• Journal of Korean Medical Ki-Gong Academy
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• v.2 no.2
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• pp.185-199
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• 1998

Going back to long chinese medical history, there were many different methods of treatment according to the origin of local chinese areas, such as Bian-Shi(?石) from east, herbal therapy from west, acupuncturing from south, moxibustion from north, and mainpulating therapy from middle china. In the midst of these therapies, acupuncture needling had developed very much both in theories, shapes, usages and also in theraputic boundray. Historical books dealing with acupuncture had introduced and used Jiu-Zhen as a tool for acupuncture needling in common. But there are some differences between each texts about in shape, use, and there are also another different point of view about the interrelationship between Bian-Shi and Ji-Zhen. So the author, in this research, tried to look for how Jiu-Zhen had took on its real kinds, adaptive usages, theraputic boundaries, many different skills of needing. By researching over ${\ulcorner}$ Ling-Shu, Jiu-Zhen(靈樞,九鍼)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Jiu-Zhen-Shi- Yi-Yuan(靈樞,九鍼十二原)${\lrcorner}$, ${\ulcorner}$ Ling-Shu, Guan-Zhen(靈樞,官鍼)${\lrcorner}$, and by compar- ing them with the contents of Jiu-Zhen in ${\ulcorner}$ Zhen-Jiu-Yi-Jing(鍼灸甲乙經)${\lrcorner}$ ${\ulcorner}$Zhen-Jiu-Da-Cheng (鍼灸大成)${\lrcorner}$, the author discovered small conclusions such as following. 1. Taking Jiu-Zhen in a narrow sense, it only repesents nine different needle used in different cases. But in large sense, this means nine different deedling methods using each different needles which is represented in the form of Wu-Ci ( 五剌 ), Shi-Yi-Ci ( 十二剌 ) in ${\ulcorner}$ Ling-Shu, Guan-Zhen ${\lrcorner}$ 2. Jin-Zhen has been first originated from stone age as a substitute for Bian-Shi and through bronze and iron age, it followed a process of it's own shape and applicating functions. As an example, the moxibustional therapies shown in ${\ulcorner}$ Zu-Bi-Shi-Yi-Mai- Jiu-Jing ( 足臂十一脈灸經 )${\lrcorner}$ ${\ulcorner}$ Yin-Yang-Shi-Yi-Mai-Jiu-Jing ( 陰陽十一脈灸經)${\lrcorner}$ in ahead of ${\ulcorner}$ Nei-Jing ( 內經 )${\lrcorner}$ era, was relationship in acupuncturing skills and shape. So Jiu-Zhen had been originated on the base of Bian-Shi in ancient times to develop into delicate shape, skill, and theraputic foundation of modern oriental medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.793-798
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• 2006

Vertigo is one of the subjective symptoms which appears commonly in so many diseases that it is often neglected. But it needs active medical care because it can be a forewarning of serious illness like cerebral apoplexy. This thesis makes a study of vertigo in view of Hyungsang medicine. The followings are the conclusion drawn in diagnosis and treatment of Vertigo: Excess in the upper and deficiency in the lower part(上實下虛) is a main cause of male vertigo. Deficiency in the upper and excess in the lower part(下虛上實) is a general cause of female vertigo. Vertigo is also caused by the insufficiency of the kidney water(腎水) or reservoir of marrow(髓海). persons of Jung pe(精科) with large check bones , those of Fish type(魚類) with Dig mouth and thick lips ; and those with large heads are mainly attacked by this cause. A fleshy person's vertigo comes from the deficiency of Ki and damp phlegm(氣虛濕症) so it is cured by reinforcing Ki, removing dampness and dispelling phlegm. A slim person's vertigo comes from the deficiency of blood and dryness heat(血虛有火) so it is treated by tonifying the blood, cleaning heat away the heat. In case of womanly shaped male and manly shaped female, the vertigo is due to the phlegm fire. Wind-heat(風熱) can cause vertigo generally 施 the persons of following types : wind type(風人), running animal type(走類),bird type(烏類), and Yangmyung meridian type (陽明形). Vertigo also comes from consumption. The deficiency of Ki can be a cause of vertigo in case of male; persons with pale complexion; and those with pronounced noses. The deficiency of blood can be a reason of vertigo in the persons of Hyul type(血科) and those with pale eyelids and lips. The hypofunction of the splean and stomach brings on the deficiency of Ki and blood, which can give rise to the vertigo for those with large nose and mouth. The old people's vertigo comes from the hypofunction of Ki, blood, Yin and Yang.

