• 제목/요약/키워드: WiKyung-Tang

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태음조위탕(太陰調胃湯) 기원(基源), 변천과정(變遷過程) 및 구성원리(構成原理) (The Origin, Change of the time and Constructive principle of Taeumjowitang(太陰調胃湯))

  • 정용재;고병희;이의주
    • 사상체질의학회지
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    • 제21권2호
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    • pp.42-47
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    • 2009
  • 1. Objects : This paper was written in order to understand of Taeumjowitang(太陰調胃湯). 2. Methods : We analysis prescription's combination of Taeumin's experior diseases through pathology and new prescription in DongyiSuseBowonSasangChoBonKywun(東醫壽世保元 四象草本卷), DongyiSuseBowon GabObon(東醫壽世保元 甲午本), DongyiSuseBowon ShinChukBon(東醫壽世保元 辛丑本). 3. Results and Conclusions : 1) The origin of Taeumjowitang(太陰調胃湯) is BoPyeSaengMacTang(補肺生脈湯) which is combination of SaengMacSane(生脈散) and SanYakHwaWiJun(山藥和胃煎). 2) BoPyeSaengMacTang(補肺生脈湯) was changed to GilGyungSaengMacSan(桔梗生脈散) in DongyiSuseBowon GabOBon(東醫壽世保元 甲午本). GilGyungSaengMacSan(桔梗生脈散) was changed to HanDaYulSoTang(寒多熱少湯) and Taeumjowitang(太陰調胃湯) in DongyiSuseBowon ShinChukBon(東醫壽世保元 辛丑本). 3) Taeumjowitang(太陰調胃湯) is combination of BoPyeWonTang(補肺元湯) which help Exhale Dispersing Qi of Lung, and adlay(薏苡仁), dry nut(乾栗) and radish seed(羅葍子) which help Stomach Qi, calamus(石葍蒲) which regular Qi, ephedra(麻黃) which is exhale experior cold Qi.

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원인불명의 극심한 식욕부진(食慾不振)을 호소한 고령 환자 치험례 (Case of an Old-Age Patient with Ill-defined Severe Anorexia)

  • 정기용;하유군;백종우;최유경;김동우;박종형;전찬용
    • 동의생리병리학회지
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    • 제22권1호
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    • pp.256-261
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    • 2008
  • Anorexia is a common symptom in the elderly patients. Causes of anorexia in the elderly are very diverse and multifactorial. Causes include physiological changes associated with aging, mental disorders such as depression, anorexia tardive, dementia, medical diseases such as cancer(lung and gastrointestinal cancer), benign gastrointestinal disorders, cardiac disorders, pulmonary disease, thyroid disorders, infection. Medications such as digoxin, theophylline have also been implicated in the problem. No cause is found in about one quarter of patients. Management is directing at treating causes and providing nutritional support. In Oriental medicine, the appetite has close relation to Biwi. The main cause of anorexia is the insufficiency of Biwi. The physiology of Biwi is that Bi sends clarity(food essence) upward and Wi sends digested food downward. Specially if the physiologic function of Wi is disordered by various factors, Wi cannot send digested food downward. As a result, the anorexia can present by the disorder of Wi function. We experienced a case of an 74 years old female patient with ill-defined severe anorexia differentiated as Wijoongheohan. The patient was managed with fluid therapy and Jeonghyangsiche-tang. The anorexia and other symptoms improved continuously during hospitalization.

위경탕(葦莖湯)이 LPS로 유발된 급성 폐손상에 대한 영향 (Effects of Wikyung-Tang on the Lipopolysaccharide-Induced Acute Lung Injury in Mice)

  • 김기태
    • 동의생리병리학회지
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    • 제24권5호
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    • pp.843-847
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    • 2010
  • Wikyung-Tang(WKT) is herbal medication used in abcess-causing respiratory disease. Previous in vitro study demonstrates that WKY presents anti-proliferative effects in A549 cells. Here we show that WKY protects mice against lipopolysaccharide(LPS)-induced acute lung injury (ALI). We pretreated mice orally with WKY(2.34 and 5.85 g/kg body weight) 1, 24 and 48 hours before intratracheal administration of LPS. For same condition, control group was pretaken orally distilled water before LPS administration. 24 hours after LPS intratracheal instillation, bronchoalveolar lavege fluids(BALF) was obtained to measure protein and proinflammatory cytokines(TNF-${\alpha}$, IL-$1{\beta}$, IL-6). Protein and proinflammatory cytokines in BALF of WKT treated groups were totally decreased. Statistically, Protein, TNF-${\alpha}$ and IL-$1{\beta}$ of high concentrate WKT treated group decreased significantly compared with control group. In conclusion, WKY had some anti-inflammatory effect in a clinically relevant model of ALI. these results indicated that WKY was effective in inhibiting ALI and might act as a potential therapeutic reagent for treating ALI in the future.

