (KI8) from classic literatures. Methods : A review of KI8 location along the meridian route from 18 classics of acupuncture and moxibustion - 『Huangdineijing·Lingshu』, 『Huangdimingtangjingjixiao』, 『Zhenjiujiayijing』, 『Huangdineijingtaisu』, 『Huangdimingtangjiujing』, 『Beijiqianjinyaofang』, 『Waitaimiyaofang』, 『Ishimpo』, 『Taipingshenghuifang』, 『Tongrenshuxuezhenjiutujing』, 『Shengjizonglu』, 『Zhenjiuzishengjing』, 『Shisijingfahui』, 『Shenyingjing』, 『Zhenjiujuying』, 『Yixuerumen』, 『Zhenjiudacheng』, and 『Yizongjinjian』 - was performed. Then, KI7 location on classics and current standard KI8 location were compared. Results : Based on modern standard acupoint location system, the acupoint of KI8 is located on the medial aspect of the leg, in the depression posterior to the medial border of the tibia and it is on the route of spleen meridian. But no classics of acupuncture and moxibustion said KI8 was located on the route of spleen meridian. In addition, KI8 location on classics was largely described as being located in front of KI7, but only in 『Yizongjinjian』 was it written that KI8 was located posterior to KI7. Conclusions : Through a classic literature review, it is possible to explain that KI8 is located posterior to spleen meridian. The acupoint of KI8 seems to be located between medial border of flexor pollicis longus and flexor digitorum longus based on anatomical location.

• 대한한의학원전학회지
• /
• 제35권1호
• /
• pp.81-92
• /
• 2022

Objectives : This paper aims to analyze the origins of the pathogenic qi[邪氣] concept through analysis of related character shapes and examples within the Mawangdui Yishu, where we can grasp the state of medicine pre-Huangdineijing. Methods : Etymology was determined through ancient character analysis, while examples of its usage and original texts were compared to extract their implications. For usage analysis, medical texts of later periods that contained similar verses or contents with the Mawangdui text were compared, through which similarities and changes in meaning of the word or verse were examined. Conclusions : While the term 'xieqi(邪氣, pathogenic qi)' had not yet been mentioned in the Mawangdui text, 'eqi(惡氣)' was used similarly. Wind[風], cold[寒], dampness[濕] were not only understood as terms referring to weather or climate but possible causes for disease. Meanwhile, there was lingering belief from the Shang(商) period that saw disease as God's punishment, which could be seen as transition phenomenon from superstition to rational thought. Through diseases 'wind disease[風病]' and 'bi(痹)', we could determine that medicine at the time was limited to the Yin-yang theory, having not yet integrated the Five phases perspective. Moreover, the possibility of other pathogenic qi elements, 'heat[暑]', 'dryness[燥]', and 'fire[火]' could be assumed to have been embedded in 'wenbing(溫病)'.

• 대한한의학원전학회지
• /
• 제36권1호
• /
• pp.1-16
• /
• 2023

OObjectives : This paper aims to document the journal's history by researching academic achievements of a retiring faculty member and his contribution to the academy. Methods : To expand the boundaries of medical humanities and sociology within the Colleges of Korean Medicine, the methodology for taking oral history was followed in investigating the faculty member's scholarly and academic achievements, which will contribute to the preservation of the academy's history for years to come. Results : Yoon taught subjects such as Medical Chinese, Medical Classics, Classical Chinese, Reading Classical Texts, Medical Philosophy, Medical I-Ching at the University, while vigorously studying basic Korean Medical fields such as the Huangdineijing and the Five Circuits and Six Qi Theory. He also pushed for international communication and implemented the overseas studying program for students and faculty. At the academy, he stabilized the organization's finances, strengthened the journal's status, and built the foundation for the standardization of Medical Classics education by publishing a common textbook. Conclusions : Yoon's various achievements were made possible by other members of the organization, which was in reciprocation to Yoon's effort to bring the members together to form cooperative relationships.

• Korean Journal of Acupuncture
• /
• 제38권4호
• /
• pp.290-307
• /
• 2021

Objectives : Perceptual experiences have a causal relationship with reality. If there exists something corresponding to acupoints, there should be perceptual experiences for that something. The purpose of this study is to identify and to analyze the perceptual experiences for acupoints within 『LingShu·BenShu』. Methods : First, we briefly propose a perceptual anatomy in order to describe the perceived human body parts, and their perceived directions and places. Second, we analyze the ways of identifying acupoints in the original text of 『LingShu·BenShu』. Results : From 『LingShu·BenShu』, the procedures of identifying total 64 acupoints were recognized. It was clarified that they are by way of visual and haptic explorations in body regions and partial regions. Conclusions : Perceptual explorations for acupoints follow three major principles: of gradual narrowing down, of determination of direction or place, of relative distance. At the final stages, categories of form and location are encountered by observers. The forms have either concavities or convexities. They are determinate indicators of where acupoints are, while the locations are indetermanate. Haptic forms of acupoints are newly discovered from textual analysis with perceptual anatomy. These properties will shed new light both on study of acupoints and on study of meridians.

