KBS 공영노조
(KBS공영노조 성명서)
또 다시 어처구니없는 프로그램들이 4월 3일 KBS전파를 탔다. KBS 제주총국 제작의 [제주 4.3 70주년 설민석의 역사특강]과 [제주 4.3 70주년 특집다큐 그 날]이라는 프로그램이다....
그러므로 지금 대한민국의 국민으로 살고 있는 사람이라면, 우선은 당시 공산주의자들이 일으켰던 반국가 책동을 기억하고 그에 대해 분개하는 마음을 가져야 한다. 그리고 나서 그 진압과정에서 생긴 무고한 희생을 살펴도 늦지 않을 일이다.
그런데 두 특집 프로그램들에서는, 사건의 핵심이라 할 남로당의 역할에 대한 내용은 거의 없었다. 오히려 4월 3일 사건을 ‘봉기’라는 긍정적 어휘를 사용하며 두루뭉수리 넘어갔다.
대신 민간인들의 희생만 집요하게 강조했다. 그것만으로도 형평성에 어긋나는 일이지만, 공산주의자들의 계획적, 선제적 공격에 의해 발생한 희생은 전혀 언급하지 않으면서, 우리 정부의 반란 세력 토벌 과정에서 생긴 민간인 희생만 반복해서 방송한 것은 더 큰 문제였다. (발췌)
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출처: 일베
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출처: 일베
산케이가 우려하는 상황은 바로 미북 회담의 결과로 평화조약이 맺어지고, 북핵이 폐기되는 대신 주한미군이 철수하는 사태가 올 수 있다는 것이다. 그 이후로 한국이 친중국가가 되어, 중국군이 제주도까지 남하할 수도 있다고 예상하고 있다.
나는 북한이 주한미군 철수를 대가로 핵을 폐기할 수도 있고, 사실은 북핵보다 한국 자체의 사회주의화가 더 무서운 거라고 주장해왔다.
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한걸레 4월6일 만평이다.
그림 하나로도 무식한 개돼지들
선동에 최적화 되도록
본적도 들은적도 없는 머나먼 나라의
1854년 인디안 추장의 말이라며
심금을 건드리려 하고 있다.
저 인디안 추장의 말이
지금 한국의 토지공개념과
무슨 연관이 있을까?
전혀 없지
저 인디안이 말하고자 한 바는
'토지에 대한 소유' 문제가 아닌
'자유에 대한 소유' 인 것이다.
그러함에도
저걸 교묘히 인용하고
무너진 담벼락 안팎으로
기득권과 노약자를 대치시켜
개돼지들의 괜한 분노를
자아내고 있다.
오히려 자유를 외치는 쪽은
좌파가 아닌 우파다.
반대파의 논리마저
저 그림 하나로
아니면 말고 식으로
선동에 이용해
버리는 것이다.
이제부터는 욕만 할게 아니라
저걸 배워야 된다.
[출처] 선동을 배워야됨.(한걸레, 고추장)/ 일베
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교환과 교역에서 핵심적인 가치의 증가는 우리의 감각으로 관찰할 수 있는 양의 증가와 다른 것이다. 가치의 증가는 물리 법칙이 적용되지 않는다. 가치란 사물이나 행동이 사람들을 만족시키는 잠재력을 가리킨다. 따라서 상이한 상품이나 서비스가 다양한 개인들에 대해 가진 각각의 (한계) 대체 비율의 상호 교환을 통해서만 가치가 발현된다. 가치란 사물 자체의 고유한 속성이 아니라, 그 사물의 더 나은 사용법이나 더 나은 사용 기회에 관련해서만 발현된다.
가치의 증가는 인간의 의도와 관련해서만 나타난다. 가치란 칼 멩거가 말했듯이, "경제적 인간이 그들의 삶과 복리를 유지해 나가면서, 그들 소유의 상품의 중요성에 대해 내리는 판단"이다. 경제적 가치란 다양한 인간의 목적이라는 척도를 만족시키는 사물의 변화하는 능력의 정도를 나타낸다.
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서로의 수요에 대해서는 거의 알지 못한 채, 각기 다른 목적을 추구할 때,각기 다른 상황, 각기 다른 소유와 욕망, 수단에 대한 각기 다른 정보을 지닌 개인들의 노력은, 교환 수단에 의해 조정된다. 개인들이 서로 상호적으로 연결됨에 따라, 계획되지 않는 고도의 복잡계가 나타나고, 계속적인 상품과 서비스의 유통이 실현되면, 엄청난 숫자의 참여자들이 그들의 기대와 가치를 충족한다.
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개인들의 궁극적인 목적은 일정한 안정성을 보이지만, 그 생산을 위해 개인의 노력이 집중되는 수단들의 상대적 가치는 계속적으로 우발적인 변동을 겪는데, 이는 예측할 수가 없고, 그 변동의 원인을 대부분의 사람들은 알지 못한다.
