• 동의신경정신과학회지
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• 제8권2호
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• pp.63-84
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• 1997

The questionnaire which was based on the characteristics of psychological and physiological symptoms of Hwabyung patients was distributed to Hwabyung patients and normal control group. The following results were obtained. 1. It was observed in this study that the rate of occurrence of Hwabyung was higher in female and the people with lower economical and educational background. And this result was in accordance with the previous studies. 2. The personality, defense mechanism and coping strategy of Hwabyung patients was found to be inclined to yin(陰) disposition in this study. 3. Family life of Hwabyung patients was found to be worse than that of normal control group in every respect. 4. In terms of evaluation of their lives, the emotion of Hwabyung patients was characterized as Hahn(恨). And it is postulated that this emotional complex falsifies the reaction of Ki(氣) to the seven emotions(七情).

• 대한한방소아과학회지
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• 제22권3호
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• pp.1-15
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• 2008

Objectives : This study was designed to evaluate completely the relationship between obesity and Qui Xue Shui diagnostic procedure in primary and middle school students. Methods : The study participants were the 1, 2nd grade students of middle school and 5, 6th grade students of primary school in Kang dong Gu of Seoul (1134 Students). The participants were measured for their height and weight etc, and they were also surveyed by questionnaire. We diagnosed the students as when they scored 10 points or behind on Qui Xue Shui(QXS) question problems from Japan education academy. Results and Conclusions : The mean QXS score in the obese group was significantly higher than that of the normal body weight group and the obeser they are, the higher QXS score is. The Qi xu, Qi yu, Xue xu, Shui chi score of the QXS questions the obese group was higher than the normal group. The total QXS score was significantly higher in the obese group. It is shown that the total score of using the Qui Xue Shui diagnostic procedure is mainly dependent on obesity.

• 대한한방소아과학회지
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• 제31권2호
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• pp.25-33
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• 2017

Objectives The purpose of this study is to report the case of an olfactory disorder in two patients combined by intranasal acupuncture treatment. Methods The authors mainly performed infrared irradiation while acupuncturing nasal and bilateral Yeonghyang-hyeol (迎香穴, LI20) in two patients with olfactory disorder. In addition, nasal lasers were irradiated for 5 minutes, these help to communicate meridians and control chi-shue (氣-血). Depending on the sub-symptoms of each patient, we were acupuncturing Indang-hyeol (印堂穴) or herbal medicine treatment which is Hyunggaeyungyo-tang (荊芥蓮翹湯), Bangpungtongsungsan (防風通聖散), Gamiygin-tang (加味二陳湯) was also performed. Results The patient's nasal symptoms were alleviated by intranasal acupuncture treatment. Conclusions There are no clinical studies in regards to acupuncture treatment in olfactory disorder so far. However, this study demonstrated positive health outcomes on olfactory disorder from intranasal acupuncture treatment.

• 트랜스-
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• 제8권
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• pp.95-127
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• 2020

