• Journal of Sasang Constitutional Medicine
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• v.18 no.3
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• pp.1-11
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• 2006

1. Objectives The purpose of this study is to find the kinds & meaninings of Qi in Lee Je-Ma's writings. 2. Methods We analyzed Lee Je-Ma's writings which contain the related contents of Qi's kinds & meanings 3. Results and Conclusions 1) There are distinctive Qi features of $sorrow{\cdot}anger{\cdot}joy{\cdot}pleasure$(哀怒僖樂) which are different from one of seven mode emotions(七情) in ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$. 2) When $Water{\cdot}grain's$ Qi(臟氣) is the base of the human's Qi, $Nature{\cdot}emotion's$ Qi(性${\cdot}$情氣) is managing. And $Lung{\cdot}Spleen{\cdot}Liver{\cdot}Kidneys's$ Qi(肺脾肝腎氣) is the representative concept resulted by the complex operation of $Water{\cdot}grain's$ Qi(水穀之氣) and $Nature{\cdot}emotion's$ Qi. Each Qi stands for its protensity as follows ; Lung's Qi for extrorse propensity of Yang(Z), Spleen's Qi for upward propensity of Yang(陽), Liver's Qi for introrse propensity of Eum(陰), Kidneys's Qi for downward propensity of Eum(陰). 3) Jang's Qi is more important than medicine's Qi and medicine's Qi has a limitation about recovering jang's Qi. So that it is very important to take care of one's mind. 4) Controling mind Qi is controling Nature & emotion's Qi. Thus controling mind Qi si the best plan for jang's Qi and controling with medicine's Qi is the next policy. 5) Qi influences all aspect of personality, disease, application of medicines and ordinary symptoms. So that Qi is the kernel of the Sasang Constitutional Medicine.

• Journal of Sasang Constitutional Medicine
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• v.18 no.1
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• pp.11-21
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• 2006

1. Objectives This paper was written in order ro understand the conception on YangQi and YinQi in Sasang Constitutional Medicine. Specially that were focused on the discourse of the symptoms and diseases. 2. Methods We analysis YangQi and YinQi in Gabobon(甲午本) and Sinchukbon(辛丑本) of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ 3. Results and Conclusions The symptomatic-pharmacology of Soeunin and Soyangin was base on the master of reserving life(保命之主). YangQi is ascending Qi and YinQi is descending Qi. that conception is Qi of the large and small organ. And that is appeared hot or cold Qi in body. The influential competition of YinYang is focused on primordial Qi(正氣) of small organ in Gabobon. And focused on small organ's the primordial Qi of the exterior disease and large that of the interior disease in Sinchukbon. YangQi is divided to physiological that and patholgical that at the discourse on the Soyangin’s interior disease in the Sinchukbon. Because YinQi is in proportion to physiological YangQi and inverse proportion to pathological YangQi, physiological that is similar to weak and strong of YinQi that is the master of reserving life. So ascending Yang of Soyangin is more correct as ascending physiological that. YinQi is not divided to physiologica that and patholgical that at the discourse on the Soeumin's interior disease in the Sinchukbon like Soyangin's that. But there is more reasonable that divid physiological YinQi and patholgical that. So descending Yin of Soeumin is more correct as descending physiological that.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.38-57
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• 2003

Objective: The purpose of this study is to discourse upon that the construction of Sasang Constitutional Medicine has a significant property of Oriental Medicine by explaining the disparity of the viscera and bowels of four constitutions through the special quality of ying-qi and wei-qi circulating in human body on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ Conclusion: 1. Primordial-qi is the congenital essence inherited from the parents and pectoral-qi, ying-qi and wei-qi is the acquired essence derived from the food and air that human eat and breathe. 2. Ying-qi and wei-qi circulates in the meridian system by the strength and pushing of pectoral-qi under the influence of primordial-qi 3. Ying-qi, by the pushing function of pectoral-qi, determines large lung-small liver and small lung-large liver according to the innate quantity of qi and blood. 4. Wei-qi, by the pushing function of pectoral-qi, determines large spleen-small kidney and small spleen-large kidney according to the innate quantity of qi and blood. 5. The heart in the theory of the meridian system's fetus-nourishing and Sasang Constitutional Medicine is involved in the formation of viscera and bowels as governing human body and seven emotions. 6. It is considered that Taiyang person and Taiyin person have the constitution influenced by ying-qi. 7. It is considered that Shaoyang person and Shaoyin person have the constitution influenced by wei-qi. The inquiry into several literatures on the basis of the channel-qi theory of ${\ulcorner}Huangdi$ $Neijing{\lrcorner}$ leads us to the idea that the construction of Sasang Constitotional Medicine is another well-implied representation of the property of the meridian doctrine in the existing Oriental Medicine. And it is considered that the more continual studies of literatures and Sasang Constitutional Medicine Acupuncture are necessary henceforth.