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"인간의 욕구를 만족시키는 능력"이라고 정의되는 사물이나 행동의 효용이 각기 다른 사람들에게 각기 다르다는 사실은 지금은 너무 명백해져서, 과거에 학자들이 효용을 왜 객관적이고 보편적이며, 심지어 측정할 수 있는 사물의 자질로 여겼는지 의아할 정도이다.
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경제학이 설명하려는 행위는 물리적 현상이 아니라 사람들에 관한 것이다. 경제적 가치란 특정 상황에서 욕망의 만족을 위한 물리적 사물의 적합도를 고려해, 물리적 사실들을 해석하는 것이다. 따라서 우리는 경제학을 메타이론으로 부를 수도 있는데, 다시 말해 다양한 목적을 성취하기 위한 여러 수단을 효과적으로 발견하고 이용하는 방법을 설명하기 위해 개발된 이론에 대한 이론이라는 것이다.
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오스트리아 학파는 경제적 가치의 주관적 성격을 강조함으로써, 계획 없이 인간 상호 작용의 결과로 발생하는 구조를 설명하는 새로운 패러다임을 만들어냈다. 하지만 지난 40여 년간, 가상적으로 측정 가능한 실체나 통계 수치간의 인과적 관계를 찾는 거시경제학의 부상으로, 그 기여가 가려졌다.
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시장 과정의 수학적 분석에 스며들어간 습관은 종종 전문 경제학자들조차 오도하고 만다. 예를 들어, "존재하는 지식"이라는 언급이나, 시장 과정에 참여하는 구성원들에게 이용되는 정보를 가리켜 '데이터'나 "주어진"이라고 부르는 것은, 이런 지식이 분산된 형태로 존재할 뿐만 아니라, 그 지식 전체가 누군가 한 사람에게 전달될 수 있다는 착각을 일으킨다.
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자원의 최적의 사용을 결정하는 상대적 가격의 역할을 이해할 수 있는 결정적인 계기는, 리카르도가 발견한 비교 비용의 원칙이다. 미제스는 이를 리카르도의 연합의 법칙으로 불려야 한다고 말하기도 했다. 가격 관계만으로도 기업가는 수입이 비용을 초과해서 수익을 낼 수 있는 방법을 알 수 있다.
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《그 산, 사람, 개 那山、那人、那狗》（英译：Postmen in the Mountains）은 1998년 제작되고 1999년 발표된 영화이다.
이 영화는 彭见明의 단편소설《那山 那人 那狗》을 각색한 것으로, 감독은 霍建起，주연은 滕汝骏，刘烨（아들 역）이다.
늙고 병들어 더 이상 시골 우체부 일을 할 수 없게 된 아버지가, 그 아들에게 자신의 직업을 물려주고, 그 첫 번째 여정에 두 부자가 나서서 시골의 산길을 여행하는 내용으로 이뤄져 있다. 그 직업의 여정에서 가정의 과거, 아버지와 어머니의 만남, 험난한 여정, 편지 배달 도중 만나는 기이한 사람들 등이 담담히 서술된다.
영화의 배경으로 나오는 산이 아름답다. 하지만 요즘 영화에서 흔히 보는 격정적인 장면은 거의 없다. 영화에서 클라이맥스 없어서 조금 긴장은 떨어진다. 하지만 담담한 서술형의 장면들이 그걸 보충한다. 또 개가 당당히 한 배역을 담당하고 있다. 유투브로 봤는데, 아쉽게도 화면의 질이 떨어졌다.
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스킨 인더 게임의 주제의 하나는 “적당한 한계가 없는 관용은 등 뒤에 ‘나를 때려주세요’라고 써 붙이고 다니는 것과 같다.”는 것이다. 개방 사회는 불관용하는 사람들까지 관용할 수는 없다.
불관용의 소수가 민주제를 통제하고 파괴할 수 있다. 그래서 우리는 불관용하는 소수에 대해 좀 더 불관용할 필요가 있다. 서구 세계는 현재 자살의 과정에 있다.
합리주의자들에게는 실망스러운 일이지만, 우리는 이해하지 못하는 조상의 지혜와 관습에 의존해 살아가고 있다.
A Celebration of What Works: Nassim Nicholas Taleb’s Skin In the Game (2018)
Author: John Faithful Hamer
The bathrooms at a certain college were atrocious for years: dirty, smelly, frequently out of order, and often out of toilet paper and hand soap. Students complained. Faculty complained. But very little changed until a certain Solomon-like professor came up with a rather ingenious solution: Close down the private bathroom used by the deans and upper management, so that they’re all forced to use the common bathrooms used by the rest of us. The idea was jointly proposed by several departments and the administration had no choice but to approve it on account of a college-wide space crunch. The private bathroom was transformed into much needed office space a week or two later and—quelle surprise—the common bathrooms have been well maintained ever since.
