• Journal of Korean Medical classics
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• v.12 no.2
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• pp.16-53
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• 1999

On the viewpoint of Nae-Kyung and Ju-Yeok, the Seok-Kok's Pu-Yang-Non and other oriental medical doctor's Po-Eum-Eok-Yang, Pu-Yang-Eok-Eum theory which are on the basis of the Kun-Shin-Sang-Wha theory of Nae-Kyung and Myung-Mun theory of Nan-Kyung were compared and studied. The results were as follows : 1. Ju-Yeok and Nae-Kyung said the South is Fire. And explained it as the chief object of life activity by likening to king or saint. And said the North is Water. but didn't mentioned that there exists Fire. The activity of Kun-Wha is regarded as the the chief object of life activity and the Shin-Su can be vatalized by receiving the Shim-Kun-Wha. Therefore, the Seok-Kok's opinion that Shang-Wha is the Fire received by Shin-Su matchs the theory of Nae-Kyung and Nan-Kyung. 2. The Kidney(Shin) in Nae-Kyung means Puk-Bang- Han-Su(The North Cold Water) which has two characters, charging and discharging, ascending and descending. The paragrap "Kam-Ga-Seub(坎加習)" in Ju-Yeok means Puk-Bang-Su(The North Water) which also has two characters, charging and discharging, ascending and descending. The beginning and the end. And One Eum and Two Yang of Ri Sign of divination(離卦) cannot be divided into Su-Jang and Wha-Jang, the same as that, One Yang and Two Eum of Kam Sign of divination(坎卦) is Puk-Bang-Han-Su which cannot be divided into Shin and Myung-Mun. The theory of Choa-Shin-Woo-Myung-Mun of Nan-Kyung is the result that the Shin which has two characters is regarded as two organs. Therefore, from the viewpoint of Nae-Kyung and Ju-Yeok, the Seok-Kok's opinion that the Shin is the Puk-Bang-Han-Su which charges from the right and discharges to the left is more proper. 3. For the first time, the right kidney(Woo-Shin) defined as Myung-Mun in the Nan-Kyung and it is trailblazing theory which dosen't exist in the Nae-Kyung. But from the viewpoint of Nae-Kyung, Myung-Mun-Shang-Wha which some oriental medical doctors thought importantly is considered as Shim-Po which is in charge of the order of Shim(心命). 4. The rush of heat to the upper part(上熱) is raised by blind acting of Shang-Wha which exists in the lower part. This theory is on the basis of the Myung-Mun-Shang-Wha theory of Nan-Kyung. The theory that Wha is in the Shin(Kidney) doesn't exist and only the theory exists that the fever happens by the Kun-Wha not going down but ascending in the Nae-Kyung. Therefore the Shang-Wha blind acting theory of the lower part is not coincided with the theory of Nae-Kyung. 5. When the Vital power(陽氣) is blocked by bad tendencies(邪氣) like uncontrolled joy and anger or too much cold and heat etc, the trapped heat(鬱熱) or Ascending Shang-Wha apper, so Vital power itself cannot have blind activity or excess. Therefore, the theory of oriental medical doctors that the remaining vital power is the fire(氣有餘便是火) cannot be materialized. 6. On the basis of the Woo-Shin-Myung-Mun theroy, oriental medical doctors attached importance to Shin-Eum and Shin-Yang. So they emphasized on Ja-Eum-Gang-Wha or On-Bo-Shin-Yang for curing the Fire. Contrarily, On the viewpoint of siding with the vital power which is the Good and repressing the bad tendency which is the Bad, and another viewpoint that when the vital power which is Shim-Kun-Wha moves through the body consistently and fills up the body, then the enery and blood can be made, the Seok-Kok's theory is coincided with the theory of Nae-Kyung.

• Childhood Kidney Diseases
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• v.28 no.2
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• pp.66-73
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• 2024

Hematuria is the presence of blood in the urine and is classified as either gross hematuria or microscopic hematuria. There are many causes of hematuria, and the differential diagnosis depends on the presence or absence of comorbidities and whether it is glomerular or non-glomerular. When hematuria in children is symptomatic or persistent, an evaluation of the cause is essential. The causes of hematuria and basic approaches to its diagnosis are discussed in this review.

