• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1275-1284
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• 2004

This paper discuss the acupoints and flowing of channel. The Acupoints issued from the Foot Taiyin channel's energy are seventy three. The acupoints issued from the Foot Shaoyang channel's energy are sixty two. The acupoints issued from the Foot Yangming channel's energy are sixty eight. The acupoints issued from the Hand Taiyang channel's energy are thirty six. The acupoints issued from the Hand Yangming channel's energy are twenty two. The acupoints issued from the Hand Shaoyang channel's energy are thirty two. The acupoints issued from the Du channel's energy are twenty eight. The acupoints issued from the Ren channel's energy are twenty eight. The acupoints issued from the Chong channel's energy are twenty two. The acupoints issued from the Foot Shaoyin channel are the Lianquan points of kidney channel on each side under the tongue. The total points above amount of three hundred and sixty five. Urinary Bladder Channel of Foot-Taiyang: The number of acupoints is 67. Gall Bladder Channel of Foot-Shaoyang: The number of acupoints is 44. Stomach Channel of Foot-Yangming: The number of acupoints is 45.

• (The)Study of the Eastern Classic
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• no.48
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• pp.91-116
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• 2012

Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.

• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• The Journal of Korean Philosophical History
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• no.23
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• pp.181-216
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• 2008

This thesis is based on two points in Min-yisheng's idea: 1, knowing, consciousness, and differentiation of mind, according to which 2, Zheng-jidou's dividually observe to the same and different points of liangzhi and consciousness. Min-yisheng and the scholar on Yangming Theory named Zheng-jidou are arguing about the rights and wrongs of the Yangming Theory, the key concept of which is the same and different points of liangzhi and consciousness. At the extension of this argument, Min-yisheng also argues with Jin-chagnxie about the same and different points of knowing and consciousness. When argue with Zheng-jidou about Yangming Theory, Min-yisheng disproves the saying of "mind is principle" and "syncretism of consciousness and behavior" as well as defines liangzhi, which is the key concept of Yangming Theory, as a consciousness different from the natural principle. While disputing with Zheng-jidou about the relation between liangzhi and consciousness, Min-yisheng begins to pay attention to the relation between knowing and consciousness focused in the academy at that time. And as a result of that he also has a dispute with Jin-chagnxie about the same and different points of knowing and consciousness. The dispute between Min-yisheng and Jin-chagnxie is actually about how to look at the relation of knowing and consciousness, from the point of "non-mixed" or the point of "inseparable". Jin-chagnxie emphasizes on the un-mixed of knowing and consciousness while Min-yisheng, from the point of "inseparable", sees the consistency of the two. This thesis focuses on the argumentation of "the same and different points of liangzhi and consciousness" and "the same and different points of knowing and consciousness", the difference of the two positions and the historical meaning of this argument in ideologies.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.11 no.1
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• pp.82-98
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• 1998

In the literatual studies on the causes and treatments of the melasma, the results were as follows. 1. Melasma is the blackish patch on the face, is belong to the cartegory of the 'Myunjin(面塵)', 'Myunganzung(면간증)', 'Jakban(雀斑)' etc. in Oriental medicine 2. Melasma is deeply associated with Yangming channel in Meridian, with the spleen, stomach, heart and kidney in Viscera. 3. The pathogenic factors of Melasma is divided five parts. One is insufficient of Yangming's energy in Neijing(內經). Two is incoordination between vital energy and blood caused by wind-evil and phlegm-retention syndrome. Three is anxiety impairing the spleen. Four is kidney-asthenia and fire-hyperactivity. Five is heat-evil. 4. In the treatments of Melasma, Sthenia-syndrome was used cooling blood and activating blood circulation, or dispelling wind-evil and promoting meridian, or expelling fire-evil and removing toxic material etc. Asthenia-syndrome was used invigorating the liver and kidney, or nourishing yin and keeping fire downwards etc. 5. Melasma is concerned with sun-light, is mostly seen in female. 6. In the prescription of Melasma, it was used Jujesamultang(酒製四物湯加減), Okyong -san(玉容散), Chunghwasungitang(沖和順氣湯), Okyongseosisan(玉容西施散), Yukmiji-hwanghwan(六味地黃丸) etc.

