• Journal of Korean Medical classics
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• v.19 no.3
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• pp.381-388
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• 2006

From the study on A Study on Comparison Gunhwa-ron(君火論) by Jinmutaek(陳無擇) and Sanghwa-ron(相火論) by Judangye(朱丹溪), the conclusion is as follows. Judangye(朱丹溪) said that Gunhwa(君火) is human fire[人火] and Sanghwa(相火) is heaven's fire[天火] having being opposite to the opinion of Jinmutaek(陳無擇). Jinmutaek(陳無擇) considered Gunhwa(君火) as native fire, Judangye(朱丹溪) also did Sanghwa(相火) as the source of life force. The Sanghwa(相火) that is heaven's fire[天火] mentioned by Judangye(朱丹溪) is located in part of Eum(陰) or deep part, because it based on the nothingness(虛無) to behind inside. Having become large the meaning of Gunhwa(君火) and Sanghwa(相火) defined by Jinmutaek(陳無擇) and Judangye(朱丹溪), more smaller that of Gunhwa(君火) and Sanghwa(相火) in the opposite site. Jinmutaek(陳無擇) and Judangye(朱丹溪) had difficult to state fairly about the meanings of Gunhwa(君火) and Sanghwa(相火), because of exceed intention to emphasize the importance of thier own opinions.

• Journal of Korean Medical classics
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• v.27 no.4
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• pp.29-38
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• 2014

Objectives : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), the meanings of monarch-fire(君火) and ministerial-fire(相火) described in papers published nowadays are not the same. Therefore, it is necessary to rebuild a clear concept. Methods : To understand the relationships among 'heaven(天)'-'human(人)' and 'name(名)'-'position(位)', the core concept of the ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), I examined the relationships between 'heaven(天)' and 'human(人)' in Neo-Confucianism(性理學) of Song(宋) Dynasty and reviewed the notes of Wang Bing(王冰) which were quoted by Zhu Dan-Xi(朱丹溪) to set the concept of monarch-fire(君火) and ministerial-fire(相火). I studied relevant texts. Results : In ministerial-fire theory(相火論) of Zhu Dan-Xi(朱丹溪), monarch-fire(君火) is perceived as being from greed(人欲) that can cause hyperactivity(妄動) of ministerial-fire(相火), whereas ministerial-fire(相火) is perceived as being able to control monarch-fire(君火) by following the orders from heaven. This point of view is different from the past which recognized monarch-fire (君火) as the owner and ministerial-fire(相火) as the servant. Conclusions : Zhu Dan-Xi(朱丹溪) received the ideological impact of Neo-Confucianism, and accepted the notes of Wang Bing, recognized monarch-fire(君火) as 'name(名)' and ministerial-fire(相火) as 'position(位)', so he voiced the ministerial-fire theory(相火論) that perceived monarch-fire(君火) as fire(火) of the five processes(五行) of human body that came from greed, ministerial-fire(相火) as being in a position to hear the order from the 'heaven(天)' to control monarch-fire(君火). But the concept of ministerial-fire(相火) which he set connoted a confusing meaning of 'nature(性)' and 'way(道)' of Neo-Confucianism. In the later process to solve the problem, life-gate theory(命門學說) was raised, and many researchers had tried to remove the meaning of hyperactivity from the ministerial-fire(相火).

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.1
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• pp.205-229
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• 1997

JuJinHyoung(朱震亨) is a well-known physcian of the four schools in the Jin(金) and Yuan(元) Dynasties. He lived in ZhejiangSheng(浙江省) which located in the southeast region of China. There was humid and heatful climate, this kinds of environments influenced to his medical thoughts. He persisted in the theory that Yang is ever in excess while Yin is ever deficient(陽常有餘陰不足論) and exhorted the therapy of subduing excessive Yang and making up deficient Yin by nourishing it, and he said about the theory of ministerial fire(相火論). So he was regarded as a representative of the nourising Yin school(滋陰派). And he said that the method of "Clearing away heat and nourishing blood" is suitable in pregnancy. So Stucellaria baicalensis GEORGI and Atractylodes macrocephala KOIDZ. Can be apply in case of treatment on Anti-abortion. Thus these theories have influenced on Obstetric & Gynecology in Korea.

