• Journal of Korean Medical classics
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• v.24 no.4
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• pp.117-142
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• 2011

This paper is about the emotional factors in Chiljeongsang(七情傷). To specify the collective term into specific categories, an examination of the meaning of emotion of the East and West was primarily undertaken. The importance of emotion lies in the fact that it provides a link between the individual and the outside world. Emotion was perceived as reflections of the human nature and mental activity by philosophers and psychiatrists throughout history. In the views of psychologists, the focus was on not emotion itself, but rather the emotional experience in human, and its psychological and physiological mechanism. In Traditional Medicine, problematic emotion is called Chiljeong(七情). The term Chiljeongsang(七情傷), which is a compound word of 'Chiljeong(七情)' and 'Sang(傷)' meaning 'damage', is used in referring to illness related to unhealthy emotions. It is used to describe illness caused by Chiljeong(七情) and mental disorders that result in emotional symptoms. It also refers to illness where Chiljeong(七情) plays a role in creating a more direct cause of illness in the larger pathogenic process. In the contents of Chiljeongsang(七情傷) in Traditional Medicine, emotion as causation of Gi(氣) disorder could be found the most, while explanation on the psychological process related to the creation of Chiljeong(七情) was insufficient. This tendency is related to the philosophical basis of Traditional Medicine. Out of the two patterns suggested, the mind-based Chiljeongsang(七情傷) pattern includes the psychological aspects of damage, in which key focus is on the cause that arouses problematic emotion, its process and the meaning this emotion entails. To explain this, concepts from psychiatry, especially Jung's theory on neurosis was adopted. In treating a Chiljeongsang(七情傷) patient, mere knowledge of the physiological changes of the body in terms of Gi(氣) is insufficient. This is because mental factors play a large role in Chiljeongsang(七情傷), and the more a condition is 'mental', the more complex it becomes and the more it influences life as whole. Therefore, the doctor must approach the patient with not only medical knowledge, but also overall knowledge on all aspects of human life.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.327-336
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• 2009

Ogyeom(吳謙) was a famous doctor in the early Cheong(淸) dynasty. The year of birth and death is unknown. He was a chief(院判) of the Taeuiwon(太醫院) in the early Cheong(淸) dynasty 1732-1759. He wrote "Uijonggeumgam(醫宗金鑒)" which was famous at the time as well, Thus it was used in the medical curriculum during the Cheong(淸) dynasty. "Jeongjeongjunggyeongjeon seo(訂正仲景全書)" is a part of "Uijonggeumgam(醫宗金鑒)", including the past comments, annotations and Ogyeom(吳謙)'s annotations, corrections of "Sang-hanron(傷寒論)", "Geumgwe yoryak(金匱要略)". This article translated the text associated with Gyejitang(桂枝湯) in "Jeongjeongjoonggyeongjeonseo(訂正仲景全書)". The main content is as shown below. First, In the opinion of Ogyeom(吳謙), Yangbu-eumyak(陽浮陰弱) should be understood as that Gi(氣) is upward in the defense aspect(衛分), and weak in the nutrient aspect(營分). Second, how to take Gyejitang(桂技揚) is very important, He states correct ways of intaking Gyejitang(桂技揚). Third, Gyejitang(桂技揚) has a different sweating mechanism from that of Mahwangtang(麻黃湯). Gyejitang(桂技揚) promotes the defense Gi(衛氣), thus, spreading out the healthy Gi(正氣) well.

• Journal of Korean Medical classics
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• v.21 no.2
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• pp.101-112
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• 2008

Generally, we regard the concept of Guchim(九鍼) in "Naegyeong(內經)" as the a generic term of acupuncture means of nine kinds of forms and usages. However, it also contains the meaning of methods and transcriptures of acupuncture. The diversity of Guchim reflects that it has a high level diagnosis and treatment based on overall analysis of symptoms and signs. And among the treatments, reinforcing and reducing methods are prominent. The treatments of reinforcing and reducing methods, usually use Hochim(毫鍼), the filiform needle. The focus of Guchim, in reinforcing and reducing of Gi(氣), is reinforcing and reducing by way of drainage of Gi. And it mainly deals with diseases of Gi. From the research of the philosophic background of the number Nine in Chinese philosophy, number nine symbolizes the posterior and space, as number one symbolizes apriority and time. In this circumstances, Guchim became the supreme method of acupuncture. The concept of Gwanchim(官鍼), standardized needle in "Naegyeong" also expresses the Guchim as theory and skill in standardized traditional medicine. The period of materialization of Guchim and Gwanchim lies in from the era of Jeonguk[戰國時代, the age of civil wars] to Han dyansty[漢代], when the "Naegyeong" made a synthesis of the medicine in those days, as the society unified politically and ideologically. In this process, Guchim was sublimated in method of acupuncture which contained absolute authority.

• Journal of Korean Medical classics
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• v.11 no.2
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.15-26
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• 2009

Seonya theory(宣夜說) was one of the most important metagalaxy model in the ancient times. Unlike the other important metagalaxy model, it had the concept that the sky is not in the solid state but is just the infinite space which is full of gi(氣). But Seonya theory, though it had partially the superb academic thought, it had gradually become the forgotten thing among scholars in the ancient times. Since then, once forgotten Seonya theory was reconstructed again in Song(宋) dynasty, and Jangjae(張載) did the main role at that time. In the historical sequence like this, we need to take notice of one thing that "Hwangjenaegyeong(黃帝內經)" had worked on Jangjae as the origin of his sunya theory. So we also need to take notice of one thing that "Hwangjenaegyeong" is just a rare document that comprises the academic thought of Seonya theory which had once been forgotten in ancient times. Based on the historical situation like this, this study is focused on the idea that the discuss on the Jangjae's Seonya theory would be a good way to think of the cosmic theory of "Hwangjenaegyeong" and the theoretical thought derived from them. So this study will first look into the academic characteristics of Seonya theory of ancient times and of "Hwangjenaegyeong" and through the study on the academic characteristics of Jangjae(張載)'s Seonya theory, will also think of the significance of the thought of Jangjae's Seonya theory that would be some help to the research on "Hwangjenaegyeong".