• Korean Journal of Acupuncture
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• v.26 no.2
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• pp.15-25
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• 2009

Objective: This paper aimed to understand influences on EEG conducting acupuncture stimulation, by comparing the changes in the acupoints on the body before and after normal people are treated with acupuncture at PC9 and TE3, which are referred to as Wood points(木穴), and PC5 and TE1, which are referred to as the Metal points(金穴) among the five shu points of Yin pericardium Meridian and Yang Triple Energizer Meridian. Methods: The study was performed on 30 healthy female volunteers in their 20's. EEG was measured for 5 minutes before acupuncture stimulation was conducted on PC9, TE3, PC5 and TE1. During 20 minutes of acupuncture treatment, the same items were continuously measured to find out whether there were any changes in them, and they were measured for 5 minutes after removing the acupuncture needles in order to implement a comparative analysis. Results: Comparision of EEG data before and after the treatment at PC9 shows no significant differences in all wave. Compared with the pre-acupuncture period at TE3, $\delta-\theta$ wave decreased significantly (P<0.05) during the acupuncture stimulation periods. Compared with the pre-acupuncture period at PC5, $\delta-\theta$ wave and high $\alpha$ wave increased significantly (P<0.05) during the acupuncture stimulation periods. And Mid $\beta$ wave and high $\beta$ wave decreased significantly (P<0.05) during the acupuncture periods and the post acupuncture periods. Compared with the Pre-acupuncture period at TE1, $\delta-\theta$ wave, $\theta$ wave and high $\alpha$ wave increased significantly (P<0.05) during the acupuncture stimulation periods. And Low $\beta$ wave decreased significantly (P<0.05) during the acupuncture periods. Conclusion: When acupuncture stimulation was performed on PC9 and TE3, referred to as the "Wood points", brain waves were stabled, while when acupuncture was performed on PC5 and TE1, called the "Metal points", a brain was waked. From the findings of this study, we hypothesize that the wood properties, from which growing starts in all things, are related with fast waves of EEG, and the metal properties, which stabilize and converge in all things, are related with slow waves of EEG.

• Korean Journal of Acupuncture
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• v.26 no.4
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• pp.119-133
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• 2009

Objectives : The object of this study is to report on the theory of Ohaeng-Hwa Acupuncture Therapy. Methods : The theory of Ohaeng-Hwa Acupuncture Therapy(OHAT; 五行和針法) is a part of the Five Elements Theory unique to Korea. This research Classic of Difficulty Issues-Nan Jing review Ohaeng-Hwa Acupuncture Therapy. Results : OHAT, created and developed by Jae-hoon Song, integrates the victor-vanquished as well as the son-mother relationship of the Five Elements of breakdown and restoration of balance between yin and yang. And also, it provides resources and data on The seventy fifth Nan(75難), The sixty ninth Nan(69難) of Classic of Difficulty Issues - Nan Jin 75, 69. OHAT establishes objectiveness and accuracy of diagnosis based upon the traditional method and procedure of pulse taking. In OHAT, a person's state of illness is diagnosed by applying the comparative examination of the palpitation of the pulse. It is the fact that the pulse varies according to the state, and that OHAT treatment has proven the positive results by using the victor-vanquished relationship on The Nan Jin 75. On the basis of this, it is necessary to add the sixty ninth Nan(69難), to research the theory of the generation of the Five Element. Conclusions : Ohaeng-Hwa Acupuncture is very effective in treating the wide range of illness, and thus it has gained an increasing attention of many scholars and practitioners in the field of traditional Korean oriental medicine. However, it is the first theoretical attempt to the clinical research and scientific methodology of Ohaeng(Five) Ohaeng-Hwa Acupuncture, and more active Ohaeng-Hwa Acupuncture R&D is being conducted nationwide.

