Go to the main menu
Skip to content
Go to bottom
REFERENCE LINKING PLATFORM OF KOREA S&T JOURNALS
> Journal Vol & Issue
Journal of Korean Medical classics
Journal Basic Information
Journal DOI :
The Korean Medical Classics
Editor in Chief :
Volume & Issues
Volume 20, Issue 4 - Nov 2007
Volume 20, Issue 3 - Aug 2007
Volume 20, Issue 2 - May 2007
Volume 20, Issue 1 - Feb 2007
Selecting the target year
Paper Submission and Examination Management System of Korean Medicine
Eom, Dong-Myung ; Oh, Sang-Mi ; Song, Mi-Young ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 1~15
Paper Submission and Examination Management System established by Korea Institute of Oriental Medicine(KIOM) provided a momentum for the sub-societies of Korean Oriental Medical Society(KOMS) to standardize the process of publishing a journal of papers. Also, the system helped a researcher to reduce time-consuming and to increase their research efficiency. Korea Institute of Oriental Medicine(KIOM) is planning to optimize this system reflecting the current conditions of KOMS through its steady updates.
Study On The Same And Different Locations of Acupoints on Pulse
Jo, Hak-Jun ; Lee, Pyeong-Jae ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 17~35
Objectives : To consider same or not the positions of acupoints on the meridian in the old acupuncture books. Methods: On the basis of old acu-books, We count the number of acupoints that are on pulse. Thru the three books-"Yijongkumkam(醫宗金鑑)","Chimkuhak 1st(鍼灸學-上)", Kyunghyulhakchongseo(經穴學叢書)"-We Compared the way of positioning of acupoints, also did on the location of acupoints, vein, vascular system, around the acupoints, based on the anatomical structures(esp. artery) Results : On the basis of old acu-books, the number of acupoints(only in the twelve meridian) on the pulse is 35, and the number of points not in the old books but on the pulse is 6, sum is 41 points. Comparion from Sambukuhu consultation method(三部九候診法) in "Somun(素問)", Some points, Taeyang(太陽, not in the twelve meridian), Yimun(耳門) and Koryo(Yimun and Koryo are in) are on pulse. Like Chonbu(天府) and Hyupbaek(俠白), We can feel the pulse on ulna side of biceps muscle, noton radial side. Shikdu(食竇) was described as on pulse in the "Chimkushimbopyokyul(鍼灸心法要訣)", but we could hardly feel it. Conclusions : It'll be right to add the Yimun(耳門) and Koryo to the points on pulse, of course two points are not in the twelve meridian. We must take the points Chonbu(天府) and Hyupbaek(俠白), on ulna side of biceps muscle. Shikdu(食竇) must be excepted, because we cannot feel the pulse in consultation.
이중재(李中梓)의 음양사상(陰陽思想)에 대한 연구(硏究)
Go, Yeong-Sang ; Kim, Yong-Jin ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 37~44
A study on The Medicines Effected on The Spleen in The 'Bowel-Viscus Classification' of An Introduction to Medical Science
Lee, Seok-Jae ; Keum, Kyung-Soo ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 45~63