본 연구는 태극권 움직임에서 신체의 이완방법을 개발하기 위해 바티니에프 기본원리를 적용하여 태극권 움직임의 원리를 분석하였다. 이 연구과정을 통해 태극권과 바티니에프의 신체 움직임이 일맥상통한다는 것을 알 수 있었다. 첫째, 태극권과 바티니에프의 신체 움직임 철학 각도에서 살펴보면 두 기법의 궁극적인 목표는 모두 정신과 신체의 통합이다. 즉 동양의 심신일원론(心身一元論)과 서양의 신체자각(Body Awareness)이 일맥상통하였다. 둘째, 바티니에프가 제시한 호흡지지의 측면에서 살펴보면 두 기법은 모두 호흡을 통해 신체를 자연스럽게 움직이게 하고 각 부위를 이완시킨다. 태극권에서 기(氣)는 생명의 바탕이며 신(身)의 힘이다. 즉, 태극권의 호흡은 몸과 마음(Body- Mind)을 소통, 조화, 융화시킬 수 있는 것이다. 다시 말해서 태극권의 호흡은 정신적인 융합을 통하여 이루어지며 움직임에 영향을 주었다. 바티니에프의 호흡지지도 마찬가지다. 바티니에프의 호흡은 모든 관점에서 움직임에 영향을 주고 호흡은 몸의 내부와 외부의 형태를 모두 변화시킨다고 한다. 셋째, 바티니에프가 제시한 중심부지지의 측면에서 살펴보면 두 기법은 모두 중심을 강조하였다. 중심 지지를 의식하면서 움직이면 몸의 표면적인 근육보다는 좀 더 깊은 근육을 사용할 수 있으며 이를 통해 강하고 유연한 움직임을 가능하게 하였다. 태극권의 기침단전(氣沉丹田)은 의식적으로 복식호흡을 사용하고 힘을 중심으로 모은다. 이러한 운동을 할 때 중심은 더 안정되고 호흡 역시 순조로워진다. 넷째, 바티니에프 기본원리에서 제시한 회전적 요인의 측면에서 살펴보면 모두 회전을 사용한 움직임을 통해 신체 이완이라는 목적을 이루게 된다. 바티니에프의 회전적 요인은 축을 중심으로 3차원적으로 움직이는 관절운동이라는 특성을 인지함으로써 동작을 더욱 쉽게 하고 자유롭게 할 수 있었다. 태극권도 마찬가지다. 태극권은 원형과 나선형(Spiral Movement)의 움직임을 통해서 공간을 최대한 접근하고 매끄럽게 흐름을 전환해서 이완이라는 목적을 이루게 되었다. 다섯 번째, 코헨(Bonnie Bainbridge Cohen)의 Body-Mind Centering Work 이론을 토대로 바티네에프가 정립한 발달 모형의 각도에서 살펴보면 태극권의 움직임의 발전과정과 발달 모형에서 제시한의 호흡, 중심-말초부 연결 / 중앙 반사, 머리- 꼬리뼈 연결 / 척추의 움직임, 상체-하체 연결 / 상응하는 움직임, 신체의 반쪽 연결 / 동종 편측 연결, 교차 측면 연결 / 대측 연결 모두 일맥상통함을 알 수 있었다. 즉 태극권은 호흡을 통해 에너지를 중심으로 모으고, 요추를 통해 상체와 하체를 연결하며 움직임이 발전할 때 동종 편측 연결뿐만 아니라 교차 측면 연결을 할 수 있다. 이러한 연구를 통해 무용의 움직임을 자연스럽게 표현하고, 신체 자각을 토대로 중심축과 관절, 및 균형을 이용한 신체의 움직임 원리를 분석해낼 수 있었다.

• 대한한의학원전학회지
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• 제3권
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• pp.280-398
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• 1989

The most distintive features on the Thinking Structure of the Views of the Nature and the Theories of the Medicine of the ancient Chinese are a Comprehensions to the System of the Nature which reveals in the Natural Phenomena. Nothing doesn't changed in the Nature and man also. These Changes are inevitable to the man. So it isn't easy to grasp the Essence of the Natural Phenomena which always be changed. I-Ching (易經, Book of Changes), Chung-Yung (中庸) and many other books are that has a theories about the Changes, the ancients could recognized the unchangeable constancy from the ever changeable Natural Phenomena. The unchangeable constancy on the Oriental thinking means as same as an 'Idea' on the Western thinking. These process made them shape up the Views of the Nature and the Medical theories. And Chi (氣), Yin-Yang (陰陽) and Wu-Hsing (五行) are the most important concepts of their views and theories. In the concepts of Chi as an epistemological meaning; the Nature and the Han can be appreciated as a one System, because his being is within the Changes of the Nature and should be in accord with those Changes. He was going to believe that all beings are exist as an existential rules of himself. So Chi can be thougt as an epistemological system to all beings' existence. Thinking of Yin-Yang as a existential meaning; all beings are exist having a contrary and a complementary to each other. Birth and Death, Be ginning and Finishing in a series of the process occurs in all beings are the two sides of their existential and intrinsic tendencies. That can be condensed to the Yin-Yang concepts. In the consideration of Wu-Hsing;all beings are observed and explained more deliberatively by it's own rules. By the way the concepts of Chi, Yin-Yang and Wu-Hsing which derived from the processes of the recognition to the Changes of the Nature are practiced actually by the thoughts of Harmony. And it is represented by the accordance to the Time of the Natural Changes, that is, Shiling (時令). It means a adjustments to the Time and Changes of the Nature. The health of all beings that is an aim of the Medicine can be maintained by their practical thoughts or the concepts of Shiling.

