• 미국학
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• 제44권1호
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• pp.39-79
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• 2021

This paper examines professional and popular medical discourse on "mongolism" (Down syndrome) in the early twentieth century to delve into the history of mongolism and the "Oriental imaginary" of modern America. The Oriental imaginary is a concept to explore the ways in which Americans, who had heard of mongolism or seen a "Mongol" themselves, imagined and conceptualized the defect in terms of the contemporary race relations. Moving beyond the interests of medical professionals discussed in the previous scholarship, this paper aims to include views and perceptions of the American public. The second section reviews the existing studies of the history of mongolism in the West. The third section discusses the mongolism of Asians and African Americans, among whom it had long been believed not to occur. Lastly, an analysis of American newspaper health advice columns on mongolism sheds light on the public reception and transmission of medical knowledge.

• 동의신경정신과학회지
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• 제19권3호
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• pp.35-44
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• 2008

Objective: There are many meditation methods used in clinical field. But the effect of meditation may be different to people's mind, and meditation itself. Now we investigate this subject with two different meditation methods which has been analyzed by heart rate variability. Method: We tried to check people's heart rate who educated meditation, before educated and during the meditation. The meditation was educated differently for each group. One is the auto genes traning, and the other is the imaginary meditation by thinking about eating and smelling favorite fruits. All of them are used to oriental psychiatry clinic patients. And we simultaneously conduct people's emotional state by SCL-90-R. Result: The result in Autogene traning group has significant difference in total power and HRV-index score between before and during the training but in imaginary meditation group has no significance: Autogene traning group has a significance in low frequency score and has increased tendency with increasing tendency of Heart rate index and Total power. Through the SCL-90-R score, the higher depression t-score, the anxiety t-score, and the hostility score is, the HRV scores such as total power, low frequency, and HRV-index much increase. and so on. Conclusion: We can guess that the Autogenes training has more significant effect than the imaginary meditation. And we can also guess that as the emotional problem is getting more severe, the effect of meditation would be much better. And we finally suggest that we should make a standard guideline of imaginary meditation, cause the imaginary meditation has so many variation.

• 동의신경정신과학회지
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• 제20권3호
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• pp.133-147
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• 2009

Objectives : This study has the object to evaluate the effect of meditation at the clinical field and to classify the profer meditation by the emotional states of patients. Methods : Thirty volunteers have been recruited using local advertisement. They devided into two groups(patient group, normal group). Emotional states and stressors (STAI, STAXI, BDI, SCL-90-R, Stress Response inventory, Life event stress) have been evaluated. After that test HRV(Heart Rate Variability) has been tested and subjects took a 5-minute rest. After that, one of meditation has been chosed and has been demonstrated for 10 minutes by practiced trainer(Autogenic Training, Fruit Imaginary Meditation, Random assignment). After 5 minutes resting time, HRV has been measured again with meditation that had been administered. Results : 1. The higher the scale of emotional index, the more sensitively react has been occured according to the meditation. 2. The rate of HRV index that means stable state is higher in Fruit Imaginary Meditation group who thought to be administered meditation well. 3. The Fruit Imaginary Meditation is more effective immediately than Autogenic Training assessed by HRV scale and VAS scale of well-administered meditation especially in patients group. 4. Subjects of Highly suffered emotional problem have more effect in Fruit Imaginary Meditation Group compared to Autogenic Training Group. Conclusions : Suitable beginner meditation course considered patient's emotional problem needs to be programmed.

• 동의신경정신과학회지
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• 제8권1호
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• pp.215-235
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• 1997

according to study of clinical document in relation to Neuropsychiatric disease in Ancient Chinese(Song, Keum, Won, Myung) clinical document the result were obtained as follows. 1. A main point is Jeul-Jin<切診> in diagnosis, that is Hyun-Maeg<弦脈> is liver disease, Whual Mag<滑脈> is gallbladder disease, Sag Mag<數脈> is fever.2. Doctors in Song<宋>, Keum<金>,Won<元> enumerationed many diseases are cause by emotion.3. Oriental psychotherapy that Diseases caused by surprising must be cure by surprising is like to systematic desensitization in Westem.4. Oriental psychotherapy that pseudopsychosis must be cure by patient rely on doctor is like to suggestive therapy in western.5. It is similar to suggestive therapy in western medicine that Sadness ,anguish and frustration induce disease.6. Headache is caused by fever, energy deficience and angry.7. Imsomnia is not caused by hsart disease, but gallbladder or liver.8. Schizophrenia is caused by shocking and a sort of fever.9. Epilepsy is caused by a sort of fever, shocking and fetal disease.10 Schizophrenia(in case of manic state) is caused by fever and shocking, and imaginary pregnancy is considered as schizophrenia.

