• 대한간호학회지
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• 제24권2호
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• 지역사회간호학회지
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• 제12권3호
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• pp.680-695
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• 2001

The purpose of this study was to provide basic data for developing nursing intervention for middle-aged women. This study identified health status, family functionality and spousal relationship and analyzed relationship between individual characteristics and family functionality/ spousal relationship. The subjects, of this study were 1.723 women from 45 to 55 years of age, who lived in J city. Data were analyzed using percentages, means, t-tests, ANOVA and Pearson's correlation coefficients with the SPSS statistical program. The results of the study were as follow: 1. The rate of women who perceived themselves to be healthy was 36.6%, those who did not was 30.8%. The most frequent health problem was a disease of the skeletal system (13.2%). 2. The mean score of family functionality was $3.25{\pm}.60$, with cohesion score of $3.58{\pm}.66$ and adaptability score of $2.99{\pm}.63$. 3. The mean score of total spousal relationship was $3.22{\pm}.42$; the relationship with in-laws was 3.78; sexual relationship, 3.74; life style, 3.44; and recreational activity. 3.39. 4. The women who experienced menopause perceived themselves to be unhealthier than those who did not. 5. Healthy women had a high score at total spousal relationship. personality of spouse. life style, recreational activity, and children's influence. 6. The women from 40 to 50 years of age. and women who graduated from middle or high school and had medium economic status showed a high score in family functionality. There was no correlation between family functionality and experience of the menopause. 7. Lower aged women were not good in personality of spouse (p<.05), sexual relationship (p<.05), and relationship with relatives (p<.05), Inexperienced women's menopause was influenced by their children (p<.05), Women who graduated from middle or high school (p<.001) and had medium economic status (p<.05) showed a high score in spousal relationship. 8. The higher the family functionality score. the higher spousal relationship. score (p<.001): love and communication (p<.001), personality of husband (p<.05), and religion (p<.001). relationship with relatives (p<.05), but the lower the score of recreational activity (p<.05), and share of role (p<.001) in the spousal relationship. 9. In the family functionality, the higher the cohesion score. the higher was the adaptability score (p<.001). l) The higher the cohesion score, the higher were love and communication, personality of husband. life style. sexual relationship. and children's influence, but the lower were share of role in spousal relationship(p<.001). 2) The higher the adaptability score, the higher were love and communication, religion, but the lower were the personality of husband, life style. sexual relationship, recreational activity, relationship with relatives, share of role(p<.001), and children's influence in spousal relationship (p<.05). 10. Variables within the spousal relationship have relationships with other variables. 1) The higher the love and communication score. the higher personality of husband religion, life style, communication. relationship with relatives, and children s influence (p<.001). 2) The higher personality of husband life style sexual relationship. recreational activity, relationship with relatives, share of role, and children's influence (p<.001). 3) The higher the religion score, the lower the recreational activity score (p<.05). 4) The higher the life style, the higher were the sexual relationship, recreational activity. relationship with relatives. share of role, and children's influence (p<.001). 5) The higher the sexual relationship score. the higher were recreational activity. relationship with relatives, share of role. and children's influence (p<.001). 6) The higher the recreational activity, the relationship with relatives, share of role. and children's influence (p<.001). 7) The higher the relationship with relatives, the higher were the share of role. the higher children's influence (p<.001). In conclusion. the spousal relationship was not good in unhealthy women, and the family functionality was related with the age of women and educational level. Also the spousal relationship was related with the age of women, personality of husband, sexual relationship. relationship with relatives by marriage and influence of sons and daughters. Menopause was related with spousal relationship, not related with family functionality. And the family functionality not related with perceived health status. but was correlated with spousal relationship. Therefore, the health management program for middle-aged woman should take place before menopause and must be based on promoting the family functionality and spousal relationship as well as physical health.

