• Journal of Korean Medical classics
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• v.35 no.2
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• pp.33-49
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• 2022

Objectives : This paper aims to investigate the role of the sweet flavor within the contexts of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' and the meaning of the two concepts. Methods : Related contents in databases including the Siqu Quanshu were searched with 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin', whose understanding and application were examined. Results & Conclusions : The theories of 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' originate from Cheng Wuji's comparison of the Gancaoqianjiangtang and Shaoyaogancaotang in the 29th verse of the Shanghanlun. The two terms first appeared in the Qing period among the Wenbing school. In other medical texts, the combination with sweet flavors could be found with salty, bitter and bland flavors other than with pungent and sour. The role of the sweet flavor in 'pungent and sweet becoming Yang' and 'sour and sweet becoming Yin' is to accomplish the dispersing and converging action slowly and effectively, by supplying energy in small amounts preventing it from happening too quickly, corresponding to its Earth nature of the Five Elements which harmonizes the Yin and Yang. While 'becoming Yin' and 'becoming Yang' could be understood as tonifying Yin and Yang, it could also be understood as 'doing Yin' and 'doing Yang', The specific actions differ according to herb and mixture. The point of distinction between the aforementioned tonification and that of medicinals that have Yin and Yang tonifying properties is that due to the other flavor that is matched with the sweet flavor, Qi is given motility which allows for tonification without stagnation.

• Journal of Physiology & Pathology in Korean Medicine
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• v.33 no.5
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• pp.255-260
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• 2019

Oriental Diagnosis System(ODS) is an artificial intelligence program that utilize entered diagnosis knowledge, determine patient's disease and decide right medicine. The purpose of this study is to find a correlation between pattern Identification in Korean medicine and each sasang types(So-Yang, So-Eum and Tae-Eum) by analyzing ODS diagnosis result. Eventually our study secure availability of using ODS program at clinical training or developing diagnosis program. Subject of this study is 32 students participating in Sasang medical practice(12 subjects were So-Yang, 7 subjects were So-Eum, and 13 subjects were Tae-Eum). We analyze subject's clinical practice result reports by using ODS program and obtained result about pattern Identification. We used SPSS statistics 23 in analyzing the differences of the scores of Eight Principle Pattern Identification, Qi-Blood Pattern Identification, Bing-xie Pattern Identification, and Visceral Pattern Identification in each Sasang types (So-Yang, So-Eum, Tae-Eum). In the case of Heat-moisture, Tae-Eum showed higher score than So-Eum, but So-Yang showed no difference from the other two Sasang types(p<0.05). And in the case of Food-accumulation, Tae-Eum and So-Yang showed significantly higher score than So-Eum(p<0.05). It is hard to generalize the result because subject of this study was not enough. However, we explained correlation between pattern Identification in korean medicine and each sasang types based on quantifiable and objective evidence system. Therefore use of ODS program in student clinical practice training help to understand the relationship and correlation between different pattern Identification and will help standardization of clinical practice education.

• The Journal of Korean Medical History
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• v.15 no.1
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• pp.213-222
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• 2002

"IlGumBang" is a medicine book by Kim Hong Je in 1928. It is based on "Dong Eui Bo Gam" but organizes its setup with his own view on medicine. He put importance in supplementing yang in treatment, and this kind of treatment follows the same path of the doctrinal faction of supplementing warmth which focuses on supplementing yang to manage yin. There are many treatment methods in "IlGumBang" and this is a first, in medicine books. There is a distinguishing feature in using prescriptions. Things such as using a lot of 'YukMiJiHwangHwan', modulating prescriptions according to the time and situation, making new prescriptions show his concepts in medicine. It is especially conspicuous that he put 'SukJiHwang' as the main medicine.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.5 no.1
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• pp.27-44
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• 1992

