• 대한한의진단학회지
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• 제14권1호
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• pp.57-69
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• 2010

Background: This is a study for building up the database foundation and about graphic structures of Ontology Network systems of Taeyangbyung compilation in Sanghannon in Traditonal Korean Medicine. Therefore, we began to this study about the systematic clinical ontology network systems with priority given to symptoms of Taeyangbyung compilation in Sanghannon. Purpose: We have two goals to carry out this study. The first, we will establish the minimum clinical grouping data sets about symptoms of Taeyangbyung compilation in Sanghannon. The second, we will find out graphic structures of ontology network system in this part, and analysis that. Methods: Through MS office Excel, Access and Netminer software, we will construct the minimum clinical grouping data sets and the graphic structures of ontology network system about symptoms of Taeyangbyung compilation in Sanghannon, and analysis that. Results: We established the minimum clinical grouping data sets about symptoms of Taeyangbyung compilation in Sanghannon through MS Excel and Access software, and constructed the ontology images to structurize our database through Netminer program, and analysis that. Conclusions: Further research about ontology network between symptoms and prescription and three Yang and three Um(Taeyang, Soyang, Yangmyung, Taeum, Soum, Gualum) Disease compilation is necessary.

• 동의생리병리학회지
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• 제24권1호
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• pp.1-8
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• 2010

They have brought many inconsistencies by making much of Wang Sukhwa's six-meridian-transmutation-theory based on Yeollon, Somun in Oriental traditional medicine. On this many medical men such like Hwa Ta have raised objections to that or insisted on its repeal. Wang Geungdang and Yang Soi posed the problem of editing tables of contents, Bang Yujip and Ga Geum etc. gave explanations of fields of six-meridian, Un Cheolcho and Jang Gyeongak etc. presented cause and direction of transmutation. And Gilik Dongdong insisted on its repeal. Sanghannon was the theory that was arranged various experiences of acute epidemic diseases. But they didn't recognize the differences between analogous epidemic diseases, regarded as the same things in Oriental traditional medicine, and this made many inconsistencies. This is the reason why many medical men raised objections to Wang Sukhwa's six-meridian-transmutation-theory.

• 대한한의학원전학회지
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• 제27권1호
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• pp.29-45
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• 2014

Objective : The interpretation of 'yang-deficiency and yin-prosperity, yang-prosperity and yin-deficiency in cold diseases' from Nangyeong has been various until now. For further understanding Nangyeong, the exact interpretation of this phrase has been required. Methods : Collect the contents that are related this phrase from the commentary of Nangyeong, Sanghannon(傷寒論), and other traditional Chinse and Korean medical books. Based on analyzing them, compare Nangyeong with Sanghannon. Results : The meaning of Yin-Yang in the phrase have 5 viewpoints, except one that this phrase is not correct. If the phrase is interpreted according to Sanghanseorye(傷寒序例), the valid interpretation is that yin-yang has two different meaning in the one phrase. Conclusion : 'Yang-deficiency and yin-prosperity' from Nangyeong goes for the outer symptoms of Taeyangbyeong(太陽病) in cold diseases, yang-prosperity and yin-deficiency from it goes for the inner symptoms of Yangmyeongbyeong(陽明病) in cold diseases.

• 대한한의학원전학회지
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• 제27권2호
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• pp.119-135
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• 2014

Objectives : In order to research references on low back pain in Uihagimmun Methods : In respect of causes, symptoms and prescriptions for all kinds of low back pain, enlarging the range of references from books regarded as its references in Jiprye(集例) to books referred in Yeokdaeuihakseongssi(歷代醫學姓氏). Results : Beside of the books referred in Jiprye(集例) such as Seuideukhyobang(世醫得效方), Dangyesimbeop(丹溪心法), Okgimiui(玉機微義) and Injejikji(仁齋直指), the other reference books must be Sanghannon(傷寒論), Geumgweyoryak(金匱要略), Samingeugilbyeongbangjeungnon(三因 極一病證方論), Jebyeongwonhuron(諸病源候論), Jesaengbang(濟生方), Dongwonsihyobang(東 垣試效方), Maeginjeungchi(脈因證治), Bojebang(普濟方), Uihakjeongjeon(醫學正傳), Jeungchiyogyeol(證治要訣), Uihakgangmok(醫學綱目), Manbyeonghoechun(萬病回春), Gogeumuigam(古今醫鑑) and Susebowon(壽世保元) etc. Conclusions : Icheon(李梴), the author of Uihagimmun, referred not only to books mentioned in Jiprye but to books referred in Yeokdaeuihakseongssi. This book had important effect on making the contents of low back pain in Donguibogam(東醫寶鑑).

• 동의생리병리학회지
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• 제23권4호
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• pp.772-778
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• 2009

Gageum annotated the text of Sanghannon - Rigor with fever comes from yang and rigor without fever comes from yin. - that 'comes from yang' was the state already shown the fever and 'comes from yin' was the state not yet shown the fever, so he told that yang disease without fever belonged in 'comes from yin' and yin disease with fever belonged in 'comes from yang'. And he annotated the text - If one purges the disease comes from yang, the fever goes into the inside and it becomes Gyeolhyung. And if one purges the disease comes from yin, it becomes Bijjeung. - that yin meant the inside and yang meant the outside. That is to say, he distinguished two texts independently. And he presented the pathological reason that cold medicines such as sorts of Sasim-tang were used to cure Bijjeung.