• 한국치위생학회지
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• 제4권1호
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• pp.105-117
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• 2004

The purpose of this study was to examine the effect of aroma therapy on anxiety and pain before and after tooth extraction. The subjects in this study were 60 patients who felt severe anxiety and pain due to tooth extraction. The experiment was conducted from January through March, 2004, by organizing an experimental group and a control group with 30 patients each. The experimental group was asked to keep wearing lavender-containing necklaces from two days before tooth extraction to inhale lavender, and no such an action was taken to the control group. The collected data were analyzed with SPSS 10.0 program to obtain statistical data. and ${\times}2$ test and t-test were implemented. The findings of this study were as follows: 1. Regarding whether or not the experimental and control groups were homogeneous, men outnumbered women, and the largest number of the patients were in their 30s. Those who were married were more than the others who were unmarried in number, and those who lived with their spouses under the same roof together outnumbered the others who didn't, as the rate of the former stood at 65 percent in the experimental group and 86.4 percent in the control group. They expressed high satisfaction at their spouses, since 45 percent of the experimental group and 31 percent of the control group did it, but the difference between them and those who were unsatisfied was insignificant (pE0.347). By occupation, the largest number of people in the experimental group, which numbered 16.7 percent, were self-employed, and lots of patients in the control group were government workers. As for blood type, type A was most prevailing, which recorded 43.3 percent. By religion, 43 percent of the experimental group had no religion, whereas 36.7 percent of the control group were Christian. The most common monthly income ranged from 2 million to 2.5 million won. 2. There was little disparity in past pain experience between the two groups before aroma therapy was applied. The experimental group underwent more pain (6.15) than the control group (5.78), but the difference wasn't significant. The experimental group (90%) experienced more anxiety and fear than the control group(83%), but the difference was insignificant. This fact showed that there was little gap between the two groups in anxiety and fear caused by tooth extraction. Contrary to earlier expectation that pre-anxiety might not be the same. little significant difference was found. 3. After aroma therapy was applied, 50 percent of the experimental group and 23.3 percent of the control group suffered significantly less anxiety and fear about tooth extraction(${\times}2$=4.59, pE.05). And the experimental group exposed to aroma therapy was less nervous(3.0) than the control group(4.39), and the gap between the two was significant (t=13.37, pE.001). Therefore, aroma therapy had a good effect on alleviating their anxiety. During tooth extraction. 73.3 percent of the experimental group and 93.3 percent of the control group felt pain. The former group suffered Significantly less pain(${\times}2$=4.32, PE.05). Concerning the extent of pain, the experimental group(2.53) found it less painful to have their teeth extracted than the control group(5.50), and the gap between the two was significant(t=5.89, PE.05). 4. As to the effect of aroma therapy on alleviating anxiety or fear, the experimental group(33.3%) felt that aroma therapy let them more relieved. Every member of that group was willing to use aroma therapy again in the future, and 86.7 percent of that group perceived that aroma therapy made a difference to dental treatment. The experimental group responded to aroma therapy favorably, as every member of it had an intention to advise others to use that therapy.

• 대한공업교육학회지
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• 제44권1호
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• pp.23-51
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• 2019

