• Journal of Korean Medical classics
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• 제25권2호
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• pp.25-41
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• 2012

Objective : Neijingshiyifanglun with additions and emendations was written by Liu Yude, a doctor who lived during Ming period. I researched the origin of the book, and analyzed the features of it as well. I also approximated his birth date and death date. In doing this, I gained a better understanding the practice of medicine in ancient China. Method : I researched the book by comparing its contents, including the causes of diseases, the descriptions of symptoms, the transmissions of diseases, and treatments, with other sources that he had referenced. Result : In understanding Hwangdineijing, Liu Yude was influenced by many medical scholars such as, Wang Bing, Ma Shi, and Wu Kun, but his opinion is most similar to that of Zhang Jiebin. In the field of the Chinese Medical Theory, he was deeply influenced by 'JinYuan-Sidaijia's theories, particularly Li Gao and Zhu Zhenheng. In fanglun, he was greatly influenced by Yifangkao. He concluded that 'aggregationaccumulation' was a disease of stuffiness, and suggested its cure in through 'yangjingzezichu' and 'treatment of blood aspect'. He recognized the disease of 'reversal of qi' as the disease of 'jiaoqi'. He also indicated that the word of 'qi' is not 'rough' but 'tears' or 'yingfengliulei'. Conclusion : 1. He was an excellent medical practitioner and scholar in the history of oriental medicine. 2. He found and corrected errors in the opinions of Wang Bing, Ma Shi, and Wu Kun. 3. He frequently practiced Taipinghuiminhejijufang, and considered Spleen-Stomach, yin-blood, and fire-heat important. 4. He captured the spirit of Huangdisuwenxuanminglunfang, Neijingshiyifanglun, Yifangkao in views of remedy and theory. 5. Neijingshiyifanglun with additions and emendations is the most comprehensive book about fanglun because of its thorough analysis of the Hwangdineijing and its connection to the treatment of ancient diseases in Oriental Medical History.

• Journal of Korean Medical classics
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• 제30권4호
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• pp.49-67
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• 2017

Objective : Heavenly stems and Earthly branches is a tool used for understanding the virtue of Yin Yang and Five elements. Korean medicine understands the changes in Wuyun through the Ten Heavenly stems, and understand the changes of Liuqi through the Twelve Earthly branches. An accurate understanding of the definitions of Heavenly Stems and Earthly branches and the concept of each of the 10 stems is of vital importance. Method : The paper first reviews the origin, history, and significance of the Heavenly stems and Earthly branches before studying the definitions of the stems and branches as laid out in the works of Yu Onseo, Lee Samun, and Han Dongseok. The paper then reviewed the concept of the each of the ten stems through researching the texts of Seoulmunhaeja, the annotations of the four great Seolmuns, and the texts of Jeongyeokwonui. Result & Conclusion : Heavenly stems and Earthly branches have been in use since more than 6,000 years ago. The central numbers in the changes of Heaven and Earth are five and six. Each number functions with duality, yin and yang, meaning there are ten Heavenly numbers ($5{\times}2=10$) and 12 Earthly numbers ($6{\times}2=12$) which oversees all of the cosmic changes. Stems become the body and signifies water. Branches become the use and signifies divided fire. The meanings of the letters Gab Eul Byeong Jeong Mu Gi Gyeong Sin Im Gye originate from the one year life of a tree which grows, bears fruits, processes Yang qi, and awaits for the next spring. The reason a tree is used is because there is nothing better in studying in detail the changes of a living being through a year.

• Herbal Formula Science
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• 제11권2호
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• pp.19-28
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• 2003

Sokmyeungtang was the representative prescription for Apoplexy under the rule of Tang and Song dynasty of which the cultures were thriving in the history of China. However, the clinical use of Sokmyeungtang has been gradually reduced since Geumwon dynasty of China because it was misunderstood that the dryness heat drugs of pungent in flavor and warm in property such as Ephedra, Pubescent Angelica Root, Chinese Cassia Tree-Bark, Divaricate Saposhnikovia Root, Prepared Aconite Root, Fresh Ginger, and Wildginger Herb included in the presciption for Apoplexy supplemented heat as damaging Yin flood. In fact, the drugs pungent in flavor and warm in property activate exterior and interior circulation, circulate channels and collaterals, promote blood circulation, and remove blood stasis with the side effect of relieving exterior syndrome with drugs warming channels. When treating Apoplexy with Sokmyeungtang, the cold drugs such as Gypsum, Baikai Skullcap Root, and Pueraria Root are prescribed to suppress fire of pungent dryness and to control excessive heat of people with Apoplexy as reducing the effects of hot drugs causing impairment of Yin. For treatment of Apoplexy, the above drugs accelerate blood and Qi circulation in channels and collaterals and then in necrotic tissue of human body as removing blood stasis. Consequently, these drugs improve disorders of capillary tube circulation. If Sokmyeungtang, an old prescription, is properly understood, it will be substantially helpful to all kinds of treatments in clinical cases