• 건축역사연구
• /
• 제18권6호
• /
• pp.65-84
• /
• 2009

This study was to analyze the philological character of Huangdizhaijing(黃帝宅經). Huangdizhaijing is a first stage scriptures of YangzhaiFengshui(陽宅風水) which is the firstly mentioned book in Sikuquanshu(四庫全書). Huangdizhaijing is an obligatory book to read to understand the palace of ancient dynasty as well as general housing of people. Huangdizhaijing measured housing conditions divided into Yangzhai(陽宅) and Yinzhai(陰宅). The contents succeeded traditional Yangzhaiguan(陽宅觀) which values direction(方向) and Jiri(吉日). Thatis, classifying Yangzhai into 24 directions based on Qi of YinYang(陰陽之氣) theory, general contents of Huangdizhaijing explains regulatory rules and propitious day in accordance with the Yangzhai mathematical principles and archaeology through Jixiongshenshalun(吉凶神煞論). Huangdizhaijing includes the kernel of understanding the chinese architect system and housing culture because it describes close reciprocal influences between man and house. It seems that the author of Huangdizhaijing is not the emperor but he was represented by descendants who systemized the idea of Huangdizhaijing in Yangzhai shu(陽宅書). Being there many of documents presented by emperor like Huangdineijing(黃帝內徑), It is counted that the reason of the representing emperor is to show off its origin has long and authoritative history. It seems that the preserved period of writing Huangdizhaijing is Tang(唐) dynasty, but counting that various Yangzhaishu prevailed, Huangdizhaijing's contents has much in common with Dunhuangben(敦煌本), and it valued Menfazhidu(門閥制度) of Weijinnanbeichao(魏晉南北朝) dynasty, the many of the contents of Huangdizhaijing should be formed before Tang dynasty. The exiting editions of Huangdizhaijing could be divided into generally 8 kinds:(1) Zhengtongdaocangben(正統道藏本) (2)Yimenguangduben(夷門廣牘本) (3)Jindaimishuben(津逮秘書本) (4)Shuofuben(說?本) (5)Gujintushujichengben(古今圖書集成本) (6) Sikuquanshuben(四庫全書本) (7)Xuejintaoyuanben(學津討原本) (8)Dunhuangben(敦煌本).

• 한국의사학회지
• /
• 제30권2호
• /
• pp.83-100
• /
• 2017

Research purpose : Review of the systematized medical theory of Huangdi within the first series of conversations including questions and answers between Leigong and Huangdi. Conclusions : 1. "Huang-di-Nei-Jing" records the 5 theories of Huangdi's system of thinking (黃帝學派). Among these, the contents of the questions and answers with Leigong led to the establishment of the first of Huangdi's treatises. 2. In the questions and answers exchanged between Leigong and Huangdi, the Suwen (素問) Chapter deals with the areas of Yinyang, Zangfu, Cause and Mechanism of diseases, as well as medical ethics. Moreover, the "Lingshu (靈樞)" Chapter discusses distribution of meridian system, routes of circulation of energies, symptoms, acupuncture therapy and diagnosis, etc. 3. Characteristics of the medicine of Leigong and Huangdi can be summarized as follows: Firstly, 12 meridian systems of the "Jingmai (經脈)" section describes the meridian system that ceaselessly circulates in the shape of loops with the inner and outer aspects linked with each other. Secondly, regarding the methods of diagnosis, the "Yinyangleilun (陰陽類論)" section describes the method of diagnosis through palpation of pulse. In addition, the "Wuse (五色)" section describes visual diagnosis that uses five colors. The Wuhang combination of spleen, liver, kidney of "Shicongronglun (示從容論)" section also includes the Wuhang theory of "Jinwenshangshu (今文尙書)". The "Wuse" section discusses areas of the face and five colors, while the "Yinyangleilun" discusses the 'Yinyancixiongmaifa (陰陽雌雄脈法)', the "Jingmai" discusses the 'Yinyancunkoumaifa (人迎寸口脈法)', and the "Zhengsishilun" and "Fangchengshuailun" discuss 'chifuzhenfa (尺膚診法)'. Thirdly, Huangdi's school of thinking did not neglect bencao (本草) and tangye (湯液), which are discussed in the "Jiejingweilun" and "Shicongronglun" sections.