• Proceedings of the PSK Conference
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• 2002.10a
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• pp.385.1-385.1
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• 2002

Cordyceps has been used as a tonic for replenishing vital function in Chinese traditional medicines. As an attempt to obtain fundamental data for the kidney function, MeOH Ex. and its hexane. ethyl acetate, butanol and water fractions of cultivated Cordyceps pruinosa on mercuric chloride induced renal failure rats were investigated. Urin volume. blood parameters(urea nitrogen. uric acid. creatinine) and urinary electrolytes content (natrium. potassium. chloride) were determined. MeOH extract and butanol fraction showed diuretic effect. (omitted)

• Genomics & Informatics
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• v.15 no.1
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• pp.2-10
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• 2017

Early detection and proper management of kidney rejection are crucial for the long-term health of a transplant recipient. Recipients are normally monitored by serum creatinine measurement and sometimes with graft biopsies. Donor-derived cell-free deoxyribonucleic acid (cfDNA) in the recipient's plasma and/or urine may be a better indicator of acute rejection. We evaluated digital PCR (dPCR) as a system for monitoring graft status using single nucleotide polymorphism (SNP)-based detection of donor DNA in plasma or urine. We compared the detection abilities of the QX200, RainDrop, and QuantStudio 3D dPCR systems. The QX200 was the most accurate and sensitive. Plasma and/or urine samples were isolated from 34 kidney recipients at multiple time points after transplantation, and analyzed by dPCR using the QX200. We found that donor DNA was almost undetectable in plasma DNA samples, whereas a high percentage of donor DNA was measured in urine DNA samples, indicating that urine is a good source of cfDNA for patient monitoring. We found that at least 24% of the highly polymorphic SNPs used to identify individuals could also identify donor cfDNA in transplant patient samples. Our results further showed that autosomal, sex-specific, and mitochondrial SNPs were suitable markers for identifying donor cfDNA. Finally, we found that donor-derived cfDNA measurement by dPCR was not sufficient to predict a patient's clinical condition. Our results indicate that donor-derived cfDNA is not an accurate predictor of kidney status in kidney transplant patients.

• Journal of Oriental Neuropsychiatry
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• v.3 no.1
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• pp.3-24
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• 1992

This paper is aimed at finding out the clue to the medical solution to the pathological phenomena of the dehumanizing and demoralizing state of our society by centering around the Chiljeong that originates from Oriental Medicine, Sung Confucianism and Sa-sang Medicine(四象醫學). In these fields,the Chiljeong is based on the theory of Eum-yang and Viscera(陰陽.臟腑論) in Oriental Medicine, on the problems of good and evil in Sung Cunfucianism and on the theory of Sa-sang Visceral Localization(四象.臟局의 理論) in Sa-sang Medicine. The principles of geneation of Chiljeong : In case of Oriental Medicine, Sin(神) controls Chiljeong and of it is stored in five Viscera, it becomes Sin in the Heart, Hon(魂) in the Liver, Sa(思) in the Spleen, Bed-Woo(悲.憂) in the Lung, and Kyeong-Kong(驚.恐) in the Kidney. Then five Viscera react with outer stimuli or Sin, it gives off Chiljeong as Joy(from the Heart), Anger(from the Liver). Thought (from the Spleen), Anxiety and Sorrow(from the Lung) and Surprise and Fear(from the Kidney) In Sung Confucianism, Sim(心) comtrols Seong-jeong(性.情), and at the moment of that Sim gives off Jeong(情), it becomes good when the Li(理) gibes off itself and then Chi(氣) follows Li, or Chi gives off itself and is regulated optimally, out it becomes evil when Li cannot preside over Chi and then shaded by cloudy Chi. The pathology: If the Chiljeong exceeds one's capacity, the corresponding Vicsera will be damaged, and the Passions(喜.怒.哀.樂) that may harm to four types of constitution severly are the Joy and Pleasure(in Tae-eum-in 太陰人 and So-eum-in 少陰人) and Grief and Anger(in Tae-yang-in 太陽人 and So-yang-in 少陽人), so one should be alert on some passions by regrding his constitutional frailty. More over, because of the variations in Sa-sang Visceral Localyzatin there is various ability in human affairs, but as the clumsiness in human affairs may make him hurt by it, so one should be prevented from these passions and human affairs, that is flowing Joy and Participations(黨與) in Tae-yang-in, flowing Pleasure and Dwelings(居處) in So-yang-in, explosive Anger and Companies(交遇) in So-eum-in, explosive Grief and Affairs(事務) in Tae-eum-in. How to clutivate the human nature: The ulitmate purpose in Oriental Medicine is preserving Cheon-Jin(天眞), that is following the Tao(道) by making him be in harmony with the Chi(氣) of the Seasons and by living a simple life. In Sung Confucianism, the way preventing the lustful desire and preserving Cheon-li(天理) is to observate derectly the calm, original place of human nature with reverence, when Sim has nat given off itself yet, and when Sim has already given off, it also is to meditating on one's passion and thought that the principle of good should be researched on or the evil should be cut off according to it's being good or evil. Such like as these various aspects of research on the Chiljeong it will be helpful in understanding human nature by producing the various materials on it, moreover, by doing so, we can lead out appropriate solution on the confusions of judgement value and demoralization.