In this dissertation, I will focus on the channel entry, the effect and the treatment throughout books of oriental medicine from ancient to modern in order to classify the medicines of the Spleen as main or supplementary organ. The results are as follows: 1. The medicines which work on the Spleen(本臟) chiefly were 38, which were Gingseng Radix(人蔘), Astragali Radix, Hoelen, Atractylodis Rhizoma alba(白朮), Glycyrrhizae Radix(甘草), Atractyodis Rhizoma(蒼朮), Aurantii Nobilis Pericarpium(陳皮), Pinelliae Rhizoma(半夏), Nelumbinis Semen(蓮肉), Semen Euryacles, Crataegi Fructus, Dolichoris Semen(扁豆), Hordei Fructus Germinatus(麥芽), Dioscoreae Radix(山藥), Paeoniae Radix(白芍藥), Zingiberis Rhizoma(乾薑), Arecae Pericarpium(大腹皮), Cimicifugae Rhizoma(升麻), Aurantii Fructus(枳殼), Tiglii Semen(巴豆), Scirpi Rhizoma(三稜), Paeoniae Radix rubra(赤芍藥), Amydae Carapax(鱉甲), (Coptidis Rhizoma(黃連), Dioscoreae Radix(萎藥), Amomi Semen(砂仁), Zingiberis Rhizoma(生薑), Saussureae Radix(木香), Cinnamomi Cortex Spissus(肉桂), Myristicae Semen, Alpiniae Fructus(益智仁), Evodiae Fructus(吳萸), Caryophylli Flos(丁香), Agastachis Herba(藿香), Fructus Piperis Nigri Seu Albi(胡椒), Acontii Tuber(附子), Alpiniae Officinari Rhizoma(良薑), Fructus Galangae. 2. The medicines which work on the other viscera(他臟) chiefly were 12, which were Talcum(滑石), Bupleuri Radix(柴胡), Semen Lepidii Seu Descurainiae, Mori Cotex Radicis(桑白皮), Aurantii lmmaturi Pericarpium(靑皮), Gardeniae Fructus(梔子), Forsythiae Frucus(連翹), Antelopis cornu(羚羊角), Alimatis Rhizoma(澤瀉), Epimedii Herba(仙靈脾), Cyperi Rhizoma(香附子), Rhizome Chuanxiong(川芎). 3. medicines, effected on the Spleen functioned through any other viscera were as follows: Talcum(滑石) works to treat renal heat Entering the Spleen(腎熱入脾) Bupleuri Radix(柴胡) works to treat Hepatic Asthenia Entering the Spleen(肝虛入脾) Semen Lepidii Seu Descurainiae and Mori Cotex Radicis(桑白皮) works to treat Pulmonary gi Entering the Spleen(肺氣入脾) Aurantii lmmaturi Pericarpium(靑皮) works to treat Hepatic gi Entering the Spleen(肝氣入脾) Gardeniae Fructus(梔子) and Forsythiae Frucus(連翹) works to treat Cardiac Heat Entering the Spleen(心熱入脾) Antelopis cornu(羚羊角) works to treat Hepatic wind Entering the Spleen(肝風人脾) Alimatis Rhizoma(澤瀉) works to treat Hepatic heat Entering the Spleen(肝熱入脾) Epimedii Herba(仙靈脾) works to treat Renal asthenia Entering the Spleen(腎虛入脾) Cyperi Rhizoma(香附子) 와 Rhizome Chuanxiong(川芎) works to treat Hepatic gi Entering the Spleen(肝氣入脾) In the study of concerning the medicines effected on the spleen, It is considered that it dedicated to development of the medicines related to the spleen and making efficient use of the medicines.
"의자의야(醫者意也)"에 관한 소고(小考)
Kim, Gi-Uk ; Park, Hyeon-Guk ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 65~79
A Study on The Relation of O-mi(五味) and Sam-Eum-Sam-Yang(三陰三陽)
Baik, You-Sang ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 81~90
From the study on the relation of O-mi(五味) and Sam-Eum-Sam-Yang(三陰三陽), the conclusion is as follows. The system of Sam-Eum-Sam-Yang(三陰三陽) in human body expresses a kind of inner images[象] of continuous life, that implies many complex view-points, in both inside and out-side according to time flow. Besides, O-mi(五味) is one of very important native properties of all existences, that is accepted from the state they have been located in, and it includes the principles of real nature. Based on understanding of Sam-Eum-Sam-Yang(三陰三陽), when we investigate properties of O-mi(五味) for practical use, the concepts of contraction and extension[收散], softening and hardening[軟堅], and slowing and fastening[緩急], referred in Naegyeong(內經), directly express the images of Sam-Eum-Sam-Yang(三陰三陽).