• 사상체질의학회지
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• 제34권4호
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• pp.1-12
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• 2022

Objectives This paper investigates the origins, changes, and the constructive principles of Hyungbangjihwang-tang(荊防地黃湯). Methods Hyungbangjihwang-tang and other related prescriptions were analyzed in terms of their pathological indications, based on previous literature including 『Gogeumuigam(古今醫鑑)』, 『Sanghannon(傷寒論)』, 『Uihagjeongjeon(醫學正傳)』, 『Donguisusebowon·Sasangchobongwon(東醫壽世保元·四象草本卷)』, 『Donguisusebowon·Gabobon(東醫壽世保元·甲午本)』, 『Donguisusebowon·Sinchukbon(東醫壽世保元·辛丑本)』. Results and Conclusions The origins of Hyungbangjihwang-tang can be seen in three sections depending on the classification of medicinal herbs. Schizonepeta tenuifolia Briq.(荊芥), Saposhnikovia divaricata Schischk.(防風), Notopterygium incisum Ting(羌活), Aralia cordata Thunb.(獨活), and Plantago asiatica L.(車前子) originated from Hyungbangpaedok-san(荊防敗毒散) included in 『Gogeumuigam』. Poria cocos Wolf.(茯苓) and Alisma canaliculatum(澤瀉) originated from Ohryoung-san(五苓散) included in 『Sanghannon』. Rehmannia glutinosa for hueichingensis(熟地黃) and Cornus officinalis S. et Z.(⼭茱萸) originated from Yukmijihwang-tang(六味地黃湯) included in 『Uihagjeongjeon』. Hyungbangpaedok-san was transformed into "Paedok-san" in 『Chobongwon(草本卷)』, Hyungbangpaedok-san in the 『Gabobon(甲午本)』 and 『Sinchukbon(辛丑本)』. Yukmijihwang-tang was mentioned as a Soyangin medicine in the 『Chobongwon』 and was later transformed into a Suhwagije-tang(水火旣濟湯) in 『Gabobon』. The meaning of Yukmijihwang-tang inherited in 『Sinchukbon』 as Dokhwaljihwang-tang and Hyungbangjihwang-tang. The medicinal herbs in Hyungbangjihwang-tang can be categorized in three sections by their functions, Schizonepeta tenuifolia Briq., Saposhnikovia divaricata Schischk., Notopterygium incisum Ting, Aralia cordata Thunb., and Plantago asiatica L. scatter the Pyohan(表寒) and make the Pyoeum(表陰) drop. Poria cocos Wolf.(茯苓) and Alisma canaliculatum(澤瀉) make the Pyoeum(表陰) drop through Lee-su(利水). Rehmannia glutinosa for hueichingensis(熟地黃) and Cornus officinalis S. et Z.(⼭茱萸) tonify Shin-won(腎元). The each principles of medicinal herbs corresponds to the stage of the "Cold-related Diarrhea in Soyangin Spleen Cold-based Exterior Cold disease(少陽人 脾受寒表寒病 亡陰病 身寒腹痛亡陰證)".

• 사상체질의학회지
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• 제28권2호
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• pp.103-109
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• 2016

Objectives This paper investigates the origin, the progressive changes and the constructive principles of Jeoryoungchajeonja-tang(猪苓車前子湯).Methods Jeoryoungchajeonja-tang and other related prescriptions were analyzed in terms of their pathological indications, based on previous literature including 『Sanghannon(傷寒論)』, 『Keumkuaeyoryak(金匱要略)』, 『Donguibogam(東醫寶鑑)』, 『Donguisusebowon‧Sasangchobongwon(東醫壽世保元‧四象草本卷)』, 『Donguisusebowon‧Gabogubon(東醫壽世保元‧甲午舊本)』, 『Donguisusebowon‧Sinchukbon(東醫壽世保元‧辛丑本)』Results and Conclusions 1) The origin of Jeoryoungchajeonja-tang is discovered in the prescriptions for Lee-su(利水), that is, Jeoryoung-tang(猪苓湯). 2) Ohryoung-san(五苓散) introduced in 『Donguisusebowon‧Sasangchobongwon(東醫壽世保元‧四象草本卷)』progressively transformed into Shihosaryoung-san(柴胡四苓散)(『Donguisusebowon‧Gabogubon(東醫壽世保元 ‧甲午舊本)』) and ultimately into Jeoryoungchajeonja-tang(『Donguisusebowon‧Sinchukbon(東醫壽世保元‧辛丑本)』), a prescription appropriate for usage in the Mangeum symptomatology(亡陰證). 3) The Jeoryoungchajeonja-tang is composed of 10 herbs. Of these, Notopterygium incisum Ting(羌活), Aralia cordata Thunb.(獨活), Schizonepeta tenuifolia Briq.(荊芥), Saposhnikovia divaricata Schischk.(防風) make the Pyoeum(表陰) drop, and Anemarrhena asphodeloides Bge.(知母), Gypsum fibrosum(石膏) scatter the uihwa(胃火), and Poria cocos Wolf.(茯苓), Alisma canaliculatum(澤瀉), Polyporus umbellatus Fr.(猪苓), Plantago asiatica L.(車前子) facilitate urination.

