• The Journal of Korean Medical History
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• v.35 no.2
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• pp.83-88
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• 2022

In East Asian medicine, 'gihyeol(氣血)' and 'hyeolgi(血氣)' are basic terms that can be found everywhere. However, despite its importance, there is no clear definition of the terms. In this paper, we tried to distinguish between 'gihyeol(氣血)' and 'hyeolgi(血氣)' and looked at actual clinical examples that were judged to be consistent with this idea. The terms of East Asian medicine reflect its view of the human body and the origin of this view of the body can be seen as Han's theory of sensitivity. In addition, in East Asian medicine, the human body was understood as having a dualistic structure. Based on the theories of Asian medicine, energy can be understood as qi and blood. Therefore, 'gihyeol(氣血)' and 'hyeolgi(血氣)' are not similar or the same terms, but can be seen as terms to distinguish different internal flows of the human body. This organic view of the human body leads to the 'Hyeonggiron(形氣論)' of Donguibogam, and this 'Hyeonggiron(形氣論)' leads to the 'Hyeonggiron(形氣論)' of Hyungsang Medicine.

• Korean Journal of Oriental Medicine
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• v.13 no.2 s.20
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• pp.1-14
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• 2007

To overcome the limits of prevention and treatment against Diabetes Mellitus(DM) in Western medicine, there have been tendency finding solutions in traditional medicine based on Sogal. But Sogal had been so various concepts, classification and names. As a result there has been confusion in applying Sogal treatment to DM. So in order to clarify, it is necessary to study Sogal concepts and classification historically. The results of studying changes of Sogal concepts and classification are following : Untill AD 8 century, Sogal had not been only syndrome but also disease with throat and urinating difficulties. From 10c to 13c, Sogal had been divided three types in addition to the theories of internal organs, Samcho and complications. From 13c to 14c, the three types of Sogal theory was improved by various medical theory. But still Sogal covered the concepts of syndrome and disease. After 16c, in Chosun Dynasty. concepts of syndrome was eliminated and concepts of disease was strengthend by accounts on pathology, prognosis. complications and malignities. This tendeny was showed well in ${\ulcorner}DongEuiBoGam{\lrcorner}$ and connected to post doctors in Chosun. It was distiction with Chinese Traditional Medicine's view regarding Sogal as syndrome and disease as well, up to the present.

• Korean Journal of Acupuncture
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• v.23 no.2
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• pp.1-18
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• 2006

Objectives: The subject of this research is the catechism on medicine between the doctors of Joseon and Japan in the 18th century through Choson Delegation(朝鮮通信使 ). Methods: The author intended to review and analyze the contents of catechism related to Acupuncture and Moxibustion and determined the characteristics of Joseon and Japan ?s Acupuncture and Moxibustion. Results: At the time, Japanese doctors had a grasp on most theories of Acupuncture and Moxibustion and were very specialized clinically. They usually used filiform needles with various techniques, and already they had many different schools in practice. However, they wanted to know if their Acupuncture and Moxibustion skills were up to the international standard, especially to Joseon, whom they regarded as a country advanced in Acupuncture and Moxibustion. They wanted to com- pare and contrast their Acupuncture and Moxibustion with Joseon's. 18th century Joseon was high time for Acupuncture and Moxibustion. Various tools were used in surgery, and varieties of needles were used to stimulate acupuncture points. The development of tools evinces the precision of Joseon's Acupuncture and Moxibustion at the time. Also, comprehensive works such as DongUiBoGam(東醫寶鑑) and UiHaklpMun( 醫學入門) greatly influenced Acupuncture and Moxibustion. Because of this impact, it can be deduced that Acupuncture and Moxibustion emphasizing Jang(臟) and Bu(腑) organs and Internal Injury developed greatly. In addition, acupuncturist Holm(許任)'s fame continued from the 17th century into the 18th century, and his medical practice left a huge mark on not only Joseon but other eastern Asian countries as well. Conclusions: We found out the evidences that there were a lot of exchanges of acupuncture and moxibustion between Korea and Japan based of the Joseon TongShinSa (Emissary)'s record of catechism on medicine in the 18th century.

