• Journal of Korean Academy of Nursing
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• v.23 no.1
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• pp.118-129
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• 1993

In order to approach the nursing care of clients who are using oriental medicine and to understand the perception of the client who uses oriental medicine practices and the need to develop a model of nursing related to oriental medicine it is important to examine the major nursing concepts as they are found in oriental medicine and as they are differently defined according to the basic thought, theory and philosophical perspectives between East and West. Oriental medicine developed based on Sung Confucianism the teachings of Chut-zu, especially Tai-Chi-Tu Shuo and energy thought which are similar to traditional Korean Sasang Constitutional medicine. The basic theory on which oriental medicine is build is the theory of the five elements of Yin / Eum-Yang Theory(cosmic dual forces) and Meridian Theory. The most important attribute of Yin Yang is the concept of duality, confrontation and dependence, within Yin Yang but which do not exist separately. That is, the universe is a vast, indivisible entity within which all things exist in harmonious interdependence and balance. Harmony is achieved only when the two primorial forces, Yin and Yang, are brought into perfect balance. Each is contained within the other and there is a continuing interchange between the two. This also applies to the human body including human health which is defined as balanced harmony. The most universal connection of Yin and Yang is found in the universe where the five elements of life, fire, water, earth, wood and metal can be explained as having either Yin or Yang and therefore being in a state of connectedness but systematically circulating between the two, that is essentalilly one (the control of the unified ) or as coexistant poles of individual wholes (the pluralism of Yin Yang Theory) so that it is all unified(balanced) in the Great Absoulte. Human beings also maintain a balance of Yin and Yang in the five elements and this relationship is very important in approaching ·oriental medicine, The meridians are the channels in the body through which the life force flow throughout the body. In oriental medicine the meridians are seen as the railroad, the acupuncture points on the meridians as the stations and energy as the train. In the normal healthy organism, all are maintained in balance and in a contiuous circulation of energy. illness is the result of the energy flow becoming disarranged. Although practitioners of oriental medicine approach the client differently than do practitioners of Western medicine and their method of examining the patient is different, the basic objectives of the examination are the same for practitioners of both types of medicine. Therefore if each could be used to supplement the defiencies in the other and achieve a harmonious cooperation between the two, a higher level of care which is culturally appropriate to korean culture could be achieved. The traditional korean concept of health is a naturalistic view which emphasizes being in harmony with nature. Any manifestation of disease is considered a sign that the body is in a state of disequilibrium and is thus no longer in harmony with the universe. The wholistic view of the world held by practitioners of oriental medicine can be used by nursing in the development of a world view of nursing in which the human being is seen within the macrocosm as part of the natural phenomenon of the universe and but also as a microcosm of the universe, a universe which is a vast and indivisible entity within which all things exist in harmonious interdependence and balance. Interaction between human beings and their environment and the relationship of this interaction to health are concepts that are also found in nursing. Nursing views human brings, not as an accumulation of separate cells and organs but, as unified wholes interacted in very close relationship nth their environment. Nursing also maintains a view of human beings in which emphasis is placed on the role of the mind in explaining the concepts of harmony and balance in health. Although there are differences between oriental medicine and nursing in approaches to clients, the basic point of view and philosophy have many fundamental similarites. An understanding of the basic thought and philosophy of oriental medicine if applied to nursing, would allow for the development, not only of nursing related to oriental medicine, but of a nursing theory appropriate to the korean context.

• Journal of Korean Medical classics
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• v.25 no.4
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• pp.23-38
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• 2012

Objective : Generally speaking Reverting yin disease pattern(厥陰病) is the last step in cold damage(傷寒). Therefore recognized Yin cold disease(陰寒病) is increasing, and resist action One Yang qi(一陽) began to creep into body. But Ke Qin(柯琴) have a different way of thinking that Reverting yin disease pattern connected with the loss of Liver's function. Liver qi depression(肝鬱) make a ministerial fire(相火), and it make a nutrient and blood insufficiency(營血不足). Method : I will try to describe the Sanghanlun's Reverting yin disease pattern through the Ke-qin's JueyinbingJie(厥陰病解), and I would like to point out that the exact meaning of Reverting yin(厥陰) is connected with Liver's ministerial fire. Result : Ke Qin's JueyinbingJie explained the Reverting yin disease pattern was connected with Liver(肝), and according to Six qi theory(六氣學說) connected with ministerial fire, and according to meridian and Collateral theory(經絡學說) connected with closing referring to inward actions(闔) among the Opening closing and pivot(關闔樞). Conclusion : Ke Qin was recognized that Reverting yin disease pattern have relevance to the loss of Liver's function. In other world, It is connect with soothe the liver and purge fire(疏肝瀉火) and nutrient and blood insufficiency(營血不足).