• 한국콘텐츠학회논문지
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• 제12권5호
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• pp.199-205
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• 2012

본 고에서는 동양학의 학문적 체계를 살펴보고, 현대행정에 도움이 되는 개념과 이론 및 사상을 고찰하여 동양행정론의 주요한 연구주제를 발굴하여 동양행정이 어떤 의미와 가치가 있는지를 고찰해 보고자 한다. 동양행정 이란 첫째, 동양학적 개념과 이론 및 사상에 입각하여 행정현상과 문제를 이해 설명 해결하며, 둘째, 동양학적 관점에서 정책을 개발하는 학문을 의미한다. 동양학의 모든 학문적 근원은 주역(周易)이다. 주역에서 비롯된 동양학의 학문적 영역은 크게 분류하면 상수역(象數易)과 의리역(義理易)이 있다. 즉 상수역에는 동양오술(五術)(명(命) 복(卜) 상(相) 의(醫) 산(山))과 천문기상 등이 있고, 의리역에는 유가, 도가, 묵가, 제자백가, 그리고 성리학 등이 있다. 현대사회에서 동양행정론의 의미와 가치는 서양행정학과 상호보완하고 문제점과 한계점을 상호극복하며 새로운 시각에서 문제를 인식하고 해결할 수 있는 새롭고 앞선 부문이 있다는 점이다.

• 대한한의학원전학회지
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• 제9권
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• pp.432-552
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• 1996

