傷寒論의 和解劑에 대한 硏究

白上龍 대한한의학원전학회 2001 대한한의학원전학회지 Vol.14 No.2

This paper is written about mediation-medicine. To begin with, the medical effect and its formation of Soshihotang(小柴胡湯) will be given a write up to. Other medicines also will be explained which are included in herbal prescriptions for mediation. 1. mediation method is made use of in case of various disharmony of Yin(陰) and Yang(陽) in the location between half outside and half inside(半表反裏). The disharmony is caused from breakdown of balanced equilibrium between cold and heat(寒熱), dryness and dampness(燥濕) rise and fall of Qi(). This kind of disharmony makes it difficult that Yin and Yang transformate normally each other in the location between upside and downside, the front and the rear, and the inside and outside. It is important to control the balance of Yin and Yang not to be relatively excessive or deficient. Herbal prescriptions for mediation are made up of herbs of which properties, flavors, and functions are various. They are mixed with cold and warm herbs. They make Yin and Yang of body not fight each other and be harmonious. 2. 'The location between half outside and half inside' will be explained in this paper. It covers a wide area. It means lateral side pleura which divides body into the front and rear, the diaphragm which divides body into the upside and downside, besides, tongue, heart, abdominal region, urethra, phallus which are located in the middle parts of the body, and the spleen in the five Jang organs(五臟). 3. Herbal prescriptions which can be classified with mediation medicine are Soshihotang, Sashimtang(瀉心湯), Gunganghwangryunhwanggumtang(乾薑黃蓮黃芩湯), Hwanryuntang(黃蓮湯), Sayuktang(四逆湯), Omehwan(烏梅丸) and so on. Danguisayuktang(當歸四逆湯), Danguisayukgaosuyutang(當歸四逆加吳茱萸湯), Hwanggumtang(黃芩湯) also can be placed of under same category.

藏府와 身形의 病機 및 病症에 대한 比較考察

白上龍 대한한의학원전학회 2000 대한한의학원전학회지 Vol.13 No.2

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exogenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki(穀氣) so that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Meridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily forms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and cannot fulfil their own functions. Because the meridian system unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

학술대회발표논문(學術大會發表論文) : 『난경(難經)』의 기경팔맥론(奇經八脈論)에 대한 비판적 고찰

백상룡,박찬국 대한한의학원전학회 ( 구 대한원전의사학회 ) 2004 대한한의학원전학회지 Vol.17 No.1

시공(時空)과 음양오행(陰陽五行) -한의학의 사고체계-

백상룡,Back, Sang-Ryong 한국한의학연구원 2003 한국한의학연구원논문집 Vol.9 No.2

Eumyang-ohaeng[陰陽五行-Eumyang and five phases], as a standing rule that establishes the theory of Oriental medicine and origin of the oriental philosophy, it provides the perspective of the oriental medicine's outlook of the world. Without knowing the Eumyang-ohaeng, we cannot discuss Oriental medicine, nor can we understand the oriental way of thinking. Time and Space is what the human being created in order to explain the existence and change of matters. There is a common denominator between this universal concept of time and space and the theory of Eumyang-ohaeng. Consequently this paper investigates how characteristics of Eumyang-ohaeng and that of time and space matches Eumyang represents all matter and its characteristic, by comparison with each other space, and Ohaeng shows the change of matter with time gradually and sequancely. But this separation is only a separation by words, they really melt into one like two sides of a coin is actually just one coin. After all the theory of Eumyang-ohaeng is a theory that leads us to realize time and space, matter and power are all just one. So consequently, despite the difference in mass or size or longevity of matters, Eumyang-ohaeng pulls all matter into one body. It's why Eumyang-ohaeng is defined as the unified theory of time and space.