• Journal of the Korea Society of Computer and Information
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• v.25 no.4
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• pp.157-163
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• 2020

The purpose of this study is to explore the impact of Union-Pay mobile payments on user viscosity from the perspective of service quality and brand personality. In the future, it is meaningful for CUP to obtain a stable and loyal user group in China's mobile payment market. This study uses SPSS22.0 and AMOS statistical analysis tools to conduct empirical research. In this case, this study uses mobile service quality and The brand personality is the independent variable, and the user's viscosity is the dependent variable, which studies the impact on the user's viscosity in the context of China Union-Pay mobile payment. the study. According to the analysis results, the research goal: service quality has a significant positive correlation effect on user perceived value; service quality has a significant positive correlation effect on user viscosity; perceived value has significant positive correlation effect on user viscosity; brand personality to user Viscosity has a significant positive correlation effect; brand personality has a significant positive correlation effect on user perceived value. Through this research, we can make Suggestions on the industrial development of mobile payment enterprises and provide better opinions on the development of mobile payment.

• The Journal of Korean Obstetrics and Gynecology
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• v.28 no.3
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• pp.1-10
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• 2015

Objectives Diagnosis System of Oriental Medicine (DSOM) was made as a computerized assistant program for oriental medicine doctors to be able to diagnose with statistical basis. Then DSOM uses questionnaires filled out by respondents with explanatory guide. But if the respondents misunderstand the meaning of the passages, the results were quite the opposite. Methods This study was designed to investigate the diagnostic correspondent rates between DSOM and TKM practitioners. First, let the respondents answer to DSOM. After that, three doctors diagnosed the respondents and marked 'p' when they diagnose that the respondent had the pathogenic factors, marked 'n' when they diagnose that the respondent had the pathogenic factors but not severs, and did not marked when they diagnose that the respondent didn't have the pathogenic factors. Finally, this study was investigated the correspondent rates of diagnosis between DSOM and doctors. Results In the pathogenic factor of three including insufficiency of Yin (陰虛), the correspondent rates were 90%. In the pathogenic factor of nine including deficiency of qi (氣虛), the correspondent rates were 80%. In the pathogenic factor of four including blood stasis (血瘀), the correspondent rates were 70%. In HH and HL, they showed the correspondent rates of 61.77%. The correspondent rate of heat (熱) was highest (96.88%). The correspondent rate of insufficiency of Yang (陽虛) was lowest (0%). In LH and LL, they showed the correspondent rates of 88.31%. The correspondent rate of blood stasis (血瘀) was lowest (71.76%). They all showed the correspondent rates of over 70%. Conclusions In DSOM and Doctors' diagnose, they showed the correspondent rates of 83.60%.

• Journal of Oriental Neuropsychiatry
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• v.30 no.1
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• pp.1-11
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• 2019

Objectives: Attention-Deficit/Hyperactivity Disorder (ADHD) is characterized by a persistent pattern of inattention and/or hyperactivity impulsivity that interferes with function or development in children. In traditional Korean medicine (TKM) and traditional Chinese medicine (TCM), ADHD is classified by several patterns based on symptoms and signs. However, currently, there is no objective diagnostic tool for ADHD in traditional medicine. The objective of this study was to develop the Pattern Identification Questionnaire for ADHD (parents-survey style) to be used in Korean medicine, through a literature review and consultation with groups of experts. Methods: The types of pattern identifications of ADHD mentioned in 13 pieces of Korean and Chinese literatures and their symptoms and signs were analyzed. The advisory committee (15 Neuropsychiatrist and 11 Pediatrist in Korean Medicine) assessed the appropriateness of the literature selection and the types of pattern identification selection and their symptoms and signs, and weighed the significance of the symptoms and signs. The Pattern Identification Questionnaire for ADHD was developed using the calculated weights by evaluated significance. The translation of symptoms and signs to the Korean language was achieved through consultation with expert translators. Results: 1. Four pattern identification types and their symptoms and signs were selected according to frequency of appearance in the Korean and Chinese literatures, and were reviewed by the advisory committee: Kidney yin deficiency and liver yang ascendant hyperactivity (腎虛肝亢), Dual deficiencies in the heart and spleen (心脾兩虛), Phlegm-fire harassing the heart (痰火擾心), and Spleen weakness and liver energy preponderance (脾虛肝旺). 2. The weights of all the symptoms and signs in the four patterns were calculated using the means and standard deviations of the symptoms and signs' importance that were obtained from specialists' significance weighting. 3. The Pattern Identification Questionnaire for ADHD (parents-survey style) in Korean medicine composed of 38 questions was suggested. Conclusions: Using a review of the literature and expert advice, Pattern Identification Questionnaire for ADHD (parents-survey style) in Korean medicine was developed. Further clinical study is required to develop a final version of the questionnaire through the evaluation of reliability and validity.