• Journal of Sasang Constitutional Medicine
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• v.23 no.1
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• Journal of Oriental Neuropsychiatry
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• v.12 no.1
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• pp.3-10
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• 2001

Psychology and esters medicine are congenital therapeutic partners. they are closer in concept and practice to each other than either is to the principles of western science and medicine. Estern medicine, like most psychotherapies, is concerned with an individual's unique physical and emotional state. The aim of this study is to review Ii-Geug-Byun-Qi(移精變氣療法) therapy which is one of the psychotherapies in estern medicine. We studied few representative books which are about in estern medicine and also studied some clinical case reports on psychotherapies by estern medicine therapy, specially about Ii-Geug-Byun-Qi(移精變氣療法) therapy. Generally we understood Chukyoo(祝由) is the eldest psychological therapy which is based on Shamanism and controlled by Shaman as a doctor. and it is similar to simple psychoanalysis in western medicine. The psychologic therapy of Ii-Geug-Byun-Qi (移精變氣療法) is typical estem medicine psychologic therapy since the principle of estern medice had built like Hwang-Chi-Nei-Ching(黃帝內經). The meaning. of Ii-Geug-Byun-Qi(移精變氣療法) therapy is holistic psychologic therapy which are based on the harmony of mind and body. The practical method of Ii-Geug-Byun-Qi(移精變氣療法) are to refresh patient's emotional condition, like ventilaltion. The second healing method of Ii-Geug-Byun-Qi(移精變氣療法) is persuasion by dialogue. The third method is to clear patient's doubt by explainning of some qutestions. Therefore, the indication of Ii-Geug-Byun-Qi(移精變氣療法) therapy are psychosomatic disease or psychogenic problems. In conclusion, I suggest that the Ii-Geug-Byun-Qi(移精變氣療法) therapy could be powerfully adopt to prevent or treat lots of disease which is related with mind and body induced by stressor.

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.311-341
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• 1998

The objective of this article is to induce that the conception of 'Qi-jul(氣質) and Qi-pum(氣稟)' was introduced to the Sasang(四象) Constitutional Medicine from bibliographic study on the theory of 'Qi-pum(氣稟)'. The conclusions summerized as followings. 1. In the oriental medicine, qualitative difference of 'zheng-qi(正氣)' among the individuals, the opposing power against a disease, is regarded as constitution. Having been used as 'nature(素)', 'quality(質)' and 'character(氣質)' in the oriental medical book, the word of 'Che-Jil(體質)' was used in good earnest at the end of 'Qing(情)' dynasty. 2. The nature(性) is divided into two, original nature(本然之性) and charicteristic nature(氣質之性) in the 'New confucianism(新儒學)' and the former means a principle(理), is a pure and good thing and used as a conception of universality, the latter is a principle of character and a imperfect imitation of principle(理). 3. It was repeatedly confirmed that 'Qi-jil and Qi-pum' meant the difference among the individuals by the dispute of 'Li-Qi(理氣)' caused by Lee Hwang(李滉) and Lee Yi(李耳) and by that of 'Ho-Rak(湖洛)' in the Ch'o-son(朝鮮) dynasty. 4. Han Sok-Ji, based on Meng-Zi(孟子)'s doctrine that man's inborn nature is good, criticized the theory of 'Qi-pum' which was 'Zhu-Zi(朱子)'s opinion and his opinion about the life(命) was thought to clue to the classification of the 'Sasang(四象)' invented by Lee Je-Ma as Park Se-Dang's theory that everyone has common nature but has different life(命). 5. By introducing the theory of 'Qi-pum' and the conception of life(命) which was understood as a special character by Han Sok-Ji and Park Se-Dang to Sa-sang constitutional medicine, Lee Je-Ma explained the reason why each man who was classified four constitutions, 'Taiyang'(太陽), 'Taiyin'(太陰), 'Shaoyang'(少陽), 'Shaoyin'(少陰), had the different formation of the visceral department(臟局).