A Study of The Medical Classics in the '
Kim, Ki-Wook ; Park, Hyun-Kuk ; Seo, Ji-Young ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 91~117
Through a simple study of the medical classics in the '
', 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 "
(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
(妙聞)s' lives are not exactly known. So the completion of the "Charaka" is estimated at 1st
2nd century C. E. in northwestern India, and the "
" is estimated to have been completed in 3rd
4th century C. E. in central India. Also, the "Charaka" contains details on internal medicine, while the "
" contains more details on surgery by comparison. 3) '
', one of the revered Vriddha Trayi(triad of the ancients, 三醫聖) of the '
', lived and worked in about the 7th century and wrote the "
(八支集)" and "
(八心集)", where he tried to compromise and unify the "Charaka" and "
". The "
" was translated into Tibetan and Arabic at about the 8th
9th century, and if we generalize the medicinal plants recorded in each the "Charaka", "
" and the "
", there are 240, 370, 240 types each. 4) The 'Madhava' focused on one of the subjects of Indian medicine, '
' 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", "
". 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 '
', 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 "
", 1150 for the "
", and 1100 for the "
", The use of various mineral medicines in the "Charaka" or the use of mercury as internal medicine in the "
", and the palpation of the pulse for diagnosing in the '
' 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 '
' 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 "
" introduces many surgical methods such as the use of gourd dippers, horns, sucking the blood with leeches. Also the "
" 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 "
". In the "
"'s 'ShenTiLun(身體論)' there is a thorough listing of the development of a child from pregnancy to birth. The '
' 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.
Oriental Medicine Music therapy for The treatment of Sasangin's disdases
Lee, Seung-Hyun ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 119~126
The biological and pathological states of lung, spleen, liver and kidneys are determined by nature and emotion of sorrow, anger, joy and pleasure, It is considered that the music, besides medicine or acupuncture, can be a way of treating as a therapeutics for the treatment of Sasangin's diseases. This study is to find out a way of music therapy for the treatment of Sasangin's diseases. The ways of music therapy in each constitution based on 'the great and small of Viscera and Bowels' and 'the exhale and inhale, the drawing in and sending out' are as follows: 1. In case of Soeumin, a skip going up melodic progression, dotted rhythm and the major triad harmonic progression are recommended to improve the Qi of warm Yang. 2. In case of Soyangin, in regular sequence down melodic progression, a sixteenth note and the minor triad harmonic progression are recommended to improve the Qi of cool Yin. 3. In case of Taeumin, in regular sequence going up melodic progression, a sixteenth note and the bright and active the major triad harmonic progression are recommended to improve the Qi of dispersing exhale. 4. In case of Taeyangin, a skip down melodic progression, a quarter note and a diminished triad harmonic progression are recommended to improve the Qi of gathering inhale.
A Study on Oriental Medical Doctors' Ethic with The Way of The Oriental Medicine Philosophy
Ha, Hong-Gi ; Baik, You-Sang ; Kim, Soo-Joong ; Jeong, Chang-Hyun ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 127~149
The environment surrounding oriental medical' doctors made change in accordance with changes of the society to make change of the doctors' ethics. In particular, some of practitioners made light of patients to let people distrust all of the medical professions. To improve such a situation, oriental medical doctors' ethics should be examined historically and philosophically. This study examined the literatures of Oriental medicine on oriental medical doctors' ethics to investigate difference of medical ethics between the Western medicine and the Oriental medicine and to suggest a way promoting oriental medical doctors' ethical consciousness. The ethics of the literatures of Oriental medicine might be classified into the two, in other words, 'medical technology' and 'mental attitude'. 'Medical technology' laid emphasis upon not only a lot of researches on Oriental medicine but also doing best to give patients medical treatment carefully. 'Mental attitude' laid emphasis upon keeping 'humanity(仁心)' thinking much of patients not to pursue excessive profits. To recover ethical consciousness, not only 'reinforced school education' but also 'reinforced legal regulation' was required. And, oriental medical doctors, nongovernmental organizations, common people and other social members were demanded to make efforts together to elevate oriental medical doctors' ethical consciousness.
Study on The explanation of channel disease in "Tai Su(太素)".
