• Herbal Formula Science
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• v.24 no.4
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• pp.367-376
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• 2016

Objectives : The purpose of this study was to investigate the interpretation of the Gwibi-tang(歸脾湯, GBT) prescription in order to obtain the traditional significance. Methods : We have analyzed the interpretation on the GBT prescription through translations and comparisons based on classic books about the oriental medical prescriptions. Results : 1. The source of GBT in Dongeuibogam(東醫寶鑑) is Guchiryuyo(口齒類要), Jeongcheryuyo(正體類要) and Gyojubuinyangbang(校註婦人良方) etc. 2. Meaning of "GwiBi(歸脾)" in the GBT name is returning to the Bi(脾) which is origin of generating Gi(氣) and Blood(血). 3. GBT is composed of Sagunja-tang(四君子湯), Hwanggi-tang(黃芪湯) and Danggwibohyeol-tang(當歸補血湯) etc. 4. According to wide range of symptom, GBT can be varied by adding or subtracting herbs. Conclusions : In this study, we have demonstrated various methodologies. This paper will be useful to the future researchers and clinicians to conduct a study on herbal medicines such as the GBT.

• The Journal of Internal Korean Medicine
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• v.3 no.1
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• pp.41-48
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• 1986

1. The cause of Pehuh is deficiency of Peki(肺氣). Symptoms are tachypnea, thirst and deafness of hemoptysis. In treatment, control it's Ki(氣). 2. The cause of Peson is in addition to Pehuh Pimo(皮毛) is demaged by heat and cold. Symptoms are alopecia, cough, sputum, fever and chill. In treatment, supply it's Ki. 3. The cause of Pero is it's Ki which is demaged by lie down for a long time or because of anxiety Sang Ryum Hueng Kum(上炎刑金). Symptoms are tachypnea, chest and back pain, cough and sputum. In treatment, supply Sinki(腎氣). 4. In correlation of Pehuh, Peson and Pero, Pehuh is progressed from Kihuh(氣虛), Peson is progressed from Pehuh and Pero is progressed from Peson. 5. The treatment of Lung disease showed by chapter Huhro(虛勞). In early stage, control it's Ki. In middle stage, supply it's Ki. The last stage, supply Sinki(腎氣).

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.1
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• pp.1-7
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• 2002

The development of life science has given many insights into life phenomenons to mankind. Nevertheless, many questions for various phenomenon in life has not been satisfied. Recently, scientific development in human's knowledge showed the limitation of science comparing With the variety of life phenomenon. The fundmental reason of the limitation is thought that the subject of study in life science has been material, and so life has been thought a matter of material in life science. The thought of Hu Jun about this problem, the nature of living things is an important interest in Korean Traditional Medicine, Haneuihak(韓醫學). In this study, the view of human body and disease of Hu Jun(許浚) about the nature of living things which was appeared in 『Donguibogam』 was illuminated. The content of 『Donguibogam』 was edited in the order of Naekyung(內景篇; internal part of the body)ㆍOuihyung(外形編; external part of the body)ㆍJabbyung(雜病篇; diseases)ㆍTangaek(湯液偏; medicinal decoction)ㆍChimgu(針灸篇; acupuncture and moxibustion). The part of Naekyung(內景篇; internal part of the body) is thesis about basic theories and his thought about human body and life, which was seen in ‘Shinhyungjangbu-do(身形臟腑圖; figure of body and shape, and the organs and viscera)’ㆍthe part of ‘Jeong(精)’ㆍ‘Gi(氣)’ㆍ‘Sin(神)’ theory. In this study, the parts which were related with his view of life were selected and compared with the China philosohy of those days to elucidate what is his thought of life appeared in 『Donguibogam』.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.249-260
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• 2008

Accroding to "Hwangjenaegyeong(黃帝內經)", when the food and drink[水穀] enter the mouth, they divided into two different things with solid food[食] and liquid food[飮], then transformed and absorbed into Jeong(精), Gi(氣), and Jinaek(津液) and spread to the entire body. The movement and transformation[運化] of the food and drink in the body can be distinctly described with the circulation of the Yeonggi(營氣) Wigi(衛氣) and metabolism of Jinaek. The leftover food[糟粕] which is not transformed into Jinaek, not delivered to the Jangbu(藏府) like Gan(肝), Shim(心), Bi(脾) and Pe(肺), brought to the Daejang(大腸) and transported through the baekmun(魄門). Or some of them are verified at the Hoejang(廻腸) and brought to the Banggwang(膀胱) through the Hacho(下焦) then transpired them outside the body. The distinguishing mark of the movement and transformation of the food and drink and its transpiration in the "Hwangjenaegyeong" is that the Sin(腎) of five jangs is exclude from the process of the movement and transformation and the process is explained with the fluid like Gi and Jinaek. From the "Nangyeong(難經)", developing of Myeongmun(命門) theory, the importance of the Sin in the delivering process of the food and drink is remarkably highlighted; however in the late period of Chosun dynasty(朝鮮), Seokgok Igyujun(石谷 李奎晙) denied the temporary theory of Myongmun and asserted the original interpretation recovery of "Hwangjenaegyeong".