• Journal of Oriental Neuropsychiatry
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• v.16 no.2
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• pp.43-52
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• 2005

Objectives : This study is an investigation the clinical development of oriental neuropsychiatry through the practical application of respiration techniques in oriental medicine and Buddhism. Methods : Oriental medicine and Buddhism both make much use of respiration techniques. According to a comparative study on these; A group for the clinical application of oriental medical respiration methods, and A study both the differences and common features of oriental medical and Buddhist respiration techniques, to deliver therapeutic and preventive medical assistance to patients. Results and Conclusion : 1. Oriental medical respiration techniques have as their object the prevention and treatment of disease through smooth circulation of Gi(氣) and Hyeol(血) according to the concentration of the mind on acupuncture points. 2. Buddhist respiration techniques make use of planned psychological rest and ascetic practical expedience according to the close observation of the five senses(五感) of the real world through exhalation(呼) and inhalation(吸) based on Buddhist philosophy. 3. Although the pursuit of oriental medicine and Buddhism can be different, I think a need to develop new respiration techniques can lead to psychological balance and medical treatment through compounding both sets of knowledge.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.315-325
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• 2009

Since the days of early Confucianism, the nature(性) and the emotion(情) have been the methodological tool to explain the original nature of the human being, by dividing the human mind into the nature and the emotion. This study examines the interconversion(相成相資) theory of the nature and the emotion mentioned in the "Sadanron(四端論)" chapter of "Dong-uisusebowon." We have contemplated how Gi(氣) of sadness and anger mutually create each other, that of pleasure and enjoyment do as well, transforming sad nature[哀性] of the Taeyang-in(太陽人) into anger emotion, anger nature of the Soyang-in(少陽人) into sad emotion[哀情], pleasure nature[喜性] of the Taeuemin(太陰人) into enjoy emotion[樂情], enjoy nature[樂性] of the Soeumin(少陰人) into pleasure emotion[喜情] considering the circumstances in which the nature changes into the emotion based on the original texts of "Dong-uisusebowon", "Sasang-uihakchobon-gwon(四象醫學草本卷)" and "Gyeokchigo(格致藁)".

• Journal of Korean Medical classics
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• v.26 no.2
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• pp.25-45
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• 2013

Objective : Through the comparison of the Eumyang(陰陽) theory between Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) written by Gongja(孔子), the philosophical background of Hwangjenaegyeong(黃帝內經) and the position of Eumyang theory in the ancient academic society can be clearly understood. Method : The similarities and differences of the Eumyang theory in Hwangjenaegyeong(黃帝內經) and Juyeok(周易) Gyesajeon(繫辭傳) are categorized and analyzed comparing both texts. Results & Conclusion : Hwangjenaegyeong(黃帝內經) and Juyeok(周易) all recognized Eumyang movement as the most important and basic principle of the change of the universe. In the relationship between Eum(陰) and Yang(陽), the key of harmonization of them is to keep and practice the virtue of each others. The plentiful expression of Juyeok(周易) Gyesajeon(繫辭傳) about the relationship of Eumyang is helpful to understand and apply the concepts of Eumyang to daily life. The other hand, Hwangjenaegyeong(黃帝內經) as medical text, concentrates upon the explanation about the movement and circulation of Gi(氣) between Eum and Yang.

• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.97-107
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• 2006

From the study on the relation of voice and O-jang(五臟廳), the conclusion is as follows. The function of breathing out in larynx is involved with lung and kidney. Lung press out the air, at the same time, kidney supports that to maintenance the density of air constantly. So the person who has short breathing can not make strong voice, and also if having a weak kidney in upper Cho[下蕉], their voice will be changed so very softly to cannot make hard type of voice and lingering sounds. Opening and Closing of vocal cords are controled by liver and spleen. when vocal cords are contracted, liver makes tension, whereas spleen does in slackness. So liver is likely to make high-piched sounds in tension of vocal cords, and spleen is the same to do smoothy and husky sounds through relaxing the vocal cords. In the rising condition of liver function, the temp of speech become fast, and more the pronunciation is clearer, it means that the function of thinking by spleen is operated well. Otherwise, indistinct pronunciation means that in the body seup-sa(濕邪) spreads. Also depression of emotion in speech often makes Gi(氣) of heart weaker, whereas it means regular condition of heart including Simpo(心包) that expression of emotion looks happy.

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.106-119
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• 2004

This paper is mainly on the epistemology of "Dodeok-gyeong(道德經)" and "Hwangje-Naegyeong(黃帝內經)", and the relation of each other. Amog the conclusions, following things are worth mention. The point of "Dodeok-gyeong" can be said as the epistemological "Do(道)". When it expressed as something, it cannot be the original form. This principle can be applied to "Hwangje-Naegyeong" in the flow of Gi(氣) and in the property of movement of Eumyang-Ohaeng(陰陽五行). In "Dodeok-gyeong", the notions of the relativity of all things, come out as inter promotion and interacting. It can be related to the typical etiology and pathology of the Eastern medicine, In "Dodeok-gyeong", the emphasis on woman which represents the 'Eum' also emerged well in "Hwangje-Naegyeong". "Dodeok-gyeong" emphasize on the relative value of the contrasted things, In the Easten ideas, the smallest thing can be the same as the largest thing with the exception of comparison of each other. As the same way, the human body can be the small cosmos, and the Heaven and human beings correspond to each other.