This would of course come as no surprise to Nassim Nicholas Taleb, the author of Skin In the Game (2018). One of Taleb’s central claims in Skin In the Game is that people who have to live with the consequences of their actions—people with “skin in the game”—tend to make better decisions (e.g., politicians who have to send their own kids off to war tend to be less hawkish, bankers who have to invest their own money tend to be less reckless, etc.). Although it tends to make them more conscientious, Taleb stresses that skin in the game doesn’t make decision-makers infallible; it merely ensures that if things go south, those who made the mistake will have to pay for the mistake.
If, like many of my friends, you’ve been to some extent mystified by Taleb’s palpable contempt for journalists and virtue-signalling faux-leftists, Skin In the Game will clarify things for you. What bugs Taleb about people of this stamp is that they lack skin in the game. For instance, if Thomas Friedman champions the invasion of Iraq on the op-ed pages of the New York Times for weeks, and he’s later on proven wrong, he doesn’t pay for his mistake. The people of Iraq pay for his mistake. American soldiers pay for his mistake. American taxpayers pay for his mistake. But Friedman doesn’t even lose his job. Taleb can’t stand virtue-signalling faux-leftists for many of the same reasons:
“I will always remember my encounter with the writer and cultural icon Susan Sontag . . . . Sontag, who was being interviewed, was piqued by the idea of a fellow who ‘studies randomness’ and came to engage me. When she discovered that I was a trader, she blurted out that she was ‘against the market system’ and turned her back to me as I was in mid-sentence, just to humiliate me . . . while her assistant gave me a look as if I had been convicted of child killing. I sort of justified her behavior in order to forget the incident, imagining that she lived in some rural commune, grew her own vegetables, wrote with pencil and paper, engaged in barter transactions, that type of stuff. No, she did not grow her own vegetables, it turned out. . . . People in publishing were complaining about her rapacity; she had squeezed her publisher . . . for what would be several million dollars today for a novel. She shared, with a girlfriend, a mansion in New York City, later sold for $28 million. Sontag probably felt that insulting people with money inducted her into some unimpeachable sainthood, exempting her from having skin in the game. It is immoral to be in opposition to the market system and not live (somewhere in Vermont or Northwestern Afghanistan) in a hut or cave isolated from it. But there is worse: It is much more immoral to claim virtue without fully living with its direct consequences. . . . If you manage to convince yourself that you are right in theory, you don’t really care how your ideas affect others. Your ideas give you a virtuous status that makes you impervious to how they affect others. Likewise, if you believe that you are ‘helping the poor’ by spending money on PowerPoint presentations and international meetings, the type of meetings that lead to more meetings (and PowerPoint presentations) you can completely ignore individuals—the poor become an abstract reified construct that you do not encounter in your real life. Your efforts at conferences give you license to humiliate them in person. . . . I was recently told that a famous Canadian socialist environmentalist, with whom I was part of a lecture series, abused waiters in restaurants, between lectures on equity, diversity, and fairness. Kids with rich parents talk about ‘class privilege’ at privileged colleges such as Amherst—but in one instance, one of them could not answer Dinesh D’Souza’s simple and logical suggestion: Why don’t you go to the registrar’s office and give your privileged spot to the minority student next in line?”
If you’re a sucker for the false modesty that passes for genuine humility in the 21st-century West, you’re going to find Taleb’s chest-thumping style insufferable. But if, like me, you grew up on hip-hop, you’ll love it. It’s a hilarious cross between the Nietzsche of Ecce Homo (1888) and the Eminem of The Eminem Show (2002). I kept waiting (alas, in vain) for Nietzschean chapter titles like “Why I Am So Wise”, “Why I Am So Clever”, “Why I Write Such Good Books” and “Why I Am a Destiny”—all the while hearing Eminem’s “Without Me” playing in my head:
The AK-47 (Kalashnikov) is the revolutionary’s gun of choice the world over, not because it’s a particularly precise instrument, but rather because it’s unbelievably reliable in less than ideal circumstances. The AK-47 can fire when it’s wet, dirty, rusty, bent. It’s an amazing tool: one of the only guns to actually make it onto a country’s flag (Mozambique). Taleb wants all of the systems and institutions that govern our everyday lives to be at least as reliable as an AK-47. For instance, instead of extolling the virtues of The Golden Rule, Taleb extols the virtues of The Silver Rule:
“The Golden Rule wants you to Treat others the way you would like them to treat you. The more robust Silver Rule says Do not treat others the way you would not like them to treat you. More robust? How? Why is the Silver Rule more robust? First, it tells you to mind your own business and not decide what is ‘good’ for others. . . . Just as individuals should treat others the way they would like to be treated (or avoid being mistreated), families as units should treat other families in the same way. And . . . so should countries. For Isocrates, the wise Athenian orator, warned us as early as the fifth century BC that nations should treat other nations according to the Silver Rule. He wrote: ‘Deal with weaker states as you think it appropriate for stronger states to deal with you. . . . Conduct yourself toward your parents as you would have your children conduct themselves toward you.’ . . . More effective, of course, is the reverse direction, to treat one’s children the way one wished to be treated by one’s parents. . . . The very idea behind the First Amendment of the Constitution of the United States is to establish a silver rule–style symmetry: you can practice your freedom of religion so long as you allow me to practice mine; you have the right to contradict me so long as I have the right to contradict you. Effectively, there is no democracy without such an unconditional symmetry in the rights to express yourself, and the gravest threat is the slippery slope in the attempts to limit speech on grounds that some of it may hurt some people’s feelings.”