• Journal of Korean Medical classics
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• 제20권2호
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• pp.137-145
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• 2007

Pulse diagnosis that distinguishes internal injury from external injury by comparing the left and right of the chon pulse was formed in the process of Naegyoung's pulsation theory of ST9 and LU9 being assimilated into diagnostic method by taking chon pulse. The founder of school of internal injury, I Dong-won, expanded the horizon for this method to be widely used in clinical practice by especially explaining the specific application and theoretical background. According to him, pulse at ST9 which means chon pulse at the left hand, is bigger than the chon pulse at the right hand, it reflects external injury. Bigger "entrance pulse", a chon pulse at the right hand means internal injury. The reason is the left side of the body is a path for Yanggi so it controls the exterior part and the right side of the body is a path for Eumgi to descend so it controls the interior part. Internal injury develops as the spleen and stomach get injured. If the spleen and stomach is damaged essence derived from food cannot ascend to the stomach and will flow back to the lower part. As a result, fire of Eum type formed at the lower part will shoot up to the upper part and manifests external injury-like exterior syndromes. In this case, evidence distinguishing between internal and external injury is the fact that right hand pulse is bigger than the left hand. The important reason for distinguishing between internal and external injury is because when treating external injury caused by excess syndrome, pathogenic Gi should be dispelled. However, treating internal injury cased by deficiency syndrome, requires promoting the primordial Gi.

• Asian Journal of Atmospheric Environment
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• 제4권2호
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• pp.80-88
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• 2010

In order to offer a better understanding of air pollution of China as well as East Asia we attempted to characterize the chemical properties of the raw coal materials mined in China and their combusted bottom ashes generated from coal fired power plant. To this end, we measured the chemical characteristics of individual bottom ashes and feed coal fragments collected at a coal fired power generator which was operated with the raw coal dug at a coal mine in China. The chemical properties of these two sample types were determined by a synchrotron radiation X-ray fluorescence (SR-XRF) microprobe method. Through an application of such technique, it was possible to draw the 2D elemental maps in and/or on raw coal fragments and fired bottom ashes. The pulverized fine pieces of feed coal mainly consisted of mineral components such as Fe, Ca, Ti, Ca, and Si, while Fe was detected as overwhelming majority. The elemental mass of combusted bottom ash shows strong enrichment of many elements that exist naturally in coal. There were significant variations in chemical properties of ash-to-ash and fragment-to-fragment. Although we were not able to clearly distinguish As and Pb peaks because of the folding in their X-ray energies, these two elements can be used as tracers of coal fire origin.

• Journal of Korean Society of Rural Planning
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• 제21권2호
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• pp.163-175
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• 2015

This study aimed to analyze factors of importance and performance picked by customers of Bibijeong, a farm restaurant operated by the local community of Wanju-gun. Major points include: Recognition paths mostly were word of mouth and mass media, types of visit were in the company of friends, family members or work colleagues, and purposes of visit included consumption of meal and identifying features of the restaurant. Secondly, factor analysis showed that level of facility, atmosphere/cleanness, diversity of menu, employees, ingredients and network. The Cronbach Alpha coefficient was +0.6. Thirdly, average of importance of factors was 3.861 while average performance was 3.429. IPA analysis showed that employee(communication, customer contact) in the first quadrant proved the need for fast improvement through training. Atmosphere/cleanness (interior atmosphere, table clean, kitchen cleanliness, clean dishes, interion design) and employee(proficiency, menu recognition), foodstuff(freshness, origin, safety) in the second quadrant showed that the marketing strategy of improvement as well as maintaining current status is needed, including regular training and hygiene inspection. The third quadrant contains facilities(disability, baby, fire protection) and food menu(food packing, various menu, creative menu, menu description), network(village economic links), which showed the need for gradual improvement. The forth quadrant contains network(sights's near contains. The results so far can be summed into the statement that overcoming the basic functionality of providing meals and linking the restaurant with local attractions and local economy would be need, as well as building up the image of unique farm restaurant with local features, so that Bibijeong can serve as the centerpiece of community and foundation of exchange with other areas.