• Journal of Korean Medical classics
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• v.27 no.1
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• pp.77-87
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• 2014

Objective : The writer has come to see that a study of the Theory of Ministerial Fire of JuDanGae presupposes a study of earlier theories of fire. Therefore, I have analyzed and studied the theories of fire presented by medical doctors since "Nae Gyeong(黃帝內經)" Method : To begin with, I have studied the concepts of grand fire(壯火) and small fire(少火), imperial fire(君火) and ministerial fire(相火) in "Nae Gyeong", and have construed the meaning of human fire(人火) and dragon fire(龍火) by Wang Bing(王冰), and fatty fire(膏火) by Sohn Sa-mak(孫思邈). Next, I have studied true fire(眞火) by Huh Sook-mi(許叔微) and true yang(眞陽) and pit fire(坎火) by Eom Yong-hwa(嚴用和), Theory on Right Kidney as the Gate of Life and Ministeiral Fire(右腎命門相火說) by Yu Wan-so(劉完素), and the reason why Jang Wan-so(張元素) asserted Theory of Three Burners as Ministerial Fire(三焦相火說). Result : I have understood the influence that the concepts of grand fire and small fire, imperial fire and ministerial fire in "Nae Gyeong"have exercised on the later medical doctors, and have also understood the physiological and pathological Fire that influences the human body. Moreover, I have seen that Fire, as discussed by scholars from Huh Sook-mi and Eom Yong-hwa to Yu Wan-so and Jang Wan-so, made great contribution to the later development of Theory of the Gate of Life, getting its entire picture in Eum Hwa. Conclusion : Seeing that the theories of Fire presented by medical doctors since "Nae Gyeong" and prior to JuDan-Gae had great influence on the later development of Theory of the Gate of Life, I have come to understand that along with Eum Hwa by Lee Dong-wan, they must precede a study of the Theory of Ministerial Fire of JuDan-Gae.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.12-26
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• 2006

