감초건강탕 이용법

 

감초건강탕은 단지 건강과 감초 2가지 약재로 구성된 방제이다. 하지만 이를 이용해서 다양한 질병을 고칠 수 있다.

건강의 맵고 뜨거운 성분으로 온양(溫陽)해서, 폐와 위의 양을 돕는다. 폐와 위가 허한(虛寒)해서 나타나는 위통이나 구역(嘔逆) 등을 치료한다. 또 각종 출혈에도 응용할 수 있다.

 

巧用經方——甘草乾薑湯

 

 

甘草乾薑湯，出自《傷寒論》，傷寒脈浮，自汗出，小便數，心煩，微惡寒，腳攣急，反與桂枝，欲攻其表，此誤也。得之便厥，咽中干，煩躁吐逆者，作甘草乾薑湯與之，以復其陽。傷寒因誤治傷陽，引起四肢厥逆，煩躁、吐逆。《金匱要略》中記載：肺瘺吐涎沫而不咳者，其人不渴，必道尿，小便數，所以然者，以上虛不能制下故也。此為肺中冷，必眩，多涎唾，甘草乾薑湯以溫之。若服湯已渴者，屬消渴。用於治虛寒型肺痿病。（參與活動請點擊：上海迪斯尼門票抽獎活動通知，文末更多精彩)

 

乾薑辛熱溫陽，主溫肺胃之陽，辛甘合用為助陽之劑，故可治療肺、胃虛寒造成的一些疾患；誤汗下以後，表里俱虛，可用本方復陽，可治脾胃陽虛引起的胃痛及吐逆，和肺痿屬於虛寒者。

 

 

本方廣泛用於虛寒性出血。《仁齋直指方》以之「治男女諸處出血，胃寒，不能引氣歸元，無以收約其血。」《朱氏集驗方》謂本方為二神湯，「治吐血極妙，治男子女人吐紅之疾……」「火神派」四川名醫鄭欽安也有類似經驗，謂無論吐衄血、牙血、二便血，先不分陰陽，都先止其血，大劑甘草乾薑湯加血餘炭，屢用屢效。岳美中曾治一鼻衄患者，衄血勢如湧泉，歷5個多小時不止，出血量達半銅盆。患者面如白紙，近之則冷氣襲人，撫之不溫，問之不語，脈若有若尤，神志已失，急疏甘草乾薑湯：甘草9g、於姜9g，煎服。2小時後手足轉溫，神志漸清，脈漸起，能出語，衄亦遂止，翌晨更與阿膠12g，水煎日服2次，後追訪未復發（《岳美中醫案集》150頁）。趙守真治王某，素有吐血痼疾，服清涼澀止藥輒愈，至夏復發，進前藥不應，後雜進溫補及消瘀藥亦不應。趙氏診時血尚零星未止，色黯而稀，又不時微咳，頻吐清涎，口淡，食納不佳，小便黃。舌潤滑無苔，脈濡緩。趙氏以六君子湯加炒側柏、焦荊芥之屬，五進而血仍吐，久思不得其解。旋憶及陳修園三字經吐血章「溫攝法，草姜調」之言，予炙甘草18g、乾薑（炮成炭用）9g，水煎溫服。4劑吐血少間，再3劑血全止，後用飲食調養，未另服藥。根據諸多醫家的經驗，本方治療血證時乾薑多用炮姜。

 

 

在《傷寒論》中，甘草乾薑湯是作為「以復其陽」的救逆劑來使用的，原文治誤用桂枝湯的汗後傷陽。臨床上誤服下劑及涼藥而傷陽者也同樣可用本方。荒木性次氏《古方藥囊》中載了兩個治驗。一女孩，感冒發熱，因大便不通，與調胃承氣湯，服後下利數次，隨即突然手足冷，煩躁悶亂，惡寒戰慄，得得打戰，呈危篤狀態，急予甘草乾薑湯作—次服，危症立愈。另一例女孩，發熱，心情不佳，飲食不進。初予小柴胡加石膏，服2～3次後手足發冷，咽干，痴呆無神，煩悶，急予甘草乾薑湯很快治癒。指出本方治療因服下劑及石膏劑所致之腹中冷，手足厥逆，煩悶不適者有神效。

 

在使用本方時要從整體上把握虛寒的體質狀態，即患者代謝低下、惡寒明顯、面色白，舌體淡白，苔潤，手足冷，脈遲、弱、緩。在方證的識別方面，分泌物及排泄物明顯增多，清稀而無臭穢氣味是重要的著眼點。不過，當出現「咽中干、煩躁吐逆」時易誤珍為熱證，宜注意；治消渴時要與白虎加人參湯相鑑別，後者代謝亢進，脈有力；用於小兒遺尿時，要先攝x片以排除隱性脊柱裂等器質性病變。本方為溫陽之劑，但與附子類方相比，陽虛層次尚淺。本方證的進一步發展可為附子證。

 

 