• Journal of Haehwa Medicine
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• v.15 no.2
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• pp.75-93
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• 2006

Chang San-roe re-explained the contents from the 30th question to the 47th question of "Nan Jing" which refered to the Chang-Pu and physiological theories as follows through the western theory which wss different from the tranditioonal chinese theory 1. "Nan Jing" refered to the circulation and the coming into being of Yeong-Wi. He denied that it was classified Yeong from Wi or Eum from Yang. 2. He denied that Sam-Cho was separated to three parts and the theory of "Sam-Cho is name only, not shape", using western medical theory. 3. He denied the view about "Left side is kidney, right side is Myung-Mun" because it was incorrect that kidney was separated to two parts which were Su and Hwa or Eum and Yang 4. Re-explaining the contents of "Nan Jing"- the portions of heart and lungs, the rising and falling of liver and lungs, the relationships of five viscera and sound color smell taste fluid, the relationships of five viscera and nine hole, the relationships of five viscera and O-Chu, the physiological difference of the old and the young owing to the deflection of Yeong-Wi Chi-Heol- he thought that viewing the human body using theory of Eum and Yang, Five elements(五行) was a far-fetched interpretation, so he denied the tranditional chinese theory which understood human body's organs, physiology, pathology. 5. He explained the contents of "Nan Jing"- the portions of the colon and the small intestines, the funtion of the six bowls, the corespondence of Chang-Pu, physical peculiarity of liver, the anatomical aspects which were the sizes, weights, volumes and shapes of the Chang-Pu and the alimentary canal, Chil-Chung-Mun, Pal-Hoe-Hyeolthrough western anatomy and physiology in detail.

• The Journal of Dong Guk Oriental Medicine
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• v.5
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• pp.79-95
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• 1996

When we see normal gait, gait cycle is seperated as stance phase and swing phase. It needs 6 determinant of gait of pelvic rotation, pelvic tilt, knee joint of stance phase, ankle and foot motion, ankle and knee motion, and pelvic movement to be accomplished. In addition, a joint and muscle action is accomplished biomechanically at the same time with its gait cycle. In oriental medicine, the relationships between chang-fu physiology and meridian physiology are summaried as follows ; ${\bullet}$ chang-fu physiology : Spleen manages the extremities. Liver manages soft tissues. Liver stores blood. Kidney stores essences. Kidney manages bones. ${\bullet}$ meridian physiology : The Leg Greater Yang Meridian and meridian soft tissues The Leg Yang-Myeong Meridian and meridian soft tissues The Leg Lesser Yang Meridian and meridian soft tissues The Leg Greater Yin Meridian and meridian soft tissues The Leg Lesser Yin Meridian and meridian soft tissues The Leg Absolute Yin Meridian and meridian soft tissues Especially, we can find out relations between in a "blood supplied feet can walk well" that explains "blood regulations and by liver nourishing effects"that is the closest concept of muscle. Abnormal gaits are due to three causes as following; first, physical defect secoud, pain third, nervous system or instability of muscle. In oriental medicine, we can know relationship in "atrophy, numbness, stroke, convulsion, muscular dystrophy of knee, rheumatoid arthritis, five causes of infantile growing defects, five causes of softening, sprain". Especially, atrophy is the most important symptom. Gait evaluation should be emphasized where a point can walk 8 feet to 10 feet considering stride width, stride length, the body weight center, stride number, flexion, extension, rotation of a joint as a standard factor. The point is we should find out something strange in a patient's side, front and back view. After that we should find out its cause as an index that we can observe abnormal findings in a joint and muscle.

