• Journal of Korean Medical classics
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• v.11 no.1
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• Journal of Oriental Neuropsychiatry
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• v.11 no.1
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• pp.145-167
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• 2000

Jiu Qi(九氣) was shown at Ju Tong Lun(擧痛論) in Shao Wen(素問) Huang Ti Nei Ching(黃帝內經), and is nine important factors that affect the function of human body. Jiu Qi concludes endogenous, exogenous, non-endo-exogenous factors. I do the bibliographical study on the Jiu Qi, the results were as follows; 1. The Qi of Jiu Qi has two opposite meanings. one is genuine vital energy(正氣), and the other is the factors causing abnormal state in vital energy. Jiu Qi is nine factors concluding coldness-heat(exogenous factors). six emotional factors(endogenous factor), overworking(non -endo-exogenous factor). 2. Anger may lead to abnormal rising of vital energy. Anger causes Qi of the liver to go perversely upward, and perverted flow of exuberant Qi of the liver lead to dysfunction of the spleen, so resulted in hematemesis, diarrhea, indigestion. 3. Joy can promote the harmony of vital energy and blood, so do the circulation of nutrient and defensive energy in physiological state. But an excessive joy may lead to the sluggishness of vital energy. 4. The lung keeps the pathway of air unconstructed, disseminates vital energy, cleanses the inspired air and keeps vital energy flowing downward. Sorrow affects on the function of the lung and the heart, so could result in obstruction of the circulation of nutrient and defensive energy. An excessive sorrow after stagnation may lead to the consumption of vital energy. 5. Fear makes vital energy and essence of the kidney sink to inward and downside, makes Yang-Qi can't go upward, so causes obstruction of triple wanner. An excessive fear can obstructs the ascending of Yang-Qi, so may lead to the abnormal falling of vital energy. 6. Coldness makes the sweat pore be contracted, so obstructs the circulation of triple warmer, causes sluggishness of defensive energy or Qi of the internal organ. 7. Heat makes the sweat pore be open, much amount of sweat is excreted with Yang-Qi, defensive energy, vital energy. Heat may consume vital energy. 8. Sudden fright affects on spirits of the heart and liver, causes disorder of the mental faculties and separation of blood and vital energy. Fright may lead to disorder of Qi. 9. Overwork concludes overfatigue and exhaustion caused by intemperance in sexual life. Overwork renders vital energy consumed, and hence results in lassitude and listlessness. 10. Thinking affects on the function of the heart and the spleen. Over thinking may lead to depression of vital energy. Through the bibliographical study on Jiu Qi, I got smallest amount of it, and this must be more investigated correlating with clinical study.

• Herbal Formula Science
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• v.12 no.1
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• pp.79-92
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• 2004

This thesis aims to provide an analytical basis for existing or new prescriptions based on the theory for properties and tastes of Korean oriental herbal medicines. To this end, prescriptions presented in the Various Changes in the Dominations of the Six Energies and their Relations with the Diseases of Plain Questions were analyzed based on the theory for properties and tastes of Korean oriental herbal medicines in Yellow Emperor's Canon of Internal Medicine. This thesis focused on symptoms and prescriptions based on the theory for properties and tastes of Korean oriental herbal medicines, which were described in tire Various Changes in tire Dominations of tire Six Energies and their Relations with the Diseases of Plain Questions with regard to the year when Taeeum is affecting the earth energy and the dampness energy is partially over-abundant. Those symptoms and prescriptions originate from the theory of the five elements and six climates. The symptoms were analyzed from the perspective of physiology. The prescriptions were first analyzed based on the theory for properties and tastes of Korean oriental herbal medicines in Yellow Emperor's Canon of Internal Medicine. Then, a mix formula of oriental medicines pursuant to those prescriptions was studied. Lastly, established prescriptions, which were in conformity with the above prescriptions, were selected. From the physiological point of view, symptoms with regard to the year when Taeeum is affecting the earth energy and the dampness energy is partially over-abundant can be, based on the theory of the five elements and six climates, diagnosed as the symptoms from impaired kidney due to excessive dampness energy. Established prescriptions pursuant to prescriptions based on the theory for properties and tastes of Korean oriental herbal medicines can be broken down into the following: Poria powder with five herbs (Oryeongsan); Divine black bird decoction (Jinmootang); Tetrandra and astragalus decoction (Banggihoanggitang); Licorice, dried ginger, poria and bighead atractylodes decoction (Gamgangryeongchooltang); Spleen-reinforcing powder (Shilbeesan). Therefore, symptoms of six kinds of weather presented in the Various Changes in the Dominations of tire Six Energies and their Relations with tire Diseases of Plain Questions can be analyzed from the physiological point of view. As a result, in addition to the methodology that analyzes existing prescriptions within the boundary of the theory for properties and tastes of Korean oriental herbal medicines in Yellow Emperor's Canon of Internal Medicine, it is expected that a theoretical basis for new prescriptions can be provided by analyzing established prescriptions based on prescriptions from the theory for properties and tastes of Korean oriental herbal medicines.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.101-114
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• 2010