Lee, Yong-Bum ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 151~169
The "Tai Su(太素)" which was published by Yang Shang Shan(楊上善) during the Tang(唐) dynasty does not follow complicating hand down procedures allowing it to be preserved in a relatively satisfactory state, and the book is evaluated as a major article in the study of the "Yellow Emperor's Internal Classic(黃帝內經)" in the modern age. The book of "Tai Su explanation of channel diseases(太素 經脈病解)" offers the detailed description of disease symptoms found in the book of "Miraculous Pivot channels(靈樞 經脈)", and Yang Shang Shan(楊上善) provided relatively complete explanations from the perspective of the wane and wax of shadow and sunshine powers(陰陽消長). The present writing was projected to acknowledge the relationship between the books of "Tai Su explanation of channel diseases(太素 經脈病解)" and "Miraculous Pivot channels(靈樞 經脈)" and substantially attempted to understand the original text of the "Tai Su(太素)" by adopting the perspectives of Yang Shang Shan(楊上善) in explaining the disease symptoms as he attempted in the book of "Miraculous Pivot channels(靈樞 經脈)". Total 50 disease symptoms were explained in the book of "Tai Su explanation of channel diseases(太素 經脈病解)", and 33 of them are common to the symptoms described in the book of "Miraculous Pivot channels(靈樞 經脈)" by taking up about 66% of the book. The monthly attachment(月別配屬) of three shadow and three sunshine power(三陰三陽), which is described in the book of "Tai Su explanation of channel diseases(太素 經脈病解)" provides an important clue in understanding the exterior and interior(表裏) relationship, and the crucial perspective lies on the mutual intensity change of shadow and sunshine powers. Therefore, the monthly attachment of three shadow and three sunshine power provided by the present article helps to understand the meaning of the three shadow and three sunshine power along with the time attachment(時間配屬) described in the other chapter of the "Yellow Emperor's Internal Classic(黃帝內經)". In the method of explaining pathogenesis, the explanation was made by understanding the perspective of mutual intensity change of shadow and sunshine powers, and exterior and interior relationship along with the channel Path(經脈流注) have been used simultaneously. In the comment of the main article, Yang Shang Shan(楊上善) stated the channels of hands and feet(手足經脈) as the scope of the three shadow and three sunshine power, but the symptoms and signs are mainly focused on the channels of feet as in the book of "Miraculous Pivot channels(靈樞 經脈)".
A study of Tendency Analysis to Research Using Clinical and Biological Information
Kim, Chul ; Song, Mi-Young ; Eom, Dong-Myung ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 171~186
The fusion research subjects of Oriental medicine and Bio-Technology are actively advanced. Development of information analysis algorithm for constitution diagnosis using clinical and biological information is started recently. In addition, the research for providing personal oriented treatment information with Diagnosis result is to in the process of advancing. This paper considers the inside and outside of the country technical development trend of research for using clinical and biological information by analyzing patents and papers. It executed information analysis about changes to number of research papers and patents, present state and star higher officer of research facility from the dissertation which it sees. It is known that our country research result is slight so far in quantity and quality as result of analysis. But hereafter it contains a many developmental possibility. Also it reflects the appearance and a growth of new field like bioinformatics from constitution and bio information application field. The combination of bio information similar to constitution and heredity and computing technology to control those information efficiently comes to think with core technique.
Yun-Ji(尹指)'s Medical Thought in "Dunongyeonsocheonjimundap(鈍翁演小天地問答)"
Chough, Won-Joon ; Park, Wan-Sik ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 187~210
Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.
