• 대한한의학원전학회지
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• 제3권
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).

• 한국의사학회지
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• 제26권2호
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• pp.23-29
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• 2013

Objectives : The purpose of this study is to extend indications of Four-Constitution Medicinal formulas by comparing with formulas on Dongeuibogam(東醫寶鑑), focusing on their composition. Methods : 1. We analyzed the composition of Four-Constitution Medicine formula which are mentioned on Donguisusebowon(東醫壽世保元), focusing on their composition. 2. We analyzed the composition of formulas on Dongeuibogam(東醫寶鑑) comparing with 24 formulas for So-Eum type, 17 formulas for So-Yang type, 24 formulas for Tae-Eum type, 2 formulas for Tae-Yang type. Results & Conclusions : 1. We finally selected 14 formulas and its effect as similar formulas with Bojungyikgi-tang, Insamjinpi-tang, Cheongunggyeji-tang, Palmulgunja-tang, Hwanggigyejibuja-tang, Hwanggigyeji-tang for So-Eum type. 2. We finally selected 4 formulas and its effect as similar formulas with Dokwaljihwang-tang, Sukjihwanggosam-tang for So-Yang type.

• 대한한방내과학회지
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• 제28권4호
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• pp.741-750
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• 2007

Objective : This study investigated the relationship between diet and lifestyle and Sasang constitution (SC) in acute stroke patients. Methods : From October 2005 to March 2007, 379 acute stroke patients were included. Patients were hospitalized within 14 days after the onset of stroke at DongGuk University International Hospital, Kyungwon University In-cheon Oriental Medical Hospital or Department Cardiovascular and Neurologic Diseases (stroke center), Kyung Hee University Oriental hospital. We assessed the type of SC of acute stroke patients by Questionnaire for Sasang Constitution Classification II (QSCC II). We investigated general characteristics, stroke types, dietary preferences (meat, sea food, fast food, alcohol drinking, coffee and green tea drinking) and lifestyle (smoking, exercise) according to SC. Results : This study showed that out of the total patients, the proportion of So-yang to Tae-eum to So-eumwas equal to 2.6 to 2 to 1. Of note, this study showed a higher proportion in age of So-eum & weight of Tae-eum. The ratio of cerebral hemorrhage to cerebral infarction was 1 to 9. SVO, LAA, SUE are the 3 types of cerebral infarction classified by TOAST; SVO ranked the highest while SUE ranked the lowest in all constitutions. There were no significant differences between So-yang and Tae-eum in the aspect of the preference for meat, but the majority of So-eum displayed high preferences for seafood. In the aspect of alcohol drinking and smoking history, So-yang recorded significantly bigger proportion while So-eum & Tae-eum patients represented a bigger proportion than So-yangin the aspect of no exercise habits. Conclusion : According to the result above, we could observe the general disposition of various characteristic distributions according to SC of acute stroke patients. Also, we could observe a relationship between diet and lifestyle and Sasang constitution (SC) in acute stroke patients. Further studies will be needed to better understand the relationship between diet and lifestyle and Sasang constitution (SC) in acute stroke patients.

• 동의생리병리학회지
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• 제17권1호
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• pp.37-43
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• 2003

Dam-eum(痰飮) is peculiar pathological product which is caused by functional difficulty in human fluid replacement and that principally originated functional difficulty between Lung(肺), Spleen(脾), Kidney(腎) and Sam-Cho(三焦). Dam-eum(痰飮) comes into force to disorder about ascending, decending, in and out of human energy circulation and frequently raises functional difficulty in human fluid replacement. As a result of that, it has much effect on action of Spirit(神志). After literatual study on the effect of Dam-eum(痰飮) on Spirit(神志), the result were obtained as follows : Dam-eum is not affecting to Spirit by itself. When Dam-eum is Positive Symptom(實證), Yang Symptom(陽證), mainly it affects to Spirit with Pung(風), Hwa(火), Kyung(驚), Youl(熱). And when it is Negative Symptom(虛症), it mostly affects with 脾胃虛寒, 心血不足. Dam-eum is a factor of causing disharmony between Heart & Kidney(心腎), Heart & Liver(心肝), Stomach & Gall Bladder Line(胃膽經) by 痰迷心竅, 痰火擾心. So it brings out troubles of fluid replacement. These are the main circumstances of affecting Spirit. To cure Disease of Spirit(神志病), which is caused by Dam-eum, there are not only uses the treatment of 理痰氣, 豁痰開竅. There are two treatments to use together. The first treatment is 淸熱, 定驚, 息風, 淸心 that removes fitted toxin. And the other treatment is that keeps the balance of Internal Organs.

