• Korean Journal of Oriental Medicine
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• v.3 no.1
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• pp.169-181
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• 1997

Kimi(氣味) means five tastes(五味), sour, bitterness, sweetness, hot taste and astringency, and four conditions(四氣), cold, hot, warm and cool, in the oriental medicine. This is defined based on yn-yang 5 evolutive phasis(陰陽五行), and 5 evolutive phasis on the change of season. Four seasons, spring, summer, autumm, winter are clearly different but, the rainy season(長夏) is not. In the thee of Ki (氣), not worm not hot(平) is included in addition to the four conditions that is because the rainy season is not differentiated clearly. KImi have realations to the four seasons, that is, warm and hot taste is considered as spring, hot and astringency as summer, not worm not hot and sweetness as rainy season, cool and sour as autumm, and cold and bitterness as winter. 4 conditions can be classified more detail, because the changes of the seasons are continuous. In the action mechanisms, Gardeniae Fructus reduces Heat of Insufficency Type(虛熱) of the upper class of medicinal herbs(上焦), and Rhel Rhizoma reduces Exessive Heat(實熱) of the under class of them(下焦). The assay methods for four groups medicines can be developed in three ways according to the indicators as follows. First, by the indicator which defines cold-acting medicine(寒性藥) such as Rhei Rhizoma, Coptidis Rhizoma, Scutellariae Radix, Gardeniae Fructus and is differentiated clearly from Hot-acting medicine(熱性藥) at the same time. Second, when the medicines are classified into another four groups as Drugs for Dispelling Internal Cold(溫裏藥), Drugs for Relieving Exterior Syndrome(解表藥), Drugs for Dispelling Phlegm(祛痰藥), Drugs for Regulatings Ki Flow(理氣藥), by the indicator which satisfies each group and is differentiated from other groups, at the same time. Third, by the indicator which has to be defined for each medicinal herb for four classification, individually.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.253-268
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• 2000

1613년허준소간적(年許浚所刊的)${\ll}$동의보감(東醫寶鑑)${\gg}$불지시의사학종사자적연구과제(不只是醫史學從事者的硏究課題). 인위(因爲)${\ll}$동의보감(東醫寶鑑)${\gg}$병불시단순적의서(?不是單純的醫書), 이차서구유료도가내단사상급역학사상등철학사고지고(而此書具有了道家內丹思想及易學思想等哲學思考之故). ${\ll}$동의보감(東醫寶鑑)${\gg}$소출간적나시대수연성리학점굴료수위(所出刊的那時代雖然性理學占掘了首位), 단시차서소구적도교색채비임하의서갱농후(但是此書所具的道敎色彩比任何醫書更濃厚). 내경편적체계시피(內景篇的體系是被)${\ll}$황정경(黃庭經)${\gg}$영향적(影響的). 작위수련서(作爲修鍊書), ${\ll}$황정경(黃庭經)${\gg}$시도교주요경전지일是道敎主要經典之一). 비서인위인체즉시신적세계(比書認爲人體卽是神的世界), 인체적각기관우시저사신소주적안댁(人體的各器官又是這些神所住的安宅). 내경편이차(內景篇以此)${\ll}$황정경(黃庭經)${\gg}$위자爲資), 구성료기본체계급기주요내용(構成了基本體系及其主要內容). 우기시(尤其是), 내경편접수도가역학사상이설명천인상응(內景篇接受道家易學思想而說明天人相應). 즉(卽), 내경편접수(內景篇接受)${\ll}$참동계(參同契)${\gg}$주급(注及)${\ll}$회남자(淮南子)${\gg}$등도교문헌리소재적(等道敎文獻裏所載的)'발생론(發生論)', 인이음양오행적정기래해설만물여인지상응관계(因而陰陽五行的精氣來解說萬物與人之相應關係). 차정기계승위내단사상적정기신론(此精氣繼承爲內丹思想的精氣神論). 정여기(精與氣), 기여신(氣與神), 신여정시재우불단지호상접촉호상융화적관계상(神與精是在于不斷地互相接觸互相融化的關係上). 필자인위내경편이정기신론위주(筆者認爲內景篇以精氣神論爲主), 장의서인진료도교수련적경계(將醫書引進了道敎修鍊的境界). 단시(但是), 본론문불지간분석연구내경편소인적(本論文不至干分析硏究內景篇所引的)${\ll}$황제내경(黃帝內經)${\gg}$등의서포함적도교관(等醫書包含的道敎觀). 요시리해(要是理解)${\ll}$동의보감(東醫寶鑑)${\gg}$소인의서적사상기원급기내용(所引醫書的思想起源及其內容), 대연구내경편급(對硏究內景篇及)${\ll}$동의보감(東醫寶鑑)${\gg}$전편적철학성취유흔대적방조(全篇的哲學性就有?大的幇助). 차시필자요계속요연구적과제파료(此是筆者要繼續要硏究的課題擺了).