The influence of the four noted physicians of Geum-Won era(金元代) on the completion of the medicine in the Chosun dynasty(朝鮮朝) can be summarized as follows. 1. The four noted physicians of Geum-Won era were Yoo-Wan-So(劉完素), Jang-Jong-Jung(張從正), Lee-Go(李杲), Ju-Jin-Heung(朱震亨). 2. Yoo-Wan-So(劉完索) made his theory on the basic of Nae-Kyung("內經") and Sane-Han-Lon("傷寒論"), his idea of medicine was characterized in his books, for exemple, application of O-Oon-Yuk-Ki(五運六氣), Ju-Wha theory(主火論) and hang-hae-seng-je theory(亢害承制論). from his theory and method of study, many deviations of oriental medicine occurred. He made an effort for study of Nae-Kyung, which had been depressed for many years, on the contrary of the way old study that Nae-Kyung had been only explained or revised, he applied the theory of Nae-Kyung to clinical care. The theory of Yuk-Gi-Byung-Gi(六氣病機) and On-Yeul-Byung(溫熱病) had much influenced on his students and posterities, not to mention Jang-Ja-Wha and Ju-Jin-Heung, who were among the four noted physicians therefore he became the father of Yuk-Gi(六氣) and On-Yeul(溫熱) schools. 3. Jang-Jong-Jung(張從正) emulated Yoo-Wan-So as a model, and followed his Yuk-Gi-Chi-Byung(六氣致病) theory, but he insisted on the use of the chiaphoretic, the emetic and the paregoric to get rid of the causes, specially he insisted on the use of the paregoric, so they called him Gong-Ha-Pa(攻下派). He insisted on the theory that if we would strenthen ourselves we should use food, id get rid of cause, should use the paregoric, emetic and diaphoretic. Jang-Jong-Jung'S Gang-Sim-Wha(降心火) theory, which he improved Yoo-Wan-So's Han-Ryang(寒凉) theory influenced to originate Ju-Jin-Heung'S Ja-Eum-Gang-Wha(滋陰降火) theory. 4. Lee-Go(李杲) insisted on the theory that Bi-Wi(脾胃) played a loading role in the physiological function and pathological change, and that the internal disease was originated by the need of Gi(氣) came from the disorder of digestive organs, and that the causes of internal disease were the irregular meal, the overwork, and mental shock. Lee-Go made an effort for study about the struggle of Jung-Sa(正邪) and in the theory of the prescription he asserted the method of Seung-Yang-Bo-Gi(升陽補氣), but he also used the method of Go-Han-Gang-Wha(苦寒降火). 5. The authors of Eui-Hak-Jung-Jun("醫學正傳"), Eui-Hak-Ib-Moon("醫學入門"), and Man-Byung-Whoi-Choon("萬病回春") analyzed the medical theory of the four noted physicians and added their own experiences. They helped organizing existing complicated theories of the four noted physicians imported in our country, and affected the formation of medical science in the Choson dynasty largely. Eui-Hak-Jung-Jun("醫學正傳") was written by Woo-Dan(虞槫), in this book, he quoted the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, especially, Ju-Jin-Heung was respected by him, it affected the writing of Eui-Lim-Choal-Yo("醫林撮要"). Eui-Hak-ib-Moon("醫學入門"), written by Lee-Chun(李杲), followed the medical science of Lee-Go and ju-jin-heung from the four noted physicians of Geum-Won era. Its characteristics of Taoism, idea of caring of health, and organization affected Dong-Eui-Bo-Kham("東醫寶鑑"). Gong-Jung-Hyun(龔延賢) wrote Man-Byung-Whoi-Choon("萬病回春") using the best part of the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, this book affected Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") partly. 6. our medical science was developed from the experience of the treatment of disease obtained from human life, these medical knowledge was arranged and organized in Hyang-Yak-Jib-Sung-Bang("鄕藥集成方"), medical books imported from China was organized in Eui-Bang-Yoo-Chwi("醫方類聚"), which formed the base of medical development in the Chosun dynasty. 7. Eui-Lim-Choal-Yo("醫林撮要") was written by Jung-Kyung-Sun(鄭敬先) and revised by Yang-Yui-Soo(楊禮壽). It was written on the base of Woo-Dan's Eui-Jung-Jun, which compiled the medical science of the four noted physicians of Geum-Won era. It contained confusing theories of the four noted physicians of Geum-Won era and organized medical books of Myung era, therefore it completed the basic form of Byun-Geung-Non-Chi (辨證論治) influenced the writing of Dong-Eui-Bo-Kham("東醫寶鑑"). 8. Dong-Eui-Bo-Kham("東醫寶鑑") was written on the base of basic theory of Eum-Yang-O-Haeng(陰陽五行) and the theory of respondence of heaven and man(天人相應說) in Nae-Kyung. It contained several theories and knowledge, such as the theory of Essence(精), vitalforce(氣), and spirit(神) of Taoism, medical science of geum-won era, our original medical knowledge and experience. It had established the basic organization of our medical science and completed the Byun-Geung-Non-Chi (辨證論治). Dong-Eui-Bo-Kham developed medical science from simple medical treatment to protective medical science by caring of health. And it also discussed human cultivation and Huh-Joon's(許浚) own view of human life through the book. Dong-Eui-Bo-Kham adopted most part of Lee-Go(李杲) and Ju-Jin-Heung's(朱震亨) theory and new theory of "The kidney is the basis of apriority. The spleen is the basis of posterior", so it emphasized the role of spleen and kidney(脾腎) for Jang-Boo-Byung-Gi(臟腑病機). It contained Ju-Jin-Heung's theory of the cause and treatment of disease by colour or fatness of man(black or white, fat or thin). It also contained Ju-Jin-Heung's theory of "phlegm break out fever, fever break out palsy"(痰生熱 熱生風) and the theory of Sang-Wha(相火論). Dong-Eui-Bo-Kham contained Lee-Go's theory of Wha-Yu-Won-Bool-Yang-Lib (火與元氣不兩立論) quoted the theory of Bi-Wi(脾胃論) and the theory of Nae-Oi-Sang-Byun(內外傷辨). For the use of medicine, it followed the theory by Lee-Go. lt used Yoo-Wan-So'S theory of Oh-Gi-Kwa-Keug-Gae-Wi-Yul-Byung(五志過極皆爲熱病) for the treatment of hurt-spirit(傷神) because fever was considered as the cause of disease. It also used Jang-Jons-Jung's theory of Saeng-Keug-Je-Seung(生克制勝) for the treatment of mental disease. 9. Lee-je-ma's Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") adopted medical theories of Song-Won-Myung era and analyzed these theories using the physical constitutional theory of Sa-Sang-In(四象人). It added Dong-Mu's main idea to complete the theory and clinics of Sa-Sang-Eui-Hak(四象醫學). Lee-Je-Ma didn't quote the four noted physicians of Geum-Won era to discuss that the physical constitutional theory of disease and medicine from Tae-Eum-In(太陰人), So-Yang-In(少陽人), So-Eum-In(少陰人), and Tae-Yang-In(太陽人) was invented from their theories.