本方運用常加味。治血證多加血餘炭、阿膠；治遺尿多加益智仁、麻黃；過敏性鼻炎加白芷、防風；胃脘嘈雜、吞酸，伍左金丸；咳喘伍細辛五味子、茯苓、半夏；本方加附子即為四逆湯，加人參、白朮即人參湯，加白朮、茯苓即腎著湯。

 

肺葉不張肺葉不張是肺部多種疾患的併發症之一，臨床表現為咳嗽、氣短、胸悶脹等症。祖國醫學認為是肺中冷，「冷」是冷淡的意思，不是寒冷之意。人的肺吸氣則張，呼氣則縮。今肺中冷，肺中部分肺葉吸之不張、呼之不縮。其病因是久病傷津，津液耗傷導致肺葉虛弱無力。症見氣短，動則尤甚，口吐涎沫，脈虛無力者，用本方溫肺復氣。

 

吐涎沫是指患者無明顯誘因忽然唾液特多。平時不喜飲水，食稍有不適時即腸鳴腹瀉。此種吐涎沫者，是因中焦陽虛與肺「冷」而成，尤其是肺「冷」為最。用本方加大份量至各15克可愈。

 

小便失禁這裡是指由虛寒引起的小便失禁。這類小便失禁，是因上虛不能制下，下元虛寒，以致腎與膀胱氣虛陽微，失其制約小便的功能，因而小便失禁。用本方加大份量至各15克可愈。

 

 

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북한이 식량 부족에서 벗어나는 간단한 방법

 

좌파 정권이 다시 북한에 식량을 비롯한 각종 원조를 계획하고 있다. 그것이 북한 주민에게 가지 않고, 북한 정권의 배만 불릴 거라는 건 누구나 알고 있다.

 

그런데 북한이 식량 부족에서 벗어나는 간단한 방법이 있다. 그건 토지의 개인 소유 나아가 사유재산을 허용하는 것이다. 그러면 정말 거짓말처럼 간단히 식량 부족 문제가 해결된다. 공산화 이후 베트남은 식량 부족에 시달렸지만, 개혁개방에 나서고, 토지의 사유화를 허용하자, 쌀 생산량이 놀랄 만큼 증가했고, 해외에 수출까지 했다. 중국 역시 등소평 개혁 이전에는 항상 배를 주렸지만, 개혁 이후에는 이제 비만이 문제 될 정도로 잘 먹고 있다. 그것이 사유화의 기적이다.

북한에 쌀을 주기 전에 먼저 토지 사유화를 요구해야 한다.

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Andy Williams's Moon River—Decoded and Vindicated at Last!

 

 

Robert Wright

 

 

As for those lyrics: Call me dense, but it took me a few listens to get that, throughout the song, the object of affection is the river itself. So when he sings, "Two drifters," he's still talking about himself and the river. (Drifters--pun, get it?) This is a love sung to wanderlust. Or a romantic song in which the romantic partner is the idea of romance.

 

문 리버에서 애정의 대상은 바로 강 자체이다. 그리고 두 방랑자란 자신과 강을 가리킨다. 이것은 방랑벽에 대한 애정의 노래이다.

 

 

moon river

 달빛이 비치는 강 

 

Moon River

wider than a mile

i'm crossing you in style

someday

oh dream maker

you heart breaker

wherever you're going

i'm going your way

two drifters

off to see the world

there's such a lot of world

to see

we're after the same

rainbows end

waiting round the bend

my huckleberry friend

moon river and me

 

https://youtu.be/mPjntIofQEk

 

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NassimNicholasTaleb 님이 리트윗했습니다

 

Boston Pancake‏ @bostoncakepan ·

 

In "Antifragile," @nntaleb shows that, empirically, university research is a terrible investment. Tinkerers discover things, not researchers

 

 

앤티프래질에서 탈레브는 경험적으로 볼 때 대학 연구는 형편없는 투자라는 것을 밝혔다. 무엇인가를 발견하는 사람들은 대학의 연구원들이 아니라 현장의 실무자Tinkerers들이다.

 

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좌파 교황의 표정 변화가 재미 있다. 트럼프를 만나서는 화난 얼굴이고, 같은 좌파 오바마를 만나서는 활짝 웃고 있다.

 

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토끼처럼 빠르게 번식하는 북극곰들 때문에, 온난화로 인해 지구 종말이 오고 있다고 외치는 환경론자들이 웃음거리가 되고 있다. 망할 놈의 북극곰들!

 

Matt Ridley 님이 리트윗했습니다

 

Rog Tallbloke‏

 

"Damn those useless polar bears that are breeding like rabbits and making a mockery of our doom-mongering. Waterboard the teddy bear again!"

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marginal effective corporate tax 가 세계 4위로 높다.  기업에 물린 세금은 다시 시민들이 물어내게 된다.