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.25-40
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• 1999

View of Lee Je-ma's "Hyung Sang" is one of the methods of classification of Constitution. In this study, I studied the "Hyung Sang" as medical histologically, and get the results as follow; 1. "The book of changes" is classified to the sciences of divination of "Sang-Soo", which is consisted with "Sang (image)" and "Soo (number)", and "Wae-Ri", which explained the meaning of a divination sign as "nature" or virtue of divination sign. 2. Lee Je-ma is accepted the concepts of science of divination of "Wae-Ri" based on Confucianism in the discription of "The book of changes". And also he established the new "Sasang Constitutional Medicine" theory based on the "Joung-Young". 3. "The book of changes" is discribed phenomena as "Sang" and "Soo" involving "Three elements", which are heaven, earth, and individual, and "Yin-Yang". Lee Je-ma accepted the concept of "Sang" in science of divination of "Sang-Soo" and established the "Four elements", which are affairs, mind, body, and objects, constituting "Three elements". 4. In the method of "Sasang" type classifying, Lee Je-ma used "Four elements", which attach importance to structure and function of human body rather than "Yin-Yang", which explain relatively.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.

• Journal of Sasang Constitutional Medicine
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• v.11 no.1
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• pp.41-61
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• 1999

The purpose of this article is to investigate Lee Je-rna'os viewpoint of Morpho-Image. In the first place, I will define the viewpoint of Morpho-Image as the the structure of recognition and study it through bibliographic study on Lee Je-ma's work. The conclusions summarized as follows; 1. The structure of recognition, represented in "Gyukchigo(格致藁)" "Dongyi Soose Bowon Sasang Chobonkyon(東醫壽世保元四象草本卷)", is based on Taigi(太極), Liangyi(兩儀), Sasang(四象). There are the mind of Taigi(太極), the mind of Liangyi(兩儀) separated from Taigi(太極), the mind of Sasang(四象) separated from Liangyi(兩儀). The mind of Taigi(太極) is the mind of center, the mind of Liangyi(兩儀) is the mind of the mind and body(or the wisdom and action). Two axis, the mind(or wisdom) and the body(or action), cross and make Sasang(四象), affair-mind-body-object which classifies all affairs and objects of humans, society, and the universe as four types. 2. Lee Je-ma summarized everything in view of Sasang(四象), Sasang(四象) in view of Liangyi(兩儀), Liangyi(兩儀) in view of Taigi(太極). 3. The procedure of recognition above is described in , , . Such is transformed in terms of human body and described in .

• Journal of Sasang Constitutional Medicine
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• v.10 no.1
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• pp.41-54
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• 1998

