• Journal of Acupuncture Research
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• 제32권4호
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• pp.103-107
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• 2015

Objectives : This study was performed to understand the meaning of acupuncture at sea point in an sprain in orther to Yin Gi. Methods : We have researched some oriental books and articles about ankle sprains, Kyung Keun, acupuncture and five su point. And we investigated the meaning between the sea point and Yin Gi in acupuncture of an ankle sprain. Results & Conclusions : In other to Yin Gi, using the sea point in an ankle sprain, there are two meanings. One is decreasing pain through regulating UmYang, and the other is regulating the mobility of the ankle joint using Kyung Keun.

• 복식
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• 제53권8호
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• pp.81-89
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• 2003

This study is to consider both the eastern and western concepts of colors focusing on the five colors(Blue, Red, Yellow, White, Black) derived from the principles of Yang and the Five Elements, which are the traditional philosophy of the East and to analyze the modern fashion on the basis of the theoretical background. This study is summarized in the following. The eastern color concept has been formed by the influence of the principles of Yin and Yang and the Five Elements, which explain the generation and extinction of the universe. When it comes to the five colors, the symbolism of the east and west has much in common relatively. Concerning the rule of the five colors match, both the rules of the east and west are highly similar with each other. As mentioned above, the study shows that the five colors concepts and match rules between the east and west have much in common. There is a high possibility to connect the compatibility and incompatibility of the eastern five colors with scientific western theory of color harmony.

• 대한한방내과학회지
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• 제26권3호
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• pp.615-625
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• 2005

Objectives : Poststroke depression is a frequent and specific entity that impaires the rehabilliation and functional recovery of patients with hemiplegia. The author evaluated the effect of Banhahubak-tang(Banxiahoupotang) in patients with poststroke depression. Methods : 38 patients suffering from poststroke depression(determined by Diagnostic and Statistical Manual of Mental Disorders, revised. 3rd edition. and Beck Depression Inventory[BDI] cutoff $point{\geqq}10$) in Kyunghee Oriental hospital were randomized into two groups; treatment group(n=19) and control group(n=19). The treatment group was prescribed with Banhahubak-tang(Banxiahoupotang) three times a day fur a week. Control troop was prescribed with other herbal medicines used for stroke Patients three times a day for a week. Patients were evaluated by use of BDI scale, Modified Barthel Index, Depression of Ki score, Yin syndrome score, and Yang syndrome score. Among 38 patients, 24 patients got BDI scores above 21, which is the cut-off score for depression in Korean. The same procedures and assessments described above were applied. Results : Treatment group did not significantly improve compared with control group. Results yielded only slight significance (P=0.086). Especially. patients with poststroke depression as yin syndrome improved more significantly on BDI than those classified as yang syndrome. When BDI cutoff point for depression was defined as being ${\geq}\;21$, treatment group did not significantly improve compared with control group(P=0.114). However, patients with poststroke depression classified as yin syndrome were also significantly improved on BDI than those classified as yang syndrome. Conclusions : This study suggests that Banhahubak-tang(Banxiahoupotang) is significantly effective in patients with poststroke depression classified as yin syndrome.

• 한국의사학회지
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• 제18권2호
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.

• 동의생리병리학회지
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• 제27권5호
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• pp.578-586
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• 2013

The objective of this study was to investigate the diagnosis and treatment of Sjogren's syndrome(SS) such as syndrome differentiation and herbal medicine by reviewing Chinese traditional medicine's journals. The journal search was carried out using China National Knowledge Infrastructure(CNKI) and PubMed from January 2007 to July 2012. Searching key words were the various combination of "Sjogren's syndrome", "Traditional Chinese Medicine", "herbal medicine", and "syndrome differentiation". The final selection of 57 studies were extracted and summarized by two researchers independently. The syndrome differentiation was classified as yin deficiency with fluid depletion, yin deficiency with dryness heat, dryness toxin with yin damage, internal obstruction of static blood, dual deficiency of qi and yang, dampness-heat obstructing, wind with external contraction, liver qi depression, blood deficiency and wind-dryness, dual deficiency of yin and yang, and internal obstruction of phlegm-blood stasis. Liriope platyphylla(麥門冬), Rehmania glutinosa(生地黃), and Scrophularia buergeriana(玄蔘) were primarily prescribed to tonify yin, engender fluid and moisten dryness.

