• 사상체질의학회지
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• 제18권1호
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• pp.11-21
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• 2006

1. Objectives This paper was written in order ro understand the conception on YangQi and YinQi in Sasang Constitutional Medicine. Specially that were focused on the discourse of the symptoms and diseases. 2. Methods We analysis YangQi and YinQi in Gabobon(甲午本) and Sinchukbon(辛丑本) of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ 3. Results and Conclusions The symptomatic-pharmacology of Soeunin and Soyangin was base on the master of reserving life(保命之主). YangQi is ascending Qi and YinQi is descending Qi. that conception is Qi of the large and small organ. And that is appeared hot or cold Qi in body. The influential competition of YinYang is focused on primordial Qi(正氣) of small organ in Gabobon. And focused on small organ's the primordial Qi of the exterior disease and large that of the interior disease in Sinchukbon. YangQi is divided to physiological that and patholgical that at the discourse on the Soyangin’s interior disease in the Sinchukbon. Because YinQi is in proportion to physiological YangQi and inverse proportion to pathological YangQi, physiological that is similar to weak and strong of YinQi that is the master of reserving life. So ascending Yang of Soyangin is more correct as ascending physiological that. YinQi is not divided to physiologica that and patholgical that at the discourse on the Soeumin's interior disease in the Sinchukbon like Soyangin's that. But there is more reasonable that divid physiological YinQi and patholgical that. So descending Yin of Soeumin is more correct as descending physiological that.

• 대한한의학원전학회지
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• 제27권1호
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• pp.29-45
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• 2014

Objective : The interpretation of 'yang-deficiency and yin-prosperity, yang-prosperity and yin-deficiency in cold diseases' from Nangyeong has been various until now. For further understanding Nangyeong, the exact interpretation of this phrase has been required. Methods : Collect the contents that are related this phrase from the commentary of Nangyeong, Sanghannon(傷寒論), and other traditional Chinse and Korean medical books. Based on analyzing them, compare Nangyeong with Sanghannon. Results : The meaning of Yin-Yang in the phrase have 5 viewpoints, except one that this phrase is not correct. If the phrase is interpreted according to Sanghanseorye(傷寒序例), the valid interpretation is that yin-yang has two different meaning in the one phrase. Conclusion : 'Yang-deficiency and yin-prosperity' from Nangyeong goes for the outer symptoms of Taeyangbyeong(太陽病) in cold diseases, yang-prosperity and yin-deficiency from it goes for the inner symptoms of Yangmyeongbyeong(陽明病) in cold diseases.

• 혜화의학회지
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• 제18권2호
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• pp.21-29
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• 2009

The 'Half outside and half inside(半表半裏)' is the part which is located between outside and inside, and it is regarded as the nickname of ShaoYang(少陽) in Sanhanlun(傷寒論). About the meaning of 'Half outside and half inside', many medical scientists agreed that the 'outside' is 'TaiYang(太陽)', but they didn't agreed the meaning of 'inside'. One group insisted the 'inside' is 'YangMing (陽明)', the other group instisted that 'TaiYin(太陰)'. To know which opinion is correct, I analyed the Kwigyung(歸經) of herbs in Soshihotang(小柴胡湯) which has a close relationship with ShaoYang, and it is proved that the Kwigyung of herbs is the Foot ShaoYang-GALL BLADDER Meridian(足少陽膽經), Hand TaiYin-LUNG Meridian(手太陰肺經), and Foot TaiYin-SPLEEN Meridian(足太陰脾經). So I concluded that the 'inside' is not 'YangMing' but 'TaiYin'.

• 한방안이비인후피부과학회지
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• 제23권1호
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• pp.282-288
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• 2010

In our review, the conclusions on the concept and principle of perspiration are as follows. 1. It is the physiological perspiration that Qingyang(淸陽) from Jing(精), Qi(氣), Xie(血) synthesized by digestion of food and drink(水穀), is increased and secreted from pores on the skin(腠理). 2. The main center to control perspiration is heart(心), but lver(肝), stomach(胃), spleen(脾), lung(肺), bladder(膀胱), kidney(腎) and triple energizer(三焦) can be also related to perspiration indirectly. 3. As Weiqi(衛氣) make the body warm and keep the body temperature constant by controlling perspiration, it is very important to make a diagnosis of Weiqi(衛氣) Xushi(虛實) by skin temperature. 4. We guess that perspiration can be secreted by the control of BiaoLi-YinYang(表裏陰陽) such as centrifugal(氣) and centrifetal force(形) of Qi(氣). 5. Sweating therapy can make the level of Biaoyang(表陽) correct and control the balance between centrifugal(氣) and centrifetal force(形) of Qi(氣).

• 대한한의학원전학회지
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• 제11권1호
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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.