• 대한한의학회지
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• 제16권2호
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• pp.453-489
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• 1995

The research of the phrases related with physiology of stomach and spleen in the contents of Huang Di Nei Jing(黃帝內經) known as the Bible of oriental medicine will make a contribution to a deep understanding of disease of stomach and spleen and a proper clinical diagnosis and treatment of them. In this research of the most appropriate glosses recorded nine kinds of representative medical books including Huang Di Nei Jing Somoon(黃帝內經素問) of Wang Bing(王氷) were picked out: The summaries of the selected contents are as follows: 1. The word 'saliva(涎)' in 'the spleen controls saliva(脾爲涎)' can be viewed as a generic term referring to oral cavity secretion gland as well as the secretion fluid of salivary gland. 2. The phases 'a large reservoir(太倉)', barn organs', 'a reserboir of food stuff', 'a stomach as the market(胃爲之市)', etc mean the function of stomach to receive food(胃主受納). 3. The phase 'generation of five tastes(五味出焉)' means both 'the function of stomach to transform food into chyme(胃主腐熟)' and 'the channelling function of spleen.(脾主運化)' 4. The flowing of the food-Qi(食氣) into stomach brings about spreading Jung(精) into liver and then percolating Jung(精) flow into channel. The channel-Qi(脈氣) flows into lung through channel. As a result, all kinds of channels gather together in lung and Jung(精) is sent into skin and hair. The assembly of Jung(精) with skins and channels moves Qi(氣) into fu-organ and so jung(精) and mental activity(神明) in fu-organ(府) come to be in four organs(四臟). Then if Qi(氣) comes back to power balance unit(權衡) being in the state of equilibrium(權衡以平), the hole of Qi(氣口) comes to determine the matter of life and death through achieving Chun-quan-chi(-寸-關-尺). The above mentioned phrases means the digestion, asorption and transmission of food. When food is taken in stomach, Jung-Qi(精氣) comes to be over flowed upward into spleen, back into lung, finally downward into bladders through water-conduit(水道) controlled by lung. When water- Jung(水精) radiates into whole body with channels of five organs(五臟), both of them fit together with and yin-yang(陰-陽). Therefore, the grasping of the rise and decline of yin-yang(陰C-陽) is necessary to consult patients. The above mentioned phrases is properly viewed to designate the asorption, transmission and excretion of food. 5. Spleen controls flesh(脾之合肉也), the state of spleen is known by human lips, and what this means is that liver plays functions of spread and expansion(肝主疏泄). 6. The phrase 'Jung Jung'((中精)) in 'gallbladder dominates Jung jung(膽主中精)', which in one of the specific expression of 'liver plays functions of spread and expansion(肝主疏泄). 7. It is right that the phase 'The eleven organs in all are determined by gallbladder'(凡十,一臟取決於膽也) is correctly paraphrased as 'only one of ten organs, spleen, is determined by gallbladder'.(凡十,一臟取決於膽也), 8. The small intestine is an organ. which receives the materials digested and sends them out. This means that the function of transforming materials(化物) factually refers to that of separating clearity and blur(泌別淸濁). And it is also thought to have the function of ascending clearity and descending blur(升淸降濁), 9. A large intestine is a transmitting organ(傳導之官) from which a change comes out(變化出焉). the phrase 'change'(變化) in this sentence means both the intake of water and nutrition and the formation procedure of stool through excretion of mucocele.

• 대순사상논총
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• 제31집
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• pp.237-269
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• 2018