• 대한한의학원전학회지
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• 제22권2호
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• pp.263-273
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• 2009

Taegeuk is the source and union of the two primary aspects of the cosmos, Eum(陰, Yin) and Yang(陽). The Neo-Confucian philosophers of Chinese Song(宋) dynasty associated Taegeuk with the supreme rational principle of the universe. Taegeuk is a powerful blend of self-discipline, self-defense and healing. It is an art which has grown over the millennia to include hundreds of forms and variations, and can easily take a lifetime to master. Taegeukgwon based on the Taoist philosophies of Eum(陰, Yin) and Yang(陽) is an ancient Eastern form of exercises, characterized by slow reversing movements. There is strong research evidence validating Taegeuk as a safe form of exercise having potential for health promotion and rehabilitation. Today, Taegeukgwon has spread worldwide. The Internal Training of Taegeuk is one of the exercises for regiment. As exercise, Taegeukgwon is designed to provide relaxation in the process of body-conditioning exercise and is drawn from the principles of Taegeuk, notably including the harmonizing of the Eum-yang(陰陽, Yin-yang), respectively the passive and the active principles. It employs flowing, rhythmic, deliberate movements, with carefully individually prescribed stances and positions. In practice, two masters teach the system exactly alike. As a mode of attack and defense, Taegeukgwon resembles Kungfu and is properly considered a martial art. It may be used with or without weapons. Freehand exercise to promote health was practiced in Korea. This training proved to have effect on hypertension, enervation, impotence, premature ejaculation, seminal emission, chronic gastrointestinal diseases, and arteriosclerosis. There have been many schools of Taegeukgwon. Depending on school and master, the number of prescribed exercise forms varies from 24 to 108 or more. The objective of this paper is to reconsider Taegeukgwon and its effect on the body and mind-conditioning in Hwangjenaegyeong(黃帝內經).

• 한국철학논집
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• 제42호
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• pp.133-164
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• 2014

"여씨춘추(呂氏春秋)"는 선진(先秦) 제가(諸家)의 사상을 집대성하고 고래(古來)의 음양(陰陽)과 오행(五行)의 범주(範疇)를 활용하여 천지인(天地人) 삼위일체(三位一體)의 도식을 수립하였다. 이것은 인간을 중심으로 시간과 공간, 하늘과 땅의 사물을 유기적으로 연계시킨 것으로 통일제국을 위한 설계도라고 평가할 수 있다. 구체적으로는 음양과 오행을 결합시켜 우주 만물을 분류하고 도식화하면서 동시에 인사(人事)와 연계시켰다. 내용상으로는 정치, 경제, 사회, 군사, 천문, 지리, 의학, 교육, 역사 등 거의 모든 학문 분야를 포괄하고 있다. 특히 전국기에 유행하였던 "일주서(逸周書)", "하소정(夏小正)", "황제사경(黃帝四經)" 등의 문헌과 추연(鄒衍)을 비롯한 직하학자들의 사상이 반영된 "관자(管子)"에 보이는 月令사상을 종합하였다. 나아가 그것을 구체화 시킨 음양(陰陽) 형덕(刑德)사상, 현실 정치(政治)의 득실(得失)과 연계된 재이설(災異說)을 구체화하고 체계화하였다. 그러나 내용과 형식면에서 고래의 사상과 문헌을 단순히 집록한 것이 아니라 1년 12개월의 방식을 채택하고 정치 사회의 제반 분야로 정령을 확대하였다. 십이기(十二紀)에서는 음양(陰陽)과 오행(五行), 천간(天干)과지지(地支)를 결합시키고, 그 과정에서 야기되는 모순을 해고자 계하(季夏)에 중앙(中央) 토(土)를 배당하고 다른 시절과 마찬가지로 그에 해당하는 정령을 배당함으로써 월령 사상을 완성시켰다. 따라서 "여씨춘추"의 음양 오행론 가운데 일부는 비록 선진 제자서에 산견되는 것이지만 전체를 통일적으로 체계화한 것은 사상사적으로 중대한 의미를 지닌다. 무엇보다도 음양과 오행의 결합에 근거한 월령사상은 양자의 물리적 결합에 머물지 않고, 구체적으로 백성의 측면에서의 농업(農業) 부문과 지도자의 측면에서의 정치(政治)라는 두 측면에서 질적으로 정밀화되었음을 확인할 수 있다. 예컨대 재이설의 근원은 춘추시대에까지 거슬러 올라갈 수 있지만, 정치와 직접적으로 연계된 것은 월령사상과 궤도를 함께한다.