유하간(劉河間), 주단계적학설전파이후(朱丹溪的학說전播以后), 인위명대모사의가용약적시후편중고한(因위明代某些의家用葯的時候偏重苦寒), 소이도치료상비위이극벌진양적폐두(所以도致了상脾胃而克伐眞陽的弊두). 종이위료교정착오(종而위了교正착오), 형성료주장온보적온보학파(形成了主張溫보的溫보學派). 설기(설己), 손일규(孫一圭), 張景岳等溫보학파강조주재생명적비위(張景岳等溫보學派强凋主宰生命的脾胃), 신명양기(腎命陽氣), 재변증론치방면입족우선(在辨證論治方面立足于先), 후천(後天), 중시비여신(重視脾與腎), 선용료감온적약물(善用了甘溫的藥物). 저대우교정착오기착극대적작용(저대于교正錯오起着極大的作用), 동시논증(同時논증), 이론전개상비위여신명이주제공탁료(理론展개上脾胃여腎命以主제공托了), 우기후자가심료명문학설적연구(尤其后者加深了命門학설的硏究). 장경악활동적명대시이주자학위국책적(張景岳活동的明代是以朱子學위國策的), 구비사변성적철(具비思辨性的哲) 학배영상(학背영上), 추상(推想)"리(理)"이발휘의(而발휘의) 학이론(학理론). 우시저시기의가문입족우(于是저시期의家門立足于) "황제내경(黃帝內經)" 여연기론진행료기초이론화임상연구(여연氣論진行了基초理론和임床硏究), 경악통과편찬(景岳通과編찬) "내경(內經)"이저작(而著作)"류경(類經)"등(等), 근거자기적임상실험(根据自己的임床실험), 제출료온보학설(提出了溫보학설). 타쟁론적초점시자기제출적(他爭론的焦点是自己提出的)"음부족론(음不足론)". 침대전현적쟁론상(침대前현的爭론上), 경악이하간여범계위대상경(岳以河間여凡溪위대象). "경악전서(景岳全書)" 지운(之云): "양자유하간출(襄自劉河間出), 이서화입론(以署火立論), 전용한량벌차양기(專用寒凉伐此陽氣), 기해이심(其害已甚), 뢰동원선생비위지화필수온양(賴東垣先生脾胃之火必須溫養), 연상미능진척일편지류(然尙未能盡斥一偏之謬), 이단계복출(而丹溪復出), 우입음허화동지론(又立陰虛火動之論) ...... 한량지폐우복성행(寒凉之弊又復盛行), 부선수기해자기거이불반(夫先受其害者旣去而不返), 후습이용자유미이불오(後習而用者猶迷而不悟)", 지분료하간여단계시(指분了河間여丹溪是)"헌기지마(軒岐之魔)". 저사주장현출독특적유해저(些主장현出독特的유解), 이대후대학설발전적봉헌(以대后代학설발展的奉헌). 경악침대단계적"양상유여(景岳침대丹溪的)"양상유여(陽常有餘), 음상부족(陰常不足)", "기유여변시화(氣有餘便是火)", 설성(설成)"양비유여(陽非有餘), 진양부족(眞陽不足)", "기부족변시한(氣不足便是寒)", "상화부시사화(相火不是邪火)", 대단계학설견지료비판적입장(대丹溪학설堅持了批判的立장). 단계제출(丹溪提出)"양음설(養陰說)"이수립음허화왕적병기이론(而수立陰虛火旺的病機理론), 타적(他的)'양유여음부족론(陽有餘陰不足論)'상(上), '음(陰)'주요지생식물질(主要指生殖物질), "양(陽)"지정욕(指情欲). 가시중심사상시강조생리적양생(可是中心思想是强조生理的양생), 몰수립실제(沒수立실제)'음허화왕(陰虛火旺)'적병기(的病機). 취시장경악실재완성료저사병기(就是張景岳실在完成了저些病機). 경악재(景岳在) "진음론(眞陰論)" '장형질설성진양적상(將形질설成眞陽的象), 이명문위기(以命문위其)', 용(用)"개부족(皆不足)"해석질병(解석질病), 이익화(以益火) 장수이론위치법(장水理론위治法). 이차제조좌우귀환(而且制造左右歸丸) 음이귀납료치료방법(飮以귀納了治료方法), 발휘진음(발휘眞陰), 진양학설이구조유계통적이론(眞陽學說而구造有系統的理론). 저양위의가적쟁론핵심리유상화론(저兩位의家的爭론核心里有相火論), 논자상교연구타문적이론이보고기결과(논者相교硏究他문的理론而보告其結果).

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.784-792
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• 2006

The Neo-Confucian study of the thee of ministerial fire(相火論) constitute of the rule of iung jung(中正), the principal of form and use(體用) and of real nature and emotion(性情) of human and ethic mind(人心道心). The present study is to evaluate a fundamental concept of the theory of ministerial fire, which is one of traditional medical ideology in China, through the Neo-Confucianism projects to The theory of ministerial fire. The theory of ministerial fire of Judange(朱丹溪) was recognized by ontological principal of Heaven-Human being-Earth, ontological structure of Form-Use and the structure that mind consist of real nature and emotion(심統性惰). The ethic and human mind(道心人心) of Judange and constancy and transition(常變) of seven emotion have relationship in the ontological structure of Form-Use. The real nature of human Doing consisted of apriority of Heaven rule is unitary constructed by Form-Use(체용) of inactivated real nature and activated seven emotion and then activated seven emotion shows dual form of appropriate(中節) and inappropriate(不中節). Emperor's and ministerial fire(君火相火) which has a relationships of Heaven-Human being synchronization represents all kinds of fire and classified to heaven fire(天火) and human fire(人火). The emperor's fire was triggered by inactivated fire and ministerial fire(相火) was triggered by activated fire. Inactivated ministerial fires have dual form of physiological ministerial and pathological ministerial fire. Regarding the forementioned analytic thinking, it was clear that manifest processing of One's real nature and the ministerial fire undergo the same principal and logics. Since maintained One's real nature that is inactivated seven emotion and appropriated activated seven emotion, ministerial fire can be stable and keep one's health and well-being in mind and body.