수액질환(水液疾患)의 병기(病機) 및 치료원칙(治療原則)에 대한 비교고찰 - "동의보감(東醫寶鑑)"의 편제(編制)를 중심으로 -

백상룡,Back, Sang-Ryong 한국한의학연구원 2003 한국한의학연구원논문집 Vol.9 No.1

Many of the diseases that occur in a life being are either closely related to water, or they occur by loss or deterioration of water metabolism. There are six parts of study on this subject in ${\ulcorner}$Dongeubogam${\lrcorner}$. The parts are, the part of Jinaek the part of Dameum the part of Sobyeon the part of Bujong the part of Changman and the part of Seub. In these parts, it mentions loss of perspiration, abnormal urination, edema, abdominal dropsy, formation of abnormal body fluid and intrusion of dampness into the body and etc as the abnormal water metabolism. Loss of perspiration and urination is a process of eliminating the dampness in the body. Perspiration would be the abnormality of yanghwa[陽化]. Urination would be the loss of eumhwa[陰化]. Eum[飮] is the fluid accumulated in the body that failed to go through the process of Cihwa[氣化]. Dam[痰] is formed when the body fluid is heated by the smoking-fire. Meanwhile, the dampness occurs when the water penetrates into the bones, muscles and joints. Edema and abdominal dropsy are both outcomes of accumulated body fluid. Edema is the liquified body fluid congested on the surface or the peripheral ends of the body. Abdominal dropsy is congestion of fluid, that lost the characteristic of blood due to blood deterioration, in the abdominal part.

東武 李濟馬의 醫學思想에 대한 硏究

白上龍 대한한의학원전학회 2000 대한한의학원전학회지 Vol.13 No.1

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 《Tong-ŭisusebowon(東醫壽世保元)》. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from 《Hwangjenaegyŏng(黃帝內經)》. But the main logic that gives shape to the Constitution(體質) theory is sŏng-chŏng theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution sŏng-chŏng theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw sŏng(性) as a base for connecting the entire mankind to be united, and chŏng(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 sŏng and chŏng 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 sŏng-chŏng in the active mind of man himself by saying that sŏng is when i-ki(理氣) does not act as a bodily function of the mind and chŏng 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 sŏngand chŏng through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw sŏng as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw chŏng as sŏng blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in sŏng-chŏng 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 sŏng-chŏng and therefore can prevent this by clarifying the mind and adjusting sŏng-chŏng through volition, has led Korean oriental medicine to be human based.

논문(論文) : 신지(神志)의 활동(活動)과 위기(衛氣)의 역할 -위기(衛氣)의 부심(浮沈)과 정신(精神)의 활성(活性)에 대하여-

백상룡 ( Sang Ryong Back ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2003 대한한의학원전학회지 Vol.16 No.1

