• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.1-7
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• 2005

In Chinese philosophy, the concept of Yin and Yang, in the era of the Early China, applies to many more philosophical categories than merely the relationship between the sunny side and the shady side of the sun. A whole series of possible interactions between the Yin and Yang in life is contained in the Chinese Book of Changes, the I Ching. The philosophical theory and the origin of natural sciences of the I Ching is imbued in the Nei Ching. having absorbed and developed the essence of Book of Changes, the Nei Ching reflects the spirit of science. Under the influence of Book of Changes, as well as its idea of Yin and Yang, peculiar at the time, the Nei Ching adapts the essences of the theory of Yin and Yang. The contribution made by the Nei Ching to the development of the philosophical concepts of Yin and Yang lies in that it combines those philosophical concepts with medicine and makes this the basic theory of Chinese medicine. In the Nei Ching, the Yin and Yang theory asserts that the human body is an organic whole, and there exists an organic connection between all tissues and structures. Therefore, the Yin and Yang functions as an essential life that plays a major role of the organic interrelation, the mutual control, and the mutual assistance. Yet, at the same time, each of them can be divided into the opposite aspects of yin and yang. Yin and yang depend on each other for existence. Without yin, there would be no yang, Without yang, there would be no yin. Neither can exist in isolation. Thus the interrelation of Yin and Yang is premised on the two opposite forces and aspects as the underlying cause of all change of Yin and Yang.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1270-1274
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• 2004

In the Nei Ching. the interrelation of Yin and Yang within the human body. based upon a perfect balance and a perfect mutual control. The affinity of Yin and Yang to each other was held to have a decisive influence upon man's health. Perfect harmony between the two primogenial elements meant health. Disharmony or undue preponderance of one element brought disease and death. The interrelation of Yin and Yang in the Nei Ching, had the organic view of the life. The world view of the harmony and balance in Nei Ching shows a unified world view that is symmetrical and in equibrilium in unity and conflict of opposite elements instead of combining with the closely related elements, namely, it is a fact that the life principle of the theory of Yin and Yang in Nei Ching is not the object of the killing and destroying for unity and conflict of opposite elements but the life cycle and life rule for the purpose of achieving the world of harmony, coexistence, and engendering via check and balance as well as confrontation between the opposite elements. In Nei Ching, like this, in the case where all of the antagonistic elements including the antagonism between You and Me, Yin and Yang affirm and tolerate each other, the organic view of the life in which the life of You and Me and the macrocosm is able to be maintained is suggested to the human being at a whole crisis.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.15 no.3
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• pp.235-244
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• 2011

Objectives: There are four types of diagnostic methods in Oriental medicine, and visual inspection is the first method among them. This study was written in order to complement further understanding on visual inspection. Methods: The authors reviewed a word related with visual inspection in Nei-Ching. The authors researched static words such as bigger/smaller, longer/shorter, slower/faster, curved/straight, one-sided/fair, and groove/uplift, and active words such as extension and contraction, shake, tremor, slow, fast, walk, run, standing, lying, and sitting related with visual inspection in Nei-Ching. Results: The static words linked with visual inspection are related with skin, muscles, fat, and especially the liver, stomach, and large intestine. The active words linked with visual inspection are related with movement of muscles, fat, and bone. Conclusion: In this study, the authors provided further understanding on visual inspection in Nei-Ching. However, there was no clear reference point about appearances and movements.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.4
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• pp.803-814
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• 2007

Shenming(神明) exists everywhere in the universe; it affects human beings to feel and contact ideal and peaceful state of Shen(神). Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) was established by ancient Northeastern Asians who were trying to apply paradigm called TianRenHeYi theory(天人合-思想), unifying man and the Great Spirit(絶對精神) of the universe. Based on present, Shenming(神明) is an idea that can estimate will of Shen(神) which has a key to the future; such concept is founded by both human's mind and action that are designed to seek for the uncertain future. Very pure and devoted mind can sympathize with Shen(神) to accept Shenming(神明). Sehnming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) has a basic concept of living balanced life as a human by accepting Shenming(神明), the Spirit of Universe. Thus, it can be summarized into a phrase, 'Shenming(神明) is a process that human conjures his ultimate destiny called the Great Spirit(絶對精神) in himself.' If a man would be guided by Shenming(神明), the Spirit of Universe, he can live peacefully. Therefore, it is essential to study Shenming theory(神明思想) in ${\ulcorner}$Hwang Ti Nei Ching${\lrcorner}$ (黃帝內經) to aid present people's mental health.

