• The Journal of Korean Medical History
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• v.15 no.1
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• pp.147-182
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• 2002

By studing the congestion theory of Choo Dan-kyei mentioned in "DongEuiBoGam", I have reached following conclusions. 1. Dan-kyei's congestion theory influenced greatly on "DongEuiBoGam". The congestion theory of "DongEuiBoGam" is built up with several theories centering round on Dan-kyei's theory and Huh-Jun's own opinion in addition. 2. Dan-kyei's congestion theory has given theoretical foundation to the classification and diagnosis of congestion reported in "DongEuiBoGam"-Congestion Chapter. 3. Dan-kyei's congestion theory offers many examples of symptoms reported in "DongEuiBoGam"-Congestion Chapter. It's shown well through outer symptoms, several congestion disease, congestion mass, and "congestion never sudden death", etc. 4. Dan-kyei's congestion theory has influenced greatly on treatment of congestion reported in "DongEuiBoGam"-Congestion Chapter, and it's well shown through spewing method, grand method in congestion treatment and common medicine of congestion, etc. 5. Dan-kyei's congestion theory offers variety of treating methods to symptoms caused by congestion reported in "DongEuiBoGam". It's shown variously through upper stomachache, stomachache, back pain, side pain, "San", joint pain, Summer disease, internal injury, cough and morning sickness, etc.. 6. Dan-kyei's congestion theory has factors that could be operated to common diseases of mordern people. They can be classified as food congestion, alcohol congestion, obstruction congestion and Qi congestion, and they are clinically very efficient.

• Journal of Physiology & Pathology in Korean Medicine
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• v.32 no.4
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• pp.197-210
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• 2018

In order to clarify spatial meaning of Meridian and Collateral theory(經絡學說) within the human body. Meridian Divergence(經別) was studied mainly on "Miraculous Pivot(靈樞) - Meridian Divergence section(經別篇)". Furthermore, the meaning of Meridian Divergence(經別) was investigated based on Symbolic Mathematical Study(象數學). Firstly, Meridian divergence(經別) is associated with brain and Viscera and Bowels(臟腑) which are located in the Central Palace(中宮, Zhong Gong). It draws that Meridian Divergence(經別) is a theory based on Nine Palace(九宮, Jiugong), the spatial theory of Symbolic Mathematical Study(象數學). In this system, Viscera and Bowels(臟腑) were included in Meridian and Collateral(經絡). Secondly, the Central Palace(中宮, Zhong Gong) imparts functionality to Nine Palace(九宮, Jiu Gong). Therefore, brain and Viscera and Bowels(臟腑) in Central Palace(中宮, Zhong Gong) supply Qi and Blood(氣血) to whole Meridian and Collateral(經絡) and also control each Meridian and Collateral(經絡) through Twelve Meridian Divergences(十二經別). Meridian and Collateral Theory(經絡學說) is the theory of Body space. The basic theory of Twelve Meridian Vessels(十二經脈), Three Yin and Three Yang(三陰三陽) signifies six areas of human body space. And Fifteen Collateral Vessels(十五絡脈) connect the six areas of the Twelve Meridian Vessles(十二經脈) through Six Harmonies(六合, liu He). In addition, Meridian Divergence(經別) is also based on Nine Palace(九宮, Jiu Gong). Thus, Meridian and Collateral(經絡) classifies and organically integrates the human body space that is filled with Qi and Blood(氣血) by applying the theories of Symbolic Mathematical Study(象數學). Recently presented Morphogenetic field hypothesis resembles Meridian and Collateral theory(經絡學說). However Meridian and Collateral theory(經絡學說) is considered to be the substantive concept that has relation to treatments based on Meridian points(經穴) which contain the spatial information of Meridian and Collateral theory(經絡學說).

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.4
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• pp.733-739
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• 2008

It was said that the epigastric region was the outbreak region of chest bind on Shanghanlon. But successive medical men annotated the epigastric region as the chest, which caused the misunderstanding that chest bind was a chest trouble. However Youzaijing, a medical man in Qing dynasty, presented that the epigastric region meant stomach and the middle of stomach did intestines, comparing Dachengqi-tang with Daxianxiong-tang. This view agreed with Huatuo's six-region-transmutation theory. Taojiean and Zhangjingyue also criticized on the six-meridian-transmutation theory, proposing that the change of cold damage didn't go by the fixed rules. This reflected the oriental medical pathologic view that pathogen invaded and advanced to the weak region by the relations between healthy qi and pathogen, and it criticized on the doctrinarian interpretation of Shanghanlon as Neijing. Huatuo insisted that stomach was the final stage of cold damage by presenting that theory. And this theory became a philological basis on Youzaijing's pathologic view.