• Journal of Korean Medical classics
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• 제21권2호
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• pp.151-172
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• 2008

This study searched fundamental basis of four-constitution medicine from the principle of "Yeokgyeong(易經)" that is scientific foundations of Dongmu(東武) Ijema(李濟馬)'s four-constitution medicine based on system of "Yeokgyeong(易經)" and looked into the principle of our-constitution medicine ontologically. That is to say, the translation of five phase(五行) that represented in "Hwangjenaegyeong(黃帝內經)" regulated that substance of five phase is spleen-earth(脾土). But four-constitution medicine mentions the substance as heart-earth(心土) in place of spleen-earth. Because of it's standpoint, the differences on meanings between spleen-earth and heart-earth on the substance of five-phase becomes motive to interpret scientific system of four-constitution medicine fundamental wrongly. For that reason, the research of this title is needed. The results was summarized as follows. First, in ontological view point of structure of four-constitution, five phase is substance and phenomenon, in other words it includes earth of unrevealed substance and wood, fire, metal and water of self-manifestation of existence. Second, in axiological view point, the four-constitution represent principles and contents of four virtues of human nature. And so the innate four virtues ontologically based on four-constitution of heaven. Therefore a human being is endowed innately benevolence, courtesy, justice, intelligence of four virtues. Third, the concept of greater and lesser of Eum(陰, yin) and Yang(陽, yang) in Dongmu(東武)'s four-constitution medicine is four-constitution in "Yeokgyeong(易經)". Greater principle(太極) and four-constitution is a relation of substance and phenomenon. Fourth, the origin and structure of four-constitution medicine includes the structure and principle of natural philosophical Eumyang and four-constitution, the human-centric theory and sciences of human nature and natural laws and medical experience of traditional oriental medicine and medical principle.

• Herbal Formula Science
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• 제23권2호
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• pp.225-233
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• 2015

Objectives : The purpose of this study was to investigate the interpretation of the Pyeongwi-san(PWS) prescription in order to obtain the evidence for clinical applications. Methods and Result : We interpreted on the PWS-related contents based on 15 classic books, analyzed it according to followed categories ; origin, indication and precaution, usage, meaning of name, physiological and pathological situation of PWS, explain about each herbs. Conclusion : 1. PWS was first mentioned in the Bakjebang, its application was enhancing appetite. Application of PWS not only expanded digestive disease, infectious disease, and pain in articular, but also used to toniyfing drug. 2. Generous application method of PWS was ‘Sujunbok(水煎服)’. Pill preparation(丸劑) and decoction with salt(鹽湯劑) were also used 3. "Pyeongwi(平胃)“ in PWS means "flatten the stomach". There are some theory about methodology to "Pyeongwi (平胃)“, one is "drain the pathogen in stomach(敦阜說)”, other is "tonifying stomach's healthy qi(卑監說)“, the other is compromise theory. 4. Most medical literature related application situation of PWS to dampness(濕邪) in stomach. In Gangsulwongobangsunju, there are more detailed explain focused on metal qi(金氣), and fire qi(火氣) 5. Atractylodes japonica Koidz(蒼朮) drys dampness and fortifys the spleen, Magnolia officinalis Rehder(厚朴) eliminates dampness and treats fullness, Citrus reticulata Blanco(陳皮) moves and drains qi, Glycyrrhiza uralensis Fisch(甘草) tonify and harmonize in herbal formula

• The Plant Pathology Journal
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• 제39권4호
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• pp.397-408
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• 2023

Fire blight disease, caused by Erwinia amylovora, is a devastating affliction in apple cultivation worldwide. Chemical pesticides have exhibited limited effectiveness in controlling the disease, and biological control options for treating fruit trees are limited. Therefore, a relatively large-scale survey is necessary to develop microbial agents for apple trees. Here we collected healthy apple trees from across the country to identify common and core bacterial taxa. We analyzed the endophytic bacterial communities in leaves and twigs and discovered that the twig bacterial communities were more conserved than those in the leaves, regardless of the origin of the sample. This finding indicates that specific endophytic taxa are consistently present in healthy apple trees and may be involved in vital functions such as disease prevention and growth. Furthermore, we compared the community metabolite pathway expression rates of these endophyte communities with those of E. amylovora infected apple trees and discovered that the endophyte communities in healthy apple trees not only had similar community structures but also similar metabolite pathway expression rates. Additionally, Pseudomonas and Methylobacterium-Methylorobrum were the dominant taxa in all healthy apple trees. Our findings provide valuable insights into the potential roles of endophytes in healthy apple trees and inform the development of strategies for enhancing apple growth and resilience. Moreover, the similarity in cluster structure and pathway analysis between healthy orchards was mutually reinforcing, demonstrating the power of microbiome analysis as a tool for identifying factors that contribute to plant health.

• Journal of Korean Medical classics
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• 제13권1호
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.