• The Journal of Dong Guk Oriental Medicine
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• v.5
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• pp.281-306
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• 1996

A study on the effect of the Sun-Moon-Stars(日月星辰) in Huang Ti Nei Ching("黃帝內經") on the formation of the Yunqi theory(運氣理論) have revealed following conclusions. 1. There was a record of Stars(星辰) written by Gabgol-Character(甲骨文字) in the Yin(殷) Dynasty. But the very first documentary records of Stars(星辰) is Shu Jing("書經"). Ancient astronomy had the tendency of astrology of combined with theory of the Five Elements(五行) and finally effects the theory of formation of Huang Ti Nei Ching("黃帝內經"). 2. Shu Jing("書經") said that Junrak(錢樂) made an Armillary sphere(運天儀) in the Sung(宋) Dynasty. And in the Jin(秦) and the Han(漢) Dynasty, they already observed the stars. The Sunkiokhyung(璿機玉衡) which is machinery of star-observing, became to be called an Armillary sphere (運天儀) by the pass of times. 3. As of the theory of the Cosmos-structure(宇宙-構造論) in Ohanunhangdaeron("五運行大論"), Guiyugu(鬼兒區) announced the Hypothesis of Covering Heaven(蓋天說) but Kibak(岐伯) supported the Hypothesis of chaosheven's(蓋天說) and in the theory of atmosphere(大氣論) in Ohanunhangdaeron("五運行大論") said that the earth was in Great Empty(太虛) and it was floating in the universe by the Great Chi(大氣). 4. The knowledge about the Five stars(五星) in Huang Ti Nei Ching("黃帝內經") is presented in the section of Gemgwejineonron("金?眞言論"), Gigoupyondaeron("氣交變大論"), Youkwonjeonggidaeron("六元正紀大論").ln the method of identifying the Five stars(五星) presented the criteria of the brightness, the altitude, the colours and the orbit etc. 5. The jupiter which has twelve year's revolution cycle was the basis of determination on the Twelve constellation(12辰), the Twelve field of heaven(12次), the Twelve Houses in the ecliptic(黃道 12宮), the Twelve Earth's Branches(12支) and the Twelve fields of Earth(12分野) and also it became the origin of the duodecimals(12進法). 6. The saturn having about twenty-eight year's revolution cycle became the criterion in identifying the Twenty Eight Constellations(28宿) which was used as the coordinates of the Celestial sphere (天球). 7. By the Percussional movement(歲差運動), the position of polaris and the Vernal-Antumal equinox(春秋分点) were shifted. Therefore the ancient the Heaven Gate-Earth Door(天門-地戶) changed from the position of Sil-Byuk(室壁), Yik-Jin(翼軫). And the precisional movements brought about the concept of the WunHoyYunSe(元會運世) that is a method of dividing a period. Also the precisional movement gave three dimension(三次元) foundation interpreted the Sixty JiaZi (六十甲子) which is revolving through sixty years uniformally. 8. The Hypothesis of the Nine Houses and Eight Winds(九宮八風論) which is one field of the astrology of ancient polaris-nine Houses divination plate(太一九宮占盤) brought about the concept of deficiency and excess and the concept of the Wind Vice(風邪). In the Calendar System(曆法) presented in Huang Ti Nei Ching("黃帝內經") the tropical year of the Sun-Moon-Stars(日月星辰) and the revolution and the rotation of the earth give explanations the changes of Yin-Yang(陰陽) by the use of the ten Celestial branches(十干) and the twelve Earth branches(十二支).

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.3
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• pp.424-434
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• 2002

In Jang-Sang theory, ‘Sang’ indicates ‘Hyung Sang’. The internal organs appear it's shapes(Hyung Sang) outward. ‘Hyung Sang’ is concept that was used on 「the book of changes」(周易) and 「Nei Ching」(內經) to means a thing's shapes and conditions. ‘Hyung’ is the shape, an organization composing a thing and ‘Sang’ is the symptom, an essence(a seed) immanenting a thing. To observe Hyung Sang, it have to apply the principle that ‘the sky and man correspond each other(天人相應)’. Usually ‘Hyung’ appears as shapes and ‘Sang’ appears as colors and conditions. Diagnosis on the basis of Hyung Sang put first the external expression of the five Jang six Bu organs and Jung-Ki-Shin-Hyul(精氣神血). So a doctor has to unite shapes, colors, pulse and symptoms(形, 色, 脈, 症) when diagnosis a patient. The theory of Hyung Sang includes the basic theories of the oriental medicine, the theory for Yin-Yang and the five element(陰陽五行論), organ picture(Jang-Sang), meridians(經絡學說), the five circuit phases and the six atmospheric influences(運氣學說), physical constitution(體質學說). I think that treatment based on Hyung Sang is shown the essence of the oriental medicine well. In the future, I think, we need to study more about the theory of Hyung Sang.