• The Journal of Internal Korean Medicine
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• v.25 no.2
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• pp.368-378
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• 2004

In Oriental Medical theory, origin of kidney's weakness or atrophy is shen qi(腎氣) and function of san jiao(三焦) deteriorate, it result in a passage of evacuation is blocked. - In Oriental Medicine, Shen(腎) take charge of storing and evacuating function, by taking qi(氣) of the five viscera and the six bowels. - The cause of reducing of shen qi and san jiao's evacuative function is xu han(Emptiness and Coldness) of the five viscera and the six bowels' activity. So we do not treat only kidney, but we also must focus the five viscera and the six bowels' organic function and ying wei's function. A Renal Failure is similar in symptom to Kwan-kyuk(關格), oliguria or anuria, edema, Hu-son(虛損), Sin-pung(腎風) and Yuk-kuk(六極) in chenxiang(沈香). We grasp symptom of 7 cases of chronic renal failure, and diagnose its pathology based on Sa-jin(四診), and prescribed herbal medicines. And in the point of the chenxiang, we separate two group, Ater one is taken herbal medicine with chenxiang and the other is only taken herbal medicine with no using chenxiang, we compared the rate of treating with only herbal and herbal compounded chenxiang. We repeat medical examination for continuation of effective result, report clinical progress and result which based on this examination.

• Korean Journal of Oriental Medicine
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• v.10 no.1
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• pp.63-80
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• 2004

The Sasang constitution food is classified by Sadang theory(四黨論), Aroma-Scent-Fluid-Taste(馨臭液味), Inhale-Exhale-Incomings-Outgoings(呼吸出納), Ascent-Descent-Open-Close(升降開闔), Healthy Energy(保命之主), which is different from the Oriental medicine herb classification of traditional oriental medicine. So, we obtained the result of the characteristic of radish, one of much used food materials by examining ancient documents as follows. First, today 'Rae(來)' is used as to come' but in ancient days, was used as 'wheat'. Radish(萊服) is the word made by meaning which removes and overcomes the poison of wheat Second, Ancient people realized the power of its Inhale Disperse Qi (呼散之氣) when the root of radish raises quickly from the soil, and recognized that radish has such a good dissolving function when seeing Bean-curd becomes soft if radish is added to Bean-curd dish. That’s why they classified that radish is lung medicine, and used it as Taeumin type medicine. So if someone is suffocated by the smoke and has indigestion, chronic asthmatic coughing, now we use radish by applying the Inhale Disperse Qi of radish.

• Korean Journal of Acupuncture
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• v.21 no.1
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• pp.129-147
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• 2004

Objectives and methods : This research aims to study about conversion system of channels. In the present study, we investigated the movement and conversion of channels on the base of three step theory(三才論), Yeak(易), Hado.Laksea(河圖洛書) and five elements motion and six kinds of factors(Six-Qi). Results and Conclusions : The organization of meridian is composed of the following three parts: hand and foot, Yin and Yang, and the viscera and bowals. It is play an important role in energy flow and its conversion. The law governing energy conversion is divided into three groups i.e. taiyin-yangming channel, shaoyin-taiyang channel and jueyin-shaoyang channel group. Those are composed of Deadea(對待) of Six-Qi, making the body homeostasis. Taken together, we suggest that the conversion system of meridian is founded on the unity between the human body and nature which provides the medical workers with a necessary method of thinking in treating diseases.

• Journal for History of Mathematics
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• v.22 no.2
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• pp.1-12
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• 2009

Zhu Shi Jie's Suan Xue Qi Meng is one of the most important books which gave a great influence to the development of Chosun Mathematics. Investigating San Hak Gye Mong Ju Hae(算學啓蒙註解) published in the middle of the 19th century, we study the development of Chosun Mathematics in the century. The author studied western mathematics together with theory of equations in Gu Il Jib (九一集) written by Hong Jung Ha(洪正夏) and then wrote the commentary, which built up a foundation on the development of Algebra of Chosun in the century.

• (The)Study of the Eastern Classic
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• no.67
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• pp.345-378
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• 2017

In the scriptures of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", the expression method of '$Ch{\bar{u}}n-w{\acute{a}}ng-zh{\bar{e}}ng-yu{\grave{e}}$(春王正月 : It's spring. It's the first month regulated by the king.)' was used as Jì-yuè-fǎ(紀月法 : the rules to determine the first month(正月)), the month of winter solstice was regarded as the first month of a year, and three years since then were named as $Ch{\bar{u}}n$(春 : spring). With regard to this "$Ch{\bar{u}}n-qi{\bar{u}}$"Wáng-lì("春秋"王曆 : the calendar regulated by the king of $Zh{\bar{o}}u$(周) dynasty in "$Ch{\bar{u}}n-qi{\bar{u}}$"), depending on whether Confucius(孔子) changed and recorded the names of the months and the season or not, there were three different arguments; the theory that 'Confucius changed the names of both the months and the season'(孔子改月 改時說), the view that 'Confucius changed the name of the season, not the names of the months'(孔子不改月 改時說), and then the theory that 'Confucius changed neither the names of the months nor the name of the season'(孔子不改月 不改時) since Song(宋) dynasty. The first view was taken by $Hh{\acute{u}}-{\bar{a}}n-gu{\acute{o}}$(胡安國) and $C{\grave{a}}i-ch{\acute{e}}n$(蔡沈), and the second theory was mentioned by Chéng-yí(程?) and Zhū-zǐ(朱子). The advocates of the third view had become remarkable since Ming(明) dynasty, and one of representatives was Wàng-yáng-míng(王陽明). All of them based their arguments on ancient scriptures and Confucian legal books, and there were cases of taking the same records as the support for different opinions. Confucius' so-called 'Chūn-qiū-bǐ-fǎ(春秋筆法 : the method to describe historical facts by making clear discrimination between right and wrong)' and '$Sh{\grave{u}}-{\acute{e}}r-b{\grave{u}}-zu{\grave{o}}$(述而不作 : the attitude to succeed virtuous men's achievements and only explain and describe them not creating and adding new contents)' could come from thoughts of $Z{\bar{u}}n-w{\acute{a}}ng$(尊王 : to respect the king with the virtues of benevolence, righteousness, propriety, wisdom and sincerity). Therefore, even though Confucius is assumed to have been the writer of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", whether he actually changed and recorded the names of the months and the season in the calendar used in "$Ch{\bar{u}}n-qi{\bar{u}}$" is doubtful. These theories on Confucius's intervention in the calendar of "$Ch{\bar{u}}n-qi{\bar{u}}$" hadn't been discussed as conflicting in reality until Tang(唐) dynasty.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.91-106
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• 2022