• The Journal of Korean Philosophical History
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• no.56
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• pp.181-208
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• 2018

This paper explores divination cultures of ancient China and how scriptures of the Zhou Yi had been interpreted in terms of Confucian ethics by the Confucian school focusing on Gan hexagram in the Shanghai Museum Zhou Yi manuscript. Gan hexagram shown on the Shanghai Museum Zhou Yi manuscript corresponds with Xian hexagram 咸卦 in the received text of the Zhou Yi, which means "gan 感," and the whole subjects of the hexagram are physical love and marriage between male and female. Such examples of divination for wedding between male and female are found frequently in ancient divination including Qinghuajian "Shifa" and these materials also demonstrates that Gan hexagram merely was a divination for love and marriage. However, Xunxi 荀子 "Dalue" 大略 and "Tuanzhuan" of the received text of the Zhou Yi had expanded to the dao 道 of husband and wife, and moreover, "erqi 二氣" philosophy of yin and yang by abstracting the theme of Gan hexagram, namely Xian hexagram, from love and marriage between male and female. Such expansion had stepped forward to a generative theory of all things that composes the world and cosmos in a way of natural philosophy and to a claim for peace under heaven in a way of human society through influences by shengren 聖人. "Xuguazhuan" also regards Xian hexagram 咸卦 as the dao of husband and wife and, based on it, expands to parents and children, sovereign and subject, superiors and inferiors, and the proprieties. The commentary of "Xuguazhuan" is concluded to human manners, starting with cosmic order. These statements interpreted scriptures of the Zhou Yi as Confucian ethics and show the aspects of how the Zhou Yi had become a Confucian classic.

• The Journal of Korean Philosophical History
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• no.30
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• pp.161-190
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• 2010

In Shanghaibochujian-ZhouYi, there are a few special signs in red and black that had never been found in previous ZhouYi texts. Pu Mao Zuo (?茅左), who first sorted out Shanghaibochujian-ZhouYi, classified the signs into six types and explained them in terms of Yin-Yang theory. On the other hand, Li Shang Xin (李尙信) classified the signs into seven types and argued that these signs show that the order of the hexagrams(卦序) in Shanghaibochujian-ZhouYi is completely identical with that of the current version of ZhouYi. Edward L. Shaughnessy also conjectured that the order of the hexagrams(卦序) of Shanghaibochujian-ZhouYi is identical with that of the current version of Zhouyi after his material analysis of the Bamboo slips(竹簡) substance. Kondo Hiroyuki (近藤浩之) is based his interpretation of the order of the hexagrams(卦序) on his own classification of the signs which identified nine types. All these opinions contain some problems and given that the number of the Bamboo slips(竹簡) are very limited, we have to be very careful when we draw a conclusion. Shanghaibochujian-ZhouYi's signs can be possible when we suppose a 64-hexagrams(64卦) system instead of the 8-trigrams(8卦) system, which demands a reexamination of the common view that the 8-trigrams system preceded the 64-hexagrams system.

• (The)Study of the Eastern Classic
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• no.59
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• pp.387-404
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• 2015

A great number of philosophers during 'Six's Dynasty'(六朝) had the most active and furthest discussion throughout the history of China to study the concerns; Having a question such as "Where the body and the soul come out around us?", "What is the essence of complicated and delicate mental operation?" "Are there any relationships between the body and the soul?" and then "How do the human soul exist after death?" First, during 'Don-Jin' period as body and soul theory was based on 'Yin'(陰) and 'Yang'(陽). 'He Cheng Tian' said that everything which was burn on earth should die because the soul couldn't stay the dead body longer. In the same age, 'Ming Fo Run' and 'Da Xing Run' which denied that the soul couldn't exist forever were main topics of the discuss among the distinguished philosophers. Next, during 'Northern & Southern dynasty', body and soul theory was divided into two. First of all, body and soul of 'Heng Cun' might be harmonized, however, that was not perfectly put together. Because, after human death, even if the body of human might be existed, the soul left elsewhere but always stayed around us. The body was the soul which meant that the soul was to the nature of the body and the body was to the usage of soul. Many philosophers insisted that nobody meant no soul according to 'Shen Bu Mie Run' and 'Shen Mie Run'which was the main topic as an academic argument in those days. Finally, during Dong-Jin dynasty covered the significance of Body and Soul theory and analyzed the influence into the history of the history philosophy in china.