• Journal of the Korean Institute of Oriental Medical Informatics
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• v.16 no.1
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• pp.135-139
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• 2010

Quotations in "Dongeuibogam" are originated from books of Oriental Medicine. Those are exactly same with original books. However, some quotations are not in same comparing to original books. Authors are in concerns that the original sentences which are quoted in "Dongeuibogam" are how different and how similar or same, with comparing methods between them. As a result, we could find out original sentences in original books and we could make comparison between those and quotations of chapter of bone in "Wehyungpyun", "Dongeuibogam". Also we could get explanations of qoutations' accuracies.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.304-327
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• 2000

This report is closely related to ${\ulcorner}$Simple question Five Qi Anouncement${\lrcorner}$ that you shouldn't take a Hot Taste excessively in case of Qi pathology because a Hot Taste runs to Qi, you shouldn't take a Salty Taste excessively in case of Blood pathology because a Salty Taste runs to Blood, you shouldn't take a Bitter Taste excessively in case of Bone pathology because a Bitter Taste runs to Bone, you shouldn't take a Sweet Taste excessively in case of muscles pathology because a Sweet Taste runs to Muscles, you shouldn't take a Sour Taste excessively in case of Sinews pathology because a Sour Taste runs to Sinews. Also the report mainly describes to relations between Five Tastes and BloodVessel-Organs of human body, to pathological change of a Five Tastes' one-sided diet or taking too much, and to various disease caused by that. And the section is called 'An Essay on Five Tastes', that Five Tastes of food and medicines could make human body either healthy or damaged so you should be careful. This report is divided into two chapter, the first chapter presents to specific diseases according to runnings of Five Tastes, the second chapter shows the pathological process how the human body would change and what kind of disease attacts human body as result of taking Five Tastes. So this section is important remarkably as a viewpoint of food and medicines.

• The Journal of Korean Medical History
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• v.25 no.2
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• pp.29-47
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• 2012

The Chimgeumdongin(鍼金銅人) is a Acupuncture Bronze Man that casted by Choe Cheonyak(崔天若) the meister and directed by O Jicheol(吳志哲) the royal chief acupuncture doctor of Chosen dynasty(朝鮮) in 1741. Choe Cheonyak casted the Chimgeumdongin at least 12 parts. After welding the parts, engrave the names of acupuncture point on it. It is suggested that there maybe one or more Wooden Acupuncture Man that remedy mistakes for a longtime before 1741. This became a prototype of Chimgeumdongin. The contents of Chimgeumdongin's acupuncture points are equal to which was recited by royal acupuncture doctors for hundreds years. Chimgeumdongin rigorously apply the bone proportional unit measurement of . and the range of error was between 0.01cm~1.67cm. Specially, they made it's head 1.34 times bigger, by long experience. Accoding to , the Chimgeumdongin was used for training inexperienced royal acupuncture doctors. As shown above, the Chimgeumdongin could be represents standard acupuncture technology of Chosen dynasty.

• Journal of the Korean Association of Oral and Maxillofacial Surgeons
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• v.33 no.4
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• pp.297-306
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• 2007

Distraction osteogenesis was pioneered by Ilizarov in the treatment of injured extremities. Its subsequent application to Oral and Maxillofacial Surgery has opened a new chapter in the treatment of facial deformity. Careful monitoring of the period of distraction and consolidation of the callus is important and has been well described. Complications, such as infection, haematoma and premature ossification, are difficult to diagnose and can compromise the outcome after the surgery. Too slow rate of distraction results in premature fusion of cortices and too rapid information of bone 'cyst' within the callus distraction. I experienced 2 patients of congenital unilateral mandibular hypoplasia, so called Hemifacial Microsomia. After distraction surgery, I evaluated callus formation of mandibular distraction with Ultrasound Sonography during distraction and consolidation period. Plain radiography, although it enables accurate measurement of the distraction gap, did not give sufficient detail to allow assessment of early stages of bone formation, But, ultrasound monitoring could enable continuous monitoring of the distraction gap without exposure to ionizing radiation and allow detection of fine detail, which may influence manipulation of the callus.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.4
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• pp.982-989
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• 2004