연구목적 : 사상의학(四象醫學)은 인간을 태양인(太陽人), 태음인(太陰人), 소양인(少陽人), 소음인(少陰人)으로 구분하여 동일한 병증에 대해서도 치료를 달리하는 의학이다. 즉 인간을 동일한 원리로 설명하는 것이 아니라 각 체질에 따른 차등성을 통해 각 체질 취약점의 보완을 추구하는 의학이다. 그러면, 무엇이 이러한 인간 구분의 단서가 되었으며 이것이 의학으로까지 적용되는 과정 즉, 사상의학의 성립 과정을 살펴 보는 것을 연구 목적으로 한다. 연구방법 : 동무(東武) 이제마(李濟馬)의 저술로 인정되는 "격치고(格致藁)", "동무유고(東武遺藁)", "동의수세보원(東醫壽世保元)"의 문헌적 자료와 각 편의 저술시기를 통해 동무(東武) 이제마(李濟馬)의 사고의 흐름과 변화를 통해 사상의학이 성립되는 과정을 살펴 보는 문헌적 조사방법을 이용하였다. 연구 결과 및 결론 : 이상의 결과를 통해 아래의 연구 결론을 구하였다. 1. 동무(東武)는 "맹자(孟子)"의 사부지심(四夫之心)을 근거로 인간을 심욕에 따라 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)으로 구분하였고 인의예지의 사단을 장부에 배속하여 심욕을 몸에 적용하였다. 그러나 "격치고(格致藁)"의 비인(鄙人), 박인(薄人), 탐인(貪人), 나인(懦人)과 "동의수세보원(東醫壽世保元)"의 태소음양인(太少陰陽人)의 직접 연결은 동무 사고의 시간적 흐름을 고려하지 않은 것이며, 동무는 "동의수세보원(東醫壽世保元)" "사단론(四端論)"과 "확충론(擴充論)"을 통해 비박탐라인(鄙薄食懦人)의 심욕(心愁慾)과 태소음양인(太少陰陽人)의 정기(情氣)를 매개로 하여 비인(鄙人)은 태양인(太陽人), 탐인(貪人)은 태음인(太陰人), 박인(薄人)은 소양인(少陽人), 나인(懦人)은 소음인(少陰人)으로 설명함을 확인할 수 있었다. 2. "격치고(格致藁)" "독행편(獨行篇)"과 저술 연도가 동일한 "동무유고(東武遺藁) 교자평생함(敎子平生箴)"을 통해 의학적 사고의 성립을 살펴보면, 동무(東武)의 차등적 장리(臟理)는 희노애락의 성정(性情) 구분이 장리(臟理)의 차이로 발전한 것이 아니라 장부(臟腑) 강약(强弱)에 대한 인식이 선행되고 이를 희노애락(喜怒哀樂)으로 설명하였으며, 또한 "동의수세보원(東醫壽世保元)"의 장부(臟腑) 대소(大小)는 강약(强弱)에 근거한 개념임을 알 수 있었다. 3. 사상의학(四象醫學)의 의학적 설명 도구는 희노애락(喜怒哀樂)이다. 희노애락은 비박탐라(鄙薄貪懦)와는 달리 선악(善惡)의 가치 판단이 들어있지 않으면서 기의 승강을 나타낼 수 있는 중용적 설명 도구로 동무가 의학을 설명하기 위한 최선의 도구였다. 사상의학(四象醫學)에서의 희노애락(喜怒哀樂)은 증치의학(證治醫學)의 음양오행(陰陽五行)의 역할과 같은 것이다. 4. 희노애락(喜怒哀樂)은 "동의수세보원(東醫壽世保元)"에서 성(性), 정(情), 기(氣)로 설명되는데 희노애락의 성(性)과 정(情)은 장부 대소를 설명하는 근거로 체질마다 다른 장국 형성을 가능하게 하고 또한 각기 표기(表氣)와 리기(裏氣)를 손상(損傷)하는 것으로 설명되었다. 희노애락(喜怒哀樂)의 기(氣)는 기(氣)의 승강(升降)을 설명하는 근거로 애기(哀氣)와 노기(怒氣)는 양(陽)으로 직승(直升)과 횡승(橫升)하고 희기(喜氣)와 락기(樂氣)는 음(陰)으로 방강(放降)과 함강(陷降)한다. 이러한 희노애락은 순동역동(順動逆動)의 특성과 상성상자(相成相資)의 특성을 지니는데 희노애락(喜怒哀樂)의 상성상자(相成相資)는 사상의학 고유 개념으로 사상인병증론(四象人病證論)에서 언급하고 있는 성정(性情)과 심욕(心慾)의 편급까지 영향을 미치는 중요한 단서이다.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• (The)Study of the Eastern Classic
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• no.71
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• pp.99-128
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• 2018

