• Journal of Korean Medical classics
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• v.26 no.2
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• pp.1-7
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• 2013

Objective & Method : By investigating physiological function of tri-energizer, symptoms, and organ coordination, we obtained following conclusion. Tri-energizer is the membrane structure that surrounds the five visceral organs and six hollow organs, and filled with fluid. Tri-energizer acts as the passage for the flow of qi energy. Result & Conclusion : Therefore, dysfunction of the tri-energizer is caused by abnormal evaporation and metabolism. Upper-energizer regulates cardiopulmonary function, middle-energizer regulates spleen and stomach functions, and lower-energizer regulates liver, kidneys, small and large intestines, and bladder functions. Such a functional specialization is possible by receiving the source of qi through the wall wrapping around the internal organs. Tri-energizer represents the exterior and interior relationship by acting as the membrane structure supporting the five visceral organs and six hollow organs and at the same time, as the pericardium surrounding the heart.

• Fisheries and Aquatic Sciences
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• v.19 no.4
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• pp.18.1-18.10
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• 2016

In this study, to clarify the function of $PoPLC-{\beta}1$, in response to stress challenge, we examined the $PoPLC-{\beta}1$ expression pattern in response to external stress (pathogen-associated molecular pathogen challenge and environmental challenge including temperature and salinity). $PoPLC-{\beta}1$ expression analysis of tissue from olive flounder showed that the messenger RNA (mRNA) was predominantly expressed in the brain, heart, eye, liver, spleen, and stomach. We also tested the mRNA expression of the $PoPLC-{\beta}1$ in the spleen and kidney of olive flounder by RT-PCR and real-time PCR following stimulation with lipopolysaccharide (LPS), concanavalin A (ConA), or polyinosinic:polycytidylic acid (PolyI:C) and compared with the inflammatory cytokines IL-1b and IL-6 in the stimulated flounder tissues. Each of the spleen and kidney and mRNA transcripts of $PoPLC-{\beta}1$ were increased 30- and 10-fold than normal tissue at 1-6 h post injection (HPI) with PolyI:C when the expression of $PoPLC-{\beta}1$ transcript was similar to LPS and ConA. We also tested the expression of $PoPLC-{\beta}1$ in response to temperature and salinity stress. The expression of $PoPLC-{\beta}1$ also was affected by temperature and salinity stress. Our results provide clear evidence that the olive flounder $PLC-{\beta}1$ signal pathways may play a critical role in immune function at the cellular level and in inflammation reactions. In addition, $PLC-{\beta}1$ appears to act as an oxidative-stress suppressor to prevent cell damage in fish.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.7 no.1
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• pp.15-34
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• 1994

This is a literature Study on ophthalmologic disease remedies of the four famous physicians in Jin Yuan period. The results were as follows: 1. Yu Wan So regarded the cause of ophthalmologic disease as the wind and heat(風熱), the blood deficiency(血少), or the deficiency of vital function and essence ,of the kidney(腎氣虛). For each treatment he used the method to remove wind and heat(除風散熱), the tranquillizing and tonifying method to nourish the heart and to relieve mental strain due to dificiency of vital essence(養血安神). the method to nourish Yin in the kidney(補腎水). The important nature of the these medicines is bitter and cold. 2. Jang Jong Jeung regarded the cause of ophthalmologic disease as the blood excess(血太過). or the blood deficiency(血不及). or the fire and heat(火熱). For each treatment he used the method to extract blood(出血療法). the method to nourish the liver and the kidney(補肝腎療法). or the method of vomiting and diarrhea(吐不法). The medicines are usuallly classified into external treatment medicines(外用藥). medicines to disintegrate mass(破積聚藥). purgating medicines(攻下藥). 3. Lee Dong Won regarded the cause of ophthalmologic disease as the spleen and the stomach weakness(脾胃虛弱), excessive fire in the heart(心火太盛). For each treatment he used the method to tranquillize the spleen and the stomach (調理脾胃). the tranquillizing and tonifying method to nourish the heart and to relieve mental strain due to deficiency of vital essence(養血安神). 4. Ju Dan Gye regarded the cause of ophthalmologic disease as the wind and heat(風熱). the blood deficiency(血少). the mental exhaustion(神勞). the kidney weakness(腎弱). For each treatment he used the method to remove wind and heat(除風散熱), the method to nourish blood and yin water(養血補水), the method to relieve mental strain and to remove spiritual heat(安腎瀉神火). the method to nourish yin water(養陰水). These drugs are usually classified into the medicines to remove endogenous heat(淸熱藥). the medicines to nourish yin(補陰藥).