The following is the conclusion drawn from a review on the clinical cases cured by Jaeumkangwha-tang in perspective of Hyungsang medicine. Jaeumkangwha-tang originated from the modified Jibaiksamul-tang in 'Manbyunghuichun(萬病回春)' and applied to the diseases induced by flaming fire due to deficiency of Yin. In 'Donguibogam', there are two kinds of Jaeumkangwha-tang. One in the chapter of kidney is mainly prescribed to replenish the Jung of kidney and applicable to the cases with configuration and symptom of kidney along with fire. The other one in the chapter of fire is applied to the symptoms of flaming fire due to deficiency of Yin. The characteristics of the patients treated by Jaeumkangwha-tang from the viewpoint of Hyungsang medicine can be classified as follows : ① configuration: Dam type, Shin type, inverted triangular type(:天垂象), bird type, round eyes, thin lips, slender waist, thin leg, pretty face, sparkling eyes, prominent upper lip and upward eyes and nose. ② color : dark red complexion, red cheek bone, red lips and red glabella. ③ pulse : fine and fast pulse and pulsation on the Chuk(尺) in man and so forth. ④ symptoms: agility, talkativeness, pimpled face, crooked back, weakness to the heat of summer, light eating, timidity, blood-shot eyes, night sweat, cough, abundant phlegm, hemoptysis, bloody spittle, enervation, emaciation, back pain, flaccidity of lower limbs, involuntary emission, nocturnal emission, heat sensation in the chest palms and soles, anger, flush on cheek bone, red lips and dry mouth, reddish tongue, stiff excrement, scanty yellow urine, etc.

• Journal of Korean Medical classics
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• v.33 no.2
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• pp.61-76
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• 2020

Objectives : To study the pediatric contents in the 『Maijing』, the most comprehensive compilation of pulse theory. Methods : First, the original meaning was understood comprehensively through careful translation of the original text. Next, the original texts from which 『Maijing』 quoted certain verses were traced. Then, contents of 『Maijing』 were analyzed through comparison with contents from later period texts such as 『Beijiqianjinyaofang』, 『Zhubingyuanhoulun』, 『Xiaoeryaozhengzhijue』, 『Zhengzhizhunsheng』. Results : The study of pediatric contents of Wangshuhe's 『Maijing·Chapter9·Determining Pediatric Diseases 9th』 revealed that he set the standards of 'normal pulse' in terms of number of pulsation and pulse xiang[脈象] differently for children compared to adults. He summarized the most common disease patterns to be wind epilepsy[風癎], indigestion of breast milk[乳不消], and fright seizure[客忤氣], and described the pulses that reflected these conditions's physical characteristics. He also described the pulse and symptom patterns of 'growth fever[變蒸]' and 'heat in bone part[骨間有熱]' based on his observation, which contents were quoted and developed in 『Zhubingyuanhoulun』 and 『Xiaoeryaozhengzhijue』. For other miscellaneous pediatric conditions, he quoted prior texts such as 『Lingshu』 while adding words or making modifications to better reflect characteristics of children based on his observations in clinical pediatrics. Conclusions : It is concluded that 『Maijing·Chapter9·Determining Pediatric Diseases 9th』 not only describes pulse diagnostics but reflects in its contents pediatric theories and clinical knowledge of the Jin(晉)period, which affected pediatrics development of following periods.

• The Journal of Korean Medical History
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• v.32 no.2
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• pp.51-59
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• 2019

All Deficiency section (諸虛門) in Euibangyoochui (醫方類聚), fills volumes 143-154 of Euibangyoochui's 266 volumes. In it, diverse and meaningful concepts such as Consumptive Disease (虛勞) and Fatigue Due to Overexertion (勞倦) are introduced to describe deficiency-oriented diseases. Before the 10th century, there are classified into six categories: muscle exhaustion, pulse exhaustion, flush exhaustion, Qi exhaustion, essence exhaustion, bone exhaustion, and prescribing treatments for treating diseases corresponding to each exhaustion. As medical knowledge was integrated through the medical books compiled by the government, awareness of Consumptive Disease was advanced to clarify the concept of pathways. The Confucian doctors have led to changes in recognition of the cause of the Consumptive Disease from damage of human factors to an internal problem. It can be seen that the classification of hurdles has become more diverse just before the outbreak of Euibangyoochui and that they include various diseases.