• 대순사상논총
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• 제33집
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• pp.31-62
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• 2019

본 연구는 무극과 태극 상관연동의 대순우주론에 관한 연구를 목적으로 한다. 대순우주론은 구천상제께서 세상에 펼친 대순에 근거하여 이루어진 우주론이다. 이 글에서는 대순우주론이 구천상제의 무극초월, 도주정산의 태극내재, 무극과 태극 상관연동의 후천개벽의 삼단계로 전개되고 있음을 밝히고자 한다. 먼저 구천상제의 무극초월은 생장염장과 무위이화로 드러난다. '생장염장(生長斂藏)'의 사의(四義)는 우주순환 원리를 표상하며, 무위이화는 그 성품을 바르게 하고 기운을 올곧게 함은 꾸밈이 없이 성취함을 일컫는다. 이는 상생진법의 정음정양에 근거하여 이루어진다고 말할 수 있다. 또한 도주정산의 태극내재는 만물생장과 생성변화로 이루어진다. 만물생장은 세상의 모든 것들이 저마다 생명을 틔워 생장하면서 각각 생애 절정을 향해 빛내려고 하는 특징을 드러낸다고 할 것이다. 아울러 뇌성보화의 지배자양에 의해 선천의 상극기운과 습관을 버리고, 음양이기(陰陽二氣)를 결합하여 동정진퇴(動靜進退)의 내재변화(內在變化)로 천기(天氣)와 지기(地氣)를 승강(昇降)하게 한다. 그리고 무극과 태극 상관연동의 후천개벽은 무극초월과 태극내재 상관연동의 대순일원으로 일상에서 도를 체화하는 단계로서 켄 윌버의 통합모델과 상통한다. '도통진경(道通眞境)'은 참된 도를 체화하는 경지이고, '도지통명(道之通明)'은 도를 밝혀 후천개벽의 새 세상을 전개함을 의미한다. 선녀들이 음악을 연주하고, 불로초가 피어나고, 학들이 노니는 안온하고 평화로운 모습이다. 인간은 지상신선이 되고, 후천개벽의 실화기제가 되어 마침내 시공(時空)을 넘나드는 대자유인으로서 행복결실을 맺는 형상이다. 대순사상은 대순진리의 사상으로 도주께서 50년간 각고의 고초를 겪으시며 '태극내재'를 새 밝힘으로 함으로 진법(眞法)을 완성시킨 것에 근거한다. 도주께서 1958년, 도전께 종통을 물려주시면서 도의 전반을 맡아가도록 하명함으로 대순사상은 도전에 의해 대순사상으로 계승되었다. 또한 도전께서 '대순(大巡)'을 크게 순찰하는 의미로 새겨서, 구천상제의 삼계대순(三界大巡) 개벽공사(開闢公事) 뜻을 담보했다. 아울러 '대순(大巡)이 원(圓)으로, 무극과 태극의 상관연동 우주론을 나타내고 있다고 새 밝힘 하였다. 결국 대순사상 우주론은 대순사상의 심층차원을 이해할 수 있게 하면서, 무극초월과 태극내재 상관연동으로 대순일원의 정체성을 드러내고 있음을 새 밝힘 할 수 있다. 대순우주론은 대순일원으로서 생활실천으로 원융회통 성격을 제시한다. 본 연구에서는 문헌학의 진정성과 해석학의 합당성을 활용하여, 대순우주론의 무극과 태극 상관연동의 공공작용을 규명하게 된다. 다양·다중·다층 해석학으로 후천개벽의 생활실화에 접근함으로, 후천개벽의 실천담론을 실화기제로 밝히고자 한다. 대순사상 미래전망은 무극초월과 태극내재 상관연동으로 대순의 '일원회통(一圓會通)' 원만구족으로 생명살림에 관건이 있다고 할 것이다.

• Korean Journal of Acupuncture
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• 제39권4호
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• pp.172-183
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• 2022

Objectives : An error was found in the recent standard by the World Health Organization (WHO) on the locations of the Upper arm Route of Lung Meridian (URLM) and its acupoints LU3 and LU4. This possible incorrect information is being taught throughout Korean medicine colleges nationwide, which follow WHO standards. Therefore, an investigation is required to sort out this discrepancy based on the evidence in historical documents. Methods : The location of WHO's URLM and LU3 and LU4 were compared with corresponding information in the classical literature. The anatomical structure mentioned in these classical documents was examined. Finally, an assessment was conducted on whether this structure is reflected in the WHO standards. Results : Classical literature prior to the early 20th century records the locations of the Lung Meridian and LU3 and LU4 of the upper arm to be in the artery on the medial aspect. This artery corresponds to the brachial artery. The location established by the WHO is on the anterolateral side of the upper arm, where no large arteries exist that can be found by haptic search or angiographically. The anterolateral side of the upper arm belongs to the Yang aspect, which does not coincide with the Yin aspect of Lung Meridian. Conclusions : The WHO's URLM and LU3-4 standards do not agree with the classical literature. The correct route must coincide with the brachial artery passing through the medial side of the humerus. The actual location of LU3-4 is on the medial aspect of the arm, just medial to the border of the biceps brachii muscle, on the brachial artery, 3-4 B-cun inferior to the anterior axillary fold.

