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Journal of Korean Medical classics
Journal Basic Information
Journal DOI :
The Korean Medical Classics
Editor in Chief :
Volume & Issues
Volume 13, Issue 2 - Dec 2000
Volume 13, Issue 1 - Jun 2000
Selecting the target year
인신(人身)의 태극(太極)에 관한 고찰(考察)
Yun Chang-Yeol ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 1~16
의 표본(標本) 의미에 대한 분석적(分析的) 연구(硏究)
Kim Jung-Han ; Kim Dong-Gwan ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 17~43
This study on the conception of Pyo Bon expressed in Hwang Jae Nai Kyung was summarized as follows: 1. The conception of Pyo Bon in the Yi Jung Byun Gi Lon(移精變氣論) and Tang Eak Yo Le Lon(湯液료醴論) of So Moon(素問) is that Pyo means the doctor and Bon means the disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 2. The conception of Pyo Bon in the Soo Yul Hyul Lon(水熱穴論) of So Moon is that Pyo means the lung and Bon means the kidney. The Pyo Bon of this chapter has a meaning of space, namely the upper and lower sides. 3. The conception of Pyo Bon in the Pyo Bon Byung Jun Lon(標本病傳論) of So Moon is that Pyo means a earlier disease and Bon means a later disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 4. The conception of Pyo Bon in the Chun Won Gi Dae Lon(天元紀大論), Yug Mi Ji Dae Lon(六微旨大論) and Ji Jin Yo Dae Lon(至眞要大論) of So Moon is that Pyo means a Yug Gi(六氣), namely wind, cold, heat, dampness, dryness, fire and Bon means a Sam Eum Sam Yang(三陰三陽), The Pyo Bon of this chapter includes a meaning of time and space. 5. The conception of Pyo Bon in the Sa Jun(師傳) of Yung Chu(靈樞) is that Pyo means a inside of the body and Bon means a outside of the body. The Pyo Bon of this chapter a meaning of space, namely the inside and outside. 6. The conception of Pyo Bon in the Wi Gi(衛氣) of Yung Chu is that Pyo means the end of limbs and Bon means the part of head, face, chest, abdomen, back. The Pyo Bon of this chapter has a meaning of space, namely center and circumference.
에 대한 연구(硏究)
Geum Gyeong-Su ; Park Gyeong ; Kim Nam-Su ; Jeon Jong-Ho ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 44~73
I examined throughout where Sa Gi Gang Boo Byung Hyung(邪氣藏府病形) was shown. It is shown in many books, such as Young Chu(靈樞), Kab Eul Kyung(甲乙經), Nan Kyung(難經), Yu Kyung(類經), etc. Sa Gi Gang Boo Byung Hyung got its name by how its contents pointed to the mechanism of getting harmed by Sa Gi(邪氣), and the forms of diseases which were led from five organs and six hollow viscera getting harmed by Sa Gi(邪氣). Sa Gi Gang Boo Byung Hyung is divided into three chapters which are divided altogether into nine sections. The first chapter is on the mechanism of Sa Gi(邪氣)' s harming the five organs and the six hollow viscera. Going into details, it discusses that Sa Gi has got two different ways which are divided into Yum Yang(陰陽) to harm the organs and the hollow viscera. Next, it discusses how faces can endure the cold that well. The second chapter is on the essences such as symptoms, face colors, shapes of pulse, and conditions on the interior part of the elbow. In the first section, it discusses how figures, colors and pulses relate together. In the second section, it discusses different diseases have different pulses and conditions on the interior part of the elbow. The third section is on forms of diseases in five organs and six hollow viscera. The third chapter is on acupuncture. The first section is about acupuncturing six channels. The second is about acupuncture points which is compared to the sea by its function. The third is about the forms of diseases with discussing symptoms and acupuncture points. The forth is about the essence of acupuncture. The ten different pulses of each five organs, and the masses of five organs in Nan Kyung(難經), and Jang Bu Mak Jin Beob(臟腑脈診法) in Eu Hak Yib Moon(醫學入門) are based on 'The six different pulses of each five organs' which is shown in the third section, second chapter. Besides, it plays an important role in study and it can play an important role as well in doctoring such as inspecting, taking pulses and so on. Thus, I found Sa Gi Gang Boo Byung Hyung worth while to study. But, Sa Gi Gang Boo Gyung Hyung was written in ancient letters and was omitted in many parts, which led successive doctors to write different explanatory notes. Thus, I researched the exact meaning through successive explanatory notes.
에 대한 연구(硏究)
Geum Gyeong-Su ; Jeong Heon-Yeong ; Kim Nam-Su ; Jang Jong-Yeol ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 74~101
Geungyul(根結) means roots and nodes of meridians. If human body gets damaged by energy which each seasons has, the meridians get some troubles. Healing for symptom, meridians consist of root, stay, follow, inpouring and node of acupuncture points should be in harmony. 1. This chapter explain roots and node parts of each meridian, acupuncture points name and root, stay, follow, inpouring of acupuncture points which in arm and leg of three Yin and Yang. 2. The opening, closing, axis function, the symptom, and the needling of both meridians of Yin and Yang are explained. 3. The method that predicts the rise-and-fall of visceral energy and the time of death by using an order of pulse and intermittent pulse is explained. 4. It is explained that since the physical condition of the rich and the poor are different, the method using a needling for each person to be healed, such as the deep-and-shallow and the quick-and-slow, are different. 5. It is explained that the excess and the deficiency in the energy of shape should be considered when a acupuncture is given.