• Journal of Korean Medical classics
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• v.26 no.4
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• pp.253-266
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• 2013

Objective : There was no attempt to understand Moving Energy between two kidneys(腎間動氣) and Kidney on Left & Life Gate on Right(左腎右命門) by integration progress. So I have faced to study based on two parts with concerning as clues. One is 'Life Right (左 右)' and the other is 'Between(間)'. Methods : Revealing the source of the origin, Nanjingbenyi(難經本義) is given on the basis. Take a close look at publications related to Nanjing(難經) which is about Kidney on Left & Life Gate on Right and Moving Energy between two kidneys. Take a close look at Kidney, the Life Gate and Moving Energy between two kidneys. Look see the three-dimensional uplift movement of Gi(氣). Results : In Neijing(內經) and Nanjing, the basic point of view for Kidney is the same. That is explained in line with attributes of convergence(收斂). 'Life Gate(命門)' is a term to express the divergence feature(發散機能) of kidney. Moving Energy between two kidneys is used to mean the mainspring of human body activity. The Gi in human body loses altitude turning left(左旋而下降) and gains height turning right(右旋而上升). Conclusion : Watching on functional aspect, there are two names for kidney. One is 'Kidney(腎)' which collects the losing altitude turning left and the other is 'Life Gate' which rises turning right. Moreover, the fundamental power that effectuate the uplift movement is Moving Energy between two kidneys. This kind model is a way that can be understood syntagmatically the Kidney on Left & Life Gate on Right and the Moving Energy between two kidneys without any gainsaying the original of Nanjing.

• The Journal of Korean Philosophical History
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• no.57
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• pp.9-30
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• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• Journal of Korean Medical classics
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• v.9
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• pp.432-552
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• 1996