• Journal of Haehwa Medicine
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• v.9 no.1
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• pp.121-134
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• 2000

The following results obtained through studies related on nose. 1. Nose is called mingtang(明堂) mianwang(面王), as it emphasize the meaning of viewing diagnosis(望診) and is called yuanpinzhimen(元牝之門), tianpinzhimen(天牝之門), qiqizhimen(七氣之門) as it emphasize the meaning of the entrance of atmosphere flow. Because it's position is the middle of face, we call tianzhongzhiyue(天中之嶽), zhongyue(中嶽). 2. As the organ of body, nose comes under the category of lung-iron(肺金), functionally comes under the category of heart-fire(心火). Functionally we can smell oder, organically nose is the pathway of respiration and to be resonator. 3. Wuzangliufu(五臟六腑) is arranged closely around the nose. The essence of wuzangliufu(五臟六腑) reflect nose, so nose becomes the standard of coloring diagnosis(色診). 4. We call nose is feihou(肺候), but it is not connected directly between the lung channel and nose. In case of lung symptom(肺證), first of all, nose become to appear the condition of lung, the lung channel and nose is close functionally. 5. The view of channels, nose is a connection with channels of yangming(陽明), bladder(膀胱), du(督脈) directly. By the connecting of each three channels, spleen stomach heart and kidney(脾胃心腎) are connected with indirectly. As the result of the relation, nose helps for body to breathe and to circulate qi(氣) and smell. And so the nature of wuzangliufu(五臟六腑) appear to the nose. 6. Particularly, the yangming channel(陽明經), and the bladder channel(膀胱經) are important. Because air-qi(天氣) reach to kidney lung through nose, ground-qi(地氣) reach to spleen stomach through mouth and yingwei(營衛) revolve through the bladder channel(膀胱經). As the result nose becomes the essential organ of circulation of yinewei(營衛), ascent and descent of qi(氣).

• Journal of Haehwa Medicine
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• v.13 no.1
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• pp.331-343
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• 2004

This thesis is a literature study about oriental medicine on insomnia. Insomnia is defined as deficiency of sleeping caused by disability of the period of sleeping and lack of recovery of original vital energy. The main causes of insomnia are the dysfunction of the stomach, the wet phlegm, the deficiency of vigor, Qi of the heart, the lack of Yin, the defect of gall bladder or the excessive anxiety and so on, in the oriental medicine. Insomnia patients, in the oriental medicine, is treated by both removing food stagnancy and regulating the vital function of stomach, controlling the wet phlegm, both nourishing the heart and reinforcing the vital energy, providing vital essence to subdue the fire, tonifing both the heart and spleen or warming the gall bladder, etc. The number of insomnia patients shows a tendency to increase by the stresses of modern society and stimulus caused form the unbalance of Yin and Yang. Medical treatments for insomnia are studied, also, in diverse fields according to the increasing in number of insomnia patients. The literature study about the causes and medical treatments of insomnia is useful for the access to effective oriental medical treatments for insomnia.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.93-110
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• 2008