태음형(太陰形)에 관한 형상의학적 고찰 (Perspective on Taeum Type in Hyungsang Medicine)

  • 김종원;옥진아;전수형;강경화;석화준;김규곤;이용태
    • 동의생리병리학회지
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    • 제23권3호
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    • pp.521-527
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    • 2009
  • According to <> and <>, Taeum is strongly related to dampness, earth, and canter. The origin of Taeum is dampness and the presentation of it is dryness, thus spleen plays a greater role than lung in physiologic and pathologic aspect. Taeum meridian cooperates with Soeum and Guelum meridian, and spreads yin gi through spleen and lung meridian. Among six meridian types that are invented by Ji-San, Taeum type possesses lowered eyes and nose and displays characteristics of Taeum disease. Instead of five jang organs and six bu orqans, meridians are major factor of Taeum type. Thus SiDongByung (disease of gi) and SoSaengByung (disease of blood) are considered more significantly than internal and external symptoms of organs. Personality of Taeum type is realistic, pragmatic, diligent, and occasionally selfish. Medications for Taeum type are described as following. GwakHyangJungKi-San or InSamYangWi-Tang can be considered for the complication of intrinsic and extrinsic diseases, which are caused by yin symptom of SangHan. If cold stomach affected by Taeum disease causes an abdominal pain and diarrhea, YiJoong-Tang or PalMiYiJoong-Tang are suggested.

Preventive Effect of Hwangryunhaedok-tang on Inflammatory Responses in PHA-stimulated Peripheral Blood Mononuclear Cells from Cerebral Infarction Patients

  • Kim, Yun-Ha;Cho, Kwang-Ho;Shin, Sun-Ho;Lee, In;Kim, Eun-Sook;Youn, Myung-Ja;Kim, Jin-Kyung;Moon, Byung-Soon
    • 대한한의학회지
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    • 제30권6호
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    • pp.35-43
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    • 2009
  • Objectives: Hwangryunhaedok-tang (HRHDT), a prescription composed of four herbs, has been wi dely used in Oriental Medicine for the treatment of cerebral infarction. However, the mechanisms by which the herbal formula affects on the production of pro- and anti-inflammatory cytokines in cerebral infarction patients remain unknown yet. Methods: The levels of pro- and anti-inflammatory cytokines, including tumor necrosis factor (TNF)-a, interleukin (IL)-1b, and IL-6, IL-10, and TGF-${\beta}1$ were determined in peripheral blood mononuclear cells (PBMCs) from cerebral infarction patients under our experimental conditions. Results: The secretory levels of pro- and anti-inflammatory cytokines, including tumor necrosis factor (TNF)-a, interleukin (IL)-1b, and IL-6, and IL-10 were significantly increased in phytohemagglutinin (PHA)-stimulated peripheral blood mononuclear cells (PBMCs) from cerebral infarction patients. However, pretreatment with HRHDT significantly inhibited the secretion of pro- and anti-inflammatory in PBMCs. Also, HRHDT induced a significant increase of transforming growth factor (TGF)-b1 in PBMCs. Conclusions: These data indicate that HRHDT may be beneficial in the suppression of inflammatory processes of cerebral infarct through suppression of TNF-$\alpha$, IL-$1{\beta}$, IL-6, and IL-10 and induction of TGF-${\beta}1$.