에 대한 연구(硏究)
Park Gyeong ; Geum Gyeong-Su ; Kim Nam-Su ; Yuk Sang-Won ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 102~116
In Cheon Won Gi Dae Ron(天元紀大論), Cheon(大) means Nature, Won(元) means sources, Gi(紀) is Gang Gi(綱紀) that means rules or regulations, so Cheon Won Gi(天元紀) means sources and rules of change that make Nature phenomenons. This volume treats of cause that weather change of Nature caused by, and its general rules, and presents fundamental notions and systems of measuring of 'Five elements' evolutions and Six kinds of natural factors(五運六氣)'. So named Cheon Won Gi Dae Ron(天元紀大論). This article of the research on the Cheon Won Gi Dae Ron(天元紀大論) can be divided into 3 chapters. Chapter 1 presents a theory that the principle of changes of creations' birth, groth and extinction is complished by sympathizing with Hyeong(形) of Ji(地) and Gi(氣) of Cheon(大) by rules of movement of O Un Yum Yang(五運陰陽). Chapter 2 presents theories that Tae Heo(太虛) makes Won Gi(元氣), and this Won Gi(元氣) makes the change of creations' birth, groth and extinction, and movement of O Un(五運) controls creation of nature. And treats of that 'excessive and short(太過不及)' that is made by a quality of Gi(氣) and ups and dons of Hyeong(形) controls weather of year. In Chapter 3, Cheon O Ji Yuk(天五地六) regard six and five as Yong(用). And A Cycle that movment that sympathizing with O Un(五運) and Yuk Gi(六氣) is Il Gi(一氣) as 30 years, and Il Ju(一周) as 60 years. And presents that O Un(五運) and Yuk Gi(六氣) that Gan Ji(干支) control.
Research on Tongmu I Je-ma's medical idea
Baek Sang-Yong ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 117~145
Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book
. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from
. But the main logic that gives shape to the Constitution(體質) theory is
theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution
theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw
(性) as a base for connecting the entire mankind to be united, and
(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing
as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized
in the active mind of man himself by saying that
is when i-ki(理氣) does not act as a bodily function of the mind and
is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both
through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw
as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw
blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in
and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of
and therefore can prevent this by clarifying the mind and adjusting
through volition, has led Korean oriental medicine to be human based.
상한(傷寒) 의학사(醫學史)에 관(關)한 연구(硏究) (III) - 상한학파(傷寒學派)의 형성과 발전시기(명
淸)를 중심으로 -
Kim Gi-Uk ; Park Hyeon-Guk ; Jeong Seong-Chae ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 146~183
Lee Yong-Beom ; Kim Seong-Hwan ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 184~232
The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.
The contents of Yuk Mee Jee Dae Ron(六微旨大論) are as follows.
Park Gyeong ; Geum Gyeong-Su ; Kim Nam-Su ; Jeong Dong-Su ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 233~252
The contents of Yuk Mee Jee Dae Ron(六微旨大論) are as follows. 1. The Yuk Mee Jee Dae Ron(六微旨大論) is one of the Wun Gi Chil Pean(運氣七篇) which are inserted in So Moon(素問) by Wang Bing(王氷) who compile the So Moon(素問) into 24 volume. Wun Gi Chil Pean(運氣七篇) are Chun Won Ki Dae Ron(天元紀大論), O Woon Heng Dae Ron(五運行大論), Yuk Mee Jee Dae Ron(六微旨大論), Gi kuoo Beun Dae Ron(氣交變大論), O Sang Jeong Dae Ron(五常政大論), Yuk Won Jeong KI Dae Ron(六元正紀大論), Gee Gean Yoo Dae Ron(至眞要大論). 2. It prescribe the Sa Chun(司天) Jae Chun(在泉) Jwa Gan Gi(左間氣) Woo Gan Gi(右間氣). 3. It prescribe the Pheo Gi(標氣) Bon Gi(本氣) Juoog Gi(中氣). 4. It prescribe the Youk BO(六步) and the Sheung Gi(承氣). 5. It prescribe the Hamg Hae Sheung Jae(亢害承制) which is feedback control system between each Yuk Gi(六氣). 6. It prescribe the Sae whae(歲會), the Chun Boo(天符) and the Tae Il Chun Boo(太一天符). 7. It prescribe the active time of Yuk gi(六氣) within a year and Sae gi Whae Dong(歲氣會同). 8. It prescribe the Gi Gieo(氣交) which human beings and all the creation are living on. 9. It prescribe the Bo(步) which are composed of Chun Gi(天氣) and Jee Gi(地氣). 10. It prescribe the Duk(德) Wha(化) Yooung(用) bean(變) which are created by quarrel of Yuk Gi(六氣). 11. It prescribe the outbreak of the Sa Gi(邪氣). 12. It prescribe the Sin Gi(神機) and Gi Rib(氣立). 13. It prescribe all the creations existence are up to the Seoung Gang Chul Ip(升降出入). Like the past, the Yuk Mee Jee Dae Ron(六微旨大論) is include very important concep of the medicine. So the study should be continued with minute attention.