• Journal of Korean Medical classics
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• v.17 no.4
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• pp.69-80
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• 2004

Nei Ching referred to as a canon of Chinese medicine is a comprehensive life philosophy that applied the life principle of the universe to the human body to combine the philosophical concept with the human nature as well as the functions of the body's organs. The book formed a complete system of a Qi Philosophy by using the medical terminology and theory based on the concept of Qi. It is remarkable that the Qi philosophy of Chang Tsai, who is a Neo-Confucianist and representative scholar of Qi philosophy in the era of Song Dynasty, has been influenced by the Qi philosophy in Nei Ching and developed into a Confucian school Furthermore, Chang Tsai's theory, in effect, impacted upon the rise of Qi Determination of the Human Nature in Medicine of Zhang Jie Bin who is a profound thinker in the era of Ming dynasty. As mentioned above, both traditional philosophy and medical philosophy in china in regard to Qi Theory have interacted and developed each other. This paper is to make a comparative study of the Qi Determination of the Human Nature proposed by Chang Tsai and Zhang Jie Bin and to trace the orgin of the Qi Determination of Human Nature.

• Journal of Sasang Constitutional Medicine
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• v.21 no.2
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• pp.115-122
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• 2009

1. Purpose : Sasang constitutional herb medicine is known as specific to his own's constitution. So Other constitutional herb medicine can induce side effects. This study investigates the cause and side effects of other constitutional herb medicine. 2. Methods : Literature study was carried out with the chapters including harm to Other constitutions in the books "Dongyisasangjinryoeuijeon(東醫四象診療醫典)" and "Joeuihak(朝醫學)". And the causes of side effects were studied in terms of herbology and movements of Qi in Sasang constitutional medicine. 3. Results : Herb medicines of Taeeumin's have the dispersing Qi energy, so Soeumin could have side effects mostly and some of Soyangin could do. Herb medicines of Soeumin's have the warming Qi energy, so Soyangin could have side effects like dermatitis or fever. Herb medicine of Soyangin's have cooling Qi energy, so Soeumin could have side effects of digestive system like diarrhea and some of Taeeumin could do. 4. Conclusion : It is thought that herb medicine is safe and less harmful when herb medicine is prescribed and taken according to his own constitution.

• Journal of Korean Medical classics
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• v.31 no.2
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• pp.49-69
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• 2018

Objectives: Following the Jin Yuan Dynasty, the Ming and Song Dynasties witnessed a great development of Yunqi xue. A study into this development has a vast significance in studying the history of the development of traditional Chinese medicine. Methods: The contents relating to Yunqi within the Comprehensive Medical Books, published during the Ming period, and medical texts separately published specifically dealing with Yunqi were used in order to review the unique characters of the study of Yunqi during this period. Results: There were many cases in the comprehensive medical books during the Ming period that dealt with Yunqi. Some of the examples are: Yunqilu in Yixueliuyao, YunQiZongLun in Yixuerumen, and Yunqilu in Yixueliuyao. A number of books that followed suit from the previous generation's study were published, the examples of which are Wangji's Yunqiyilan, and ZhangJiebin's LeiJingtuyi. WangJi, in his book, opposed the mechanic utilization of YunQi theory, and advocated the flexible application of the theory at the doctor's discretion. Liwei, in his YunQiZongLun, wrote a great deal of knowledge which he gained based on the previous-generation medical masters' achievements. Conclusions: Yunqi became widely accepted during the Ming period which led to some doctors advocating the flexible application of the YunQi theory, and some doctors even completely denouncing Yunqi.

• Journal of Sasang Constitutional Medicine
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• v.21 no.1
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• pp.53-62
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• 2009

1. Objectives The purpose of this study is to find the ground why constitution must be classified into 4 types. 2. Methods I analysed the basic presuppositions to class 4 Type Constitution in Sasang Constitutional Medicine(SCM). And I connected the presuppositions with other theories from the viewpoint of directional properties of human body. 3. Results and Conclusions The most important presupposition to class 4 Type Constitution and apply to clinical therapy in SCM is that there is native strength and weakness of lung's Exhale Dispersing Qi, liver's Inhale Gathering Qi, spleen's Ascending Yin Qi and kidney's Descending Yang Qi. If there is superior tendency of Qi flow direction in human body, 6 directions(upward, downward, forward, backward, outward and inward) will be remarkable. But, in embryonic period, the outer skin is originated from the back(ectoderm) and the alimentary canal is from the front(endoderm). Therefore 4 directions(upward, downward, outward and inward) will be more remarkable, and those directions are included in the former presupposition.