• 제목/요약/키워드: Euhakibmun(醫學入門)

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"의학입문(醫學入門)"에 반영된 학질(瘧疾)의 학술계승(學術繼承)과 성과(成果) (The Scientific Succession And Fruits Of Hakgil(Malaria, 瘧疾) In Euhakibmun(醫學入門))

  • 조학준
    • 대한한의학원전학회지
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    • 제26권2호
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    • pp.85-103
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    • 2013
  • 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.

"의학입문(醫學入門)"에 반영된 비병(痞病)의 발전과정(發展過程) (The Development History Of Disease Bi(痞病) Reflected In "Euhakibmun(醫學入門)")

  • 조학준
    • 대한한의학원전학회지
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    • 제24권5호
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    • pp.131-145
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    • 2011
  • I had come at the conclusion of the development history of Disease Bi(痞病) reflected in Yi Cheon (李梴)'s work, "Euhakibmun(醫學入門)" in the respects of the causes, mechanism, symptoms, differential diagnosis and treatments. The causes of Disease Bi(痞病) mentioned at "Euhakibmun(醫學入門)" followed the Ju Dan-Gyeo(朱丹溪)'s theory. The mechanism of it went after the viewpoints of "Nae-Gyeong(內經)", Jang Jung-Gyeong(張仲景), Yi Dong-Won(李東垣) and Wang Ho-Go(王好古). The symptoms of it kept the Ju Dan-Gyeo(朱丹溪)'s theory. Yi Cheon distinguished Disease Bi(痞病) from Gyeol-Hyung(結胸) according to Jang Jung-Gyeong's theory. He knew it from abdominal dropsy(脹滿) according to Ju Dan-Gyeo's theory. He also divided it into two respects of deficiency(虛) and excessive(實) from Yi Dong-Won's viewpoint. Jang Jung-Gyeong first suggested that treatments of it could be selected according to the difference of deficiency, excessive(實), cold(寒), hot(熱), sputum(痰), fluid(飮), blood(血) and food(食). Yi Dong-Won insisted many doctors could make a mistake because they only used herbs for Gi(氣藥) instead of herbs for blood(血藥) together. Wang Ho-Go(王好古) maintained his opinion that treatments of both digestion(消導) and assistance(補益), remedies of bitter and hot herbs can recover patients from Disease Bi(痞病). Yi Cheon followed their theories properly.

"내경(內經)"과 "의학입문(醫學入門)", "동의보감(東醫寶鑑)" 에 나타난 식이(食餌)의 오미(五味) 비교 (The Comparison between the Tastes of Food in "Naekyeong(內經)" and them in "Euhakibmun(醫學入門)", "Dongeuibogam(東醫寶鑑)")

  • 조학준
    • 대한한의학원전학회지
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    • 제23권6호
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    • pp.27-44
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    • 2010
  • In order to setup the diet guideline of five grains, five meats, five fruits, and five vegetables for the diseases of five organs, I reviewed the their tastes by comparing "Naekyeong" with "Euhakibmun", "Dongeuibogam". 'Ma(麻)' in "Naekyeong" means not a hemp, a ramie or a jute, but a sesame(胡麻;참깨). 'Maik(麥)' in it means both a barley(大麥;보리) and a wheat(小麥;밀). 'Guak(藿)' in it means bean leaves(콩잎), leaves of a red-bean(팥잎) or brown seaweed(海藻;미역). 'Gyu(葵)' in "Euhakibmun Jangbujobun(臟腑條分)" is a miswritten word for 'Welsh onion' caused by similarity of shape of word. Food of a salty taste according to five elemental arrangement in "Naekyeong" is really salty according to "Euhakibmun" and "Dongeuibogam". But a barley(大麥) and a wheat(小麥) of sour taste are bitter, a chicken of sour taste or hot taste is sweet, nonglutinous millet of sour taste is sweet, an apricot of bitter taste is hot, a sesame seed of sweet taste is sour, a nonglutinous rice of hot taste is sweet, and a horsemeat of hot taste is bitter according to them. There are two ways to recommend the food for diseases of five organs. One way is to promote or control the Qi(氣) of five organs according to "Somun(素問)" and "Euhakibmun Jangbujobun", the other way is to build up the Yin(陰血) of five organs according to "Yungchu(靈樞) five tastes(五味)". The two different ways are not contradictory to each other, but complement on the view point of their substances(體) or actions(用).