• 대한한의진단학회지
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• 제13권1호
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• pp.1-9
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• 2009

Objectives : If patients notice a symptom indicating inveterate dyspepsia but they don't have any problem around gastroscope, they get diagnosed as a functional dyspepsia or an imaginary stomach disease, but to overcome the limitations of these diagnoses, we are analyzing them for the common feature and are looking for a new diagnostics for them. Methods : Based on our survey with 122 patients with inveterate dyspepsia, we analyzed the period of onset, eating habits, the main symptoms, and observations on the gastroscope. We also analyzed the function of the stomach and intestines by EAV examinations, and the outer walls of the stomach and intestines by subdividing the level of coagulation into six with abdominal palpation. Results : We figured out that people who appeals about inveterate dyspepsia have had long period of onset, and that they had bad eating habits, shoulder stiffness, neck stiffness, headache, dizziness, etc. These are all the similar symptoms beside dyspepsia, which indicates that it is a syndrome. From about 70%, they didn't had particular problem in gastroscope, and as to be seen from the result of EAV examination, their stomachs and intestines had become functionless. Also, we were able to feel a stiffened tissue through abdominal palpation. Conclusion : Through this investigation, we found out that what the gastroscope can not find so that gets diagnosed as a functional dyspepsia or an imaginary stomach disease can be diagnosed as a syndrome called damjeok by overcoming the limitation utilizing the survey, EAV examinations, and abdominal palpation. We can find a mighty significance from the fact that it can be diagnosed as a syndrome.

• 한국생활과학회지
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• 제15권3호
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• pp.469-480
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• 2006

Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

• 사상체질의학회지
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• 제16권3호
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• pp.1-7
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• 2004

1. Objectives This research is purposed to present developmental direction of traditional Korean medicine, through summarizing original medical mind of traditional Korean medicine. 2. Methods It was researched as bibliographic study with chief writings of traditional Korean medicine such as "DongEuiBoGam(東醫寶鑑)" and "Dongyi Suse Bowon(東醫壽世保元)" 3. Results and Conclusions (1) Huh Jun regarded Three Precious(三要: 精, 氣, 神) as important factors in Morpho-imaginary viewpoints. So he suggested finding out the pathological states according to the states of Three Precious. (2) As Huh Jun recognized that the essence(精) is the origin of the body, he suggested the medical mind of laying emphasis on the essence. And he suggested that circulating of the essence is important to health and longevity, which is different from previous trational medicne laying emphasis on the tonifying of five organs(五臟). (3) Dong-mu suggested diagnostic method that is to find out "Natural Principle of Organ(臟腑性理)" by observation of "Knowing-Acting(知行)" and "Morphological aspect and Temper(體形氣像)". And he suggested finding out pathological states according to states of "Good Qi of each constitution(體質正氣)". (4) Dong-mu recognized that the disease should be treated by recovering "Good Qi of each constitution" with both pharmacotherapy and non-pharmacotherapy. So he uggested the medical mind of laying emphasis on "Good Qi of each constitution", which is different from previous trational medicne laying emphasis on the tonifying of five organs. (5) To be brief, Huh Jun layed emphasis on the essence and Dong-mu layed emphasis on "Good Qi of each constitution". Emphasizing internal vitality which is applyed to treatment and prevention of disease is the original medical mind of traditional Korean medicine.

• 사상체질의학회지
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• 제13권2호
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• pp.1-7
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• 2001

Background and Purpose Through ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, Dongmu Lee Je-ma supposed the minds of management for Sasang Constitutional Symptoms, which had been accomplished through several steps from his early writings to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. His basic minds of treatment for disease had been supposed early in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$ and ${\ulcorner}$Gyukchigo${\lrcorner}$, and had been completed to the Sasang Constitutional Symptoms and the minds of management for it, from ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894 to ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. In this paper, I tried to find the minds of treatment of ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$, through classifying and researching the early minds of treatment (presented in ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\ulcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$), and the latter minds of treatment (presented in ${\ulcorner}$Dongyi Soose Bowon${\ulcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901) Methods It was researched as bibliologically with his writings such as ${\ulcorner}$Gyojapyungseongjam${\lrcorner}$, ${\ulcorner}$Gyukchigo${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ written in 1894, ${\ulcorner}$Dongyi Soose Bowon${\lrcorner}$ published in 1901. Results and Conclusions The conclusions were as follows. 1. At early, Dongmu Lee Je-ma pursued the minds of treatment at the autonomous control through 'Acquaintance and Self-control' based on 'the Knowledge of Nature and Desire', so emphasized 'self-control' as important point in treatment. 2. From ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$, Dongmu summarized Sasang constitutional symptoms structurally in view of Morpho-imaginary. In ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun${\lcorner}$ and ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ written in 1894, It was described in view of small organ, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, suggested more updated in view of both large and small organ and to which added the concept of Hot and Cold. 3. Through reinterpreting the concept of interior and exterior disease in ${\ulcorner}$Sanghanrhon${\lcorner}$, the concept of Sasang constitutional symptoms had started as the minds of treatment for individual disease, but in ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, it was accomplished as the minds of broad management for Sasang Constitutional Symptoms. 4. In ${\ulcorner}$Dongyi Soose Bowon${\lcorner}$ published in 1901, the broad therapeutic prescriptions for management of Sasang constitutional symptoms were proposed newly, according to the accomplishment of Sasang constitutional symptomatic patterns, so these have different aims and are more important than that proposed previously. 5. The control in view of 'Knowledge and Deed' and the minds of management for Sasang constitutional symptoms are the minds and spirits for treantment and prevention against disease, which can maximize the power of autonomous self-treatment and manage all disease broadly.