• 혜화의학회지
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• 제19권1호
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• pp.35-48
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• 2010

In Neijing("內經"), it explains heaven, earth, four seasons(天地四時) take part in human's birth, it gives influence on life support, and have organic relationship between body and movement of sun and earth(日月運行) of heaven and earth. Human body and the natural world corresponds, so the time changes in the natural world give immediate influence to human body, and correspond changes happen inside human body. This has no exception in qi of human(人氣), meridians, the viscera and organs(臟腑) and so on. In time, there are many kinds of cycles such as year, month, 10 days and a day. Yin and yang and the five elements in each cycle shows changes of prosperity and decay and transformation. In a year, there are spring, summer, late summer, fall and winter which are each included to wood, fire, earth, metal and water. Spring and summer belong to yang(陽), and fall and winter belong to yin(陰). A day can be divided into the crowing of the cook, dawn, noon, and twilight. After midnight yin falls and yang rises(陰盡陽生), and after noon yang falls and yin rises(陽盡陰生). Ups and downs of the qi and blood and human body change with time and the region of whereabout is different. In one month, when the moon is full qi of blood rises and when the moon comes down qi of blood falls. The qi of meridian(經氣) has a periodical changes with regular movement in meridian. This is a result of continuing movement of meridian and the nutrient(營) and the defense(衛) in human body, stars correspond with ups, and correspond with flow of water of meridian(經水) with downs. In a day the twelve meridians(十二經脈) in hour of yin(hours 3~5), it starts with qi and blood of lung meridian(手太陰肺經) prosperous, each qi and blood of meridian prosperous in order. In eight extra meridians(奇經八脈), Bideungpalbup(飛騰八法) per 5 days, Younggoopalbup(靈龜八法) per 60 days qi of pulse(脈氣) changes correspond. The qi and blood of five meridian points(五兪穴) is 5 days, so.

• 대순사상논총
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• 제42집
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• pp.45-73
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• 2022

서왕모(西王母) 존숭 현상은 고금에 걸쳐 중국은 물론 한국에서도 많은 관심의 대상이 되었던 이른바 '문화적 흐름'의 한 현상을 엿볼 수 있는 대상에 해당한다. 서왕모에 관한 이같은 문화적 흐름을 이해하는 것은 동아시아 여성과 관련된 신화는 물론 여성관의 변모를 엿볼 수 있는 중요한 의미가 있다. 가부장제 사회의 정착과 더불어 여신과 남신의 관계도 점차 차이에서 차별의 관계로 만들어진다. 이에 여성은 의미를 부여하는 주체보다는 의미를 부여받는 대상으로 변화함에 따라 여신의 탈신성화가 일어나게 된다. 본고는 여신의 탈신성화 경향에 나타난 여신의 남신의 보조자 혹은 배우자로 탈바꿈하는 이런 변천 과정에는 음양론 사유가 작동하고 있음을 서왕모 인식 변화에 초점을 맞추어 살펴보았다. 음양론은 중국의 철학은 물론 문화와 역사 및 예술을 이해하는 관건인데, 이런 점은 신화와 여성이란 주제에도 그대로 적용되었다. 서왕모가 반인반수(半人半獸)의 여신으로 규정되다가 여선으로 변모하는 과정에서 특히 주목할 것은 이른바 절대 미인이면서 예술적 재능을 가진 인물로 묘사된다는 점이다. 본고에서는 이같은 절대미인이면서 예술적 재능을 가진 서왕모에 대한 인식에는 음양론 차원에서 이해된 여인상 및 가부장제 사회에서 남성이 바라는 여인상에 대한 바람이 담겨 있다는 점을 밝혔다. 『산해경(山海經)』의 서왕모는 하늘의 재앙과 형벌을 주관하는 반인반수의 공포감을 주는 형상이지만, 한대에는 벽사(闢邪)와 기복(祈福)의 대상으로 신앙화되고, 위진남북조의 지괴소설(志怪小說)에서는 장생불사를 주관하는 여선(女仙)으로 변모하는 과정에 담긴 서왕모에 관한 인식 변화에는 음양론 관점에서 봤을 때 주대 종법제(宗法制)에 의한 가부장제 확립과 더불어 이후 형성된 음양론에서의 양 위주의 사유 및 남성 위주의 시선이 작동하고 있었음을 알 수 있었다.

• 대한한의학회지
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• 제26권4호
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• pp.162-167
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• 2005

According to the principle of ascending water and descending fire, water has the property of wetting downward, which is the opposite of fire, which has the property of blazing upward. Thus, they work differently according to their innate properties. Nature and the human body maintain harmony through the interaction of ascending water and descending fire. When applied to the human body, the heart and kidney are the center of this principle. In other words, the heart above is the fire and the kidney downward is water. When the heart-fire harmonizes downward, the kidney becomes warm, enabling genuine vital functions to be active. When the kidney yin moves upward, the heart receives the nourishing yin to harmonize nutrients and blood. Thereby, physiological functions become normal throughout the blood meridians. However, in the ascending kidneywater and descending heart-yang of the heart and the kidney, the liver and lung are the major functional organs. In other words, the liver through the dispersing and raising yang functions moves water, which is the vital essence of the kidney, upward. And the lung, through the astriction?clearing of the lung and descending Qi?dispersing functions, moves the heart-fire downward. These functions are deeply related with changing seasons; thus, these functions can be explained with the ascending kidney-water and descending heart-yang of the five viscera.