• The Journal of the Society of Stroke on Korean Medicine
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• v.11 no.1
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• pp.61-69
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• 2010

Objective : To investigate the syndrome differentiation's types and herbal medicine of migraine through Chinese journals review Methods : Journal search was performed using the searching engine of China Academic Journal(CAJ) in China National Knowledge Infrastructure(CNKI) from January 2000 to November 2010. Searching key words were "migraine", "chinese traditional medicine" and "syndrome differentiation". We included all kinds type of journals that explained or referred definite syndrome differentiations. The methods of treatment and Herbal medications by syndrome differentiation in contents of finally selected journals were extracted and summarized. Results : Eighteen chinese journals were selected finally. Fifteen kinds of syndrome differentiations about migraine were investigated, which included blood stasis due to qi stagnation (氣滯血瘀) quoted 15 times, middle obstruction of phlegm-dampness (痰濕中阻) 11 times, liver yang transforming into wind (肝陽化風) 10 times, deficiency of qi and blood (氣血虧虛) 6 times, wind-cold invading 風寒侵襲 淸陽鬱遏 4 times, cold invading reverting yin (寒犯厥阴) 4 times, liver-kidney deficiency (肝腎虧虛) 3 times, liver qi depression and qi stagnation (肝鬱氣滯) 2 times, liver depression transforming into fires (肝鬱化火) 2 times, wind-fire of liver-gallbladder (肝膽風火) 3 times, intense stomach fire and heat (胃火熱盛) 2 times, insufficiency of blood deficiency (血虛不榮) 2 times, insufficiency of qi deficiency (氣虛不充) 2 times, insufficiency of kidney qi and sea of marrow deficiency (腎氣不足, 髓海空虛) 2 times, and qi depression due to wind invading (風邪侵襲, 氣鬱不宣) 2 times. Conclusion : We suggests the first choice of oriental treatment for migraine can be considered among syndrome differentiation's types of blood stasis due to qi stagnation, middle obstruction of phlegm-dampness, liver yang transforming into wind, deficiency of qi and blood, and cold invading reverting yin. further systematic study will be needed.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of the Korean Society of Food Science and Nutrition
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• v.16 no.2
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• pp.63-68
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• 1987

The effects of various levels of copper(Cu) intake on the concentrations of copper, iron (Fe) and 3inc(Zn) in rat tissues were studied in growing rats. For different groups the drinking water was supplemented with 0(control), 25, 50, 100 and 200ppm Cu(as copper sulphate) for 1 day respectively. All animal groups were fed with the control diet (Cu contents, 12.8%mg/kg diet) during the experiment. At the end of the 4 week experiment, body weight gain was slightly lower in the Cu supply groups than in control group. Liver and serum Cu were significantly higher in 50, 100 and 200ppm Cu of male and in 200ppm Cu of female than in control groups. Spleen Cu was significantly increased by the supplementation of Cu. Liver and heart Fe of male and heart Fe of female were increased by incresing supplementary Cu levels. In 50ppm Cu group, liver, spleen and kidney Fe of female increased but the others did not. Fe of tissues was different in male and female rats according to Cu levels supplied. Serum Zn of male and female was significantly lower in 50, 100 and 200ppm Cu groups than in control and 25ppm Cu groups. When supplemented with Cu levels there were no significant differences among groups for liver, kidney, spleen and heart Zn as well as heart and kidney Cu.