In the perspective of the correspondence of heaven and man[天人相應], people live through Gi of heaven and earth[天地之氣], and the human body which is a small universe[小宇宙] itself receives influence while sympathizing with the Gi and heaven[天氣]. So with unexpected incident of the Eum and Yang, four season[陰陽四時], ups and downs of warmth of cold and chilliness of warm[寒熱溫涼] differs, and the position of Gi of human[人氣] changes, regimen and application of acupuncture, and images[象] of the pulse changes. In "Maekyojeongmiron(脈要精微論)", ups and downs of Eum and Yang changes by four season[四時], and correspondence of ups and downs of pulse law is explained with compass, carpenter's square, the beam of balance and the weight of balance[規矩權衡]. Compass[規] is a measure of instrument that can draw a circle, like regulating the measure and differing the center of the circle and diameter and drawing a circle, compass is a image of Gi of Yang[陽氣] that was staying deep inside the body in winter stretching out by big fault[太過不及] of year and energy[元氣] of human in spring. Carpenter's square[矩] is a instrument that draws direction, which is a image of Gi of Yang flourishing in summer and when it gets highly flourished, again the Gi of Eum[陰氣] comes alive and falls. The beam of balance[衡] is a scale, like a scale that tilts at once when one side is slightly heavy, the beam of balance is a image Gi of yang that is fully flourished in summer and about to descent again, which is just about to fall but not going down yet. The weight of balance [權] is a image of gi of yang which as descent to the bottom and staying in the deepest place. compass, carpenter's square, the beam of balance and the weight of balance is not a direct pulse image[脈象], but standard image of pulse of pulse corresponding to the Gi of human[人氣] that changes by four season, and the explanation includes the pulse image of four season like the taut, full, floating, deeply gather[弦鉤浮營] of "Okgijinjangron(玉機眞藏論)" or taut, full, skip, float, deep [弦鉤代毛石] of "Pyeong-ingisangron(平人氣象論)". So with compass, carpenter's square, the beam of balance and the weight of balance, can judge is human correspond in Eum and Yang, four seasons, this is importantly used in examination of pulse[診脈] with existence and nonexistence, and prognosis of illness.

• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.46-52
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• 2006