• 대한한의진단학회지
• /
• 제18권2호
• /
• pp.121-136
• /
• 2014

Objectives For the excellent differentiation of syndromes, we study on the individual characteristic factor by the inspection of body shape. Methods To the subject of diagnosis special books and diagnostics textbook of korean medicine, we arrange the individual characteristic factor by the four methods of diagnosis. Results The individual characteristic factor analyzed by the inspection of the body shape in the "Huangdineijing 黃帝內經" and "Donguisusebowon 東醫壽世保元" was observed stereotyped. The inspection of the body shape means to diagnose the patient by examining the individual physical conditions of the patient. The body depends on visceral essence to nourish, while the functions of the viscera and the conditions of visceral essence may be reflected by the body. The inspection of individual physical strength and weakness may enable one to know the functions of the viscera and the conditions of ki(氣) and blood. And also the inspection of local regions is used to closely examine some regional areas to obtain necessary clinical data on the individual characteristic factor. Conclusion As the results, the individual characteristic factor by the inspection of body shape is very important item of the four methods of diagnosis(四診) and the differentiation of syndromes(辨證). And therefore the process on four methods of diagnosis and differentiation of syndromesis is necessary to divide the signs of individual characteristic factor and the signs of disease.

• 대한한의학원전학회지
• /
• 제30권3호
• /
• pp.55-76
• /
• 2017

Objectives : The transition of the 29 diagrams of Heart originated from MingTangZangFuTu will be used to understand the shape of heart and the changes of people's understanding of heart. Methods : The 29 diagrams of Heart originated from MingTangZangFuTu are divided according to their shape elements (Heart itself, internal curvatures, structures above heart, wuzangxi, and excursus). Then its transitions are analyzed, and each shape element is compared to modern anatomy and its textual basis is searched. Results : The lengthy cylinderical organ situated above the heart is composed of upper part consisting with joints and the lower part void of joints. The upper part is Pyewan (such as the lungs) and fall into trachea. The lower part is Xinxi or Feixi which are either relative vein (or aorta) or left bronchus that passes behind the heart. This depiction of the structures around the heart can be considered to have composed by actual observance of a physical heart, a method that is similar to anatomy. However, the shape of the heart itself is described as a lotus flower that has not been bloomed, a depiction which finds its origin from Zhongguangbuzhu huangdineijing suwen (762). The three short curvatures inside the heart is described as Pericardium, influenced by Shisijingfahui (1341) in its depiction, or as sammo, influenced by Nanjing. Structures that are connected directly from the heart to spleen, kidney, and uterus are not found in modern anatomy. The saying in Excursus "All cords of five internal organs belong to heart" is based on Huatuoxuanmenneizhaotu, and this is changed to the saying cords of four internal organs belong to heart in Leijingtuyi for the first time. Conclusions : The authors of medical scriptures at the time did not have a method of direct observance when they were copying heart diagrams. Therefore, they made changes to the source material's diagram and excursus while being influenced by Nanjing, Huatuoxuanmenneizhaotu, and Shisijingfahui. Then the doctors' understandings with regards to the shape and function of heart were reflected during that process.

• 대한한의학원전학회지
• /
• 제31권1호
• /
• pp.79-93
• /
• 2018

Objectives : The climate changes in the natural realm displays pheonomena of excess and deficiency due to the principle of Yiyinyiyangzhiweidao. Here, overabundant qi arises due to the works of multiplication and insultation. When this overabundant qi is in force, the retaliating qi appears without fail to create a parallel. This is the Autonomous Equilibrium Mechanism found in the natural world. Studying this mechanism is deeply significant in understanding the mechanisms of diseases. Methods : The paper is written by reviewing the texts found in Huangdineijing's Chapters of Yunqi, which are $Q{\grave{i}}jiaobiandalun$, Wuchangzhengdalun, $Liuyuanzhengj{\grave{i}}dalun$, Zhizhenyaodalun, and Suwenliuqixuanzhumiyu. Results & Conclusions : The overabundance and retaliation in Five Circuits take the form of the restrained child of the Five Circuits takes revenge on the overabundant qi on behalf of his mother. The overabundance and retaliation in Six Qi take the form of rapid healing of Benqi which was in stagnation. Traditionally, overabundant qi is the only one in existence when the Five Circuits are in excess and the year of Hai yin wu wei you xu's regular transformation. During this time, retaliating qi does not exist. When Five Circuits are in deficiency and in the year of Si shen zi chou mao chen's pattern transformation, both the overabundant and deficiency qis exist. However, regardless of regular transformation or pattern transformation, overabundant qi and retaliating qi cannot exist at the same time. This seems to be the rational conclusion. There are some regulations that overabundance and retaliation follow. First, the strong and weak, and number of days coincide. Second, overabundance qi appear during the first half of the period when the qi of controling heaven is in place. During the later half of the period when the qi of terrestrial effect is in force, retaliation qi is the one that appears. Third, overabundance and retaliation does not end with one time. Rather, they will continue to repeat appearance and disappearance without any set pattern. Fourth, the overabundance and retaliation of the guest qi and dominant qi only has overabundance and no retaliation.