• 부모자녀건강학회지
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• 제7권1호
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• pp.61-72
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• 2004

This study investigates the history and principles of Korean traditional Taekyo by literary research. Taekyo is compared with prenatal care of modern western medicine, and its principles turn out to be just as scientific. Suggestions are made for a nurse to apply Taekyo principles to nursing care. Traditional Taekyo is an antenatal training which emphasizes how an expectant mother should carry herself (behavior) and a frame of mind she should have (her attitude) in order to produce a child with sound mind and body, as well as good personality. Though Taekyo has been originated in China 2,800 years ago, it has been recorded comprehensively in Korea in a series of publications such as Taekyoshingi, and Kyuhapchongseo, and passed on in a various verbal transitions like Samtaedo, Oliltaedo, etc. Taekyo principles can be explained by yin and yang theory, quantum theory, chaos theory, fetal programming, and social support theory. Some part of Taekyo shares the same scientific ground with prenatal care advocated by modern nursing care for women, where it emphasizes the role of a father, and participation of the whole family in helping an expectant mother. Applying Taekyo principles to nursing care is being done through Taekyo programs, which combine traditional Taekyo with modern prenatal care, in classes for child birth and many pregnant women participate. On the other hand, some internet Taekyo programs appear to be rather distorted and overzealous. A nurse has a responsibility to present a guideline and to monitor internet sites, so that pregnant women can understand the correct concept of traditional Taekyo before they practice it.

• 동의신경정신과학회지
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• 제12궈1호
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• pp.3-10
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• 2001

Psychology and esters medicine are congenital therapeutic partners. they are closer in concept and practice to each other than either is to the principles of western science and medicine. Estern medicine, like most psychotherapies, is concerned with an individual's unique physical and emotional state. The aim of this study is to review Ii-Geug-Byun-Qi(移精變氣療法) therapy which is one of the psychotherapies in estern medicine. We studied few representative books which are about in estern medicine and also studied some clinical case reports on psychotherapies by estern medicine therapy, specially about Ii-Geug-Byun-Qi(移精變氣療法) therapy. Generally we understood Chukyoo(祝由) is the eldest psychological therapy which is based on Shamanism and controlled by Shaman as a doctor. and it is similar to simple psychoanalysis in western medicine. The psychologic therapy of Ii-Geug-Byun-Qi (移精變氣療法) is typical estem medicine psychologic therapy since the principle of estern medice had built like Hwang-Chi-Nei-Ching(黃帝內經). The meaning. of Ii-Geug-Byun-Qi(移精變氣療法) therapy is holistic psychologic therapy which are based on the harmony of mind and body. The practical method of Ii-Geug-Byun-Qi(移精變氣療法) are to refresh patient's emotional condition, like ventilaltion. The second healing method of Ii-Geug-Byun-Qi(移精變氣療法) is persuasion by dialogue. The third method is to clear patient's doubt by explainning of some qutestions. Therefore, the indication of Ii-Geug-Byun-Qi(移精變氣療法) therapy are psychosomatic disease or psychogenic problems. In conclusion, I suggest that the Ii-Geug-Byun-Qi(移精變氣療法) therapy could be powerfully adopt to prevent or treat lots of disease which is related with mind and body induced by stressor.

• 동의신경정신과학회지
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• 제9궈1호
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• pp.83-99
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• 1998

After we looked back on the process western psychotherapy, and consider current meaning and necessity of buddhism. we concluded as follows 1. We can apply buddhism to psychotherapy in terms of oriental medicine. Especially buddhism with long history in the orient has similarity with oriental medicine and common cultural background. therefore it will be useful especially to koreans 2. Whereas buddhism's object is Nirvana, that of medicine is to return to the above view. to apply various methodologies of buddhism to psychology of oriental medicine you must select useful parts and drop others 3. Whereas buddhism centers on human mind, oriental medicine wholly describes body and mind without separation, buddhism put stress on inside of consciousness and oriental medicine put stress on revealing process 4. It is difficult to combine buddhism to oriental medicine theoretically. In combining it is easier to accept buddhism practically rather than theoretically 5. To apply buddhism clinically we have to modify buddhism to modern societies and to research and discussion to combine it to the system of oriental medicine

• 사상체질의학회지
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• 제16권2호
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• pp.1-16
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• 2004

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

• 한국의사학회지
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• 제34권2호
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• pp.11-23
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• 2021

In this study, we examine Cho Heon-yeong's medical theory about neurasthenia by looking at the contents and prescriptions of 『Neurasthenia Treatment (神經衰弱症治療法)』. Discourse about neurasthenia caused many problems in Joseon society during Japanese colonial period. This book consists of fist volume about general summary, second volume about treatment and prescription list. Cho Heon-yeong's theory in this book has following characteristics. First, eclecticism of Korean Medicine and Western medicine appears in the reinterpretation of Western medicine diseases and the acceptance of some Western medical theories and treatments. Second, the Korean medical disease name of neurasthenia is 'Simgizeung (心氣證)' for relevance with seven emotions (七情) and mind (神). Third, he evaluates neurasthenia as not a dangerous and incurable disease, but rather a positive phenomena of the mind and body. Fourth, he treated neurastenia by compromising dispersion (解鬱) and invigoration (補虛).