${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 내함한의학이론(內含韓醫學理論) 기중삼응삼양적내용비상난(其中三陰三陽的內容非常難) 기원인사(其原因是)${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 중삼음삼양적내용비상복집(中三陰三陽的內容非常複雜), 특별시삼음삼양적시간배속매편화일양(特別是三陰三陽的時間配屬每篇不日樣) 본론문통과관우(本論文通過關于子) ${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 중삼음삼양적시간배속진행연구(中三陰三陽的時間配屬進行硏究), 득출여하결론(得出如下結論), 운기지주기순서춰시오행(목화토금수)순서(運氣之主氣順序就是五行(木火土金水)順序), 저설명주기변화주요근거형지변화(這說明主氣變化主要根據形之變化), 운기지객기순서취시기지대(運氣之客氣順序就是氣之大小)(일양(一陽)${\longrightarrow}$이양(二陽)${\longrightarrow}$삼양(三陽)${\longrightarrow}$일음(一陰)${\longrightarrow}$이음(二陰)${\longrightarrow}$삼음(三陰))${\longrightarrow}$, 저설명객기변화주요근거기지변화(這說明客氣變化主要根據氣之變化) ${\ulcorner}$소문맥해(素問脈解)${\lrcorner}$ 적삼음삼양월별배속시음관(11월:태음)(的三陰三陽月別配屬是陰關(11月:太陰)${\longrightarrow}$양관(1월:태양)(陽關(1月:太陽)${\longrightarrow}$음합(3월:궐음)(陰闔(3月:厥廠)${\longrightarrow}$양합(5월:양명)(陽闔(5월:陽明))${\longrightarrow}$음추(7월:소음)(陰樞(7月:少陰)${\longrightarrow}$양추(9월:소양)(陽樞(9月少陽). 태양소음시음양세력적기초(太陽少陰是陰陽勢力的基礎), 소이상위표리(所以相爲表裏). 소양소음시음양세력적중간(少陽少陰是陰陽勢力的中間), 소이사위표리(所以杞爲表裏) 태음궐음시음양세력적전성기(太陰歐陰是陰陽勢力的全盛期), 소이상위표리(所以相爲表裏) 차료리적의사반영경락류주(此表養的意思反映經絡流注). 태음양명경류주신체전면(太陰陽明經流注身體前面), 태양소음경류주신체후면( 太陽少陰經流注身體後面 ), 소양궐음경류주신체측면(少陽厥陰經流注身體側面). ${\ulcorner}$령추경맥(靈樞經脈)${\lrcorner}$적12경맥류주순서시태음양면경(的12經脈流注順序是太陰陽明經)${\longrightarrow}$소음태양경(少陰太陽經)${\longrightarrow}$궐음소양경적표리경락위주(厥陰少陽經的表裏經絡爲主). 수선매기류주태음양명경적이유(首先脈氣流主太陰陽明經的理由), 취시후천수곡정미화호흡대기결합이형성경맥지기(就是後天水穀精微和呼吸大氣結合而形成經服之氣). 지후맥기류주소음태양경(之後脈氣流注少陰太陽經), 설명순행태음양명경적후천영양물질전입한열경락이위신(說明盾行太陰陽陽明經的後天營養物質轉入寒熱經絡而爲寫薪), 기차맥기순해궐음소양경적(其次脈氣盾行厥陰少陽經的), 인위한열경락지화기피궐음소양경지풍기조절이후조절조습경락(因爲寒熱經絡之火氣被厥陰少陽經之風氣調節而後調節操濕經絡), 비여작반시(比如作飯時), 화기취시소음태양경(火氣就是少陰太陽經), 풍기취시궐음소양경(風氣就是厥陰少陽經), 정내지반취시태음양명경.(鼎內之飯就是太陰陽明經). ${\ulcorner}$령추음양계일월(靈樞陰陽緊日月)${\lrcorner}$ 적삼음삼양월별배속주요시추관합합관추순서(的三陰三陽月別配屬主要是樞關闔闔關樞順序). 저양배서적원인시개문화관문과정(這樣排序的原因是開門和關門過程). 재춘하(在春夏), 양경락지맥기여개문관문과정(陽經絡之脈氣如開門關門過程), 수착추관합합관추순서순행(隨看樞關闔闔關樞順序盾行), 재추동(在秋冬), 음경락지맥기여개문폐문과정(陰經絡之脈氣如開門閉門過程), 수착추관합합관추순행(隨看樞關闔闔關樞盾行).

• Culinary science and hospitality research
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• v.18 no.4
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• pp.166-182
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• 2012

The purpose of this study is to examine the influence of LOHAS images of Japanese restaurants on customers' menu selection and satisfaction to provide useful information on proposing detailed marketing directions by deriving the importance and satisfaction factors of LOHAS images and to suggest practical and effective measures for using LOHAS images to improve menus at Japanese restaurants. The results of the study are as follows. First, as a result of examining hypothesis 1, "LOHAS images will influence essential factors," it was found that healthy ingredient, family-oriented, eco-friendly, sustainability, and energy-saving factors were influential. With greater family-oriented, sustainability, healthy ingredient, and eco-friendly factors in LOHAS image, interests in essential factors increased. Second, family-oriented, energy-saving, social-oriented, and sustainability factors in LOHAS image had a significantly positive impact on the environmental factors of menu. Third, eco-friendly, sustainability, family-oriented, energy-saving, healthy preparation, and healthy ingredient factors in LOHAS image had a significantly positive impact on customer satisfaction. Fourth, essential factors in the selection attributes of Japanese restaurant menu had a significantly positive impact on customer satisfaction. Fifth, environmental factors in Japanese restaurants had a significantly positive impact on customer satisfaction. The significance and limitation of this study are: first, Japanese restaurants would be able to build a better image with customers by providing menu items that are family-oriented, sustainable, and energy-saving. Second, it would be necessary to study how LOHAS factors influence customers' general purchase decisions and psychological factors.

