• Journal of Korean Medical classics
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• v.31 no.2
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• pp.127-139
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• 2018

Objectives : The quotation of Seongyeong found in the chapter of danjeonyusam in Donguibogam uses a type of allocation of Gi(氣), Sin(神), and Jeong(精) each in Upper, Middle and Lower, three Danjeon, that is different from the type was widely accepted at the time. The paper attempts to interpret this in a new way. Methods : The paper collected the understanding of Jeong-Gi-Sin found in the Korean medicine based on Naedan Theory of Taoism, and tried to approach and structurally analyze the contents of Seongyeong, Ojinpyeonju, and Hwanggeuggyeongseseo found in Donguibogam's danjeonyusam. Results : The control of the body by Gi stored in Upper Danjeon is related to brain function, control of Gi at Lower Danjeon which preserves Jeong in Kidney is related to proliferation of Original Qi from kidney region throughout the body by triple energizers. Sin located at Middle Danjeon is contrasted with Jeong in Lower Danjeon, and Sin controls activity of life in the part between body and Gi. Conclusions : A new understanding on the assignment of Jeong-Gi-Sin in Seongyeong is possible, and it is expected to contribute to the future study of Korean Medicine and Taoism.

• Journal of Korean Medical classics
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• v.20 no.2
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• pp.147-174
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• 2007

"Theory on the Sufficiency of Yang and the Deficiency of Yin(陽有餘陰不足論)" mainly instituted as follows: The 'Yang Qi(陽氣)' of the heaven(天) has changed to 'Qi(氣)', and the 'Yin Qi(陰氣)' of the earth(地) has changed to 'Xue(血)', 'Qi(氣)' is always sufficient and 'Xue(血)' is always deficient. 'The Always Sufficient Qi(氣常有餘)' means 'the fire always exists(常有火)', and 'the fire(火)' is 'the premier fire(相火)'. 'The premier fire(相火)' is always in men's body and causes 'activities(動)' which is the core characteristic in men's life, and in other side it always has opportunities to be made symptoms by 'the abnormal activities of the premier fire(相火妄動)'. In 'the always deficient Xue(血常不足)' , 'Xue(血)' is the 'Yin Qi(陰氣)' of liver and kidneys[肝腎] which is attached by 'the premier fire(相火)', as it means 'Xue(血)' and 'Jing(精)'. He suggested that 'the premier fire(相火)' is the power of human life, but if 'the premier fire(相火)' is not based on 'Yin Qi(陰氣)', it can not fulfill its function. So he thought that the maintenance and fulfillment of 'Yin Qi(陰氣)' is very important. In conclusion, "Theory on the Sufficiency of Yang and the Deficiency of Yin(陽有餘陰不足論)" explains the basic character of men's life which 'Dong Duo Jing Shao(動多靜少)', so 'the premier fire(相火)' which control 'the activities(動)' is always being and 'Jing Xue(精血)' which control 'Jing(靜)' is always scare.

• The Journal of Korean Medicine
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• v.37 no.3
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• pp.87-96
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• 2016

Objectives: Through this study, it would be expected to compare the characteristics of medicinal and acupuncture treatment. Method: Ontology DB of traditional Korean medicine has been used comparing medicinal and acupuncture treatment. Terms of the efficacy and the method of treatment were divided to predicate and object. And two groups were compared through contrasting the frequency of occurrence of significant words. Results: Predicates utilized more in medicinal treatment are the character ryeom[斂], go[固], pa[破], nae[內], and tu [透]. Predicates utilized more in acupuncture treatment are the character so[疏], jo[調], and seo[舒]. Object utilized more in acupuncture treatment is the character gi[氣]. Object utilized more in medicinal treatment is the character jeong[精]. Conclusions: In terms about the efficacy of acupuncture, there are many expressions associated with Qi[氣]. But expressions associated with Jing[精] are rare compare to medicinal treatment. There is a difference in language that represents the efficacy between medicinal and acupuncture treatment. In addition, there are some terms about efficacy that are not shared with each other due to the differences in disease treatment and the different branches of the two theories.

• The Journal of Korean Medicine
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• v.16 no.1 s.29
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• pp.468-474
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• 1995

After bibliographic study on function of the brain(腦, nao) on the basis of zangxiang theory(藏象論的), the theory of visceral activities), the following conclusions were obtained: 1. Brain is the organ conglomerated with marrow(隨, sui) between Baihui(百會) and Fengfu(風府) 2. Brain has different function and names according to the parts. 3. Brain is on anatomical view the extraordinary organ(奇恒之府, qiheng zhi fu) and stores clarified air(氣, qi) of fresh air. 4. Brain is the places where the viral essence (精, jeong) of five viscera is activated. 5. Brain is the places where the vital essence congeries into the mind(神, shen) Yang form of the essence. 6. The mind converted from the brain emerges in the whole body the sensory organs and carries vital function. 7. Brain reservoirs the mind, while the heart(心, xm) is thought to make judgement inroyght the speculation on the outward stimulus of matter and give orders to the mind in the chest.

