The last deck Flashcards

1
Q

In Chinese medicine theory, which vital substance is considered the “commander of blood” and why?

A

Qi is considered the commander of blood because it drives blood circulation, keeps blood flowing within the vessels, and prevents extravasation. Without qi, blood becomes stagnant and unable to nourish the body.

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2
Q

Explain how the “controlling cycle” works in Five Element theory between Metal and Wood elements

A

In the controlling cycle, Metal controls Wood - just as metal tools can cut down trees. This relationship helps maintain balance - if the Metal element becomes deficient, Wood can become excessive and vice versa. This is seen clinically in relationships between the Lung (Metal) and Liver (Wood).

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3
Q

What was the key contribution of the Warm Disease School during the Qing Dynasty?

A

The Warm Disease School developed a new theoretical framework for understanding febrile diseases based on four levels (Wei, Qi, Ying, Xue) rather than the six divisions of the Shanghan School. This was particularly important for treating epidemic diseases in southern China.

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4
Q

Name three key differences between Blood (Xue) and Body Fluids (Jin-Ye)

A

Blood is governed by the Heart while Jin-Ye are governed by the Lung and Spleen
2) Blood flows only in vessels while Jin-Ye can permeate tissues
3) Blood has a warming function while Jin-Ye have a moistening function

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5
Q

How does Zhuangzi’s philosophy influence Chinese medicine’s view of health and disease?

A

Zhuangzi emphasized relativity, transformation and the limitations of human knowledge. This influenced CM’s holistic view that health and disease exist on a continuum, that pathological states can transform into one another, and that practitioners should remain humble about their understanding of complex body processes.

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6
Q

What distinguishes the “Hun” ethereal soul associated with the Liver from the “Po” corporeal soul associated with the Lung?

A

Hun is yang in nature and governs planning, vision and dreaming while moving upward and outward. Po is yin in nature and governs physical sensations and instinctive responses while moving downward and inward. Together they represent the integration of mental and physical aspects.

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7
Q

Explain how dampness as a pathogenic factor differs when it affects the upper vs lower body

A

Upper dampness typically manifests as heavy head, foggy thinking and mucus in the respiratory system. Lower dampness tends to cause heavy limbs, edema in the legs, and urinary/reproductive problems. The difference reflects dampness’s heavy, descending nature.

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8
Q

How did the Neo-Confucian movement during the Song Dynasty influence Chinese medicine theory?

A

Neo-Confucianism emphasized systematic categorization and rational analysis. This influenced CM by encouraging more systematic diagnostic approaches, detailed pattern differentiation, and attempts to create comprehensive theoretical frameworks integrating earlier medical concepts.

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9
Q

What specific qualities make the Gallbladder unique among the Fu organs?

A

The Gallbladder is unique as it is the only Fu organ that stores a pure substance (bile) rather than waste products. It is also closely associated with decision-making and courage - qualities usually attributed to Zang organs. This gives it qualities of both Zang and Fu organs.

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10
Q

How does the Chinese medicine concept of “Shen” differ from the Western concept of “mind”?

A

Shen in CM encompasses consciousness, spirit, thought, sleep and memory but is inseparable from its physical basis in Heart blood and essence. Unlike the Western mind-body dualism, Shen represents the integration of mental and physical aspects of consciousness. Cop

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11
Q

How does the Triple Burner’s function of “fog and dew” relate to fluid metabolism?

A

The Triple Burner transforms fluids like fog (vapor/mist) in the upper burner, clouds (distribution) in the middle burner, and dew (condensation/excretion) in the lower burner. This metaphor describes how fluids are vaporized, transported, and condensed throughout the body.

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12
Q

Why do the Spleen and Stomach get described as “the foundation of post-natal qi”?

A

After birth, the body relies on digestion of food and drinks to produce qi and blood, rather than receiving nourishment directly from the mother. The Spleen and Stomach’s transformation and transportation functions are therefore crucial for maintaining life after birth.

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13
Q

What role does the “ministerial fire” (xiang huo) play in Chinese medicine physiology?

A

Ministerial fire, associated with the Kidney yang and mingmen, provides the warmth and catalytic force needed for all physiological transformations. It supports digestion, warms the body, and helps generate qi and blood, but can become pathological if excessive.

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14
Q

How does the “four levels” diagnostic system differ in its approach to treating fever compared to the “six stages”?

A

The four levels (wei, qi, ying, xue) describes how heat pathogenic factors penetrate from exterior to interior, while the six stages describes cold damage progression through different body layers. The four levels emphasizes clearing heat while protecting yin, particularly relevant for warm diseases.

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15
Q

Explain the concept of “same disease different treatment” (tong bing yi zhi) in Chinese medicine

A

This principle recognizes that the same disease manifestation can arise from different underlying patterns requiring different treatments. For example, headaches might need treatment for Liver yang rising, qi deficiency, or blood stasis depending on the overall pattern.

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16
Q

What philosophical principle underlies the concept of “treating disease before it arises” (zhi wei bing)?

A

This reflects the Daoist principle of addressing problems at their earliest stage when they’re easiest to resolve. In medicine, this means identifying and correcting imbalances before they manifest as disease, emphasizing prevention over treatment.

17
Q

How does the Heart’s role as the “emperor organ” relate to its function of “housing the shen”?

A

As emperor, the Heart governs and coordinates all other organs through its connection to consciousness (shen). When the Heart is stable, the shen is peaceful and all physiological functions remain orderly. Disturbance of the Heart affects both mental and physical functions.

18
Q

What is the significance of “xu li” (deficiency within excess) in diagnosis?

A

This complex pattern recognition acknowledges that excess conditions can mask underlying deficiencies that must be addressed for successful treatment. For example, Liver yang rising often masks Liver/Kidney yin deficiency which must also be treated.

19
Q

How does Zhang Zhongjing’s approach in the Shanghan Lun differ from the Huangdi Neijing’s theoretical framework?

A

While the Neijing presents broad cosmological theories, Zhang Zhongjing focused on practical clinical applications and specific herbal formulas for defined patterns. His work bridges theoretical concepts with concrete treatment strategies.

20
Q

What distinguishes “true cold false heat” from “true heat false cold” presentations?

A

True cold false heat shows superficial heat signs (red face, restlessness) but underlying cold signs (cold limbs, pale tongue) requiring warming treatments. True heat false cold shows superficial cold signs but underlying heat signs requiring cooling treatments. This illustrates the importance of looking beyond surface symptoms.