• Journal of Oriental Neuropsychiatry
• /
• v.11 no.1
• /
• pp.131-143
• /
• 2000

This study was aimed to get the course which is caused by Neuropsychiatric symptoms in Sang-Han. Therefore this study is based on ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) classfied mainly by symptoms. The results were summerized as follows: 1. Neuropsychiatric symptoms in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門\;傷寒${\lrcorner}$) are explained as Pal-Gang(八綱), which shows those are settled down to a systematic oriental medical theory. 2. Pal-Bup (八法) is used in the cure of symptomatische psychose in Euhak-Ipmun${\cdot}$Sang-Han (醫學入門${\cdot}$傷寒), which is intended to boost the effect of cure, choosing the respondent cure method about various causes. 3. PaI-Gang(八綱) and Pal-Bup(八法) in ${\ulcorner}Euhak-Ipmun\;Sang-Han{\lrcorner}$(${\ulcorner}$醫學入門;傷寒${\lrcorner}$) are improved by Lee-Chun who added Jang-Gi(張機)'s Sang Han theory and new medical thought in the ages of Geum Won. 4. Lee-Chun believed that Neuropsychiatric symptoms which appeared in Sang Hang is caused by the ‘Unbalance(不平)’. So he wanted to reach harmony of ‘Jeong(精), Qi(氣), Shin(神), Hyul(血)’ after improving the status of $‘Unbalance(\;{\ulcorner}不平{\lrcorner})’$ toward the status of ‘Balance(平)’.

• Journal of Korean Medical classics
• /
• v.21 no.2
• /
• pp.113-124
• /
• 2008

The main characteristic of 'Idea of Uimul(宜物思想)' lies in specifically laying down rules on the subject of thought, and creating correlated measures and ways based on those grounds. Thus, 'Ui(宜)' emphasizes the pertinence of the measures and ways. By making a detailed analysis, the importance of 'Mul(物)', the subject of thought, the perception of it, the human reaction to it, and the specific principle of the action, can be seen. Ancient Chinese considered Heaven and Earth the largest frame of perception, and perceived all things through it. Heaven and Earth was differentiated from 'Gi'(氣), and the Gi of Heaven and the Gi of Earth interacted with one another in endless motion. "Hwangjenaegyeong(黃帝內經)" considered nature and all things in it through this ideology of 'Correspondence between Heaven and Humanity(天人相應)'. It considered humans to be born from the Gi of Heaven and Earth and to associate with one another under the influence of the Gi of Heaven and Earth. Therefore, in "Hwangjenaegyeong(黃帝內經)", the ideology of 'Correspondence between Heaven and Humanity(天人相應)' is the fundamental frame of Idea of Uimul(宜物思想). On the other hand, the Ui(宜) in Idea of Uimul(宜物思想) indicates the pertinent measures and ways towards a subject, that is, humans acting appropriately according to the laws of Heaven and Earth inside the ideology of 'Correspondence between Heaven and Humanity(天人相應)'. Humans are affected by nature and adapt to it, but they also recognize the laws of nature and strive to wholly protect the human life by versatilely taking adequate measures against the numerous changes of nature.

• Herbal Formula Science
• /
• v.15 no.2
• /
• pp.1-8
• /
• 2007

The source of Gwibitang(歸脾湯) is the book of Jesaebang(濟生方), The formulae is excluded Angelicae gigantis radix(當歸) and Polygalae radis(遠志) in the Jesaebang(濟生方), Jn the Guch iryuyo(口齒類要), Jeongcheryuyo(正體類要) and Gyojubuinyangbang(校註婦人良方), has been bec ame White Pria cocos Wolf(白茯笭) instead of Hoelen cum Pini Radix(白茯神), and is followed constitution of Uihagypmun(醫學入門) in the Donguibogam(東醫寶鑑). Basic formulae of Gwibitang(歸脾湯) consist of Sanjointang(酸棗仁湯), Sagunjatang(四君子湯). Hwanggitang, Danggwibohyeoltang(當歸補血湯), a kind of Jeongjihwan(定志丸類), a kind of Chongmyeongtang(聰明湯類). To deficiency of the heart and spleen, apply Sanjointang(酸棗 仁場), a kind of Jeongjihwan(定志丸), Sagunjatang(四君子湯) and Hwanggitang. To insufficiency of the spleen-gi(脾氣), apply Sagunjatang(四君子湯), Hwanggitang and a kind of Jeonssiigongsan(定志小丸). To deficiency of blood, apply Danggwibohyeoltang(當歸補血湯). Gwibitang(歸脾湯) is used for a mnesia and severe palpitation as a result of deficiency of the heart and spleen and deficiency of both gi(氣) and blood(血).