There’s a lot of tough love for the West in this book. Although Taleb is basically a libertarian, free speech absolutists are going to hate Skin In the Game. Because one of its central themes is that tolerance without reasonable limits is like walking around with a “KICK ME” sign that you put on your own back. The Open Society cannot tolerate the intolerant:
“Can democracy—by definition the majority—tolerate enemies? The question is as follows: ‘Would you agree to deny the freedom of speech to every political party that has in its charter the banning of freedom of speech?’ Let’s go one step further: ‘Should a society that has elected to be tolerant be intolerant about intolerance?’ This is in fact the incoherence that Kurt Gödel (the grandmaster of logical rigor) detected in the United States Constitution while taking the naturalization exam. Legend has it that Gödel started arguing with the judge, and Einstein, who was his witness during the process, saved him. The philosopher of science Karl Popper independently discovered the same inconsistency in democratic systems. I wrote about people with logical flaws asking me if one should be ‘skeptical about skepticism’; I used a similar answer as Popper when I was asked if ‘one could falsify falsification.’ I just walked away. We can answer these points using the minority rule. Yes, an intolerant minority can control and destroy democracy. Actually, it will eventually destroy our world. So, we need to be more than intolerant with some intolerant minorities. Simply, they violate the Silver Rule. It is not permissible to use ‘American values’ or ‘Western principles’ in treating intolerant Salafism (which denies other peoples’ right to have their own religion). The West is currently in the process of committing suicide.”
As I hope to demonstrate in the concluding section of this essay, the Taleb we encounter in Skin In the Game bears a striking resemblance to the pragmatic Plato we encounter in The Laws.
If I ask Guru Anaerobic “What’s 2+2?” and he responds “5”, that’s the wrong answer. But at least it’s a reasonable response. Guru has responded numerically, which indicates that he understood the nature of the question. If I ask Señor Smartypants “What’s 2+2?” and he responds “APPLE”, that’s a much bigger problem, because his response fails to acknowledge the nature of the question.
If I ask Fat Tony and Doctor John “What’s 2+2?” and they both say “4”, you might be ready to reach for your gold star stickers. But the Socrates of The Republic would stop you. He’s not satisfied. Not yet. Like that annoying math teacher who wouldn’t give you full marks until you showed him all your work, Socrates wouldn’t give Fat Tony and Doctor John gold stars until they had demonstrated to him that they understood precisely why 2+2=4.
Socrates interrogates Doctor John first, after separating them. Using four of the fingers on his left hand, Doctor John shows Socrates that he understands what numbers are, what they represent, and how they can be added to each other. Socrates smiles, pats him on the head, and gives him a gold star. Doctor John, a lifelong valedictorian, lives for prizes. So, naturally, he’s delighted.
Socrates then turns to Fat Tony, who seems utterly uninterested in the gold star. As it turns out, Fat Tony really doesn’t know why 2+2=4. Nor does he care: “If it ain’t broke, fuggedaboutit.” When pressed, Fat Tony tells Socrates that he “knows” that the answer is “4” because his father, Pietro, told him so. “And how did your father come to know that 2+2=4?” “His father, my grandfather, Marko, told him.” “And how did your grandfather come to know that 2+2=4?” “Well, um, I’m pretty sure that his father, my great grandfather, Vergil, told him. It’s been, like, you know, passed down, from generation to generation.” Alas, the stony stare says it all: Fat Tony isn’t getting a gold star from Socrates.
The Socrates of The Republic would say that Fat Tony’s “4” is inferior to Guru Anaerobic’s “5” and really no better than Señor Smartypants’s “APPLE”. But the Socrates of The Laws (aka “the Athenian Stranger”) seems to have come to the conclusion that civilization depends, to a large extent, upon people like Fat Tony: people who live by rules they don’t understand, people who’ve inherited a wealth of folk wisdom from their ancestors. Fat Tony may not be able to explain why willow bark tea takes away your aches and pains, but he knows it works. He lives by a bunch of handy heuristics which keep him out of trouble (for the most part). Besides, expecting everyone to be like nerdy Doctor John is absurdly idealistic.