• 대한한방내과학회지
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• 제18권1호
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• pp.207-217
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• 1997

The oriental medicine based on the traditional Chinese medicine has developed characteristically according to the history and racial character respectively; China, Korea and Japan. Japan, among these nations, has accepted western medicine earlier than other nations and has tried to compare western and oriental medicine and combine them. In Japanese traditional medicine, it is characteristic that the old medical classics focusing on Sanghannon (傷寒論) and Geumgyeyoryak(金?要略) has developed The recent tendencies of clinical medicine and researches in Korean oriental medicine are mostly about the study of oriental medicine in view of western medicine and the combination of western and oriental medical treatment like Japan. But the study on the Japanese oriental medicine hasn't so far been tried before in Korea. From now on, we should not overlook that a more interest on Japanese oriental medicine will be very useful. Therefore we have surveyed the background of its origin and the process of development of the theory of ${\ulcorner}$Qi, Blood and Body Fluids${\lrcorner}$. What we wish to show in this paper is to provide a source for the basic understanding by explaining a fundamental theory of physiology and pathology of Japanese oriental medicine. Concepts of ${\ulcorner}$Qi, Blood and Body Fluids${\lrcorner}$ suggested by Nangai Yoshimashi in 1792 is the way of thinking that the circulation of 3 factors- ${\ulcorner}$Qi, Blood and Body Fluids${\lrcorner}$ nourish human body. Among these 3 factors, if Qi does not function smoothly, it causes the condition of a disease like Qi-deficiency, imbalance of Qi-distribution or Qi-depression and stasis; in Blood's case, deficiency of Blood and Blood stasis; and as for Body Fluids, stasis of Body Fluids. In the recent trend of study, there's a try to combining the western and oriental medicine, Qi is considered as psychoneurotic system, Blood as circulatory and endocrinologic system and Body Fluids as immunologic system.

• 대한한의학회지
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• 제19권1호
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• pp.271-298
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• 1998

During these days of new understanding, western medicine has developed remarkably and a revaluation of traditional medicine has been achieved. This appears to have resulted from the sound criticisms of what western medicine has achieved up to now; excessive subdivisions of clinical medicine, severe toxicity of chemical drugs, lack of understanding about patients complaints which cannot be understood objectively, and etc. It is thought that the role of traditional medicine will be more important in the future than it is now. Someone said that the research methods of traditional medicine depends on the way of experimental science too much. That there was no consideration of a system for traditional medicine and the critic also went so far as to assert that in some cases the characteristics of eastern ideas is to permit irrationalism itself. In view of this thinking, the term traditional medicine seems to have been used somewhat too vaguely. However, traditional medicine is a medical treatment which has existed since before the appearance of modern medicine and it was formed from a traditional culture with a long history. One form of traditional medicine, oriental medicine based upon ancient Chinese medicine, was received in such countries as Korea, Japan, Thailand, Vietnam, Tibet, and Mongolia. Oriental medicine then developed in accordance with its own environment, race, national characteristics, and history. Although there are some simultaneous differences between them, three nations in Eastern Asia; Korea, Japan, and China, have especially similar features in their clinical prescriptions and medical literature. These three nations are trying to understand each others unique traditional medicines through numerous exchanges. Even though many differences in their ways of studying have developed over history exist, recent academic discussions have been made to explore new ways into oriental medicine. Therefore a comparative study of oriental medicine has gradually been thought to be more important. In Korea the formation of a new future-oriented paradigm for oriental medicine is being demanded. The purpose of the new paradigm is to create a new recognition of traditional culture which creates an understanding of oriental medicine to replace the diminished understanding of oriental medicine that was brought about by the self-denial of traditional culture in modem history and cultural collisions between oriental and occidental points of view. Therefore, to make a new paradigm for oriental medicine which is suitable for these days, and fortifies the merit of oriental medicine while compensating its defects, the author has compared the characteristics of oriental medicines in Korea, Japan, and China. The conclusions of this research are as follows: 1. The fundamental differences of the traditional medicines of these three nations are caused by the differences in the systems of Naekyung and Sanghannon. 2. The pattern-identification of illnesses is generally divided into two categories; the pattern identification of Zang-Fu and the pattern identification of prescription. 3. There are many differences in the definition of terms, such as Yin and Yang, Deficiency and Excess, and etc. 4. Chinese traditional medicine has some new concepts about pattern identification and epidemic febrile disease. 5. Japanese traditional medicine has some characteristics about pattern identification of the whole bodys condition and signs of abdominal palpation. 6. In terms of the effects of herbal drugs, Chinese traditional medicine attaches great importance to the experiential efficacy of the herb, and Japanese traditional medicine is taking a serious view of the effects of experimental medical actions.

• 대한한의학원전학회지
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• 제11권2호
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.