• 동의생리병리학회지
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• 제24권3호
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• pp.353-360
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• 2010

Huang di's Four Classics introduces the first full-scale Yin-Yang theory. The ancient idea of Yin-Yang could be classified systematically throughout Huang di's Four Classics and make itself the cause of creation, movement, and variation. The Tao of essence and Reason-Law(理法) is a single 'One'(一) and completes the reality of Tao adopting Yin-Yang as an elementary. The elementary of Yin-Yang has rules and laws and then the Tao manifest itself through Yin-Yang. The features of Yin-Yang theory in Huang di's Four Classics are placed on the explanation of the structure of the universe embodied as class and system. The class and system are the structured worlds in the space based on the upper and lower sides Yin-Yang idea(上下陰陽觀). It means the system by Yin-Yang theory, corresponding to the flat structure of the Sky and the Earth mentioned in Gaitian theory, one of the ancient theory of the universe structure. By adopting Huang di's Four Classics' Tian-zhi Yin-Yang theory(天地陰陽論) and developing the class system in human bodies, The Hwangjenegyeng appreciates human bodies as a whole. In addition, by applying Four seasons Yin-Yang theory not only to human bodies but also to the space of Liu-he(六合) and the time of Four Seasons(四時), it developed Yin-Yang theory of Huang di's Four Classics more abundantly and embodied Yin-Yang theory in many fields including physiology, pathology, diagnostics, and prescriptions.

• 대순사상논총
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• 제18권
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• 동의생리병리학회지
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• 제27권5호
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• pp.563-569
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• 2013

This study was undertaken to apply the yin-yang theory in action potential. In order to apply the yin-yang theory in action potential, nature of yin and yang, interrelation of yin and yang and action potential in cell were reviewed. According to the yin-yang theory, inner cellular space corresponds to yin, but outer cellular space corresponds to yang. If we classify ions in intracellular fluid or extracellular fluid by nature of yin and yang, potassium(K+) corresponds to yang within yin(陰中之陽), protein(Pr-) corresponds to yin within yin(陰中之陰) in intracellular fluid, and sodium(Na+) corresponds to yang within yang(陽中之陽), chloride(Cl-) corresponds to yin within yang(陽中之陰) in extracellular fluid. Double donnan equilibrium and equilibrium potential were caused by intracellular anion(Pr-) and extracellular cation(Na+) are related with mutual rooting of yin and yang(陰陽互根) and opposition of yin and yang(陰陽對立). The influx and efflux of ion through cell membrane means waxing and waning of yin and yang(陰陽消長), the change of membrane potential means yin-yang conversion(陰陽轉化) during action potential.

• 한국의사학회지
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• 제24권2호
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• pp.17-24
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• 2011

Cho Heon Yeong's 'Tongsokanuihagwollon' is an introductory and essential book on Traditional Korean Medicine(TKM), and now we can nearly take it as classic. It contains almost whole contents of TKM : physiology, pathology, herbology, meridian & acupoint, internal medicine, diagnostics, formula science, etc. He wanted to help people get TKM services easily on their own through this book. In the first chapter following the introduction, he inserted Yin-Yang theory, and his lecture on Yin-Yang theory continues for 88 pages, taking 17% of the whole book. Yin-Yang theory chapter is composed of 14 parts which tells about concept, definition and meaning of Yin-Yang, change of Yin-Yang according to time, season, constitution, body region, meridian, herb, etc. Last part refers to disharmony & dysfunction of Yin-Yang in body, so he showed both theoretical and clinical view of Yin-Yang theory. He wrote some quotations from the book 'Complete Works of Jingyue(景岳全書)', 'Huangdi's Internal Classic(黃帝內徑)', 'Introduction to Medicine(醫學入門)', etc. He tried to explain easily about Yin-Yang theory with modern but rough language of science. He seemed to already know clearly that without modern science TKM cannot progress and will soon be overwhelmed by western medicine, and acted his own way to spread spirit of TKM in the period of rapid change & conflict between two civilizations.