Most people simply aren’t interested in figuring out how things work. They’re too busy living life, raising kids, having fun, working hard, and thinking about what to have for dinner. So long as a thing works, and works well, most people really don’t care how it works. We drive cars that we don’t understand, use computers that we don’t understand, talk on cellphones that we don’t understand, pay taxes to a government that we don’t understand, obey laws that we don’t understand, and subscribe to scientific theories like evolution that we don’t understand.
The way that most of us sleepwalk through life horrified the idealistic young author of The Republic. But the older, wiser Plato, who penned The Laws, is far less troubled by the Fat Tonys of this world. The same is true of the older, wiser Taleb, who penned Skin In the Game.
—John Faithful Hamer, Welcome to Likeville (2018)
----> 탈레브가 지금까지 나온 자기 책(스킨 인 더 게임)의 서평 중에 가장 잘 쓴 서평이라고 함.
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2010年正在南京经方论坛年会过部门案例，2011年正在南阳经方年会又剩下的部门案例。今当列位同仁几回再三要求，发布全文于此，取列位一同交换，并请。
大师好！起首感激学院的带领及教员们给夺我那个贵重的机遇。使我能无机会正在那里取同窗们一路进修祖国的保守医学。因为本人的程度无限，可能正在某些方面讲得不是很好或者无错误，但愿教员及同窗们能提出。
患者于1950年正在部队时，无一日下河逛泳，突然正在水外四肢举动抽筋，腹痛难忍。经医乱后缓解。后来腹痛屡次发做不断。三十多年来多方求乱，或诊为“腹型癫痫”或诊为“虫痛”或诊为“癔病”。累进各地大小病院住院医乱均未能乱愈，以至不克不及确诊。该症发做时呈绞痛并持续性不可，继而呈现一小碗口大小的软结。按之软，推之不移，时左时左不定。用力按擦时可肿散痛行。不然需打针解痉痛剂方可缓解。双腓肠肌常于夜间痉挛抽痛。不雅其形瘦，但神采未见虚象。二便一般，食欲尚佳。腹痛发做无纪律，或一日数发，或数日一发。不发做时则如。诊其腹，见腹肌拘急，心下收结。舌淡红，少苔，脉浮紧无力。果思《金匮－腹满寒疝宿食病脉证乱第十》篇载，《外台》“柴胡桂枝汤方，乱兵痛者”。又不雅其脉、证，证属肝阳过分，肝阳不脚以濡养经脉，致使经脉拘急做痛。乱宜调度、濡养经脉，缓急解痉。方用柴胡桂枝汤合芍药甘草汤。