The influence of the four noted physicians of Geum-Won era(金元代) on the completion of the medicine in the Chosun dynasty(朝鮮朝) can be summarized as follows. 1. The four noted physicians of Geum-Won era were Yoo-Wan-So(劉完素), Jang-Jong-Jung(張從正), Lee-Go(李杲), Ju-Jin-Heung(朱震亨). 2. Yoo-Wan-So(劉完索) made his theory on the basic of Nae-Kyung("內經") and Sane-Han-Lon("傷寒論"), his idea of medicine was characterized in his books, for exemple, application of O-Oon-Yuk-Ki(五運六氣), Ju-Wha theory(主火論) and hang-hae-seng-je theory(亢害承制論). from his theory and method of study, many deviations of oriental medicine occurred. He made an effort for study of Nae-Kyung, which had been depressed for many years, on the contrary of the way old study that Nae-Kyung had been only explained or revised, he applied the theory of Nae-Kyung to clinical care. The theory of Yuk-Gi-Byung-Gi(六氣病機) and On-Yeul-Byung(溫熱病) had much influenced on his students and posterities, not to mention Jang-Ja-Wha and Ju-Jin-Heung, who were among the four noted physicians therefore he became the father of Yuk-Gi(六氣) and On-Yeul(溫熱) schools. 3. Jang-Jong-Jung(張從正) emulated Yoo-Wan-So as a model, and followed his Yuk-Gi-Chi-Byung(六氣致病) theory, but he insisted on the use of the chiaphoretic, the emetic and the paregoric to get rid of the causes, specially he insisted on the use of the paregoric, so they called him Gong-Ha-Pa(攻下派). He insisted on the theory that if we would strenthen ourselves we should use food, id get rid of cause, should use the paregoric, emetic and diaphoretic. Jang-Jong-Jung'S Gang-Sim-Wha(降心火) theory, which he improved Yoo-Wan-So's Han-Ryang(寒凉) theory influenced to originate Ju-Jin-Heung'S Ja-Eum-Gang-Wha(滋陰降火) theory. 4. Lee-Go(李杲) insisted on the theory that Bi-Wi(脾胃) played a loading role in the physiological function and pathological change, and that the internal disease was originated by the need of Gi(氣) came from the disorder of digestive organs, and that the causes of internal disease were the irregular meal, the overwork, and mental shock. Lee-Go made an effort for study about the struggle of Jung-Sa(正邪) and in the theory of the prescription he asserted the method of Seung-Yang-Bo-Gi(升陽補氣), but he also used the method of Go-Han-Gang-Wha(苦寒降火). 5. The authors of Eui-Hak-Jung-Jun("醫學正傳"), Eui-Hak-Ib-Moon("醫學入門"), and Man-Byung-Whoi-Choon("萬病回春") analyzed the medical theory of the four noted physicians and added their own experiences. They helped organizing existing complicated theories of the four noted physicians imported in our country, and affected the formation of medical science in the Choson dynasty largely. Eui-Hak-Jung-Jun("醫學正傳") was written by Woo-Dan(虞槫), in this book, he quoted the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, especially, Ju-Jin-Heung was respected by him, it affected the writing of Eui-Lim-Choal-Yo("醫林撮要"). Eui-Hak-ib-Moon("醫學入門"), written by Lee-Chun(李杲), followed the medical science of Lee-Go and ju-jin-heung from the four noted physicians of Geum-Won era. Its characteristics of Taoism, idea of caring of health, and organization affected Dong-Eui-Bo-Kham("東醫寶鑑"). Gong-Jung-Hyun(龔延賢) wrote Man-Byung-Whoi-Choon("萬病回春") using the best part of the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, this book affected Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") partly. 6. our medical science was developed from the experience of the treatment of disease obtained from human life, these medical knowledge was arranged and organized in Hyang-Yak-Jib-Sung-Bang("鄕藥集成方"), medical books imported from China was organized in Eui-Bang-Yoo-Chwi("醫方類聚"), which formed the base of medical development in the Chosun dynasty. 7. Eui-Lim-Choal-Yo("醫林撮要") was written by Jung-Kyung-Sun(鄭敬先) and revised by Yang-Yui-Soo(楊禮壽). It was written on the base of Woo-Dan's Eui-Jung-Jun, which compiled the medical science of the four noted physicians of Geum-Won era. It contained confusing theories of the four noted physicians of Geum-Won era and organized medical books of Myung era, therefore it completed the basic form of Byun-Geung-Non-Chi (辨證論治) influenced the writing of Dong-Eui-Bo-Kham("東醫寶鑑"). 8. Dong-Eui-Bo-Kham("東醫寶鑑") was written on the base of basic theory of Eum-Yang-O-Haeng(陰陽五行) and the theory of respondence of heaven and man(天人相應說) in Nae-Kyung. It contained several theories and knowledge, such as the theory of Essence(精), vitalforce(氣), and spirit(神) of Taoism, medical science of geum-won era, our original medical knowledge and experience. It had established the basic organization of our medical science and completed the Byun-Geung-Non-Chi (辨證論治). Dong-Eui-Bo-Kham developed medical science from simple medical treatment to protective medical science by caring of health. And it also discussed human cultivation and Huh-Joon's(許浚) own view of human life through the book. Dong-Eui-Bo-Kham adopted most part of Lee-Go(李杲) and Ju-Jin-Heung's(朱震亨) theory and new theory of "The kidney is the basis of apriority. The spleen is the basis of posterior", so it emphasized the role of spleen and kidney(脾腎) for Jang-Boo-Byung-Gi(臟腑病機). It contained Ju-Jin-Heung's theory of the cause and treatment of disease by colour or fatness of man(black or white, fat or thin). It also contained Ju-Jin-Heung's theory of "phlegm break out fever, fever break out palsy"(痰生熱 熱生風) and the theory of Sang-Wha(相火論). Dong-Eui-Bo-Kham contained Lee-Go's theory of Wha-Yu-Won-Bool-Yang-Lib (火與元氣不兩立論) quoted the theory of Bi-Wi(脾胃論) and the theory of Nae-Oi-Sang-Byun(內外傷辨). For the use of medicine, it followed the theory by Lee-Go. lt used Yoo-Wan-So'S theory of Oh-Gi-Kwa-Keug-Gae-Wi-Yul-Byung(五志過極皆爲熱病) for the treatment of hurt-spirit(傷神) because fever was considered as the cause of disease. It also used Jang-Jons-Jung's theory of Saeng-Keug-Je-Seung(生克制勝) for the treatment of mental disease. 9. Lee-je-ma's Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") adopted medical theories of Song-Won-Myung era and analyzed these theories using the physical constitutional theory of Sa-Sang-In(四象人). It added Dong-Mu's main idea to complete the theory and clinics of Sa-Sang-Eui-Hak(四象醫學). Lee-Je-Ma didn't quote the four noted physicians of Geum-Won era to discuss that the physical constitutional theory of disease and medicine from Tae-Eum-In(太陰人), So-Yang-In(少陽人), So-Eum-In(少陰人), and Tae-Yang-In(太陽人) was invented from their theories.