• 동의생리병리학회지
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• 제18권3호
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• pp.713-723
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• 2004

With regard of YinYang and Five Elements Theory, predominance of Yin or Yang is a key point to discuss Nourishin Ying or Reinforcing Yang. There are two major branches about studying predominance of Yin or Yang. Zhu Danxi advocated the theory that Yang was always in excess while Yin was often deficient, and thus belonged to the School for Nourishing the Yin. Zhang Jie-bin advocated that Yang is easily deficient while Yin is easily sufficient. It seems that they studied Wang Bing's 'Ministerial fire rule on all thing instead of Imperial Fire' and right Kidney Mingmen theory in Nan Jing, which are both related to the First Yang in the Book of Changes and say Mingmen fire is the host of the body. Zhu Danxi insisted that Mingmen fire was easily in excess and likely to become pathogenic fire while Water phase was easily in deficiency, so the doctors should nourish Yin and suppress Yang. Zhang Jie-bin said that Mingmen fire is vulnerable so the doctors should fortify yang and reinforce Mingmen fire. Suk Gock Master Lee thought that the Book of Changes and Nei Jing had a viewpoint of Fortify Yang as regards of some distinguished Physicians' articles about predominance of YinYang. The author's going to discribe Suk Gock's Fortify Yang Theory with viewpoints of Nei Jing and the Book of Changes.

• 대한한의학원전학회지
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• 제22권3호
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• pp.145-160
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• 2009

The most famous thought of Dongjungseo's must be 'the Sky-Earth Response Theory.' The theory includes the Same 'Gi' Correspondence(the Same Category Homology) and explains the relationship between the nature and the men based on Yin-Yang. This theory, commonly studied by the scholars of the political science, however, has been constituting the foundation of the oriental medicine. Also, he insists many other theories related to Yin-Yang including the natural calamity, the treatise of human nature, the name and reality, and the national school of Confucianism, etc. This paper covers the Yin-Yang theory, particularly with regard to ethics. politics, human nature of Dongjungseo, and the comparison of his Yin-Yang and that of the Emperor Inner Cannon. Dongjungseo insists on the harmony of Yin-Yang just only in the area of health care, excluding other areas such as state and family governance. However, in contrast, he asserts the Yang central idea for what he defined as the order of a family, a society and a state. This presents his contradiction and logicality. In the last part of this paper, his logical flaws would be discussed and analysed. However, he is a lucky scholar, because his Yang central idea has been successfully governing peoples for a long time, despite such imperfection and contradiction in his studies.

• 동의생리병리학회지
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• 제19권1호
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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.

• 동의생리병리학회지
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• 제26권3호
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• pp.265-272
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• 2012

The applicability of Diabetes Mellitus(DM) in Oriental Medicine might be placed under the category in Wasting-thirst(消渴, WT). However, because of WT having so various concepts, classification, and names in Oriental Medicine, this resulted in confusion in applying WT treatment to DM. WT occurs mainly due to dryness-heat(燥熱) which by depleting 'Fluid and Humor'(津液) makes symptoms of thirst(口渴) swift digestion with rapid hungering(消穀善饑) frequent urination(小便頻數) according to the "Internal Classic"(內經). WT was also called Sodan(消癉), Bidan(脾癉), or Sojoong(消中) in the "Internal Classic", which was caused by not only the disorder of 'five viscera' (五臟), but also the failure of 'three yin and three yang'(三陰三陽). However, the doctors of those days had a tendency to manage WT (including DM) with herbal drugs of dryness-heat or with drugs that recover the pancreas and the kidney, that have a tendency to appreciate that WT is the disease of 'five viscera'(五臟). Accoding to the "Internal Classic"(內經) and "Jinguiyaolue"(金匱要略), WT was appreciated that WT is also due to the disorder of Meridian including 'three yin and three yang'(三陰三陽) theory. Disorder of 'yang brightness'(陽明) or 'reverting yin'(厥陰) would cause Wasting-thirst(消渴), so the 'three yin and three yang'(三陰三陽) theory should be considered in WT treatments. Furthermore, 'yang brightness'(陽明) and 'reverting yin'(厥陰) all belong to 'the door'(闔) in the bolt-door-pivot(關闔樞) theory, and the mean of 'the door'(闔) is the function of storage, so we could understood WT is the wasting disease due to the disorder of 'the door'(闔) system in Meridian. WT should also be understood by the point of the bolt-door-pivot(關闔樞) theory in addition to the 'three yin and three yang'(三陰三陽) theory.