The cause and mechanism of eye diseases are follow in biblography. The etiological factor of eye diseases are nearly caused by heat. It is important to distinguish deficiency and substance. In external etiologic factors wind-fever is most of all in six exogenous factors. In internal etiologic factors xu(deficiency) of kidney, blood and fire of seven emotions are lots. In factors other than the internal and external, eating greasy food and hyper-caloric food are a lot of case. In relation with the yin-yang andxu-shi, ther are a lot of eye diseases symptom as dark-dizziness due to the yin-xu of hepatic-kidney. According to eight principles of differentiation of syndromes, syndromes of exterior, heat, shi, almost fall into the category of yang and syndromes of interior, cold, xu, nearly fall into the category of yin. In interior treatment, inducing wind and clearing heat, using Qi and tonifying blood, tonifying and suing of hepatic-kid ney are useful and often used treatment.

• 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.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1146-1153
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• 2005

This study was investigated so that reliability of disease mechanism diagnosis would be examined, the estimation about disease mechanism item of Questionnaires and the relations of disease mechanism would be inquired about 'health diagnosis program' Questionnaires which were used for the object diagnosis of Oriental medicine in the department of Oriental OB&GY, Oriental Medical hospital of Dong-Eui University. We analyzed the results of Questionnaires for 3354 outpatients who had OB & GY disease in the Oriental Medical hospital of Dong-Eui University from April 2000 to March 2004. The diagnosis Questionnaires(after DSOM (r) S.1.1) was the figures 188, the health diagnosis Questionnaires (after DSOM (r) S.1.1) was the figures 137. phiegm deficiency of qi was used in DSOM (r) R.1.1 as it is. The reliability of DSOM (r) S.1.1 was usually higher than DSOM (r) R.1.1 in deficiency of qi blood stasis insufficiency of Yang heat syndrom damp, 5 case disease mechanism. The reliability of DSOM (r) S.1.1 was usually lower than DSOM (r) R.1.1 in blood deficiency stagnation of qi coldness damp dryness liver heart spleen kidney, 8 case disease mechanism. but the great difference wasn't seen, therefore both DSOM (r) S.1.1 and DSOM (r) R.1.1 had similar result. A meeting point both DSOM (r) S.1.1 and DSOM (r) R.1.1 was above 90% in liver spleen blood stasis blood deficiency, 4 case disease mechanism with the exception of phlegm deficiency of Yim nothing of fluctuations of question. A meeting point of coldness that was 82.47% was lowest, A meeting point of the rest disease mechanism was above 85%. The effect that contributed in producing disease mechanism result and in which pure question was over relevance calculation 0.9, insufficiency of Yang damp phlegm that contributed in producing disease mechanism result was lower comparatively in DSOM (r) R.1.1. But the effect that contributed in producing disease mechanism result and in which pure question was over relevance calculation 0.9 except spleen kidney phlegm in DSOM (r) S.1.1

• Journal of Society of Preventive Korean Medicine
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• v.1 no.1
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• pp.1-13
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• 1997

Cho, Tak(曺倬)'s Yi-Yang-Pyun(二養編), first published in the 12 year of Kwang-Hae-Kun(光海君) era(1620), is composed of two parts. The first part is an edition of various Confucian scriptures that is used to control and restrain the mind. The second pan, considering mostly of contents borrowed from medical works, anthologies and books on yang-saeng(養生), is used to maintain the well-being of the body. Yi-Yang-Pyun shows several distinct characteristics of Yang-saeng ideas. first, it follows the teachings of Yi, Hwang(李滉) which denotes the state of body and mind according to the Kyung(敬) philosophy. 'Kyung' is a state of being that does not require bondage as it automatically reveres the mind. Therefore, actively fostering the body and mind is to maintain this respective state of being. Second, it has summarized and arranged certain medical contents from the Dong-Eui-Bo-Kam(東醫寶鑑) for the purpose of discovering the truth underlying one's body in an effort to pursue the logics of universal nature. Third, although it was based on the contents of Confucianism related books, it widely encompassed the regimen of Taoism. Fundamentally, the Confucian had regarded the Taoism as a heretic, but accepted it in e influence of Zhu xi(朱熹) who interpretated Can-Tong-Qi(參同契) with Confucian perspectives and put in practice the regimen of Taoism. In this context, Yi-Yang-Pyun also used jointly Taoism-related books with Confucian scriptures. Although Taoist regimen was accepted, elixir(外丹), conjury of Taoist hermit(神仙方術) and issues which run counter to morality like sexual practices(房中術) were not. Most of regimens used were related to disease-prevention and health-enhancement like breathing(服氣法), gym-nastics(導引), Diet(服餌) etc. Ideas of Yi-Yang-Pyun, written from Confucian perspectives, latter heavily influenced on scholars of inner elixir(內丹).