• Journal of Korean Medical classics
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• v.6
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• pp.176-188
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• 1993

After studing on the type of Bi(肥) and Su(痩) of Body in 'Yellow Emperior's Nei-Ching', I reached the following conclusions; 1. The specific charactor of bi(肥) and su(痩) were explained in table 1. 2. The specific charactor of gi(脂), ko(膏) and youk(肉) were explaned in table 2. 3. Obserbing the type of bi(肥) and su(痩) by the view of YinYang(陰陽), bi(肥) belongs to Yin(陰) and su(痩) belongs to Yang(陽). Also the each of bi(肥) and su(痩) could obserbed by the view of YinYang(陰陽). The type of su(痩) easily becomes to yanghea(陽虛) because chi(氣) easely becomes to exhaust also easely becomes to yinhea(陰虛) because blood(血) easely becomes to exhaust. So the outer of body is cold, the inner of body is hot. The type of bi(肥) easely causes YinYang(陰陽) to exceed because blood(血) easely becomes to black and turbid(血黑以濁), chi(氣) easely becomes to rough and slow(氣澁以遲). So the outer of body is hot, the iner of body is cold 4. Obserbing the type of bi(肥) and su(痩) by the view of viscera, in view of upper and lower(上下觀點) su(痩) is yang(陽) so heart and lung belongs to su(痩) bi(肥) is yin(陰) so liver and kidney belongs In bi(肥). in view of inner and outer(內外觀點) su(痩) is inner(內) so heart 3I1d liver belongs In su(痩) bi(肥) is outer(外) so lung and kidney belongs to bi(肥). 5. Obserbing the type of bi(肥) and su(痩) by the view of body constitution(體質), partially body constitution was divided into gi(脂), ko(膏) and youk(肉), entirely there was OhtaeinLon(五態人論) and four constitutional medicine(四象醫學) I thing that taeyangin(太陽人) and soyangin(少陽人) belong to su(痩), taeyinin(太陰人) and soyinin(少陰人) belong to bi(肥).

• Journal of Korean Medical classics
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• v.10
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• pp.591-617
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• 1997

In the field of the theory about constitution(體質), the theory of 'Yun Qi(運氣) has close relations hip with the formation of theory of constitution. It is seen in the chapter 'Osangjungdae-ron("五常政大論")' that the theory of influenced the theory of constitution and talent by the 'Concept of Evaporation(氣化)'. In the chapter 'Yin-Yang twenty five men types' of the book the 'Ling Shu("靈樞")' the twenty five constitution types by the theory of 'Yan Qi is stated. And in the book 'Nei Ching("內經")' the constitution types of five elements' motion is described. In the theory of the 'five elements' motion and six kinds of natural factors' had such a problem that the individuals having the same born year and Qi had the same prescriptions irrespective of each other's constitution. So for the resolution of this problem the constitution theory of 'Yun Qi' had been formed by the mediation of the 'MyengRiHak(命理學)' and the theory of 'Yun Qi' in the book the 'OUnYukKiHanYeHakBoGam("五運六氣韓醫學寶鑑")'. But following problems should be resolved in chrono-inedieine. Those are the difference of men who has born in some year-day-time, each 'Yun Qi's brea king point, local time, summer time, living circumstances, twins, the concept of 'Zhung Won(中元)', etc.

• The Journal of Dong Guk Oriental Medicine
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• v.7 no.1
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• pp.1-32
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• 1998