의 도교사상(道敎思想) 고찰
Seong Ho-Jun ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 253~268
의 심(心)의 개념(槪念)과 장상(藏象)에 대한 연구(硏究)
Lee Yong-Beom ; Bang Jeong-Gyun ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 269~303
The xin(心) has various meanings in
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
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
the Book of Changes(周易)
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
, 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
, 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
. 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.
에 대한 연구(硏究)
Sin Yeong-Il ; Lee Mun-Cheol ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 304~327
This report is closely related to
Simple question Five Qi Anouncement
that you shouldn't take a Hot Taste excessively in case of Qi pathology because a Hot Taste runs to Qi, you shouldn't take a Salty Taste excessively in case of Blood pathology because a Salty Taste runs to Blood, you shouldn't take a Bitter Taste excessively in case of Bone pathology because a Bitter Taste runs to Bone, you shouldn't take a Sweet Taste excessively in case of muscles pathology because a Sweet Taste runs to Muscles, you shouldn't take a Sour Taste excessively in case of Sinews pathology because a Sour Taste runs to Sinews. Also the report mainly describes to relations between Five Tastes and BloodVessel-Organs of human body, to pathological change of a Five Tastes' one-sided diet or taking too much, and to various disease caused by that. And the section is called 'An Essay on Five Tastes', that Five Tastes of food and medicines could make human body either healthy or damaged so you should be careful. This report is divided into two chapter, the first chapter presents to specific diseases according to runnings of Five Tastes, the second chapter shows the pathological process how the human body would change and what kind of disease attacts human body as result of taking Five Tastes. So this section is important remarkably as a viewpoint of food and medicines.
에 대(對)한 연구(硏究)
Lee Nam-Gu ; Jang Dae-Won ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 328~344
YoungChu NonYong(靈樞 論勇)seems to be named as such by its explanation in detail about the brave man who can and the coward who cannot stand pain respectively. In the first chapter, it is considered that the factors of diseases are dependent upon the state of skin and flash. In the second chapter, it is put about the problem of standing pain and not. In the third chapter, about the causes of resulting in brave or unbrave man. And in the fourth chapter, about drunken frenzy(酒悖). More concretely speaking, in the first chapter, it is explained that the factors of pathogenesis are related closely with the state of skin and flash, so to speak, though the outer factors which can arouse diseases should exist, the sensitivity of skin and flash which are the first defense tissue in human body, is more important factor. Undoubtedly, the environmental factors existing in physical nature which surrounds human life, have influenced upon human health, especially in ancient times. But, this chapter exhibits some reflections that ultimately the inner conditions of human body decide the attack of diseases. However, this chapter may have some corruptions for it reveals the contents which are not fit with the headline. In the second chapter, it is written that the sensitivity to pain is not only dependent upon the character of bravery but also upon the thickness of skin, the strength of flesh and the speed of response. In this we evidence that the ancient people had the idea that human pain-feeling is more dependent upon the degree of development of sensory neuron of physical body than one's character of bravery. In the third chapter, ti is described that the differences of physical development mainly influence the differences of the degree of mental bravery. In the fourth chapter, the drunken frenzy is explained. The implication is that as civilization has been growing, the drinking culture has made both in dividual and social health affair. The alcohol has the function of pleasing mind improving the quality of human life but it can also destroy both human body and mind when abused. About the harms like this, this part wams by the examples of drunken man's abnormal behaviors.
이제마(李濟馬)가 제시한 체질별(體質別) 약물분류(藥物分類) 원칙(原則)에 대한 연구(硏究)
Im Jin-Seok ;
Journal of Korean Medical classics, volume 13, issue 1, 2000, Pages 345~360
I In the rearch of the principle of herb classification based on constitution I have recognised Lee Jae Ma(李濟馬)'s medical thought on the herb. He had believed that herb must be used when needed, also had opposed taking overdose of medicine. And he had prescribed to a patient based on constitution. The results were summerized as follow; 1. In the classification of herb according to constitution, Although Gimilon(氣味論) that empasized in the herbal medicine have had reference value but cannot be absolute classific standard. The medicinal portion of herb was not significant. And through research the past prescription that were qouted by Lee Jae Ma cannot find a meaningful result. 2. Lee Jae Ma denied the tradtional GuiKyung(歸經) theory, and classified into Iung(肺), spleen(脾), liver(肝), kidney(腎). And when he gave medical teatment, he has used the methods of the supplement to weakned organ. 3. On the principle of herb classification based on constitution, Lee Jae Ma had presented general rule that are fragrance(馨), odor(臭), liquid(液), taste(味). Although it had suitable tendency but cannot complitely coinside with the actual. Therefore I interpreted fragrance(馨), odor(臭), liquid(液), taste(味) into the symbol that represent the chief effect. On these conception it's necessary more study.