• Journal of Korean Medical classics
• /
• v.22 no.4
• /
• pp.129-143
• /
• 2009

In this paper, we will discuss the main characteristics of Korean traditional medicine and their bond with the philosophy of Noja(老子) to ultimately examine how "Dodeokgyeong(道德經)" affected medicine as a pragmatic field of study. Noja(老子) viewed the universe and the creatures living in it to be constituted by gi(氣), and that everything continuously moves and changes as a result of the conflicts between two opposing energies within, eum(陰) and yang(陽). "Hwangjenaegyeong(黃帝內經)" is about how this theory is applied to human lives. "Dodeokgyeong" speaks of the Heaven, Human, and Do accordance, offering the theoretical basis for the correspondence between nature and human in the "Hwangjenaegyeong", where the Heaven, Human and Do(道) accordance theory is embodied into each element of the human vital activity, establishing the identity of Korean traditional medicine as natural medicine. Noja declared life in accordance with Do(道) as an ideal way to live. "Hwangjenaegyeong" applies this idea to human vital activity setting the realization of Do the ultimate goal of life and offers actual guidelines. The preventive aspect of Korean traditional medicine is the characteristic most affected by "Dodeokgyeong". "Hwangjenaegyeong" and "Dodeokgyeong" both recognized the relativity of objects, and spoke of harmony and balance as the answer to conflicts between matters.

• Journal of Haehwa Medicine
• /
• v.10 no.1
• /
• pp.297-321
• /
• 2001

Good health and longevity is the goal of huamn beings. Recently, 'Dietary treatment' has become influential as one of the means for it in western medicine. Whereas in oriental medicine, 'Dietary treatment' was not recognized as therapeutic method but care of health. in this paper, the viewpoints of 'Dietary treatment' in oriental and western medicine was compared and searched for new possibilities in oriental medicine. And the results were as follows. 1. In oriental and western medicine, food was obviously recognized as a source of nourishment, and moreover oriental medicine took even a human soul into consideration. 2. Western medicine made much of nourishment and was analytical and therapeutic-centered. on the other hand, oriental medicine took a serious view of prevention and care of health. 3. Oriental medicine considered that intake of food was a adoption of Gi(氣) and then it helped a circulation of Gi and beneficial for the production of Jeong(精). 4. The principles of diet in oriental medicine was reasonable combination of food, balance of Oh-Mi(五味), temperance of food and intake by physical constitution.

• Journal of Korean Medical classics
• /
• v.11 no.1
• /
• pp.2-20
• /
• 1998

In the field of acupuncture and moxibustion, the theory of taboo of acupuncture and moxibustion on the basis of where the 'Qi and the soul of the men(人氣 人神)' exist became the foundation of the 'theory of chrono-acupunclure and moxibustion(時間性鍼灸法), that takes into account the thrift and retreatment of the Qi(氣) and the 'soul of the men' according to day and time. The fields of acupuncture and moxibustion in the theory of 'Yun Qi(運氣) which takes into account time space are the theories of the 'ZiWuLinZhu(子午流注)' and the 'LingGuiBaFa(靈龜八法)'. While the theory of the 'ZiWuLlnZhu' has the nature of time, 'LingGuiBaFa' has the nature of space comparatively. So the theory of 'Yun Qi' adopted and improved the time-space background that is the basis of the theory of the 'ZiWuLinZhu' and the 'LingGuiBaFa'.

• Journal of Korean Medical classics
• /
• v.23 no.1
• /
• pp.203-215
• /
• 2010

Music is composed according to time flow. In case of music therapy, it is the most important thing and this properties must be emphasized in operation, also act as one of the most important elements that increase the effect of medical treatment. Especially in the case of Oriental Medical music therapy, we must consider the change of time and space, so determine the direction and methods of treatment. In order to compose the music therapy process according to time flow[plot composition], first we have to analyze the musical and literary works that have step-by-step composition. Next we must consider how Gi(氣) changes occur in the base of principle of Eumyang(陰陽) and Ohaeng(五行). When the rule of composition as time flow is grafted onto Oriental Medical music therapy, native characteristics of music would have significance.

• Journal of Korean Medical classics
• /
• v.23 no.1
• /
• pp.129-132
• /
• 2010

This article aims at clarifying the formation and accumulation of the "phlegm" in the body. If the phlegm can't be dispelled, it would do great harm to the body health in many aspects, even leading to various diseases which are complex and hard to cure. "phlegm blocking the orifices of the heart", "Gi(氣) activities blocking", "the blood vessels choking", "muscular striae[肌腠] overflowing", " tumor accumulated", "inveterate phlegm loss the path", are the outstanding pathogenic characteristics of the "phlegm". Ancient and modern physicians accumulated rich experiences on preventing and treating the phlegm diseases. Those are worth excavating, organizing and clarifying deeply for the prevention, diagnosis and treatment of the phlegm diseases efficiently.

• Journal of Korean Medical classics
• /
• v.21 no.1
• /
• pp.235-255
• /
• 2008

Byeollyangchamsa has been a key factor in formation of Dongwon(東垣)'s theory on internal injuries. The majority regarded Byeollyangchamsa as just epidemic disease, while Dongwon(東垣) regarded it as internal injuries by improper diet and overstrain. However, an analysis of Dongwon(東垣)'s internal injury syndrome revealed that it was a kind of external affections caused by damp-heat. In particular, heat rather than dampness have developed as the disease got worse. Therefore It can be regarded as the serious syndrome to show the impairment of Gi(氣), blood, fluids and humors for pathogenic fire.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.225-247
• /
• 2016

This research examines the philosophy of Toegye and Spinoza in the postneo-Confucian and post-modern perspective in emphasizing the activity of Ri(理) and reason beyond the similarities of system in their thought. There is no disagreement in viewing Toegye and Spinoza as balanced opposites in their attempts to harmonize man and nature. In this discussion, I will infer the similarities of Toegye and Spinoza in terms of an 'activity-passivity' thesis.