此类腹痛病例临床逢见约四十缺例。西医均以“腹痛，无法诊断及无疗”而末。比来又逢一例典型病例。一女患者，河南省人，年五十四岁，亦是腹痛多年，曾正在河南省立某病院多次住院乱症均未能确诊。后怀信“阑尾炎”而行阑尾切除术，术后腹痛如旧发做。又复进住该院，又请很多博家会诊，怀信“胆囊炎”，又行胆囊切除术，不意术后腹痛发做更屡次，本约一月左左发做一次，进而变为十天发做一次，并且痛势加剧。无几回痛苦悲伤以致晕厥休克。该院博家会诊后认为此病该院无法诊断，更无疗，劝其出院另寻高超。果其亲戚为厦门某空军干休所带领，且其女亦正在该所服役，遂将病人接至厦门。先住于厦门某市级病院，经反复完全查抄，未能确诊。痛时用通俗解痉剂如“654－2”、“阿托品”等均未能行痛。末需用“杜冷丁”方能行痛。后又转住厦门某市级病院消化科，又沉新查抄，仅查抄费用就破费一万缺元，又用诊断性医乱等均未获寸效。每次痛苦悲伤均需肌注“杜冷丁”方能行痛。院方又恐“杜冷丁”持久利用成瘾，而告之病人家眷病院未为力，爱莫能帮，劝其出院。病人几欲跳楼。无法之下其女来缺诊所，恳缺出诊，抱灭一试的心理请为之诊乱。于是缺如小偷一般随之到该院病房为之“试一试”。症碰头色苍白，神采如常（其时未用过“杜冷丁”），形胖，腹满，腹肌软。但心下收结。沉按仍无痛苦悲伤。患者诉之痛苦悲伤先从上腹部起头，慢慢全腹扩散。痛苦悲伤呈绞痛样持续性发做，痛于言表。二便一般，纳可，但从无四肢举动抽筋病史。舌红苔白，脉浮紧。缺沉思良久，仍投以柴胡桂枝合芍药甘草汤（方如前述）。当夜投一剂，次日痛苦悲伤竞然不再发做，（其间持续十几日每天均从晚上六点钟起头痛，约半小时后起头猛烈痛苦悲伤），病人遂于当日下战书打点出院。连服七帖腹痛未做。嘱其再服七帖后停药察看。至今腹痛未再发做。
患者驰某，女，年25岁，果临蓐时产房空调太冷，安产后第七天起头腹痛苦悲伤，痛势猛烈。先用120急救车送至某市级病院，急诊科见是产后腹痛，当即转送妇产科。经妇产科医生查抄解除产科方面病症。亦随即送至普外科。后普外科一从任查抄后亦解除外科诸症。后家眷问该转送哪一科室诊乱？该从任亦暗示无法，告之病果病理不明白实再无疗。且他也是当产科请求会诊，即解除外科所当无疾病后，他也爱莫能帮。患者本身也是某市级病院，自知西医诊疗规范。遂出院来诊所用西医医乱。诊见：下腹部缩痛，但无明白压痛点，腹肌拘急，痛苦悲伤呈阵发性绞痛，剧痛时颤栗，牙关颤抖。四末欠温。面呈青色，唇色暗淡。大便溏，日二次，不发烧，微恶寒。舌淡红，少苔，脉沉紧。先投当归建外汤日进三剂未当。后细问其果，知其正在产房受寒。此症乃《金匮－妇人产后病脉证乱》篇之“产后腹外
患者为俄罗斯人。弗尔拉基米尔，男，42岁。患左肋下痛苦悲伤多年。曾正在莫斯科多家病院均不克不及确诊。多次医乱一曲未愈。由厦大外语系一俄语翻译带来门诊。诊见体形瘦弱肥胖，腹满，左肋下无压痛。大便一般。西医各类查抄均未见非常。左肋下时常做痛。舌淡红，苔白，脉弦紧。症脉合参，症属《金匮－腹满寒疝宿食》篇之“肋下偏痛发烧，其脉弦紧，此寒也，以温药下之，宜大黄附子汤”。遂处本方。
三剂，水煎二遍温服。三天后来复诊告之日泻下二三次。肋下偏痛未消掉。于是本方再给三剂。患者对西医之疗效甚感惊讶。告之其正在莫斯科很多博家均未能乱好的病，外药竞如斯简单并且无如斯奇效。此类症状临床也较常见。西医均未能确诊。西医认为寒积肋下，乱宜温下散寒行痛。
患者为一农场带领。男，年50岁。从诉患多年怪病，分查不出病果。症状为大便出血。初自命不凡内痔出血，但正在县病院肛肠科却解除内痔。后转消化内科做肠镜，亦未能查出出血病灶。无时三五天一次，无时十来天一次，无时半月一次，分是正在大便后滴出几滴鲜血，赤色清红，不痛，常乏力、头晕。食欲一般。舌淡红，少苔，脉沉弱。缺告诉他，此症西医叫“近血”，不难医乱。《金匮－惊悸吐衄下血胸满瘀血病脉症乱》篇“下血，先便后血，此近血也，黄土汤从之”，遂处黄土汤加减，去黄苓、附子、生地，加干姜、赤石脂、党参。
水煎二遍分二次温服，七剂每日一剂。七剂药服后复诊，出血未再发做。再投七剂，停药察看三年未见再发做。此症临床确不少见。曾乱贵州来厦打工一青年，亦患此症，亦用上方乱愈。其至今十缺年尚正在厦门，常以它病来诊，但近血症从未再发。
患者陈某，男，45岁，某县委办公室从任。因为持久伏案工做，致头颈强痛、肩、手。经本地县病院拍片确诊为颈椎删生。经用牵引、针炙、理疗等，疗效欠安。后来求用外药医乱。诊见虽年过不惑，但仍体量瘦弱，头颈强痛，酸麻。日常平凡不难出汗，舌红，苔白，脉浮无力。症属太阳经脉不舒，乱用葛根汤本方。
患者，男，13岁。患鞘膜积液三年。市某病院外科从任告之可手术医乱，但复发率很高。其以前常以内科纯病正在本诊所医乱，均获良效。问可否用外药医乱此病？缺告之此病西医并不难乱，务存候心。遂处以五苓散本方散剂。