• The Journal of Korean Philosophical History
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• no.52
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• pp.157-183
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• 2017

Korean Modernization is the period which Western Culture is settled as common sense, but modern introsepction of Confucianism acted as a sign to ask what is the basis of Korean modern subject. Park Eun-Sik transformed the basis of our thinking from Confucianism to the philosophy of Wang Yangming in the crash time of the Confucianism metaphysical structure. Park Eun-sik organized Definition of Real Me(眞我論) with the idealogical basis, that is, benevolence of the whole creation of the universe(萬物一體之仁) and the origin of the mind(良知) of Wang Yangming. He tried to realize the Basis of Confuciasism in the modern era with the origin of the mind(良知). And also he tried to figure out the origin of Confucianism by The public(民衆). He suggested the Public(民衆) as the unity to realize the Confucianism as equalitarianism. Park Eun-Sik declared the thought of great unity and peace of Korea(大同平和思想) with the idea of Real Me(眞我論) and benevolence of the whole creation of the universe(萬物一體之仁). Great unity and peace of Korea(大同平和思想) is based with the origin of the mind(良知) of Wang Yangming and is realized to be fulfilled as the thought of great unity and peace of Korea(大同平和思想).

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• Parasites, Hosts and Diseases
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• v.38 no.4
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• pp.237-244
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• 2000

Although oncospheres of Taenia saginata asiatica can develop into cysticerci in immunodeficiency, immunosuppressed, and normal mice, no detailed information on the development features of these cysticerci from SCID mice is available. In the present study, the tumor-like cyst was found in the subcutaneous tissues of each of 10 SCID mice after 38-244 days inoculation with 39,000 oncospheres of T. s. asiatica. These cysts weighed 2.0-9.6 gm and were 1.5-4.3 cm in diameter. The number of cysticerci were collected from these cysts ranged from 125 to 1,794 and the cysticercus recovery rate from 0.3% to 4.6%. All cysticerci were viable with a diameter of 1-6 mm and 9 abnormal ones each with 2 evaginated protoscoleces were also found. The mean length and width of scolex, protoscolex, and bladder were $477{\;}{\times}{\;}558,{\;}756{\;}{\times}{\;}727,{\;}and{\;}1,586{\;}{\times}{\;}1,615{\;}$\mu\textrm{m}$, respectively. The diameters of suckers and rostellum were $220{\mu\textrm{m}}{\;}and{\;}70\mu\textrm{m}$, respectively All cysticerci had two rows of rostellar hooks. These findings suggest that the SCID mouse model can be employed as a tool for long-term maintenance of the biological materials for advanced studies of immunodiagnosis, vaccine development, and evaluation of cestocidal drugs which would be most benefit for the good health of the livestocks.

• Journal of Acupuncture Research
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• v.23 no.4
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• pp.81-89
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• 2006

Objectives : This study is designed in order to evaluate oriental medical treatment of deveation of the eye and mouth caused trauma. Methods : The authors observed patient by Yanagihara's unweighted grading system for operated acupuncture treatment, herbal medicine treatment and physiotherapy. Conclusion : 1. Deveation of the eye and mouth is caused by trauma ; intra cranial trauma, intra temporal bone trauma, extra, temporal bone trauma, etc. Cardinal symptom is palsy of Facial muscle, slobbering, articulation disorder, epiphora, ear pain, hyperacusis, laterality hypogeusia. 2. Deveation of the eye and mouth patient by Lt. temporal bone Fx. is seen evaluate of Yanagihara's total score ; from S to 35. 3. Deveation of the eye and mouth patient by facial nerve inhury is seen evaluate of Yanagihara's total score ; from 10 to 30. 4. Traumatic Deveation of the eye and mouth patient evaluate by oriental medical treatmend ; acupuncture treatment, herbal medicine treatment and physiotherapy. This is based on sil(賞) of stomach channel of foot yangming & larhe intestine channel of hand Yangming.

• Journal of Acupuncture Research
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• v.22 no.5
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• pp.167-174
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• 2005

Objectives : The purpose of this study is to report the patients with radial nerve palsy, who inproved by oriental medical treatment Methods & Results : The patients were hospitalized Dept. of Acupunture & Moxibustion, College of Oriental Medicine, Daejeon University from 1st, Mar. 2005 to 31th. Aug. 2005, and treated with Acupuncture and Electrical Stimulation theraphy, Herbal medication, Oriental physical therapy. To evaluate the wrist drop and numbness of fingers, Visual Analogue Scale(VAS) and the measurement of wrist circumstance are used. As the result, symptoms are improved remarkably Conclusion : Patients were treated for 4.1 weeks(average). 6 cases were excellent and 1 case was good.