Zhōuyì周易 is intended to explain the affairs of human beings by observing the images and works of all things in the universe, abstracting them into the $b{\bar{a}}gu{\grave{a}}$八卦, calculating the process and inducing the outcome by the method of stalk divination, in which this paper finds the origin of natural scientific thought of Zhōuyì. The way of Zhōuyì's thought on the natural science is distinguished from that of the Western's. In the West, people dismantled the objects into the parts until they reached the atom and analyzed them by the principle of causality to draw an axiomatic truth. In the meantime Zhōuyì observed and studied the dynamic functions and changes of all things for the convergence of the whole. While the way of Zhōuyì's thinking could have not contributed to the development of modern scientific development, that of the West overwhelmed Asian development passing through the period of enlightenment during 16-17 century. This paper tries to articulate the points where Zhōuyì can share its theory with the contemporary science by finding the traces of scientific thoughts in Zhōuyì. It encounters its ground from the methodology of natural science and scientific statements proposed by Zhōuyì. The essential concepts of Zhōuyì are induced from all things in nature. This can be considered as the idea of '法自然'(emulating the patterns and examples from nature). Also they observed the images and changes seen by the habits of animals, plants and human beings to sense and perceive their laws. These are regarded as the methodology of natural science in Zhōuyì. As a book of divination, the way of stalk divination is designed to calculate the future by using the system of 'numbers'. 'tàijí太極', ' yīnyáng陰陽', 'four symbols四象', '$b{\bar{a}}gu{\grave{a}}$八卦' and 'wǔxíng五行' are the essential concepts of Zhōuyì to represents the dynamic phenomena and changes of the natural order. Among them '$b{\bar{a}}gu{\grave{a}}$八卦' is a presentment to explain the structure of the world not by the individual analysis of things but by the unification of the whole through the contradictions and interchanges among them to reach the new orders. As of now, the studies of Zhōuyì in Korea have focused on the traditional perspectives, such as political and ethical philosophy. Some of recent studies, having interpreted Zhōuyì with scientific inclination have generated controversy 'Can Zhōuyì be a science?', for which scholars have hard time to reach the agreement. This paper tries to find the headwaters of the contemporary natural science by elaborating the methodology of natural science stated in Zhōuyì.

• Archives of design research
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• v.16 no.3
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• pp.231-240
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• 2003

As all other cultures do, in the background of color of costume, view of life or spirit are contained in the nature or environment that the people lived in are applied. Marring is the ceremony to be socially recognized that both of sexes are unified, assist ancestor and bear future generation. Meaning and symbolism of color are appeared in beauty and organic composition of Lee dynasty. This paper tried to dear up five colors are dean, beautiful and philosophical colors rather than awkward composition of colors through surveying character of five colors appeared in Korean traditional wedding dress that has been succeeded in present age. This paper compared Korean traditional wedding dress and "Dan-chung" of Korea, Japan and China and surveyed theoretical background of Korean traditional color to find character of color appeared in Korean traditional wedding dress. As a result, Korean traditional color is meaningful symbolic color, its origin starts in yin-yang and the live elements of the Oriental cosmogony and it is related with Taoism of Confucianism and color of "Dan-chung." Five colors of yin-yang means everything under the sun and il is the color achieving beauty of balance due to correlation when it is linked to over one color. Further, it contains nature worship and human dignity, prays happiness and gives the significance of "Buksa", meaning of expelling an evil spirit. Formative beauty praying that all creatures are harmonized while human is happy and escapes from uncertainty is the beauty pursuing mental satisfaction as well as visual satisfaction. In future, the creational and characteristic designs that can appeal to world are required through right understanding and study of the beauty of traditional culture beauty of traditional culture

• The Journal of Korean Philosophical History
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• no.27
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• pp.63-84
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• 2009

I analyzed about the Ruyi(儒醫)'s mind on this article. Ruyi led and Nei-Jing (內經)'s Xin(心)-Shen(神)-Qingzhi(情志) it developed a medical theory. Qingzhi comes true confucianism aims became the good tool. Junhuo(君火)-Xianghuo(相火) for them to apply medically. Junhuo-Xianghuo is a possibility of seeking a ground from Nei-Jing. Junhuo governs all body and Xianghuo takes charge of the role which raises the body. It is to divide huo(火)with relationship of the king and the liege man. After Yuan-dynasty(元代) Ruyi medical sciences grasped Junhuo-Xianghuo with confucianism structures. The representative scholar is Zhu zhen-heng(朱震亨). I analyzed Zhu's Junhuo-Xianghuo. Xin-huo rules over the body. For expression of active Chi, it set the dual structure-'Junhuo-Xianghuo'. And it divided Junhuo from desire and sentiment. And Zhu zhen-heng attempted Taoism and medical science and Confucianism from the process under integrating. And analyzed Junhuo-Xianghuo Confucianism meaning. With Junhuo-Xianghuo and Confucianism described a relationship in the Zhu zhen-heng's theory. Finally view of Ruyi, medical science is the method of confucianism aims comes true.