• 동의신경정신과학회지
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• 제11권2호
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• pp.201-214
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• 2000

1. Essence and Spirit of association go well embodiment of mind goes well.2. Being component part by Three Valuable Properties of human body that is Essence, Vital force and Spirit, Cause that disease results is something wrong of Essence, Vital force and Spirit.3. Essence. Vital force and Spirit cycle that see in Doga is that circulate through intermediate of saliva.4. Morality curative means getting stability of mind as removing greed and it is that disease moves backward then naturally.5. Fantasy and uneasiness about the future is cause of disease of mind.

• Korean Journal of Acupuncture
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• 제39권2호
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• pp.68-69
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• 2022

• 동의신경정신과학회지
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• 제32권3호
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• pp.207-217
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• 2021

Objectives: The objective of this study was to perform a scoping review to describe clinical study trends on Qigong in order to identify further directions of Qigong in Korean medicine. Methods: Under the Arksey and O'Malley methodological framework, PubMed was searched to identify articles published from January 1, 2019 to June 28, 2021. A total of 224 articles were retrieved. Results were systematically filtered by two independent reviewers based on inclusion/exclusion criteria. Publication information, disease, intervention and research results of a total of 153 articles were extracted and analyzed. Results: Asia had the largest number of Qigong studies (82 studies, 65%). Most research studies were conducted in the academic field of Medicine (n=109, 86.5%), including Complementary and Alternative Medicine (n=35), Medicine (miscellaneous) (n=15), and Oncology (n=15). Based on ICD-10 classification, Mental and Behavioral Disorder (n=25, 19.8%) was the most frequently analyzed decease, followed by Neoplasm (n=24) and Disease of the Nervous system (n=12). Almost half of all studies were Systematic Reviews. RCTs only accounted for 25.4%. Interventions were very diverse and inconsistent. Sixty (47.6%) studies analyzed Qigong as a single intervention. In 66 cases, Qigong was analyzed as part of a large category such as Mind-Body intervention. Most studies designed a Donggong (動功) program. The age of the population was relatively high as 47.1% of all studies were conducted on middle aged or older adults. Conclusions: These findings suggest that further standardized research on Qigong, especially Junggong (靜功), needs to be conducted by developing research protocols and practice programs to verify effects of Qigong and utilize Qigong as a medical intervention in Korean Medicine.

• 동의신경정신과학회지
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• 제8권1호
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• pp.111-125
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• 1997

This study was done in order to investigate Oriental Medicine's meaning on stress, the stress is due to animal experiments.Methods:This research was done by animal experiments's results based on 41 animal experiment treatises carried out by 24 prescriptions about stress control. Each experiments were compared with same conditions, minimizing the experiments differences. The results were analyzed by p-value and Increas e·Decrease percentage of experiments result's numerical value. Results:1. Inquire into frequency in use of each stress stimulus and measuring items, the restriction stimulus stress and measuring the content of catecholamines are numerous.2. Significance of stress stimuluses based on experments's results is good by restriction stimulus.3. Oriental Medicine's meaning for stress is pathological phenomenon of Seven Emotion(七情). Stagnant the Energy(氣鬱), the Fire(火), Dam(痰), Lack of the general Blood thing(血虛), and reaction of an individual body.4. Inguire into the effects of frequency in use of experiments's Herb drugs, Herb Drugs of Tonifing the general Blood thing depend on stabilized Mind(補血安神), Circulated the Energy and Digest(理氣消導), Tonifing the general Blood thing(補血), Clearing the Mind(淸心), Removing the Dam(祛痰) are numerous.5. From a Sasang Medical point of view, experimental use of Herb Drugs are Soeum-in(少陰人) Herb Drugs are numerous.According to above results, it is considered that Herb Drugs of Tonifing the general Blood thing depend on stabilized Mind(補血安神), Circulated the Energy and Digest(理氣消導), Tonifing the general Blood thing(補血), Clearing the Mind(淸心), Removing the Dam(祛淡), and Soeum-in(少陰人) Herb Drugs are used to prevent stress and related diseases.

• 동의생리병리학회지
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• 제20권4호
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.