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Conquistador Aisle이라 불리는 콜라라도 강 구간에서 겨울의 일출을 바라보는 전(前) 레인져 에이미 마틴
Photographs by Pete McBride
출처: 내셔널 지오그래픽/ 작년 9월 8일 본인이 수컷닷컴에 올렸던 사진

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This Is The World's Most Active Battlefield - Watch Cyber-War In Real-Time

 

by Tyler Durden

 

May 25, 2017 2:45 AM

 

Today’s most active battlefield is not located on the ground, in the air, or on the mighty seas. It’s taking place on the internet – and, as Visual Capitalist's Jeff Desjardins notes, if you’re still a non-believer, spend a few minutes with the following live map to watch a representation of cyber attacks as they happen...

 

Created by Norse Corporation, a cyber intelligence firm that claims to get instant attack telemetry from over eight million sensors deployed worldwide, the map visualizes cyberwar in real-time and organizes attacks by type, origin, and target. 발췌

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Wine, Art, and Ferraris: The Bubble in Luxury Goods

Mark Thornton

These three tidbits rest on the Austrian theory that cheap credit not only causes the business cycle and price inflation, but that it also causes a distortion in incomes. Cheap credit is good for the wealthy and high income earners who have collateral and easy access to credit at financial institutions. They also benefit from the resulting higher prices for stock, bonds, land, etc. However, workers in the low and middle income groups, who do not have much collateral or high credit scores, have little access to the cheap credit. They cannot participate in the boom and are harmed by higher prices for things such as houses. This phenomenon of cheap credit benefiting the rich and harming the poor is referred to as the Cantillon effect. (발췌)

담보가 있고, 쉽게 금융기관에 접근할 수 있는 부자와 고수입자들에게, 낮은 금리의 여신은  좋은 소식이다. 그들은 주식, 채권, 지가 등이 상승하면서 이익을 얻는다. 하지만 담보도 없고, 낮은 금리에도 돈을 빌릴 수 없는 중하위층의 서민들은 얻을 게 없다. 그들은 경기호황에 참여하지 못하고, 높은 집값으로 손해를 본다. 낮은 금리가 부자들에게 유리하고 가난한 사람들은 오히려 가난하게 만드는 현상이 바로 캉티용 효과이다.

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The Death Cult of Collectivism

 

•Ludwig von Mises

 

 

The reproach of individualism is commonly leveled against economics on the basis of an alleged irreconcilable conflict between the interests of society and those of the individual.

 

Classical and subjectivist economics, it is said, give an undue priority to the interests of the individual over those of society and generally contend, in conscious denial of the facts, that a harmony of interests prevails between them. It would be the task of genuine science to show that the whole is superior to the parts and that the individual has to subordinate himself to, and conduct himself for, the benefit of society and to sacrifice his selfish private interests to the common good.

 

In the eyes of those who hold this point of view society must appear as a means designed by Providence to attain ends that are hidden from us. The individual must bow to the will of Providence and must sacrifice his own interests so that its will may be done. His greatest duty is obedience. He must subordinate himself to the leaders and live just as they command.

 

But who, one must ask, is to be the leader? For many want to lead, and, of course, in different directions and toward different goals.

 

The collectivists, who never cease to pour scorn and derision on the liberal theory of the harmony of interests, pass over in silence the fact that there are various forms of collectivism and that their interests are in irreconcilable conflict. They laud the Middle Ages and its culture of community and solidarity, and with romantic sentimentality they wax ecstatic over the communal associations “in which the individual was included, and in which he was kept warm and protected like fruit in its rind.”1 But they forget that papacy and empire, for example, opposed each other for hundreds of years and that every individual could find himself at any time in the position of having to choose between them. Were the inhabitants of Milan also “kept warm and protected like fruit in its rind” when they had to hand over their city to Frederick Barbarossa? Are there not various factions fighting today on German soil with bitter anger, each of which claims to represent the only true collectivism?

 

And do not the Marxian socialists, the national socialists, the church, and many other parties approach every individual with the demand: Join us, for you belong in our ranks, and fight to the death the “false” forms of collectivism?

 

A collectivist social philosophy that did not designate a definite form of collectivism as true and either treat all others as subordinate to it or condemn them as false would be meaningless and vain. It must always tell the individual: Here you have an unquestionably given goal, because an inner voice has revealed it to me; to it you must sacrifice everything else, yourself above all. Fight to victory or death under the banner of this ideal, and concern yourself with nothing else.

 

Collectivism, in fact, can be stated in no other way than as partisan dogma in which the commitment to a definite ideal and the condemnation of all others are equally necessary. Loyola did not preach just any faith, but that of the Church of Rome. Lagarde did not advocate nationalism, but what he regarded as German nationalism. Church, nation, state in abstracto are concepts of nominalistic science. The collectivists idolize only the one true church, only the “great” nation—the “chosen” people who have been entrusted by Providence with a special mission—only the true state; everything else they condemn.

 

For that reason all collectivist doctrines are harbingers of irreconcilable hatred and war to the death.

 

Excerpted from Epistemological Problems of Economics

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