본 논문은 주자학의 관점으로 대순사상의 마음을 살펴본 것이다. 『현무경』의 허령·지각·신명은 주자학에서 마음의 특질로 언급되는 것이다. 이에 따라 본체로서의 허령, 작용으로서의 지각, 주체로서의 신명으로 나누어 마음의 체용과 주재에 대해 논하였다. 허령은 태극의리(太極之理)가 개인에게 품부된 것으로, 이는 하늘에 있어서는 명령이고, 사람에 있어 본성이며, 마음에 있어 본체로서 허령불매하다. 이 마음의 허령은 곧 심령이라고도 한다. 지각은 마음의 작용으로, 지각되는 것은 허령(理)과 사물(氣)이다. 허령인 태극지리를 지각하는 마음은 양심으로 천성인 도심을 말하며, 사물과 접하여 생기는 마음은 사심인 인심을 말한다. 이렇게 지각하는 방향성에 의해 마음의 상태가 결정되는데, 경(敬)을 통해 천리를 지각하고 마음을 안심의 상태에 이를 것을 언급하고 있다. 신명은 형이상의 본체와 형이하의 사물에 각각 대응하여 그것을 총합하고 인지하고 반응하는 사람의 주체로 지각을 주재한다. 마음은 신이 드나드는 길이라고 할 때, 사람의 마음은 정신혼백이 외부사물과 접촉하여 반응하는 신체적인 감각과 내부의 정신적 사려와 지각활동이 총합되는 내재신의 용사기관을 말한다. 또한 마음에는 외재신이 감응하여 출입하기도 하며, 이로 인한 체질이나 성격의 변화가 이루어지기도 한다. 이 글에서 대순사상의 마음에 관하여 강조하고자 한 것은 첫째, 기존의 유심론적 관점을 탈피하여 주자학의 허령·지각·신명으로 조망할 것을 언급하였다. 둘째, 천지에서 품부 받은 허령을 체로하고 지각을 용으로 보아 마음의 체용을 밝히고자 하였다. 셋째, 정기신과 혼백에 대한 내재신의 개념을 언급하고, 주체로서 신명의 주재함을 언급하였다.

• 사상체질의학회지
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• 제4권1호
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• pp.5-29
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• 1992

In this study, the author researched the process in which the philosophical basis of 'Sa Sang Medicine (四象醫學)' and its methodology build up the principles of Sa Sang Medicine, and then, examined how the principles were applied to the theoretical system of Sa Sang Medicine. The conclusion would be summarized as follows. 1. 'Nae Kyung Medicine (內經醫學)' was developed under the concept that the cosmos's order and its moving rule could be directly applied to that of human body, which corresponded to the 'Theory of Hwang-No (黃老之學)'. On the contrary, Sa Sang Medicine is a thoroughly human-oriented theory formed in the Confucianism system. 2. Lee Jae-Ma's Substantialism can be briefed into 'Mind 心' (Tae Keuk 太極), 'Mind-Body 心身' (Yang Eui 兩儀) and 'Activity-Mind-Body-Matter 事心身物' (Sa Sang 四象), which respectively represents one-elemented substance, two-elemented substance and four-elemented substance. Especially, Sa Sang was used as a basic framework in which he recognized all the objects and phenomena. So, most critical significance of his substantialism consists in the intention of Sa Sang type classifying. 3. By the method of Sa Sang type classifying, Lee Jae-Ma not only redefined the main concepts of confucianism and developed a unique philosophy of his own, but also, in the field of medical science, resystemized and re-explained the structure and function of human body. 4. From the recognition that Activity-Mind-body-Matter (Sa Sang) are four different existence forms of energy 氣 (or four variation types of energy), Yi Jae-Ma thinks that the viscera of human body have a vertical structure of 'four parts 四焦' (upper, mid-upper, mid-lower and lower parts) and its physiological function is operated by the rising and falling action of four energy presentations (sorrow 哀, anger 怒, joy 喜 and pleasure 樂). 5. In "Gyuk Chi Go 格致藁", Lee Jae-Ma understood the concept of joy, anger, sorrow and pleasure on the basis of nature-emotion theory 性情論 from the philosophical viewpoint. But, from the medical viewpoint of "Dong Eui Su Se Bo Won 東醫壽世保元", he understood them on the basis of vital energy theory. That is, sorrow, anger, joy and pleasure are expression of advance or reverse of nature vital-energy 性氣 and emotion vital-energy 情氣. 6. The rising and falling action principle of four energy presentations (sorrow, anger, joy and pleasure) which produces and helps each other is an identical principles of Sa Sang Medicine, distinguished from the Oh-Haeng 五行 circulating principle in Nae Kyung Medicine. Through this principle, Lee Jae-Ma explained the viscera physiology of human body, pathology & diagnosis and pharmacology.