• 동의신경정신과학회지
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• 제3권1호
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• pp.3-24
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• 1992

This paper is aimed at finding out the clue to the medical solution to the pathological phenomena of the dehumanizing and demoralizing state of our society by centering around the Chiljeong that originates from Oriental Medicine, Sung Confucianism and Sa-sang Medicine(四象醫學). In these fields,the Chiljeong is based on the theory of Eum-yang and Viscera(陰陽.臟腑論) in Oriental Medicine, on the problems of good and evil in Sung Cunfucianism and on the theory of Sa-sang Visceral Localization(四象.臟局의 理論) in Sa-sang Medicine. The principles of geneation of Chiljeong : In case of Oriental Medicine, Sin(神) controls Chiljeong and of it is stored in five Viscera, it becomes Sin in the Heart, Hon(魂) in the Liver, Sa(思) in the Spleen, Bed-Woo(悲.憂) in the Lung, and Kyeong-Kong(驚.恐) in the Kidney. Then five Viscera react with outer stimuli or Sin, it gives off Chiljeong as Joy(from the Heart), Anger(from the Liver). Thought (from the Spleen), Anxiety and Sorrow(from the Lung) and Surprise and Fear(from the Kidney) In Sung Confucianism, Sim(心) comtrols Seong-jeong(性.情), and at the moment of that Sim gives off Jeong(情), it becomes good when the Li(理) gibes off itself and then Chi(氣) follows Li, or Chi gives off itself and is regulated optimally, out it becomes evil when Li cannot preside over Chi and then shaded by cloudy Chi. The pathology: If the Chiljeong exceeds one's capacity, the corresponding Vicsera will be damaged, and the Passions(喜.怒.哀.樂) that may harm to four types of constitution severly are the Joy and Pleasure(in Tae-eum-in 太陰人 and So-eum-in 少陰人) and Grief and Anger(in Tae-yang-in 太陽人 and So-yang-in 少陽人), so one should be alert on some passions by regrding his constitutional frailty. More over, because of the variations in Sa-sang Visceral Localyzatin there is various ability in human affairs, but as the clumsiness in human affairs may make him hurt by it, so one should be prevented from these passions and human affairs, that is flowing Joy and Participations(黨與) in Tae-yang-in, flowing Pleasure and Dwelings(居處) in So-yang-in, explosive Anger and Companies(交遇) in So-eum-in, explosive Grief and Affairs(事務) in Tae-eum-in. How to clutivate the human nature: The ulitmate purpose in Oriental Medicine is preserving Cheon-Jin(天眞), that is following the Tao(道) by making him be in harmony with the Chi(氣) of the Seasons and by living a simple life. In Sung Confucianism, the way preventing the lustful desire and preserving Cheon-li(天理) is to observate derectly the calm, original place of human nature with reverence, when Sim has nat given off itself yet, and when Sim has already given off, it also is to meditating on one's passion and thought that the principle of good should be researched on or the evil should be cut off according to it's being good or evil. Such like as these various aspects of research on the Chiljeong it will be helpful in understanding human nature by producing the various materials on it, moreover, by doing so, we can lead out appropriate solution on the confusions of judgement value and demoralization.

• 성인간호학회지
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• 제15권2호
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• pp.215-225
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• 2003

Purpose: Sasang constitutional medicine is Korea's creative medical science, that has attracted public attention. But for lack of indices in objectifying constitutions, there are difficulties for most of health professionals in approaching Sasang medicine. The purpose of this study was to compare the results of clinical diagnostic data according to the type of Sasang constitution. Method: The subjects were 195 examinees who had a general health check-up at A hospital. The instrument used for this study were Questionnaire of Sasang Constitution Class II(QSCCII) program for personal computer developed by Kim Sun Ho et al. Result: The distribution of constitutions of the subjects were the So-eum 46.7%, the Tae-eum 36.9% and the So-yang 16.4%. The level of body compositionrelated indices(body weight, obesity) of the Tae-eum were significantly higher than those of other constitutions. In heart-related indices, systolic BP were the highest in the Tae-eum. In liver-related indices, the level of triglyceride, SGPT were significantly higher in the Tae-eum. But the hematologic indices and lung-related indices were not showed significantly difference among any constitutions. Conclusion: The results of this study showed that there were significant difference of clinical diagnostic data according to Sasang constitutions, especially in the Tae-eum. So, to understand the human nature of nursing clients, nurses need to apply the oriental based medical theory, like Sasang constitution, to the discipline of nursing.

• 동의신경정신과학회지
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• 제26권4호
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• pp.337-348
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• 2015

Objectives: The purpose of this study was to review previous clinical studies on underlying mechanisms of sleep-related type-specific pathophysiological symptoms among the Sasang types. Methods and Procedure: We reviewed seven research databases from December 2003 to August 2015 with the keywords Sasang typology, constitution and sleep. The Sasang type-specific sleep-related symptoms were analyzed based on seven categories, including subjective sleep quality, sleep latency, sleep duration, habitual sleep efficiency, sleep disturbances, use of sleep medications and daytime dysfunction. Results: Total of twelve studies were included in the analysis. The Tae-Yang type showed low subjective sleep quality, long sleep latency and frequent awakening, and the So-Yang type showed long sleep latency. The Tae-Eum type presented high subjective sleep quality, short sleep duration, frequent snore, toss and turn during the sleep, and insomnia and low frequency of dream. The So-Eum type showed long sleep latency in male and high frequency of dream. The Eum type combining Tae-Eum and So-Eum types had higher subjective sleep quality, longer sleep duration and higher frequency of dream than the Yang type combining Tae-Yang and So-Yang types.Conclusions This study reviewed type-specific sleep-related characteristics and discussed possible pathophysiological mechanisms involved. Differences in sleep characteristics among the Sasang types might stem from type-specific temperaments and require further study.