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.4-15
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• 2012

Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

• Journal of Pharmacopuncture
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• v.18 no.4
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• pp.26-31
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• 2015

Objectives: This study used semiology based on traditional Chinese medicine (TCM) to investigate vital energy (Qi) behavior in women with abdominal myofascial pain syndrome (AMPS). Methods: Fifty women diagnosed with chronic pelvic pain (CPP) secondary to AMPS were evaluated by using a questionnaire based on the theories of "yin-yang," "zang-fu", and "five elements". We assessed the following aspects of the illness: symptomatology; specific location of myofascial trigger points (MTrPs); onset, cause, duration and frequency of symptoms; and patient and family history. The patients tongues, lips, skin colors, and tones of speech were examined. Patients were questioned on various aspects related to breathing, sweating, sleep quality, emotions, and preferences related to color, food, flavors, and weather or seasons. Thirst, gastrointestinal dysfunction, excreta (feces and urine), menstrual cycle, the five senses, and characteristic pain symptoms related to headache, musculoskeletal pain, abdomen, and chest were also investigated. Results: Patients were between 22 and 56 years old, and most were married (78%), possessed a elementary school (66%), and had one or two children (76%). The mean body mass index and body fat were 26.86 kg/cm2 (range: 17.7 - 39.0) and 32.4% (range: 10.7 - 45.7), respectively. A large majority of women (96%) exhibited alterations in the kidney meridian, and 98% had an altered gallbladder meridian. We observed major changes in the kidney and the gallbladder Qi meridians in 76% and 62% of patients, respectively. Five of the twelve meridians analyzed exhibited Qi patterns similar to pelvic innervation Qi and meridians, indicating that the paths of some of these meridians were directly related to innervation of the pelvic floor and abdominal region. Conclusion: The women in this study showed changes in the behavior of the energy meridians, and the paths of some of the meridians were directly related to innervation of the pelvic floor and abdominal region.

• Journal of Korean Medical classics
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• v.30 no.4
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• pp.35-48
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• 2017

Objective : Korean medicine normally explained Kuang as a symptom arising from the exaltation caused by excessive yangqi. Therefore, a lot of arguments existed surrounding Jinkuiyaolue's explanation of Kuang as Yangqishuai. Therefore, the paper will review the exisitng opinions regarding this issue, and studied the original meaning of Jinkuiyaolue. Method : First, the opinions of the historical doctors related to the clauses within Jinkuiyaolue are reviewed. Existing opinions are divided into categories, and their meanings and limitations are analyzed. Followed by this, Huangdineijing and later generations' annotations were studied to discover a way to distinquish Yin and Yang of Jinkuiyaolue's Yangqi within the Sinqi. Result & Conclusion : The disease pathogen as explained within Jinkuiyaolue can be understood as an activity of Simqi, and it's difficult to view it as the Yin and Yang in terms of blood qi. Therefore, Jinkuiyaolue refers to the deficiency in terms of the aspect of Yang within the activity of Sinqi. The Yangqi of this can be viewed as an activity of Shenming.