• YAKHAK HOEJI
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• v.58 no.2
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• pp.141-149
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• 2014

Background: Oriental lifestyle for treating diseases has been developed and well-accepted for a long time among Koreans. Sasang Constitution theory, originated from Korean traditional medicine, suggests that medication treatment should be differentiated by each patient's body classification (So-yang [SY], So-eum [SE], Tae-yang [TY], and Tae-eum [TE]), in contrary to western medicine's theory that medication should be applied equally by disease indication without such classification. However, the pharmacotherapeutic outcomes of these theories have not been compared to date. In this study, we aimed to compare the two theories by evaluating blood pressure (BP), which is lowered as a therapeutic outcome, among hypertensive patients taking angiotensin II receptor blockers (ARBs) or calcium channel blockers (CCBs), two most commonly used antihypertensive classes in Korea. Methods: From April 2006 to June 2012, we retrospectively collected data on hypertensive patients with Sasang Constitution classification at Kyunghee University Hospital at Gangdong, one of the East-West collaborative medical centers in Korea. We collected information on age, gender, underlying diseases, antihypertensive drugs (ARB, CCB, ARB+CCB), and BP by reviewing the electronic medical records. We excluded patients with missing blood pressure at baseline or follow-up, or those who had a change in their antihypertensive drug class during follow-up. Results: We selected a total of 573 patients (SY: 165, SE: 158, TY: 0, TE: 250). Baseline BPs were on average 139.0/82.0 mmHg for SY, 137.8/78.5 mmHg for SE, and 138.7/79.2 mmHg for TE. In all three groups, CCBs were the most prescribed, followed by combination therapy with ARB+CCB, then ARBs. BP reduction after 1 month of initial medication was significantly different among the drug classes, but not in Sasang constitutional classification (ARB [SY: -12.4/-4.7, SE: -12.3/-2.5, TE: -8.6/-1.8], CCB [SY: -12.3/-5.4, SE: -13.0/-2.3, TE: -10.8/-6.0], ARB+CCB [SY: -15.6/-6.7, SE: -18.4/-8.1, TE: -20.2/-6.7], drug [$P{\leq}0.05$/P>0.05], constitutional type [P>0.05/P>0.05]). Conclusion: We observed significant differences in reduction of blood pressure by classes of drugs (ARB+CCB>CCB>ARB) but not by Sasang constitutional classification. Therefore, current approach of antihypertensive pharmacotherapy assisted by Western medicine is appropriate for treatment of hypertension. However, further larger scale or prospective studies are required in order to confirm these results.

• Journal of Korean Medicine Rehabilitation
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• v.31 no.4
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• pp.87-103
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• 2021

Objectives The purpose of this study was to investigate the development process and describe the diagnosis methods, theories and treatments of Mongolian traditional medicine and Korean traditional medicine through literature records and prior studies. Methods Literature records and previous studies on traditional medicine of both countries were collected through various sites in Mongolia (Esan, Mongoliajol, Kok, Yumpu, Scribd, Science and Technology Foundation [STF]) and Korea (Koreanstudies Information Service System [KISS], Korea Institute of Science and Technology Information [KISTI], National Digital Science Library [NDSL], Research Information Sharing Service [RISS], Oriental Medicine Advanced Searching Integrated System [OASIS]). Also the English database was searched through PubMed. In the case of Mongolian traditional medicine, medical books published in Mongolia were mainly referenced and used for research. Results Studying the development process, basic concepts and the system of diagnosis and treatment of the two traditional medicine, several commonalities and differences were revealed. Conclusions This study showed that the scope of diagnosis methods between Mongolian and Korean traditional medicine were slightly different, and that the medical terminology for the diagnosis method had slightly different contents from each other. Although there were many similarities in treatments of Mongolian and Korean traditional medicine, the Chuna therapy is found in Korean traditional medicine only. The basic theories constituting traditional medicine were the same, but the five-element theory used by the two countries differs in the following two factors. Mongolia uses elements of air and space as the theory of five elements, while Korea uses elements of wood and iron.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.205-229
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• 1997