이 연구의 목적은 특성화고 학업중단자의 학업중단 이전의 생활, 학업중단의 원인과 과정, 학업중단 이후의 생활과 지원 등을 구명하는데 있었다. 이를 위하여 특성화고 학업중단자 10명과 2018년 12월 8일부터 23일까지 일대일 면담을 실시하였으며, 현상학적 연구방법을 이용하여 분석하였다. 연구결과 120개의 의미있는 진술을 추출하였으며, 이들을 31개의 주제로 범주화하였으며, 다시 이 주제들을 3개 영역의 10개 주제 묶음으로 유목화하였다. 연구결과를 통해 다음과 같은 결론을 얻었다. 첫째, 특성화고 학업중단자들은 재학 중 고단한 학교생활과 답답한 분위기 속에서 기대에 못미치는 교사의 지도와 틀에 박힌 수업을 받는 것에 힘들어하거나 비행경험과 심리적 어려움을 겪기도 하였다. 그리고 교우, 교사, 가족 관계가 좋은 학업중단자도 있었으나 그렇지 못한 학업중단자들은 원만하지 못한 관계로 인하여 힘들어 하였다. 둘째, 특성화고 학업중단자들은 다양한 원인으로 인하여 학업중단을 선택하였다. 특성화고 학업중단자들이 학업중단을 처음 생각한 시기는 매우 이른 경우도 있었으며, 학업중단 절차는 비교적 쉽게 진행되며, 그 과정에서 학업중단숙려제의 역할은 미미하였다. 그리고 특성화고 학업중단자들은 학교를 그만둘 때 개인에 따라 다양한 심정이었으며, 학업중단에 대해 만족하는 자도, 후회하거나 아쉬워하는 자도 있었으며, 학업중단으로 인해 스트레스를 받는 자도 있었다. 셋째, 특성화고 학업중단자들은 학업중단 이후 아르바이트나 검정고시 준비 등을 하며 열심히 생활하고 있었다. 그들은 학업중단 후 생활에서 긍정적인 변화를 겪었으며, 다양한 어려움과 부정적인 변화를 겪기도 하였다. 그리고 그들은 대부분 자기 나름의 목표를 가지고 있으며, 이를 위한 준비를 하고 있으며, 복교에 대한 성공기대는 낮았다. 또한, 그들은 주변이 학업중단을 이해해주고, 믿고 지켜봐주길 바랐다. 현재 학교 밖의 여러 기관에서 특성화고 학업중단자들을 위한 지원이 이루어지고 있으며, 그들을 위해 다양한 정보 제공, 직업체험 활동, 상담 복지 등에 관한 실질적인 지원이 필요하다.

• 심성연구
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• 제32권2호
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• pp.122-168
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• 2017