• Clinical and Experimental Reproductive Medicine
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• 제43권1호
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• pp.31-37
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• 2016

Objective: The aim of this study was to investigate associations between the morphology score of blastocysts and blastocoele re-expansion speed after warming with clinical outcomes, which could assist in making correct and cost-effective decisions regarding the appropriate time to vitrify blastocysts and to transfer vitrified-warmed blastocysts. Methods: A total of 327 vitrified-warmed two-blastocyst transfer cycles in women 38 years old and younger were included in this retrospective study. Results: The clinical pregnancy rate (CPR) and implantation rate (IR) of transfers of two good-morphology grade 4 blastocysts vitrified on day 5 (64.1% and 46.8%, respectively) were significantly higher than the CPR and IR associated with the transfers of two good-morphology grade 3 blastocysts vitrified on day 5 (46.7% and 32.2%, respectively). No significant differences were found in the CPR and IR among the transfers of two good-morphology grade 4 blastocysts regardless of the day of cryopreservation. Logistic regression analysis showed that blastocoele reexpansion speed after warming was associated with the CPR. Conclusion: The selection of a good-morphology grade 4 blastocyst to be vitrified could be superior to the choice of a grade 3 blastocyst. Extending the culture of grade 3 blastocysts and freezing grade 4 or higher blastocysts on day 6 could lead to a greater likelihood of pregnancy. Since re-expansion was shown to be a morphological marker of superior blastocyst viability, blastocysts that quickly re-expand after warming should be prioritized for transfer.

• 부모자녀건강학회지
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• 제7권1호
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• pp.61-72
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• 2004

This study investigates the history and principles of Korean traditional Taekyo by literary research. Taekyo is compared with prenatal care of modern western medicine, and its principles turn out to be just as scientific. Suggestions are made for a nurse to apply Taekyo principles to nursing care. Traditional Taekyo is an antenatal training which emphasizes how an expectant mother should carry herself (behavior) and a frame of mind she should have (her attitude) in order to produce a child with sound mind and body, as well as good personality. Though Taekyo has been originated in China 2,800 years ago, it has been recorded comprehensively in Korea in a series of publications such as Taekyoshingi, and Kyuhapchongseo, and passed on in a various verbal transitions like Samtaedo, Oliltaedo, etc. Taekyo principles can be explained by yin and yang theory, quantum theory, chaos theory, fetal programming, and social support theory. Some part of Taekyo shares the same scientific ground with prenatal care advocated by modern nursing care for women, where it emphasizes the role of a father, and participation of the whole family in helping an expectant mother. Applying Taekyo principles to nursing care is being done through Taekyo programs, which combine traditional Taekyo with modern prenatal care, in classes for child birth and many pregnant women participate. On the other hand, some internet Taekyo programs appear to be rather distorted and overzealous. A nurse has a responsibility to present a guideline and to monitor internet sites, so that pregnant women can understand the correct concept of traditional Taekyo before they practice it.

• 대순사상논총
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• 제47집
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• pp.65-103
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• 2023

대순사상의 핵심 경전인 『전경』에는 선천과 후천을 상극의 시대와 상생의 시대로 구분한다. 이러한 선천과 후천 개념은 『태극도통감』에서는 역학의 도상으로 나타난다. 역학에서 선천과 후천은 송대 도서역의 주요한 개념이다. 역학의 도상에서 「복희8괘차서도」, 「복희8괘방위도」, 「복희64괘차서도」, 「복희64괘방위도」는 선천에 해당하고, 「문왕8괘차서도」, 「문왕8괘방위도」 등은 후천에 해당한다. 『태극도통감』에서는 이 역학의 도상들을 대순사상에 따라 재해석한다. 「문왕시대 팔괘도」는 역학에서 「문왕팔괘도」에 해당한다. 이 도상은 「설괘전」 제5장의 경문에 따라 그려진 도상이다. 이 도상은 곤(坤)을 중심으로 한 "지존시대(地尊時代)"에 해당한다. 역학의 「복희팔괘방위도」는 대순사상에서 「복희시대 팔괘방위도」에 해당한다. 이 도상에서 가장 큰 특징은 동서남북 정방위에서 남북 방위에 배당된 괘가 천지비괘라는 것이다. 이는 비괘(否卦)가 음양의 교류와 소통이 전혀 일어나지 않는 괘상을 의미한다. 당연히 이는 음양의 상극을 상징한다. 이를 대순사상에서는 "천존시대(天尊時代)"라고 표현한다. 『태극도통감』의 「정역시대 팔괘도」의 도상의 가장 큰 특징은 동서남북 정방위에서 남북 방위에 배당된 괘가 지천태괘(地天泰卦)이다. 이는 감리괘가 정방위에서 벗어나 있어 오행에서 상극이 해소된 도상이다. 그래서 이 도상은 "어떠한 상극의 이치도 없는(全無相克之理)" 세상이자 "인존시대(人尊時代)"를 상징한다. 『전경』의 내용에 따르면, 상제께서 선천의 상극을 바로 잡는 삼계공사를 행하시고, 이 삼계공사의 결과로 후천 세계의 상생 도가 구현된다. 상제의 삼계공사는 신명계에서 행한 일이지만, 이는 후천 세계에서는 상생의 도가 구현되는 선경으로 나타난다. 이러한 후천의 세계를 도상으로 구현한 것이 『태극도통감』의 「정역시대 팔괘도」이다.