韓醫學과 西洋醫學의 疾病觀에 대한 比較硏究

白上龍,朴贊國 慶熙大學校韓醫科大學韓醫學硏究所 1998 慶熙韓醫大論文集 Vol.21 No.1

In the first step that medicine had became a study, a disease ment the pain that people suffered, in both the Oriental medicine(韓醫學) and the Western medicine. But the Oriental medicine and the Western medicine have typical opinion each other in the progress of sysytematizing the medicine. And, the reason that their cognition of the disease has been changed stems from the differences of view of the world, and the element of culture and society, which belongs to concerned scholars. The ideology and theory of ancient chineses who are considered as a constructors of the Oriental medicine's basis are formed from the attitude to adjust and accept the changes in the nature according to senses they feel. To adjust the nature, understanding of nature's rule was their priority. 'Yin-Yang and Five-phase theory(陰湯五行理論)' as systematized as a principle by recognizing nature's rule through those effects, and qi(氣) is appeared. which help everything exist as a perfect indivisual. And, they regarded continuously various changes of nature is due to the change of qi under the 'Yin-Yang and Five-phase theory'. For creature like a man is regarded as a change of qi, according to the rule of 'Yin-Yang and Five-phase theory', also the soul controling lives was regarded as temporary result revealed in the process of the change in qi's Yin-Yang and Five-phase(陰陽五行). that view of nature is established as a universal ethics to nature and human through a book, 'the Hwang-Ge-Nae-Kyung(黃帝內經)' and forms the basis theory of the Oriental medicine. Early the Western medicine differs from present one. The 'Body fluid theory(體液學說)' of early the Western medicine, represented by Hippocrates and Galen, tried to get an answer to the physiology and pathology through the growth of body fluid. In other words, it regards man's secretion or body wound or anatomy as a cause of disease and living as well. This body fluid correspond to the qi, considered as the origin of a life in the Oriental medicine, in that it is movable and unclear in each domain. The similarity between qi and body fluid, movable and changable, is the main reason that the surgery has not developed within these two theories. But, though body fluid is something visible and is changable in condition of liquid, it doesn't have such features as qi that can variously change into solid, liquid, energy, soul, and so on. So to speak, qi contains all imaginable features of objects in its conception. In contrast, body fluid is only a fluid that can control the physiological function. The Oriental medicine regards the disease as disorder of qi, also body fluid pathology says that the disease is a disorder of body fluid. Thus, both has consistent opinion about disease in the point of disorder. O.M.D(韓醫學者) thought the all disorder of mind and body, disorder between mind and body, even a change in nature were caused by the change of qi. But, because body fluid pathology couldn't explain that such organization as human, animal, and plant has a relationship with another objects. It could define a disease as a matter phenomenon like disorder of body fluid, but couldn't reach to find the consistency among the various objects in nature. Since the Oriental medicine thought of disease as breakage of Yin-Yang balance(陰陽調和) in other words abnormal function. Four great doctor in Kum and Won dinasty(金元四大家) tried to understand feature of disease, which caused a disease, and pathogenesis by explaining sa-qi(邪氣 bad effect making body function disorder) and peculiarity of patient's body rather than disease itself. Ha-Ghan(河間), who understood pathological mechanism through etiology itself, explained the process and feature of disease. In contrast Won-So(元素) and Dong-Won(東垣), who tried to understand the pecularity of disease through physiologycal mechanism tried to understand pathologycal mechanism between living energes, so to speake Wui-qi(胃氣), and 'yum-hwa(陰火)' which generates in abnormal function. The the Western medicine faced the new wave from the late of 17C, and then in paris where often the new era of clinical medicine. Solid pathology generally came to the front of fluid pathology with Bichat insistance that disease is not invalance of body fluid but chance of original shape and quality in late 18C. In solid pathology disease is not regarded as abnormally quantative and functional condition but as change of original shape and quality. This view is based on Descartes and newton's 'machanic view of the world'(機械的世界觀), which converted the way of western thinking since 17C. and the feature of this view regards disease as an object itself, and separate disease from a patient. The disease degraded over different nature which has none relative with living creature.

논문(論文) : 삼음삼양(三陰三陽)과 율여(律呂)의 상관관계에 대한 연구 -한방음악치료의 이론연구-2-

이승현,백상룡 대한한의학원전학회 ( 구 대한원전의사학회 ) 2002 대한한의학원전학회지 Vol.15 No.2

『황제내경태소(黃帝內經太素)』의 수혈이론(輸穴理論)에 관한 고찰

류정아,백상룡,정창현 대한한의학원전학회 ( 구 대한원전의사학회 ) 2012 대한한의학원전학회지 Vol.25 No.1

『黃帝內經太素』是唐初楊上善對黃帝內經的內容進行分類整理,倂添加注釋編纂而成的書籍. 在編纂『太素』的同時,楊上善將當時的『黃帝明堂經』中的輸穴分爲12經脈和奇經八脈,倂對各個輸穴的位置和針刺方法,主治病症等做了詳細的注釋,將其編爲13卷的『黃帝內經明堂』. 『太素』和『明堂』在公元763左右一同傳入日本,此後便成爲了日本醫生及針灸敎育的主要敎材. 但是『明堂』在9C末除序文和第一卷以外的12卷均遭到遺失,只剩下了殘卷仁和寺永仁本永德本和尊經閣本. 不過値得慶幸的是,984年丹波康賴編纂的『醫心方』第2卷關於輸穴和針灸的內容中記載了楊上善明堂的內容,因此對太素的輸穴理論進行硏究時可以參考這本書.