• 동의생리병리학회지
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• 제24권6호
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• pp.911-920
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• 2010

The basic principles in the "Spleen-stomach theory(脾胃論)" sets up the phases and roles of spleen-stomach (脾胃) by establishing Earth(地 坤 土) and exposing the reality of spleen-stomach(脾胃) of human body which has its own shape and form with Heaven's reality exhibited. The meaning of Earth is based on the constant meaning of Earth in 'Earth Original-Earth as extended and stable ground(坤元一正之土)' giving form and shape, and Earth's movement with circulation, then exposes itself as 'Earth as plowing land(耕種之土)' concerning both the application of Five Phases and the physical characteristics of Earth. The Yin-Yang recognition on Earth is revealed as Yin Earth(陰土)-Yang Earth(陽土). Spleen(脾) was established as Yin Earth(陰土) and Stomach(胃) as Yang Earth(陽土). The seasonal assignment of Earth is Indian Summer(長夏), which is divided from Summer, and becomes Heat(熱), and the Yin-Yang recognition of Earth comes to be the meaning of the center and border. According to the Five Phasic recognition, it becomes Earth(土) and gets to be Dampness(濕) in accordance with Six Qi(六氣). 'Extreme Yin(至陰)' indicates Qi's status exposing the fundamental meaning regarding the role of creating, changing, and propelling Spleen-Stomach(脾胃) as a characteristic Yin Earth. Earth comprehends 'Four Courses(四維)' meaning, recognizes them as four parts of the 12 Earth's Branches(辰戌丑未) and the terminals of four seasons(四季之末), and has the meaning of the president of the change in four seasons. The theory of principle in the "Spleen-stomach theory(脾胃論)" stands on the basis of the 'Form Qi theory(形氣論)' and that of 'Upbearing, Downbearing, Floating, and Sinking theory(升降浮沈論)'. It manifests the theory of movement in the interaction between Form(形) and Qi(氣), and 'Qi Interior Form Exterior(氣裏形表)' indicates that Qi(氣) moves interiorly and Form(形) exteriorly.

• 대한한의학원전학회지
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• 제3권
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• pp.501-552
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Eum-Yang-Li-Hap', and reached the following conclusions. 1. 'Eum-Yang (陰陽)' in title, means Yin and Yang as method of understanding nature or humanbody, and 'Li-Hap (離合)' in title, means classification and getting together. Especially there are a view that Eum Yang in title means only meridinans within the limit of human body, but the limit needn't, because the word 'Li-Hap of 3Yin-3Yang (三陰三陽之離合)' as meaning of human meridians in the text. 2. The content of the text is generally seperated into 3 parts, the 1st part contents properties of Li Hap of Yin and Yang. 2nd and 3rd parts content the explanation of property of 3Yin and 3Yang, as example of human meridians with local conception, and content nicknames of 3Yin-3Yang and present the Ideo of 'Kae-Hap-Choo (開闔樞)'. 3. 3Yin-3Yang in the text, many of annotators tried to explanate by three types of conception, of human meridians, of the 'Viscera-Bowels (臟腑)', or of the 'Element motions and Natural factors (運氣)'. I think that these three conceptions could be mixed when the text was written, and regarde for the present that 3Yin-3Yang is explanated by the conception of human meridians. 4. 'Eum (陰)' the head-letter of the nicknames of 3Yin-3Yang, I think that it means 'Jok-Gyeong (足經)' related with the words 'The earth belongs to Yin (地爲陰)' in the text. And it i s considered that further studies should be followed on the tail-words of 3Yin-3Yang's nicknams. 5. Kae-Hap-Choo, Used in similitude" as 'Li (離)' of 3Yin-3Yang, are seperated functions by location of 3Yin-3Yang. In text 'Tae-Yang (太陽)' and 'Tae-Eum (太陰)' act as 'Kae (開)', 'Yang-Myeong (陽明)', and 'Gweor-Eum (厥陰)' act as 'Hap (闔)', 'So-Yang (少陽)' and 'So-Eum (少陰)' act as 'Choo (樞).' But there is other theory that Gweor-Eum act as Choo, and So-Eum act as Hap. 6. The theory of Kae-Hop-Choo, including only Jok-Gyeong being main materials of 'Yook Gyeong-Byeon-Jeung (六經辨證) had influence on development of clinical studies. If the theory of Kae-Hap-Choo receives and unions the ideos of '3 burning-Spaces (三焦)', metabolism, etc. more development of medicine is expected.