A Study on The 'Kao Zheng Pai'(考證派) of The Traditional Medicine of Japan
Park, Hyun-Kuk ; Kim, Ki-Wook ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 211~250
1. The 'Kao Zheng Pai(考證派) comes from the 'Zhe Zhong Pai' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金娥), Yoshida Koton(吉田篁墩) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li '(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 1739
1798) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai, Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 1749
1787) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論) and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯) 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai 's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋司"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue", "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Rits(森立之 1807
1885) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken and later became a pupil of Shou Gu Yi Zhai, a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("神農本草經"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"(神農本草經) and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"("枳園隨筆") that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"("說文解字") to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據). Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬 1804
1876) learned scriptures and ancient texts from confucian scholar Asaka Gonsai, and learned medicine from his father Huai Yaun(槐園). He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi" and "Lao Yi Zhi Yan" but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 912-955) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 1755-1810) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi" and "Jin Qui Yao Lue Ji Yi" are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng" is a collection of essays on research. Also there are the "Su Wen Shi"("素問識"), "Ling Shu Shi"("靈樞識"), and the "Guan lu Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 1789-1827), and his works include works of research such as "Nan Jing Shu Jeng"("難經疏證"), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"("疾雅"), "Ming Yi Gong An"("名醫公案"), and "Yi Ji Kao"("醫籍考"). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 1789-1827), Yuan Jian(元堅 1795-1857) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(樂匙). He left about 15 texts, including "Su Wen Shao Shi"("素間紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"(傷寒廣要), and "Zhen Fu Yao Jue"("該腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(失數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', 'the founding of Ji Shou Guan and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai ' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.
A Study on The Etiology of Wu You-ke(吳又可)'s Epidemic(溫疫) Theory
Eun, Seok-Min ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 251~265
This study is a research on the etiology in Wu Youke's wenyi theory. In regard to the etiology of epidemic disease that had been spread on a very large scale at that time, Wu Youke denied the traditional theory which urged the irregular change of climate as the cause of epidemic disease, and proposed the concept of 'zaqi' which was considered by him to be something that could be the real cause of epidemic disease. And He treated the wenyi disease as something that has the same meaning with wenbing, so his concept on wenbing was basically the thing that treats 'zaqi' as the fundamental cause of wenbing and treats the concept of 'wen(溫)' as an environmental cause that could help activate the virulence of 'zaqi'. Such concept like this was the thing somewhat different from the traditional etiological theory that considers the change of climate as the principal cause of waigan(外感)-disease, and it must for the most part have been originated from the experience of Wu Youke himself. But this study, in contrast, based on the thing he denied the traditional theory on the irregular change of climate, has been done in the point of view that fundamental concept of his wenyi theory such as 'zaqi' was not only originated from his clinical experience but also from the influence of paradigm shift in the natural philosophy of that time. There had been so much change in cosmology and natural philosophy from the fundamental basis at that time, and the the most principal concept of it was that there always exists irregular faces in the change of nature. Such concept like this got into its stride from about 17th century, and it was expressed in the form of the severe criticism against the traditional natural philosophy. In regard to this, this study has outlined the academic thought of the leading scholars who made a significant progress in such a paradigm shift, and it includes the scholars like Wang Tingxiang, Wang Fuzhi, Hu Wei, Huang Zongxi, who played their role in the time of the latter period of Ming dynasty and the former period of Qing dynasty.
왕청임(王淸任)의 어혈논치사상(瘀血論治思想)에 관한 연구(硏究)
Lee, Byeong-Jik ; Yun, Chang-Yeol ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 267~287
허숙미(許叔微)의 생애(生涯)와 저서(著書)에 관(關)한 연구(硏究)
Choe, Hyeong-Rok ; Yun, Chang-Yeol ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 289~296
장석순(張錫純)의 심(心)의 생리(生理)에 대한 천발(闡發)
Park, Gi-Tae ; Yun, Chang-Ryeol ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 297~310
Searching Methods of Studying Herb Efficacy by The use of Terminology Table
Lee, Byung-Wook ; Eom, Dong-Myung ; Kim, Jeong-Ja ; Park, Ji-Ha ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 311~318
The purpose of this study is standardization of herbology terminology. For a long time, it was important problem that the Oriental Medicine didn't have standardization of terminology. For this reason, development of oriental medicine has been slow. We studied how we search methods of herb efficacy by the use of terminology table. In this way, we will suggest basic data and helpful methods of standardization of Oriental Medicine terminology.
단일개념 본초 효능 DB를 이용한 처방해설 연구
Lee, Byeong-Uk ; Seo, Bu-Il ; Eom, Dong-Myeong ; Kim, Sang-Chan ;
Journal of Korean Medical classics, volume 20, issue 4, 2007, Pages 319~324