JuJinHyoung(朱震亨) is a well-known physcian of the four schools in the Jin(金) and Yuan(元) Dynasties. He lived in ZhejiangSheng(浙江省) which located in the southeast region of China. There was humid and heatful climate, this kinds of environments influenced to his medical thoughts. He persisted in the theory that Yang is ever in excess while Yin is ever deficient(陽常有餘陰不足論) and exhorted the therapy of subduing excessive Yang and making up deficient Yin by nourishing it, and he said about the theory of ministerial fire(相火論). So he was regarded as a representative of the nourising Yin school(滋陰派). And he said that the method of "Clearing away heat and nourishing blood" is suitable in pregnancy. So Stucellaria baicalensis GEORGI and Atractylodes macrocephala KOIDZ. Can be apply in case of treatment on Anti-abortion. Thus these theories have influenced on Obstetric & Gynecology in Korea.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.121-141
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• 2007

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai (古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai ' viewed treatments as the base, which was the view of most doctors in the Edo period, However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up' was the same as the 'Kao Zheng Pai', Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷), Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡), Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows First. Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方), and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan", "Jiao Chiang Fang Yi Je" and "Yi Xue Sho(醫學說)" Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshirnasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言) Third. Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao jing(神農本草經)", the main text for herbal medicine, "Ming Tang jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei jing(黃帝內徑)" and "Nan jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong(中村中倧) and learned 'the old way'(古方) from Yoshirnasu Todo and got experience through Chuan Yue(川越) and Fu jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) from famous teachers. Showhaku(宗伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and recieves help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue GU(小島學古) and Xi Duo Cun Kao Chuang and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衝心) and becomes a Zheng Shi(徵I), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) jia Ren Qn Wang(嘉仁親王, later the 大正犬皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the quality and quantity of his clinical skills Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窓書影)", "WU Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窓書影)" he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking. In the first volume of "Shung Han Biang Shu(傷寒辨術) and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.107-107
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• 2000

1. Ounyukki(五運六氣) theory was first developed from observation of astronomical phenomena. Natural phenomena were explained and incorporated into the concepts of Yukki(六氣), and Ohaeng(五行, the concept that all matter in the world are comprised of five fundamental elements), during Chon-guk(戰國) and Han(漢) periods. In that period. Kanji(干支, the method to present time with ten and twelve different kinds of symbol's combinations) was used to record Ounyukki(五運六氣). Theoretical study of Un-gi(運氣, the abbreviation of Ounyukki) was almost completed in Un-gichilpyon(運氣七篇) of Naekyong(內經). Un-gi(運氣) theory was further studied and considered to be very important socially, as well as medically, in Tang(唐), Song(宋), Kum(金), and Won(元) periods. Hagan(河間) published various studies based on Un-gi(運氣) theory in Kum won(金元) periods. 2. Hagan(河間) realized the limitation of a remedy method, of Sanghan(傷寒) theory. Therefore, he made an assumption that the prevalence of diseases in his period are closely related to Hwayol(火熱, a fire and a super-heat; two things out of Yukki(六氣)). His new theory was a result of the study on Kyongjon(經典, bibles of the oriental medicine) and the phenomena of nature. 3. Hagan(河間) used a combination of two basic theories of Pimuripsang(比物立象) and Hanhaesungjeron(亢害承制論) to make understood Hwayol(火熱) theory, Pimuripsang(比物立象) theory explains a method to appreciate the essence of things by comparing Sang(象, an expression of how something appears on the outside) and then making another Sang(象) from the comparison. Hanhaesungjeron(亢害承制論) is a theory to emphasize the importance of a balance of Yukki(六氣). It is that, if one of the elements is exceeded, other thing in the other five elements dominate the exceeded thing to control it for the balance between Yukki(六氣). In addition, he articulated P'yobon(標本. inside and outside of a thing) theory to differentiate the disease symptoms. These theories will help to distinguish real and fake symptoms of diseases, on which Hagan(河間) emphasized its importance. 4. Hagan(河間) published a new theory to explain Ounyukki(五運六氣) theory based on the observation of the nature and the experience from medical practice. And he added Chobyonggi(燥病機, course and rule causing disease in dry conditions) to Pyonggishipkujo(病機十九條, nineteen course and rule causing disease), it strengthened Pyonggi(病機, course and rule causing disease) theories. Moreover. he utilized Un-gi (運氣) theory in a real life situation by applying Un-giron(運氣論) to diagnosis like Maekchin(脈診, a method to diagnose by taking the pulse) and to prescription. 5. Modern society is an era in which it is hard to appreciate the principles of the changes due to the various unusual weather. Therefore, it is necessary to make a new paradigm using Un-gi(運氣) theory, like Hagan(河間) did in Kumwon(金元) period. 6. Unusual weather changes and the geriatric diseases such as cancer and diabetes, may have Sang(象) of Hwayol(火熱) theory at the other side. These diseases have been and will create more serious problems in modern society. As a method to solve these problems. it seems to be very important to understand and apply Hagan's(河間) Hawyol(火熱) theory to modern society.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.108-145
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• 2000

