• Journal of Oriental Neuropsychiatry
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• v.4 no.1
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• pp.19-26
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• 1993

1. Stressor 는 한의학에서의 발병원인인 내인, 외인, 불내외인을 모두 지칭하고, 특히 심인적 stressor는 칠정으로 설명 될 수 있다. 2. 질병의 발생은 병인작용이 과도하거나 생체자체의 저항력이 약해졌거나 혹은 이들의 복합적인 원인으로 말미암아 발생하는 데, 한의학에서는 이를 정기와 사기의 관계로 설명하였다. 3. 칠정은 오장과 연관된 정신상태가 감정의 형태로 밖으로 표출되는 것인데, 칠정이 지나치면 정신상 과도한 자극이 되어 질병을 발생하게 된다. 4. Stress로 유발되는 질환은 직접 오장을 상하거나 또는 장부기기의 이상을 초래 하여 발생하는데 전. 광. 간, 탈영. 실정, 중기증, 심풍증,기울증, 기통증등의 질환이 언급되었음을 볼 수 있다. 5. Stress에 대처함에 있어서는 자연환경에의 조화, 허심합도, 정의 보존, 음식유절, 기기조절법 등으로 심신의 균형을 이룸이 필요하다.

• Journal of Korean Philosophical Society
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• v.141
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• pp.313-342
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• 2017

This paper illuminates the philosophical meaning of appropriateness(中節) in Yi Yik(李瀷) and Shin Hudam(愼後聃)'s theories of moral emotion. According to this paper, there was a difficult problem in Toegye Yi Hwang (退溪 李滉)'s philosophy. That is, How we could regulate the relation between Four Beginnings(四端) and appropriate Seven Feelings(七情). Yi Yik tried to solve this problem by elucidating philosophical significances of appropriate Seven Feelings as it were, one hand, he approved the morality of appropriate Seven Feelings, and on the other hand, differentiated appropriate Seven Feelings from Four Beginnings. Thereby He achieved to explain this problem. His solution was dependent on the concept of 'impartial sympathic spectator' that he suggested. It is valuable that Yi Yik reexamined the ethical meaning of appropriateness. His pupil Shin Hudam, however, criticised Yi Yik's opinion and identified Four Beginnings with appropriate Seven Feelings. Shin Hudam deconstructed the conceptual scheme of moral emotion suggested by Yi Yik and regarded appropriate Seven Feelings as Four Beginnings. According to Shin Hudam, the concept of appropriate Seven Feelings designed by Yi Yik was very ambiguous, actually there was no any dividing line between Four Beginnings and appropriate Seven Feelings. Both are equally moral principle manifestation(理發)and moral public(公). Now old concept category of moral emotion(Sadan and Chiljeong) was disappeared and new concept category of moral emotion was appeared, that is public and private.

• Journal of Oriental Neuropsychiatry
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• v.1 no.1
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• pp.49-60
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• 1990

• Journal of Oriental Neuropsychiatry
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• v.7 no.1
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• pp.121-135
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• 1996

• Journal of Haehwa Medicine
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• v.8 no.1
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• pp.223-243
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• 1999

• The Journal of Internal Korean Medicine
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• v.10 no.1
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• pp.157-164
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• 1989

• 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.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.3
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• pp.596-599
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• 2005

Human health is affected by not only physical conditions but also mental and social well-being. Changes of human emotions show up as gestures, facial expressions and sweating. Human emotions are affected by such automatic nerve system functions as blood pressure, blood circulation speed, heart beats, pupillary reflex, fluid transfusion, muscular contraction and digestive organs, all of which influence the holistic diseases. The Oriental Medicine sees from a perspective of unity of divinity and men that human life activities are united in terms of their physical and mental functions. From such a perspective, human Five Organs are linked with Five Mental(五神) and Seven Emotions(七情), while they are affected by each other, influencing the life activities both directly and indirectly. Based on Confucianism, Sa-Sang Theory argues that human emotions can be categorized into four energy states and therefore, that human diseases and physiological conditions there of may be determined differently depending on the Four Energies(四氣). There seems to be some common points between Sa-Sang Theory and the conventional Oriental Medicine in that human emotions affect individuals' health conditions, so there seems to be much room for mutual complementation.