• 대한한의학원전학회지
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• 제25권1호
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• pp.1-16
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• 2012

"Yixuerumen" is a comprehensive medical text published in the Ming-dynasty by Li Chan(李梴). In this text, Sanghan(傷寒, cold damage) is categorized among external contraction(外感) with much emphasis. The subject of this study is the verse "The Principal and secondary aspects must first be decided." and its annotations in the in the Sanghan chapter of "Yixuerumen". The complex theoretical structure of this verse was firstly analyzed, together with the historical background of how and why Li Chan adopted this concept. The Pyo-Bon concept is the contrast between phenomena(標) and its underlying source of motivation(本). The methodology for this study was to compare and analyze this main verse with contents on Sanghan and Un-gi(運氣) within the text, while reviewing historical theories explaining the physiology and pathology of the human body in terms of the Pyo-bon(標本) concept. As a result, we discovered that the Pyo-bon(標本) concept used in the aforementioned verse of "Yixuerumen" matches the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory of Un-gi(運氣). Li Chan created the connecting link in understanding the Three Eum Three Yang diagnosis system through the viscera/bowels theory(臟腑論) by adopting the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory from Un-gi. Li's work lead to several changes in the field of Sanghan. First, Li understood the disease pattern of Sanghan by using the accumulated knowledge of the viscera/bowel theory during the Jin-Yuan dynasty, and developed a medical perspective that observes the disease pattern based on the body's essence gi(精氣). Second, he set the category of the Sanghan-Three Eum Three Yang disease pattern, establishing a separate guideline. Third, by adding knowledge of herbs to the accumulated knowledge of the viscera/bowel theory, the process of diagnosis and herbal application were made explicable. On the other hand, in the process of interpreting the 三陰三陽 diagnosis system with viscera/bowels theory, theoretical inconsistencies appeared, of which Li tried to mend by several means. The results of the research on "Yixuerumen(醫學入門) the Sanghan chapter(傷寒篇)" calls for further studies, as it has effected both "Dongeuibogam(東醫寶鑑) the Sanghan part(寒門)" and "Dongeuisoosebowon(東醫壽世保元)" as well.

• 사상체질의학회지
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• 제36권1호
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• pp.13-30
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• 2024

Objectives This study aimed to analyze the influence of various sleep-related factors that affect sleep quality by each Sasang type. Methods A total of 400 subjects were included for this study, 108 males and 292 females. Sasang type was diagnosed using the SCAT. Then, the characteristics of each Sasang type were analyzed using HRV, DITI, and PSQI, PSS, and SDFI questionnaires. Logistic regression analysis was used to predict sleep-related factors that affect sleep disorders by Sasang types. Results This study shows that the pathophysiological characteristics for stress and digestive function of each Sasang type can differentiate sleep management through a logistic regression model including subscales of PSS and SDFI. Stress had no effect on the occurrence of sleep disturbance within only So-Eum, since the stress level is originally high in the So-Eum regardless of sleep quality. Rather, decreased appetite and poor eating habits had a significant impact on the decline in sleep quality. In addition, poor digestion and eating habits in So-Yang had a greater impact and poor digestion in Tae-Eum had a greater impact on the decline in sleep quality. Conclusion The stress and subscales of digestive function provide differentiated sleep management in So-Yang, Tae-Eum, and So-Eum types. The individualized sleep management for each Sasang type with statistically validated PSS and SDFI would be useful for sleep-related experts planning safe and effective person-centered health care as well as for Western clinicians who want to incorporate Sasang typology into their treatments as integrative medical technique in the future.

• 디지털융복합연구
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• 제15권1호
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• pp.603-610
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• 2017

본 연구는 대학생활스트레스와 정신건강의 영향관계에서 체질집단 간 차이가 있는지 탐색하는데 목적이 있다. 이를 위해 대학생 389명을 조사대상자로 선정하였고, QSCC II를 활용하여 사상체질 유형을 구분하였으며(소음인 136명, 소양인 139명, 태음인 114명), 사상체질집단 간 유의미한 영향관계 차이를 분석하기 위하여 구조방정식을 활용한 다집단분석을 실시하였다. 주요 결과는 다음과 같다. 대학생활스트레스와 정신건강의 영향관계에 있어 소음인집단-소양인 집단 간 그리고 소양인집단-태음인집단 간에 통계적으로 유의미한 차이가 도출되었다. 소양인보다는 소음인과 태음인으로 분류된 대학생들에게 스트레스 및 정신건강에 대한 보다 더 많은 지원과 개입이 이루어져야 함이 확인되었다. 이러한 결과를 바탕으로 사상체질에 적합한 차별화된 중재방안을 제시하였다.