We got some conclusion about the function of five tastes from individual peculiarity, from "Sanghanjapbyeongnon(傷寒雜病論)" by Sungmoogi, like below. 1. Five tastes[五味] have their general function, but herbs of one tastes, each has special function, we can define it as individual peculiarity 2. For example, sour taste generally make it convergent, astringent. The sourness of Paeoniae Radix Alba[芍藥] can convergent resin, and be help nutrition, but same of Phaseoli Semen[赤小豆] can make him vomit. 3. Bitterness generally make it down, dry, and solid. Scutellariae Radix[黃芩], Coptidis Rhizoma[黃連] can bring down fever of heart and spleen, but Rhei Radix Et Rhizoma[大黃] eliminates solid illness. 4. Sweetness make it strong, harmonic, relax. Sweetness of Glycyrrhizae Radix[甘草] flows into spleen, make it relax the part of beneath heart. Puerariae Radix[葛根] can make scatter the cold on skin. 5. General nature of hot taste is diffusion, sheen, rampancy. Cinnam omi Ramulus[桂技] eliminates the Pung(風) in Wigi(衛氣). same Zingiberis Rhi zoma[乾薑] make inner cold scattered, and warm stomach. 6. Salty make Gi(氣) down, and slacken solidity, salty Natrii Sulfas[芒硝]removes heat of body. But Alismatis Rhizoma[澤瀉] removes needless water. 7. To know peculiarity of each herb, not only one taste but other combined tastes, and areas medical, agricultural, biologic, etc.

• Journal of Haehwa Medicine
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• v.13 no.1
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• pp.169-181
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• 2004

Uterine bleeding is a physiologic monthly event occuring during the reproductive period of the nonpregnant woman. As with any other physiologic event, normal women have different menstrual patterns and at times, it is difficult to define when normality ends and abnormality begins. Dysfunctional uterine bleeding is an all-inclusive term: its diagnosis usually bepends on the exclusion of local or systemic organic causes. The term dysfunctional refers to alterations in the physiologic mechanism controlling a multitude of cyclic events in the women's reproductive function. These mechanism are primarily neuroendocrine in nature. According to oriental medicine, the Metrorrhagia(崩漏) means an abnormal bleeding of femail genetalia, and is devided to bungjung and bungha. The etiological factors of metrorrhagia are heat of blood, asthenic coldness, asthenia of chong and ren channels, deficiency of blood, deficiency of vital energy, stagnated blood, and asthenia of spleen & stomach.

• The Journal of Pediatrics of Korean Medicine
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• v.16 no.1
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• pp.203-216
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• 2002

Objective : There were few reports on the treatment of 'Intestinal pseudoobstruction secondary to Transverse Myelitis'. This study about the Oriental medical treatment conducted on the 'Intestinal pseudoobstruction secondary to Transverse Myelitis' shows the possibility of healing 'Intestinal pseudoobstruction secondary to Transverse Myelitis'. Methods : The acupuncture and herbal medicine therapies were applied for improving the function of stomach & spleen and harmonizing energy & blood. Results : After treatments, the symptoms (abdominal pain, vomiting, constipation, oral intake unable) of 'Intestinal pseudoobstruction secondary to Transverse Myelitis' were improved. Conclusion : The more study about the Oriental medical treatment and conception on 'Intestinal pseudoobstruction secondary to Transverse Myelitis' is needed.

• Journal of Korean Medical classics
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• v.13 no.1
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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.

• Journal of The Association for Neo Medicine
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• v.1 no.2
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• pp.39-55
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• 1996

The theory of seven emotions is a unique theory in oriental medicine which describes the mutual relationship between body and mind of human. Although, the term 'Seven emotions' was not clearly indicated in ${\ulcorner}$The Yellow Emperor's Internal Classic(黃帝內經)${\lrcorner}$, it is appeared in ${\ulcorner}$A Treatise on the Three Catagories of Cause of Diseases(三因方)${\lrcorner}$ written by Chen Yan(陳言) in South-Song Dynasty. It seemed that Chen Yan explained seven emotions as the internal etiologic factor according to the classification of seven emotions of ${\ulcorner}$Ye-Gi(禮記)${\lrcorner}$ under the academic influence during Song Dynasy which emphasized more on the standard of right and wrong rather than individual emotion. Meditation or consideration modulates the function of spleen and stomach and the metabolism of blood and body fluid and it also controls the various emotions and maintains the equilibrium of human body. Human emotions are influenced by the changes of nature and deeply related to time and space including social-environmental factors. The function and strength of seven emotions: joy, anger, anxiety, worry, grief, apprehension and fright are determined by the external stimulation as the causes of illness.