• Journal of Acupuncture Research
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• v.27 no.4
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• pp.187-194
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• 2010

Objectives : There has been a need for establishing operational curriculum for chinese characters and chinese writing used by traditional Korean medicine(TKM), but it was not thoroughly recognized so far. Methods : We analysed the usage of unicode chinese characters of acupuncture & moxibustion textbook to recognize the prerequisite chinese characters for TKM studies as clinical perspectives. Results : It was found that 穴, 經, 鍼, 法, 寸, 部, 分, 刺, 下, 上, 中, 位, 氣, 陽, 灸, 脈, 陰, 治, 足, 主 are the most frequently used 20 chinese characters. We also showed that adequate prerequisite chinese character should be designated for the more efficient education of TKM. Conclusions : This study was the first systematic approach to get essential and prerequisite chinese characters for the education of TKM especially for the acupuncture & moxibustion. The prerequisite characters by this study will be used for the development of KEET (Korean Medicine Education Eligibility Test), entrance exam to the Colleges of Oriental Medicine and textbooks, and educational curriculum of premed students.

• Journal of Acupuncture Research
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• v.19 no.3
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• pp.88-94
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• 2002

Objective : This study was done to observe the effects on the themal changes of Hominis Placenta acupuncture therapy. The objectives are as follows; If there are remarkable local thermal changes between pre- and post- Hominis Placenta acupuncture therapy on D.I.T.I. or not. If there are those, we examine how long its changes are maintained, the adequate interval and clinical applications of therapy. Methods : To study the local thermal changes in therapy, D.I.T.I. was used. Thermal temperatures were measured pre- and post-therapy (1 hour, 1st day, 2nd day, and 7th day). The study group was divided into two groups. One was HP(Hominis Placenta) group(N=20), the other was NS(Normal Saline) group. The Hominis Placenta acupuncture was injected into 4 points (Fengmen(風門: $B_{12}$), Feishu(肺兪: $B_{13}$), Fufen(附分: $B_{41}$), Pohu(魄戶: $B_{42}$)) by 0.05ml. Results : The following results were obtained. 1. PLACENTA HOMINIS is the dried placenta of a healthy woman, used to warm the kidney for impotence, infertility, lack of lactation, and replenish Gi(氣), blood, vital essence for emaciation, hectic fever, night sweating in consumptive diseases. 2. Hominis Placenta acupuncture therapy has effects on invigoration of vital energy (補氣, 益氣), nourishing blood (養血), and tonifying the essence (補精). 3. Hominis Placenta acupuncture therapy is effective at tissue regeneration, antibody formation, increasing immunity, hormone-like effects. So, it is clinically used in osteoporosis and facial nerve paralysis. 4. There was no significant dermatothermal changes at NS group, but HP group had remarkable changes between operated and non-operated area in post-therapy 1hour. But there were not any change on 1, 2, and 7th day.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.85-99
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• 2009

This book was completed in the 33rd year of Gang-hui-gapsul(康熙 甲戌) in the Cheong(淸) dynasty(1694), and was first inscribed in the 55th year of Geonryung(乾隆). In this first edition named 'Daechudangbon(大雅堂本)', his descendant Jinbonghui(陳鳳輝) wrote the postscript. There are also other editions such as 'Ga-gyeong-ganchwihyeondangbon(嘉慶間聚賢堂本)', 'Wimundanggeonsangbon(緯文堂巾箱本)' and 'Guangseo-ganseonseongdangbon(光緒間善成堂本)' Second, this book was called "Oe-gwabirok(外科秘錄)" and used the pen name 'Gibaekchunsasojeon(岐伯天師所傳)'. There are 16 volumes in total. The beginning of volume one, is a drawing of the 14 meridians. Volumes 1$\sim$4 are on the symptoms and treatment of abscesses and sores and ulcers[癰疽瘡瘍]. Volumes 5$\sim$13 are on surgery, dermatology and 156 diseases such as wounds by contusion, sharp objects and insects and beasts[跌撲, 金刃, 蟲獸傷]. Volumes 14$\sim$16 list the internal treatments, external medicine, acupuncture and moxibustion and surgery of sores and ulcers. Third, the book stressed early detection and treatment of diseases, emphasized inner resolving[內消] being cautious about using medicine, and further deepened the syndrome differentiation and treatment[辨證施治] of sores and ulcers[瘡瘍] by dividing fire toxin(火毒) into Eumhwa and Yanghwa(陰火/陽火). Also, it established the cause of sores and ulcers development as the deficiency of Gi(氣) and blood[血] and focused especially on the liver and kidney's involvement in the process. It also asserted that the pathogen[邪] is the tip[標], so one should eliminate and reinforce[攻補] to balance it out. The sore and ulcer surgery[瘡瘍外科] part is mostly based on detoxifying[解毒] and resolving[消散]. Although the meridians were mentioned, they were not emphasized, while moxibustion treatment of sores and ulcers[瘡瘍] were thoroughly analyzed. Also, of all 550 formulas in this book, 90% are experience-based which frequently use Geum-eunhwa(金銀花), Pogong-yeong(蒲公英) and Jahwajijeong(紫花地丁). The usages are unique, and the formulas have good adaptability. The symptoms of the diseases are explained first, followed by according main and sub treatments.