• The Journal of Korean Philosophical History
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• no.59
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• pp.343-370
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• 2018

Jeong Si-Han(丁時翰) completed "Siqibianzheng"("四七辨證") at the age of 72, and later had the argument over Runwuxingtongyilunzheng(人物性同異論爭) with his disciple, Lee Sik(李?). Jeong Si-Han(丁時翰) had the position of Runwuxingyilun(人物性異論) and Lee Sik(李?) Runwuxingtonglun(人物性同論). Yet, the argument over Runwuxingtongyilunzheng(人物性同異論爭) had been forgotten and "Siqibianzheng"("四七辨證") could be acknowledged because Toegye school(退溪學派) and Yulgok school(栗谷學派) were conflicting and criticizing each other's stance at that time. It seems like Lee Hyeon-Il(李玄逸)'s "Liqulishilunsiduanqiqingshubian"("栗谷李氏論四端七情書辨") had a great influence on the completion of "Siqibianzheng" ("四七辨證"). Lee Yi(李珥)'s thought of Siduan(四端) and Qiqing(七情) was 'the position of Hunlun(渾淪)' that 'Qiqing(七情) includes Siduan(四端)', and Lee Hwang(李滉) had the 'position of Fenkai(分開)' that Siduan(四端) and Qiqing(七情) should be interpreted differently. Jeong Si-Han(丁時翰) criticized the stance of Hunlun(渾淪) from the position of Fenkai(分開). What did Jeong Si-Han(丁時翰) try to pursue through "Siqibianzheng"("四七辨證")? This fact tends to make us forget the controversy over Runwuxingtongyilunzheng(人物性同異論爭) between Jeong Si-Han(丁時翰) and disciple Lee Sik(李?). Now we know the fact that Jeong Si-Han(丁時翰) criticized Lee Yi(李珥) in "Siqibianzheng"("四七辨證"), but don't care much about the fact that Jeong Si-Han(丁時翰) caused the controversy over Runwuxingtongyilun(人物性同異論). Why "Siqibianzheng"("四七辨證") has remained in our memory even though it was an important one? It might be because "Siqibianzheng"("四七辨證") had an impact on Lee Sik(李?), Shin Hu-Dam(愼後聃), and even Jeong Yak-Yong(丁若鏞) in the process of summarizing the arguments over Siduanqiqinglunzheng(四端七情論爭) since Jeong Si-Han(丁時翰) regardless of whether Jeong Si-Han(丁時翰) had hoped it or not.

• Journal of Oriental Neuropsychiatry
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• v.13 no.1
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• pp.127-132
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• 2002

This case show that emotional stress and wekness of gastrointestinal function occur a chronic hiccup and eructation(during 3 months), oriental medical therapy can cure completely this symptom. Seven emotional stress(anger, delight, sadness, thinking, worry, fear, horror) occur various pathologic changes. Hiccup is caused by CNS, psychologic, thoracic, abdominal factor etc. In oriental medicine, GI trouble regarded as a very importent factor that occur hiccup and eructation. Besides, emotional stress is a very important factor as well. This patient have an introvert personality ordinary times. One day, she had a miscarriage by hers husband's assault. After that time, she suffered from very serious GI trouble(dyspepsia, epigastric pain, anorexia). And then hiccup, eructation, weight loss(10kg/3months) is occured. This patient diagnosed only gastritis. This symptom did not stop during 3 months, regardless of western medical therapy(some western drugs medication, fluid supply etc). After oriental medical therapy(herb medicine;Yukunjatang, acupuncture;CV12, CV6, S36, CV17, H7, SP6, P6, moxibustion;VI2, CV6, S36, negative therapy;back area and traditional oriental medical psychotherapy;ventilation, support, desensitization and family interview) put in operation during 15 days, patient completely recover from hiccup, eructation and anxiety disorders.