I found following idea, as a result of researching his Science idea, mainly, by translation of the "$Zh\bar{a}ng$ xi $ch\acute{u}n$ $Xu\acute{e}$ $Sh\acute{u}$ ssu $hsi\acute{a}ng$ "(張錫純 學術硏究). $Zh\bar{a}ng$ xi $ch\acute{u}n$ regarded $ch\tilde{u}ng$ $ch\bar{u}ng$ $ts'\bar{a}n$ $hs\bar{l}$' (衷中參西) as the core idea of The Chinese-Western medical combination. He didn't segregate philosophy of the West from One of the Orient. He persued to harmonize each other and thought that the Western medicint theory is included in the Chinese one in many parts. besides, He recognized that it is bad to reject each other, for the medical science's purpose is to save a life, and united The Chinese-Western medicine theory, by $ch\acute{u}ng$ $ch\tilde{u}ng$ $ch\bar{u}ng$ $ts'\bar{a}n$ $hs\bar{l}$'(衷中參西) idea which refers to consult the Western medicine on the basis of the Chinese one. Medical basic theory of $Zh\bar{a}ng$ xi $ch\acute{u}n$ brought up new views of the theory : Dae-gi(大氣), gi-Hwa(氣化) theory, Nongangubgan byung juing chi(論肝及肝病證治), Eum her chijung ja bi(陰虛治重滋脾). Lim Sangeung yong(臨床應用) of Hyul Her gub(血虛及)-Hwal Hyul Hwa $\breve{u}$ bub(活血化瘀法), on the basis of classics, such as, "$N\breve{e}i$ Ching"(內經), "Chin Kue $\breve{i}$ $y\bar{a}o$ $l\ddot{u}{\bar{e}}h$, "Shen $n\acute{u}ng$ $p\breve{e}n$ $t\acute{s}{\check{a}}o$ ching"(新農本草經) etc. I'll sum up $Zh\bar{a}ng$ xi $ch\acute{u}n's$ clinical idea now He unified Sang Han(像寒)-On Byung(溫病) with Yuk Kyung Byung Jung(六經辨證) and It was noticiable to utilize a kinds of Baek Ho Tang(白虎湯). He gave a detailed description about a method of grasp the symptoms of the cause of the internal medicine diseases and pathology and, he left abundant views of theory about using remedy and experience of clinic.

• Journal of Physiology & Pathology in Korean Medicine
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• v.23 no.2
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• pp.308-318
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• 2009

This study makes clear Huang Yuan-Yu(黃元御)'s medical thoughts Yi-philosophically. Yi-philosophy(易學) since ancient times is occupied by fundamental problems of various fields of Oriental Science. Confusian Medicine Reseachers of Zhang Jie-Bin(張介賓), Zhang Nan(章楠), Zhu Zhen-Heng(朱震亨) was seriously affected by Yi-philosophy(易學) and Confucianism(儒學). But I don't think that the majority of their medicine theories are occupied by Yi-philosophy(易學) and Confucianism(儒學). But Huang Yuan-Yu(黃元御) studied medicine thoughts on the basis of Tu Shu Yi(圖書易) in almost whole medicine theories and clinical contents. Therefore this study researched medical thinkings of Huang Yuan-Yu(黃元御) on Yi-philosophical medical viewpoint Tu Shu Yi(圖書易)-scientifically. Especially in this paper the author examined a characteristic point in medical thoughts of Huang Yuan-Yu(黃元御), the difference of existing medicine on Nei-Jing(內經) and Yi-medicine of Huang Yuan-Yu(黃元御), a commonness of medicine principles of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬)), medicine theories of Huang Yuan-Yu(黃元御) on Tu Shu Yi(圖書易) and a background of Yi-philosophical medical standpoint. The results was summarized as follows; First, Huang Yuan-Yu(黃元御)'s standpoint on five phase is that the relation of earth and wood fire metal water is form and use(體用). Huang Yuan-Yu(黃元御) insists that the earth represents existence itself and wood fire metal water is concepts that represents actual states. Second, the concept of Four-Constitution of Huang Yuan-Yu(黃元御) and Li Ji-Ma(李濟馬) is same. Third, Huang Yuan-Yu(黃元御) doesn't have a standpoint of five-phase on Nei-Ching Medicine, but a standpoint of five-phase on Yi-philosophy. Fourth, water, fire, metal, wood is Four-Constitution that middle qi transformed. Fifth, the middle qi is yang-earth and yin-earth of the spleen and stomach, the physiological function of four viscera is maintained by the movement of ascending and descending of yin and yang earth. Sixth, The middle qi is main role of Four-Constitution. Exchanging of water and fire and the movement of ascending and descending of metal and wood depends on the earth. Seventh, generally medicine researchers speak that human mind is a main role of psycho-function of heart, but Huang Yuan-Yu has the standpoint of spleen-stomach oriented seven emotions not human-mind oriented viewpoint. It represents that a existing thinking of heart-earth center is changed to medical viewpoint of spleen-earth center. Eighth, There is enough ground for controversy on where is the middle point of human in five viscera. Is that spleen or heart? Huang Yuan-Yu(黃元御) insists that the spleen and stomach is middle point, but the standpoint in Four-Constitution medicine of Li Ji-Ma(李濟馬) is that middle point is heart.