한국 민담 <외쪽이>를 분석심리학의 관점에서 해석하였다. <외쪽이> 민담은 전국적으로 분포되어 있으며, 인도와 아프리카에 유화가 있다. 대상 민담을 보면 아이를 낳지 못하는 부인이 수태 음식 두 개 반을 먹고 온전한 아들 두 명과 팔도 하나, 다리도 하나, 눈도 하나인 반쪽 아들을 낳았다. 형들은 과거 보러갈 때 외쪽이가 따라오는 것을 싫어해서 바위와 나무에 묶어 놓지만, 외쪽이는 힘이 세서 쑥 뽑아서 집의 뜰에 가져다 놓았다. 형들은 외쪽이를 칡으로 묶어서 호랑이 앞에 던져 놓지만 외쪽이는 호랑이와 칡 끊기 내기에서 이겨 호랑이 가죽을 벗겨 돌아온다. 호랑이 가죽을 탐낸 숙소 주인과 장기 내기에서 이겨 주인의 딸을 데려오기로 하고 노끈과 북, 벼룩, 빈대를 가지고 가서 주인집 사람들을 곯려주고 처녀를 데려와서 잘 살았다는 이야기이다. 아이를 낳지 못하는 부인이 부처에게 비는 제시부는 창조성이 고갈된 의식의 한계 상황에서 의식의 자아가 무의식에 겸허한 태도를 취하며 정신의 자발적 활동을 기다리는 태도이다. 하얀 영감이 와서 고기 세 마리를 주는데 고양이가 와서 반 마리를 먹어서 부인은 고기를 두 마리와 반 마리만 먹고 온전한 아들 둘과 막내 아들 외쪽이를 낳는다. 노현자 상으로 나타난 정신(Geist)과 고양이로 나타난 동물적 본성이 작용하여 무의식에서 낯설고 새로운 형상을 지닌 정신적 내용이 생성되었다. 반쪽 존재는 전 세계적으로 나타나는 원형상으로 많은 문화에서 신과 정령이 반쪽만 있는 모습으로 그려진다. 창조 신화에서 반쪽 존재는 생식 능력이 없지만, 죽지 않고 불멸한다고 전해진다. 인도네시아와 아프리카의 설화에서는 반쪽으로 태어난 소년이 하늘나라에 가서 자신의 반쪽을 만나 합쳐져서 온전한 몸이 된다. 반쪽 정령이 인간에게 해로운 경우도 있지만, 반쪽만 있는 새, 닭, 정령이 인간에게 도움을 주는 이야기도 있다. 반쪽 존재는 하늘에서 곡식을 훔쳐 오거나 대나무를 다루는 방법을 배워 오는 문화영웅이다. 반쪽 존재가 나중에 온전한 몸이 되는 이야기도 있지만, 대상 민담과 대부분의 유화에서는 이야기의 결말까지 반쪽 형상이 그대로 유지된다. 외쪽이는 무의식에서 태어난 정신적 체험의 상징이다. 형들이 외쪽이를 싫어하는 것에서 보이듯이 무의식의 내용은 처음에는 이상하고 기괴하게 보일 수 있으며 집단적 의식은 무의식의 내용을 받아들이지 않으려 하지만 새로운 정신은 영향력을 행사하며 의식의 태도를 변화시킬 수 있다. 외쪽이는 호랑이를 퇴치하고 호랑이 가죽을 벗겨 오는데 호랑이는 집어 삼키려는 무의식이며 집단적 무의식의 부정적 모성 원형으로 무의식을 의식화하는 과정에서 극복해야 할 괴물이다. 숙소 주인의 딸을 데려올 때 외쪽이는 떨어져 있는 것을 연결해 주는 끈과 음악과 무속에 쓰이는 악기, 하찮아 보이는 벌레를 들고 가서 점잖은 척 하는 사람들을 놀려주는 동시에 활기와 창조성을 가져다준다. 외쪽이는 트릭스터로서 유교적 신분 사회였던 우리 사회의 집단적 의식을 보상하는 역할을 했다고 보여진다. 외쪽이는 비정상적인 것으로 보이지만 우리가 잘 알지 못하는 세상 혹은 존재와 연결되어 있고, 어려움이 있을 때 도움을 주며 그전에 없던 것을 가져다 주는 문화 영웅이기도 한 정신적 내용으로 집단적 무의식에 존재하며 점차 드러날 심성이다.

• 대한한의학원전학회지
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• 제20권4호
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• pp.91-117
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• 2007