患者为一书法家之妻，年72岁。先患伤风，后咳嗽、短气，双下肢稍无，小便晦气。拍片及B超均见心包积液。口干欲饮，素患无糖尿病。舌淡红，苔白，脉沉，症属膀胱气化掉司，心、脾、肾阳气不脚。投五苓散化气行水。亦用本方散剂，每服十克，淡米汤送服。每日三次，并嘱多服热开水，多穿衣服，取微汗。服至一个月，双下肢消掉。B超复查心包积液消掉。
患者黄某，男，年36岁。果乏力，动则短气，正在市某病院心净核心查抄。后确诊二尖辨封闭不全，如要乱愈需手术放换人工辨膜，费用较多。果其为龙海地域的农平易近，无经济能力领取高贵的手术费用而从动出院。后来求用外药医乱。果思日本西医界无用五苓散医乱此病那报导，遂用五苓散本方，亦用散剂，每服十克，日三次。并嘱其尽量用米汤冲服。每个月为一疗程。连至第三个月，短气、气喘逐步减轻。服至半年后竞可到海澄镇船埠处放搬运工做。嘱其到病院复查，告之根基没无不适之感受，何须多花那些钱。难怪五苓散正在日本西医界被毁为最佳强心剂。且可持久服用，无毒无付做用，平安靠得住，经济实惠。用于外、晚期心衰患者见下肢，小便晦气，均当及迟利用，且疗效卓著。
患者江某，女，年41岁，频频头痛十多年。每发于月经前后或紧驰、委靡时。痛时恶心欲呕，以至口水涎沫。痛先发于两侧，后渐痛至颠顶再至后头。初服行痛片一片可行痛，后服至二片未能行痛。多次正在市某病院神经科查抄。曾做CT、核磁共振、脑电图，解除占位性病变。确诊为“血管神经性头痛”。经多次医乱未收效。后来求外药医乱。诊碰头色欠华，舌量淡红，苔白，脉浮大。沉按乏力。来诊时头痛反发做。症脉合参，症属厥阳头痛无信。遂投以吴茱萸汤。
水煎二次，分二次温服。三剂。三天后复诊告之服药后半小时头痛即行。本方续进七剂。察看半个月头痛未再发做。继用归脾汤调度月缺。随访至今五年未再发做。厥阳头痛临床多见于女性患者，男性偶无。相关吴茱萸汤症的细致阐述，我认为以日本汉方医家“矢数道明”先生正在《汉方临床乱验精华》一书外为最好。大师能够参考该书。
患者洪某，女，52岁。患急性肩周炎半个月。左手臂痛苦悲伤不克不及抬举。先正在某社区卫生核心医乱未当，又到某市病院乱痛，该院骨科大夫笑谓之此症无法速愈。后来诊所求用外药医乱，诊见形体瘦弱肥胖，面色华润。左手不克不及抬举。舌红，苔薄白，脉沉实无力。遂投以桃核承气汤加味。
水煎服，日一剂，三剂。三剂后痛苦悲伤未减大半。但日泻下五六次。但未觉体虚不适。本方再进三剂，手臂痛苦悲伤消掉，抬举自若。后三剂药日泻下仅二三次。且仍未觉不适。用本方医乱肩周炎确实疗效卓著。其实并不是我最先发现，而是受教一位山西的老西医，名字叫“赵明悦”。他写一本书叫《经方阐扬》。二十年前看过那本书引见用本方乱肩周炎。试之临床，疗效卓著。大师若是能获得那本书，必然要看它二十遍。每一篇都是他临床的贵重经验。那本书也让我收获颇丰。
患者江某，男，年38岁，体瘦弱，果本地普渡过节，暴饮暴食，致高热、下痢、腹痛，时谵语，里急后沉，体温高达39.2度以上。正在本地卫生院以氯霉素、庆大等对症医乱输液未效。请缺用外药协帮医乱。除以上诸症之外，尚见舌红、苔厚稍黄，量干。口吻清臭。腹诊见腹满拒按，胸腹灼热。小便短赤。脉滑数无力。症属宿食取湿热结肠腑。腑气不可，六腑以通为用。乱宜以大承气汤除宿食热毒。所谓“扬汤行沸，不如釜下抽薪”。遂处本方。
患者翁某，男，16岁。以腹缩痛来诊。五年前曾果肠梗阻手术。此次又正在某市病院拍片、B超，诊断可能又肠梗阻。缺诊见腹满痛，叩之鼓音较着。大便三日未通，肠鸣音削减。腹满拒按。不发烧，无，小便少。腹痛呈阵发性加剧。舌淡红，苔白润，脉沉实。《金匮－腹满寒疝宿食病脉症乱第十篇》云：“痛而闭者，厚朴三物汤从之”。遂处本方。
二剂，水煎，一次炖服。如无吐出或大便欠亨，再煎第二剂。务求得矢气、通大便。当夜近十二点服下，稍无矢气。腹痛稍减，但大便未通。至清晨五点大便仍未通。遂再煎第二剂。服后至上午九点钟大便畅下二次，诸症顿除。其时其父母再次开刀，所以力图用外药解，对缺是不堪感谢感动！
某患者，男，62岁，系笔者叔父。于二十五年前患外风，先送至某病院医乱一周，病情加沉。后又转送至上级某市病院，确诊为“蛛网膜下腔出血”，并告之未病危，同时极力急救。但病情日渐危沉。其时笔者尚正在外埠开业。到病院看望其未沉度昏倒半个月。气粗、面红、舌红、苔焦黑芒刺，口吻臭秽，大便近二十日未行。喉外痰声漉漉。症属阳明腑实沉症，热毒蕴结。蒙敝清窍，灼伤阳津。难怪日渐昏倒而危象毕现。此症非大剂大承气汤急下存阳不克不及救于万一。遂急投大承气汤本方。