• The Journal of Korean Medical History
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• v.17 no.1
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• pp.177-194
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• 2004

This study examines the main points of DongUiBoGam(東醫寶鑑) based on the preface(序) and Compiled Examples(集禮) of DongUiBoGam(東醫寶鑑). The results of this study are the following: 1) DongUiBoGam(東醫寶鑑)'s InSinReon(人身論: man-body doctrine) states that Form(形 -hyeong) and Jeong(精), Ki(氣), Sin(神) are the foundation and the Organs are the mediators. 2) DongUiBoGam(東醫寶鑑) includes Taoism, Buddhism, and Medical Science. 3) DongUiBoGam(東醫寶鑑)'s NaeGyeongChapter(內景篇), OeHyeongChapter(外形篇), JapByeongChapter(雜病篇)'s name shows that each chapter's key concept is Gyeing, Hyeong(形-Form), and Byeong(病-Sickness). 4) The purpose of DongUiBoGam(東醫寶鑑) is Following the Ideas Handed Down From Forefathers(慕古人之遺意), and in this prospect, the context could be named, 'The Treasure Box and Mirror of Eastern Ideas' (東意寶鑑-DongUiBoGam).

• Journal of Korean Medical classics
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• v.33 no.1
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• pp.197-205
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• 2020

Objectives : We analyzed the descriptions of Doek(德)·Qi(氣)·Saeng(生)·Jeong(精)·Sin(神)·Hon(魂)·Baek(魄)·Sim(心)·Ui(意)·Ji(志)·Sa(思)·Ji(智)·Ryeo(慮)·Ji(智) which are the concepts mentioned in the beginning of the ≪Lingshu·Benshen≫. Methods : We reinterpreted this verse in ≪Lingshu·Benshen≫ from the viewpoint of evolution and development of mental function and considered it in relation to the knowledge of modern psychology and brain science. Results & Conclusions : The reproductive essence of the parents are combined, primitive essence (元精) is created and simultaneously primitive spirit is born. Primitive spirit first differentiates into Hon and Baek. Hon and Baek are instinctive mental functions. Up to this point, because the process is completed before birth, primitive spirit, Hon, and Baek are innate spirit. Ui, Ji, Sa, Ryeo and Ji are the rational thinking abilities as mental functions that develop actively after birth. This is called conscious spirit and acquired spirit. Analyzing the contents of , it can be said that the mental function is divided into four layers of primitive spirit-Baek-Hon-conscious spirit.

• Journal of Korean Medical classics
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• v.26 no.3
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• pp.53-73
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• 2013

Objective : This study will analyze the constitution of Danxihuqianwan(丹溪虎潛丸) with the dragon-tiger and lead-mercury theory of Su Shi(蘇軾). It would help understand more the usage of Danxihuqianwan over the scope of Sa-nam and bo-buk(瀉南補北) theory that has been well known until now. Methods : This study tried to analyze the explanation about Danxihuqianwan in Yixuerumen(醫學入門) that had used the dragon-tiger and lead-mercury concept with the theory of this kind that appears in Sushenliangfang(蘇沈良方). Results & Conclusion: Based on the internal alchemy theory, Su Shi proclaimed that dragon[龍] corresponds to mercury[汞] Jeong(精) Hyul(血), and tiger[虎] corresponds to lead[鉛] Qi(氣). It is said to be in good position that dragon appears from fire and tiger is hidden in water. Su Shi also expalined the relation between dragon and tiger as the relation of water[水] and fire[火] between heart and kidney. As Li Yan(李梴) did, the dragon-tiger theory could be applied to the analysis about Danxihuqianwan, and it explains well the effect of this prescription that makes tiger hidden in water and thus help cure the diseases such as atrophy syndrome.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.6
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• pp.1092-1099
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• 2002

Observations are made on the causes and symptoms of diseases related to Jung in 'the precious mirror of oriental medicine' From the study of those clinical cases diagnosed and treated with hyungsang medicine, the following conclusions are drawn Jung is made from shin of parents and it is the basis of the body. it can be derived in to two ; the innate and the acquired. diseases of Jung come from unbalanced meals, immoderate drinking immoderate sexual life, emotional disturbance and irregular daily life. diseases of Jung affect not only reproductive organs but also the body all over. persons with following configurational characteries tic. one easily attacked with diseases Jung ; fish type, bird type, Jung type, shin type, thin, male, pod peoples, pronounced or slanted mouth and nose upturned. nose, congested and inanimated eyes, pale lips, big or red cheekbone, rough skin and grizzled hair. To preserve and satisfy Jung, it is necessary to practice temperance in sexual life, emotions, daily life and meals.

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