• Journal of Korean Philosophical Society
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• v.143
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• pp.267-290
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• 2017

At the end of the 'observing reason' of the chapter of 'the Reason' in Hegel's PhdG, reads that 'Spirit is a bone' and it is an 'infinite judgement'. We will concentrate on the following problems to clarify the meaning of this infinite judgement. First, this paper introduces the various interpretations on the meaning of the 'Spirit is a bone' and makes a comparative investigation of that problem. If we do not examine the various interpretations, there may be the probability of arbitrary interpretation of this judgement. Second, we will discern the difference between Kant's and Hegel's interpretations with regard to the meaning of the infinite judgement. Hegel obviously understands the content more than the meaning of Kant's forms of infinite judgement (S is not-P). If we do not explicate the reason which Hegel expands beyond the form to the content, it is difficult to understand the meaning which Hegel has said on it. With regard to this, we do not restrict our study to the PhdG. We also refer to the meaning of the infinite judgement on 'the judgement of Dasein' in Hegel's small and large Logics. Third, We are going to explore the various interpretations concerning those problems. Above all, we note ${\check{Z}}i{\check{z}}ek^{\prime}s$ interpretation who relates it to Psychoanalysis. While examining ${\check{Z}}i{\check{z}}ek^{\prime}s$ interpretation, we expecially note how he can interpret it well.

• Journal of Haehwa Medicine
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• v.22 no.1
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• pp.23-36
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• 2013

J$\bar{i}$n ji$\acute{e}$(根結) has been recognized as one of a meridian pathway. If you want to study a defense qi(衛氣) and nutrient qi(營氣)'s nature, function and operation, you could find a relationship of J$\bar{i}$n ji$\acute{e}$(根結) and the defense qi(衛氣). We proposed that, especially, J$\bar{i}$n ji$\acute{e}$(根結) has got a close relationship with a operation of the defense qi(衛氣). The ji$\acute{e}$(結) of three yang(三陽) located in ears and eyes, that are a starting point of the defense qi(衛氣) operation in the daytime and a one of five sense organs(五官). Gin, Liu, Zou and Ru (根, 溜, 注, 入) of the three yang(三陽) distinguished between the three yang(三陽) in the extremities. and in the symptoms of a disease of the three yang(三陽) on the bolt - leaf - hanges(關闔樞) theory, Greater yang(太陽) is related to the skin and flesh, Yang brightness(陽明) is related to the flesh and Lesser yang(少陽) is related to the muscle or bone. These skin, flesh, muscle and bone belonged to the five bodies(五體). The five bodies(五體) have relationship with the defense qi(衛氣)'s operation and function part. The ji$\acute{e}$(結) of three yin(三陰) located in neck, chest and abdomen. If we could catched the concepts on the ji$\acute{e}$(結) of three yin(三陰) and The Gin, Liu, Zou, Ru and ji$\acute{e}$(根, 溜, 注, 入, 結) position of three yang(三陽) altogether, we could suggested the theory of the entire area completed in the surface of body. so the defense qi(衛氣)'s protecting function of the whole body surface is achieved. In the symptoms of a disease of the three yin(三陰)'s the bolt - leaf - hanges(關闔樞) theory, greater yin(太陰) and reverting yin(厥陰)'s symptoms indicates the defense qi(衛氣)'s main action of a chest and abdomen. And lesser yin(少陰)' symptoms is about a vessle, that is not to mention on the five bodies(五體) of the three yang(三陽)'s symptoms, so here is mentioned the relationship of the defense qi(衛氣) and the five bodies(五體) strengthened. In the "J$\bar{i}$n ji$\acute{e}$ chapter(根結編) of Lin Shu(靈樞)", as the meridians of the foot (足經) was described, except the meridians of the hand(手經), it is reasonable to infer that the defense qi (衛氣) is relevant to the meridians of the foot(足經) than the meridians of the hand(手經).