• Korean Journal of Social Welfare
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• v.66 no.4
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• pp.257-280
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• 2014

This is a study of Jinminso. The purpose of the study is to search and analyze the documents about Jinminso. The data is composed with the first hand historical documents both government documents and civil newspapers which are searched by internet. Based on the documents found, it is safe to say that Jinminso has existed and functioned as an indoor almshouse for the poor. It was established in June 25, 1898 by civil people with donated money in order to reduce the burden of Emperor and to share the love and care for their people with a brotherhood mind. The Jinminso resident were the poor, the sick, the orphans, widows, elderly living alone, and the disabled. They received food, clothes, and shelter. However, Emperor Gojong ordered to shut down Jinminso, and it was closed in Sept. 25, in 1898. The main reason was inappropriate collection of money for the agency operation from the merchants. When Jinminso was closed, all the inmates became homeless. The founders asked to reopen it, and it was accepted but this time was opened as a government agency in 1899. Jinminso imposes great meanings. One, Jinminso was not just an office but a direct service agency housing hundreds of poor people; two, poverty was understood as social problem not just a local district problem; three, rules and regulations were prepared to set up a system of modern age social welfare. The findings provide a clue how the government and society perceived poverty and the poor during the time of late 1800s to early 1900s. The existence of Jinminso will pose many new question.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Management & Information Systems Review
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• v.31 no.4
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• pp.261-286
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• 2012

Rumors are widely prevalent in marketplace and It can be problematic and dangerous for the company's reputation and damages their image. Recently, many companies are given trouble by rumors. As getting invigorates the social media, there is high possibility to shape the vicious rumors without any confirmation whether information is true or not. It affects the companies' reputation and trust they have built for long time, also sales drop off. Despite numerous denials, the rumor persisted, keeping occur again and again all the times. Refutation purposes to decrease levels of belief in a rumor. First, establish Study 1 that a variation in identification influences the impact of a rumor on individuals' beliefs. Furthermore, we analyze the effectiveness of a refutation under varying degree of one's level of identification with the rumor object. According to research result, the response pattern of identification and disidentificaion consumers are very different. Disidentifiers, who engaged in systematic processing, believed the rumor less only when the refutation contained strong arguments. Identifiers, processing heuristically, remained unbelieving in the rumor. Study found that identification is an important moderator of consumer response to negative rumors. These defensive processes alleviate the bad influence of that information, and also can reduce the likelihood of attitude degradation.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.9-22
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• 2007

We got some conclusion like below. after comparison and consideration mainly with commentary of "Somun(素問)", "Uihakyimmun(醫學入門)"about pulses, reasons, symptoms, treatments of HaeYok. The name of Haeyok was appeared "Somun(素問)", "Youngchu(靈樞)" for the first time, and from then 'Treatment From Pulse' was promoted into details. About the Pulse of Haeyok, every doctor followed the 'chokmaekwansaek' mentioned in "Somun Pyoungingisanglon(素問 平人氣象論)". But the letter 'wan(緩)' in 'chokmaekwansaek' was translated not pulse but drooped skin in "SomunKumsok(素問今釋)". On the reasons of Haeyok, we can lot out in detail like next; (1) heat of liver and abdomen, lack of blood. (2) declining Gi, little blood, (3) declining and little Gi of spleen, (4) Lack of Gi and Blood, (5) weak kidney energy, (6) nutritional vacancy, (7) no energy circulation from hardened kidney, (8) exogenous disease on void kidney (9) both weak meridian of liver, kidney. And it can be divided broadly into two groups; weak liver and kidney, declining and little Gi of spleen. The symptoms of Haeyok is that patient feels cold, but really that is not cold, feels weak, really not weak, feels vigorous but not. So hardly be named. the members are exhausted, people get lazy, annoying, sick. and have no vitality. Treatments about this, some prescriptions are suggested such as Baekhaptang(白合湯) from "Naekyoungsupyoubanglon(內經拾遺方論)", Yishintang(利腎湯) from "Hwangjesomunsonmyoungbanglon(黃帝素問宣明方論)". In "Dongyanguihakdaesajon", there's some treatment according to some reason; when we are lazy and don't know where is sick, use Haryoungmansudan(遐齡萬壽丹) or Shinsongijedan(神仙旣濟丹), When it is from Liquor, use Galhwahaedokdan(葛花解毒丹), When from humidity use Gamichulbutang(加味朮附湯), from cold use Ganghwalchunghwatang(羌活沖和湯), and when it comes from instable menstruation, it will be good Gamisoyosan(加味逍遙散). And treatment principle from "Uihakyimmun(醫學入門)" is that "Circulate Gi and blood, be thin skin, prescribe exogenous disease over for void organs."