1. Ounyukki(五運六氣) theory was first developed from observation of astronomical phenomena. Natural phenomena were explained and incorporated into the concepts of Yukki(六氣), and Ohaeng(五行, the concept that all matter in the world are comprised of five fundamental elements), during Chon-guk(戰國) and Han(漢) periods. In that period. Kanji(干支, the method to present time with ten and twelve different kinds of symbol's combinations) was used to record Ounyukki(五運六氣). Theoretical study of Un-gi(運氣, the abbreviation of Ounyukki) was almost completed in Un-gichilpyon(運氣七篇) of Naekyong(內經). Un-gi(運氣) theory was further studied and considered to be very important socially, as well as medically, in Tang(唐), Song(宋), Kum(金), and Won(元) periods. Hagan(河間) published various studies based on Un-gi(運氣) theory in Kum won(金元) periods. 2. Hagan(河間) realized the limitation of a remedy method, of Sanghan(傷寒) theory. Therefore, he made an assumption that the prevalence of diseases in his period are closely related to Hwayol(火熱, a fire and a super-heat; two things out of Yukki(六氣)). His new theory was a result of the study on Kyongjon(經典, bibles of the oriental medicine) and the phenomena of nature. 3. Hagan(河間) used a combination of two basic theories of Pimuripsang(比物立象) and Hanhaesungjeron(亢害承制論) to make understood Hwayol(火熱) theory, Pimuripsang(比物立象) theory explains a method to appreciate the essence of things by comparing Sang(象, an expression of how something appears on the outside) and then making another Sang(象) from the comparison. Hanhaesungjeron(亢害承制論) is a theory to emphasize the importance of a balance of Yukki(六氣). It is that, if one of the elements is exceeded, other thing in the other five elements dominate the exceeded thing to control it for the balance between Yukki(六氣). In addition, he articulated P'yobon(標本. inside and outside of a thing) theory to differentiate the disease symptoms. These theories will help to distinguish real and fake symptoms of diseases, on which Hagan(河間) emphasized its importance. 4. Hagan(河間) published a new theory to explain Ounyukki(五運六氣) theory based on the observation of the nature and the experience from medical practice. And he added Chobyonggi(燥病機, course and rule causing disease in dry conditions) to Pyonggishipkujo(病機十九條, nineteen course and rule causing disease), it strengthened Pyonggi(病機, course and rule causing disease) theories. Moreover. he utilized Un-gi (運氣) theory in a real life situation by applying Un-giron(運氣論) to diagnosis like Maekchin(脈診, a method to diagnose by taking the pulse) and to prescription. 5. Modern society is an era in which it is hard to appreciate the principles of the changes due to the various unusual weather. Therefore, it is necessary to make a new paradigm using Un-gi(運氣) theory, like Hagan(河間) did in Kumwon(金元) period. 6. Unusual weather changes and the geriatric diseases such as cancer and diabetes, may have Sang(象) of Hwayol(火熱) theory at the other side. These diseases have been and will create more serious problems in modern society. As a method to solve these problems. it seems to be very important to understand and apply Hagan's(河間) Hawyol(火熱) theory to modern society.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.17 no.1
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• pp.172-176
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• 2004

Phototherapy has perpetual history. we can see an instance of it in Yellow Emperor's Canon of Medicine(黃帝內徑) and Laser therapy is a field of Phototherapy being used frequently in the latest time. We treated patients with hyperpigmentation by laser therapy and experimented it's efficacy and studied the means of clinical application in Korean medicine. We report the capabilities of application of laser therapy, based on the Korean medical theories by using resemblance between laser therapy with kyung-rak(經絡) control technique in the line that connects with the past.