Through a simple study of the medical classics in the '$\bar{A}yurveda$', we have summarized them as follows. 1) Traditional Indian medicine started in the Ganges river area at about 1500 B. C. E. and traces of medical science can be found in the "Rigveda" and "Atharvaveda". 2) The "Charaka" and "$Su\acute{s}hruta$(妙聞集)", ancient texts from India, are not the work of one person, but the result of the work and errors of different doctors and philosophers. Due to the lack of historical records, the time of Charaka or $Su\acute{s}hruta$(妙聞)s' lives are not exactly known. So the completion of the "Charaka" is estimated at 1st${\sim}$2nd century C. E. in northwestern India, and the "$Su\acute{s}hruta$" is estimated to have been completed in 3rd${\sim}$4th century C. E. in central India. Also, the "Charaka" contains details on internal medicine, while the "$Su\acute{s}hruta$" contains more details on surgery by comparison. 3) '$V\bar{a}gbhata$', one of the revered Vriddha Trayi(triad of the ancients, 三醫聖) of the '$\bar{A}yurveda$', lived and worked in about the 7th century and wrote the "$A\d{s}\d{t}\bar{a}nga$ $A\d{s}\d{t}\bar{a}nga$ $h\d{r}daya$ $sa\d{m}hit\bar{a}$ $samhit\bar{a}$(八支集)" and "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$(八心集)", where he tried to compromise and unify the "Charaka" and "$Su\acute{s}hruta$". The "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$" was translated into Tibetan and Arabic at about the 8th${\sim}$9th century, and if we generalize the medicinal plants recorded in each the "Charaka", "$Su\acute{s}hruta$" and the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", there are 240, 370, 240 types each. 4) The 'Madhava' focused on one of the subjects of Indian medicine, '$Nid\bar{a}na$' ie meaning "the cause of diseases(病因論)", and in one of the copies found by Bower in 4th century C. E. we can see that it uses prescriptions from the "BuHaLaJi(布哈拉集)", "Charaka", "$Su\acute{s}hruta$". 5) According to the "Charaka", there were 8 branches of ancient medicine in India : treatment of the body(kayacikitsa), special surgery(salakya), removal of alien substances(salyapahartka), treatment of poison or mis-combined medicines(visagaravairodhikaprasamana), the study of ghosts(bhutavidya), pediatrics(kaumarabhrtya), perennial youth and long life(rasayana), and the strengthening of the essence of the body(vajikarana). 6) The '$\bar{A}yurveda$', which originated from ancient experience, was recorded in Sanskrit, which was a theorization of knowledge, and also was written in verses to make memorizing easy, and made medicine the exclusive possession of the Brahmin. The first annotations were 1060 for the "Charaka", 1200 for the "$Su\acute{s}hruta$", 1150 for the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", and 1100 for the "$Nid\bar{a}na$", The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$", and the palpation of the pulse for diagnosing in the '$\bar{A}yurveda$' and 'XiZhang(西藏)' medicine are similar to TCM's pulse diagnostics. The coexistence with Arabian 'Unani' medicine, compromise with western medicine and the reactionism trend restored the '$\bar{A}yurveda$' today. 7) The "Charaka" is a book inclined to internal medicine that investigates the origin of human disease which used the dualism of the 'Samkhya', the natural philosophy of the 'Vaisesika' and the logic of the 'Nyaya' in medical theories, and its structure has 16 syllables per line, 2 lines per poem and is recorded in poetry and prose. Also, the "Charaka" can be summarized into the introduction, cause, judgement, body, sensory organs, treatment, pharmaceuticals, and end, and can be seen as a work that strongly reflects the moral code of Brahmin and Aryans. 8) In extracting bloody pus, the "Charaka" introduces a 'sharp tool' bloodletting treatment, while the "$Su\scute{s}hruta$" introduces many surgical methods such as the use of gourd dippers, horns, sucking the blood with leeches. Also the "$Su\acute{s}hruta$" has 19 chapters specializing in ophthalmology, and shows 76 types of eye diseases and their treatments. 9) Since anatomy did not develop in Indian medicine, the inner structure of the human body was not well known. The only exception is 'GuXiangXue(骨相學)' which developed from 'Atharvaveda' times and the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$". In the "$A\d{s}\d{t}\bar{a}nga$ Sangraha $samhit\bar{a}$"'s 'ShenTiLun(身體論)' there is a thorough listing of the development of a child from pregnancy to birth. The '$\bar{A}yurveda$' is not just an ancient traditional medical system but is being called alternative medicine in the west because of its ability to supplement western medicine and, as its effects are being proved scientifically it is gaining attention worldwide. We would like to say that what we have researched is just a small fragment and a limited view, and would like to correct and supplement any insufficient parts through more research of new records.

• 동국한의학연구소논문집
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• 제10권
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• pp.119-145
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• 2008