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안동지역의 제례에 따른 음식문화(I) -불천위제례(不遷位祭禮)와 제수(祭羞)- (Dietary Culture for Sacrificial Rituals and Foods in Andong Area (I) -Bul-Chun-Wi Sacrificial Rituals and Foods-)

  • 윤숙경
    • 한국식생활문화학회지
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    • 제11권4호
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    • pp.439-454
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    • 1996
  • The present study investigated Bul-Chun-Wi Sacrificial Ritual (sacrificial service which has been handed down from generation to generation to worship the family ancestors in the period of $1400{\sim}1800$) and foods for the sacrificial service among fourteen head families in Andong area. The findings are as follows; 1. In Bul-Chun-Wi Sacrificial Rituals, family shrine has been maintained in good shape, and the table, dishes, and foods used in the rituals have not been changed so much until these days. 2. While vegetable soup is widely used as soup, one family uses the seaweed soup, the other soup mixed with meat, fish, and vegetable. Specially soybean-powdered soup, which is the distinguishable food in Andong area, has been used. 3. As a basic Ddock, mainly Si-Ru-Ddock(a steamed rice cake), piled up to 13-15 stacks, is used. Additional 7-9 kinds of Ddock are placed on top of the basic Ddock. 4. For grilled-meat food(Geuck), eight families use the raw meat, and one family uses the half-cooked meat. Recently, five families have used the cooked meat. Mostly used ones are meat-Geuck, fish-Geuck, chicken-Geuck, and the Geuck are not served one by one. Instead the Geuck are stacked in one dish designed for Geuck in order of meats from poultry, animal, fish, and shell. As the sub-dishes for rice, raw and cooked Geuck are used. 5. The number of stew (Tang) are 3 to 6 and 5 stews is the most popular. Commonly used stews are meat stew, fish stew, chicken stew, vegetable stew, blood stew, and organs stew. For the vegetable stew, buckwheat gel can be used. 6. As the fruit, chinese date, pear, nut and dried persimmons are the basic ones. The even number of 6 or 8 colorful fruits are used, while the odd number of 7 or 9 colorful fruits are used in three head families. 7. As Sik-Hae which is a drink and made from fermented rice, rice Sik-Hae or fish Sik-Hae has been necessarily used. 8. As raw meat dish, the liver of cow or meat is used. As a wrapping materials, the reticulum of a ruminant, green seaweed or thinly fried egg can be used.

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${\ll}$황제내경(黃帝內經)${\gg}$ 의 표본(標本) 의미에 대한 분석적(分析的) 연구(硏究)

  • 김중한;김동관
    • 대한한의학원전학회지
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    • 제13권1호
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    • pp.17-43
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    • 2000
  • This study on the conception of Pyo Bon expressed in Hwang Jae Nai Kyung was summarized as follows: 1. The conception of Pyo Bon in the Yi Jung Byun Gi Lon(移精變氣論) and Tang Eak Yo Le Lon(湯液료醴論) of So Moon(素問) is that Pyo means the doctor and Bon means the disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 2. The conception of Pyo Bon in the Soo Yul Hyul Lon(水熱穴論) of So Moon is that Pyo means the lung and Bon means the kidney. The Pyo Bon of this chapter has a meaning of space, namely the upper and lower sides. 3. The conception of Pyo Bon in the Pyo Bon Byung Jun Lon(標本病傳論) of So Moon is that Pyo means a earlier disease and Bon means a later disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 4. The conception of Pyo Bon in the Chun Won Gi Dae Lon(天元紀大論), Yug Mi Ji Dae Lon(六微旨大論) and Ji Jin Yo Dae Lon(至眞要大論) of So Moon is that Pyo means a Yug Gi(六氣), namely wind, cold, heat, dampness, dryness, fire and Bon means a Sam Eum Sam Yang(三陰三陽), The Pyo Bon of this chapter includes a meaning of time and space. 5. The conception of Pyo Bon in the Sa Jun(師傳) of Yung Chu(靈樞) is that Pyo means a inside of the body and Bon means a outside of the body. The Pyo Bon of this chapter a meaning of space, namely the inside and outside. 6. The conception of Pyo Bon in the Wi Gi(衛氣) of Yung Chu is that Pyo means the end of limbs and Bon means the part of head, face, chest, abdomen, back. The Pyo Bon of this chapter has a meaning of space, namely center and circumference.

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안동지역의 제례에 따른 음식문화(II) -동제(洞祭)와 제물(祭物)- (Dietary Culture for Sacrificial Rituals and Foods in Andong Area(II) -Village Sacrificial Rituals and Foods-)

  • 윤숙경
    • 한국식생활문화학회지
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    • 제11권5호
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    • pp.699-710
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    • 1996
  • The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

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