Objectives : To examine the developmental process of the Pi-Yin theory since the Huangdineijing to Miu Xiyong. Methods : Related contents since the Huangdineijing to Miu Xiyong was searched to examine the development of the Pi-Yin theory. Results & Conclusions : In the Huangdineijing and Shanghanzabinglun, the origin of the Pi's body fluids that nurtures everywhere is explained to be the Wei, which limited the development of the Pi-Yin theory. Liu Wansu understood tonification of the Pi by means of moistening medicinals to mean adding Pi-Yin based on the manifestation of dryness in the case of dampness deficiency which is the main Qi of the Pi and Wei. Zhu Danxi understood adding Pi-Yin as accomplished by supplementing Blood. The understanding of the nature of Pi to be 'likes dryness and hates dampness' leading to thinking that drying dampness tonifies the Pi was the reason why the Pi-Yin theory could not develop fully. Miu Xiyong accepted theories of both Li Dongyuan and Zhu Danxi, and constructed the Pi-Yin theory to bring caution to the unwanted effects of using Baizhu wrongly. Through examination of the developmental process of the Pi-Yin theory, it could be understood that rather than focusing on the physiological function of the Pi-Yin and ways of maintaining its proper functioning, the theory was developed to bring caution to using medicinals with dry and hot properties that could dry the Pi-Yin.

• Journal of Sasang Constitutional Medicine
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• v.8 no.1
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• pp.43-56
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• 1996

As considering a study of the So-um-In and So-yang-In desease, I know each of Extra-disease (表病) and Intra-disease (裏病). I takes serious view of the Extra-Intra-Um-Yang-Up-Down (表裏陰陽升降). I try to join costitutional disease to the parts of human body, which base on the theory on Sa-sang constituional Medicine. And I make some diagrams of them. They could be summerized as follows. 1.The Extra-qi (表氣) is four-viscera (四臟) and four back parts of hurman body (後四海). The Intra-qi (裏氣) is four-digestive organs (四腑) and four fore parts of human body (前四海). 2. It is important that Yang-qi (陽氣) go up at So-um-In Extra-disease (少陰人 表病) and Um-qi (陰氣) go down at So-yang-In Extra-disease (少陽人 表病). And It is important that Um-qi (陰氣) go down at So-um-In Intra-disease (少陰人 裏病) and Yang-qi of Large Intestine (大關局) go up at So-yang-In Intra-disese (少陽人 裏病). 3. Looking into the Extra-disease, ◈ Sin-Yang-Gon-Yiel (腎陽困熱) and Ha-Cho-Chuk-Hyel (下篇蓄血) of So-um-In disease are the disease that Yang-qi don't go up from the buttock. So-Yang-sang-Pung (少陽傷風) of So-yang-In disease is the disease that Um-qi don't go down from the upper back. ◈ Yui-Ga-Sil (胃家室) of So-um-In disease is the disease that Yang-qi don't go up from the lower abdomen Gyel-Hung (結胸) of So-yang-In disease is the disease that Um-qi don't go down from the thorax. ◈ Mang-Yang (亡陽) of So-um-In disease is the disease that Yang-qi don't go up from Intra-qi so it go out to the Extra-qi. Mang-Um (亡陰) of So-yang-In disease is the disease that Um-qi don't go down from the Extra-qi so it go into the Extra-qi. ◈ Dea-Jang-Pa-Han of So-um-In disease and Sim-Ha-Gyel-Hung (心下結胸) of So-yang-In desease are half of Extra-qi and Inrea-qi. 4. Looking into the Intra-disease, ◈ The Intra-disease of So-um-In is Tae-um symtom (太陰證) and So-um symtom (少陰證). The So-um symtom is more severe than Tae-um symtom because a cold wave of Large Intestine (大腸冷氣) involve a warm wave of Stomach (胃局). ◈ The Intra-disease of So-yang-In is not to go up Yang-qi of Large Intestine. Deficit of Yang-qi from Large Intestine which go up at Stomach is more sever than deficit of Yang-qi from Stomach which go up at extremes.