Through a simple study of the medical classics in the '$\bar{A}yurveda$', we have summarized them as follows. 1) Traditional Indian medicine started in the Ganges river area at about 1500 B. C. E. and traces of medical science can be found in the "Rigveda" and "Atharvaveda". 2) The "Charaka(閣羅迦集)" and "$Su\acute{s}hruta$(妙聞集)", ancient texts from India, are not the work of one person, but the result of the work and errors of different doctors and philosophers. Due to the lack of historical records, the time of Charaka(閣羅迦) or $Su\acute{s}hruta$(妙聞)s' lives are not exactly known. So the completion of the "Charaka" is estimated at 1st$\sim$2nd century C. E. in northwestern India, and the "$Su\acute{s}hruta$" is estimated to have been completed in 3rd$\sim$4th century C. E. in central India. Also, the "Charaka" contains details on internal medicine, while the "$Su\acute{s}hruta$" contains more details on surgery by comparison. 3) '$V\bar{a}gbhata$', one of the revered Vriddha Trayi(triad of the ancients, 三醫聖) of the '$\bar{A}yurveda$', lived and worked in about the 7th century and wrote the "$Ast\bar{a}nga$ $Ast\bar{a}nga$ hrdaya $samhit\bar{a}$ $samhit\bar{a}$(八支集) and "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$(八心集)", where he tried to compromise and unify the "Charaka" and "$Su\acute{s}hruta$". The "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$" was translated into Tibetan and Arabic at about the 8th$\sim$9th century, and if we generalize the medicinal plants recorded in each the "Charaka", "$Su\acute{s}hruta$" and the "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$", there are 240, 370, 240 types each. 4) The 'Madhava' focused on one of the subjects of Indian medicine, '$Nid\bar{a}na$' ie meaning "the cause of diseases(病因論)", and in one of the copies found by Bower in 4th century C. E. we can see that it uses prescriptions from the "BuHaLaJi(布唅拉集)", "Charaka", "$Su\acute{s}hruta$". 5) According to the "Charaka", there were 8 branches of ancient medicine in India : treatment of the body(kayacikitsa), special surgery(salakya), removal of alien substances(salyapahartka), treatment of poison or mis-combined medicines(visagaravairodhikaprasamana), the study of ghosts(bhutavidya), pediatrics(kaumarabhrtya), perennial youth and long life(rasayana), and the strengthening of the essence of the body(vajikarana). 6) The '$\bar{A}yurveda$', which originated from ancient experience, was recorded in Sanskrit, which was a theorization of knowledge, and also was written in verses to make memorizing easy, and made medicine the exclusive possession of the Brahmin. The first annotations were 1060 for the "Charaka", 1200 for the "$Su\acute{s}hruta$", 1150 for the "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$", and 1100 for the "$Nid\bar{a}na$". The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$", and the palpation of the pulse for diagnosing in the '$\bar{A}yurveda$' and 'XiZhang(西藏)' medicine are similar to TCM's pulse diagnostics. The coexistence with Arabian 'Unani' medicine, compromise with western medicine and the reactionism trend restored the '$\bar{A}yurveda$' today. 7) The "Charaka" is a book inclined to internal medicine that investigates the origin of human disease which used the dualism of the 'Samkhya', the natural philosophy of the 'Vaisesika' and the logic of the 'Nyaya' in medical theories, and its structure has 16 syllables per line, 2 lines per poem and is recorded in poetry and prose. Also, the "Charaka" can be summarized into the introduction, cause, judgement, body, sensory organs, treatment, pharmaceuticals, and end, and can be seen as a work that strongly reflects the moral code of Brahmin and Aryans. 8) In extracting bloody pus, the "Charaka" introduces a 'sharp tool' bloodletting treatment, while the "$Su\acute{s}hruta$" introduces many surgical methods such as the use of gourd dippers, horns, sucking the blood with leeches. Also the "$Su\acute{s}hruta$" has 19 chapters specializing in ophthalmology, and shows 76 types of eye diseases and their treatments. 9) Since anatomy did not develop in Indian medicine, the inner structure of the human body was not well known. The only exception is 'GuXiangXue(骨相學)' which developed from 'Atharvaveda' times and the "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$". In the "$Ast\bar{a}nga$ Sangraha $samhit\bar{a}$"'s 'ShenTiLun(身體論)' there is a thorough listing of the development of a child from pregnancy to birth. The '$\bar{A}yurveda$' is not just an ancient traditional medical system but is being called alternative medicine in the west because of its ability to supplement western medicine and, as its effects are being proved scientifically it is gaining attention worldwide. We would like to say that what we have researched is just a small fragment and a limited view, and would like to correct and supplement any insufficient parts through more research of new records.