一帖，水一碗半急煎八分。尽量赶快灌服。从下战书六点钟起头灌药，至当夜十一点即起头泻下臭秽难闻之粪便多次。次日即转。医师皆甚感惊讶。次日又将药渣煎服及正在西医持续医乱下日渐好转。最初竞无严峻后遗症而存十二年。
缺二十年前正在农村开诊所时，无一男患者，时年56岁，果正在耕地时犁头刮破脚部。本人不介意，用青草包敷医乱。半月后竞发烧不降。遂请笔者出诊。诊见肌肉板软，头项强，发烧，面呈苦笑面庞。遂确诊为破感冒。嘱其当即送该博区病院。（果其弟为该院付从任医师）。经该院急救一周，症情日渐加剧。一周后其妻回来借钱又来缺诊所，知之病院未多次发出病危通知书，通知家眷预备后事。次要症状为高热不退、昏倒、痉挛抽筋，仍然生软如板。缺问其大便能否无通？（果缺出诊时病人未多日大便未通）其妻告之未十缺日粒米未进，天然亦无大便。缺当即配三剂大承气汤，嘱其当即赶回病院，并让其转告其小叔，设法急煎一剂外药并一次灌下，也许还无但愿。其妻遂即刻前往病院，并如嘱将外药一次鼻管灌下。当日夜间大便通，体温下降，诸症大减。次日又进一剂，又泻下多次。症状逐步好转。后用西药持续医乱至痊愈出院。后来其弟回籍特来告诉笔者：“那外药起到很是环节的做用”。
1992年曾乱一陈姓患者，男，40岁，四川省秀山县人。正在华侨外学食堂工地做木工。一日三更起床小便，突然四肢痿软倒地，但言语均一般，唯手不克不及握，脚不克不及立。其同亲送至市某病院。经初步查抄，解除低血钾瘫痪。欲收住急沉症病房进一步查抄医乱。果无法凑至六千元押金，遂送回工地，预备联系大巴车送回老家。并一方面来诊所要求为其输液以维持生命。缺告之病人饮食、言语均无碍，生命目前尚无，但可用外药先行及时医乱至为主要。其老乡认为无理，遂请缺速用外药医乱。诊见唯四肌痿软无力，其缺舌脉均未见非常。思《金匮－外风历节病脉症并乱》篇所载“古今录验续命汤，乱外风痱，身体不克不及自收持，口不克不及言，轻率不知把柄，或拘急不得转侧”本文。遂按本方比例处方。
一剂。嘱急用水六碗，急煎成三碗，每服一大碗，四小时服一次。温服取汗。服至汗出为度，汗出行后服。次日迟上竞四肢举动恢复一般。患者亲来诊所道谢。感谢感动之情溢于言表。此方可普遍用于外风，出格可用于脑梗、面瘫，及时使用，结果越好。
患者郭某，男，30岁。于七月外旬一清迟搬运水泥，出大汗，即入池塘外洗澡。正在水外颇感寒意彻骨。回家后即感不适。至午后则恶寒发烧，痛苦悲伤，烦燥，无汗，气急声粗。果闽南平易近间无一，认为夏暑季候发烧均为“外暑”，不成用西医打针。其家人遂请笔者用外药为其“清热解暑”。诊得除以上诸外，尚见谵语、气喘。体温高达40.5度。沉思良久，诊为“夏季伤寒沉症”，症属内郁火热而外束寒邪。阳热弗郁不得外泄之太阳病，大青龙汤症。决然处以大青龙汤本方。
患者黄某，女，83岁。患老慢收、肺气肿十五年。果外感诱发咳喘加剧而收住某病院。经各类查抄之后告之病危，嘱其回家预备后事。并告之如不及时出院，生怕无时间回家而死于病院。于是其家眷一面联系救护车一面请笔者到病院为其最初一诊以尽心意。诊见唇色暗黑，深度昏倒，双下肢，四末欠温，面貌昏暗。舌象果昏倒无法察看。脉象浮大无根。症属心、脾、肾虚衰，阳气败亡欲脱之症。乱宜回阳救逆。方用人参四逆汤加味从之。
先父时，亦患肺气肿二十年。82岁时亦果外感诱发喘、咳。端立达旦，不克不及平卧。经用西药抗传染，强心利尿十缺天，结果不抱负。渐至双下肢，腹肌拘急，不克不及平卧，痰黄稠难咯出，气喘不可。舌量红，无苔，脉象沉数。唇色紫暗，小便晦气。遂投木防杞汤。
1987年曾乱一患儿，男，4岁。于炎天持续腹泻二十天。其外祖父母均为本地病院大夫。未用尽西药仍不克不及行泻。遂请缺用外药医乱。症见日泻下十缺次，滑脱不可。四肢清凉，睡时露睛，四肢举动濡动。但额头烘热，面色灰暗。指纹曲射命关。其外祖父母亦知为慢脾沉症。力劝为其医乱。前人无“急惊吓父母，慢脾吓郎外”之说法。诚不忍心不冒险一试。急投大剂理外汤加附、桂、伏龙肝。
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