• Journal of Korean Medical classics
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• v.18 no.4 s.31
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• pp.1-14
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• 2005

Zhu Dan Xi's name is ZhenHeng(震亨) and was also called by the title of YanXiu(彦修). Early in his life, he started to study JuZiYe(擧子業), and went on to study DaoDeXingMingXue(道德性命學) under the teachings of XueQian(許謙), who as one of fourth generation disciple of ZhuZi(朱子) was teaching in BaHuaShan(八華山). His well-known literary works are ${\ulcorner}$JuFangFaHui(局方發揮)${\lrcorner}$, ${\ulcorner}$GeZhiYuLun${\lrcorner}$, ${\ulcorner}$ShangHanBianYi(傷寒辨疑)${\lrcorner}$, ${\ulcorner}$BenCaoYanYiBuYi(本草衍義補遺)${\lrcorner}$, ${\ulcorner}$WaiKeJingYaoXinLun(外科精要新論)${\lrcorner}$. Zhu Dan Xi learnt the studies of Liu(劉), Zhang(張), Li(李) from LouZhiTi(羅知悌) and adopted the advantages and abolished disadvantages from it. The southern district being low and damp, which also leads to a geographical condition with a lot of ShiReXiangHuo(濕熱相火) disease and with the social background of people exhausting their QingYu(情欲) and damaging QLXie(氣血), he came out with the theory of 'YangYouYuYinBuZu(陽有餘陰不足)', 'XiangHuo(相火)' and became a well renowned expert in diagnosis and treatment of QiXieTanYuHuo(氣血痰鬱火). As a result, the writer has performed a research based on Liu's works and related theories, GuWuZhiZhi theory, the understanding of TaiJiZhiLi(太極之理), the inner meaning of YinYang and YouYuBuZu(redundancy-and-deficit), YinYangDongJingGuan, physiology and pathology, the medical reason of lust damaging QingYuYangYin and YangSheng(養生)(preservation of health), which are the main medical theory of ZhuDanXi, comments of later generations and is reporting the outcome.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.1-25
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• 1996

The purpose of this paper is to study the basic medicine of the Gojoseon(古朝鮮) dynasty, especially 5 fields which are the theory of yin-yang(陰陽論), the theory of 5 progressive phasis(五行論), the theory of mind-body(心身論), Seon-gyo(仙敎), acupuncture(鍼術). The theory of yin-yang can be studied in the point of contents of it, not the name of it. Whan-in(桓因) is the god of sky, Woong(熊) is the god of earth. Whan-woong(桓雄), who is the son of Whan-in(桓因), came down from the sky, turned into a man. Woong(熊) lived in the cave, eating garlic and wormwood for 21days, got out of it and turned into a woman. The changes occurred by the mutual aid of Whan-woong and Woong. The theory of 5 progressive phasis can be founded in the archery. The bow and arrow is made of cucumber, horn and ligament of cow, glue made from airbladders of sciaenoid fish, which belong to mock(木). Beejeongbeepal(非丁非八) and make strong one's abdomen(腹實) belong ti soo(水), empty out one's chest(胞虛) belongs to whar(畵), thrusting(前推泰山) belongs to mock(木), shooting(發如虎尾) belongs to geom(金). Basically mind and body have no differance. Mind without body does not exist. Exocism excites the exorcist to the condition of whar(火). There are 3 parts, as treaLment, prevent, regimen, in the medicine. 2 parts as idealism and realism are in regimen. Seon-gyo(仙敎) belongs to the idealism of regimen. In China, is became Taoism(仙敎) later The art of accupunture was developed in the Gulf of pohair(渤海灣).

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.25-101
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• 1997

The physiologic and pathologic theories of "The Yellow Emperor's Canon of Internal Medicine (黃帝內經)" were based on yin-yang theory. It has been an important constituent of traditional Chinese medicine, and the eight principal syndromes have been main guidelines in diagnosis and treatment. Recently it had an great influene on the formation of the pathophysiology of Constitutional medicine. Therefore each constitution menifests special pathophysiologic propriorities of the eight pricipal syndromes, especially specific to one's constitution. So we can recognize specific patterns of the yin and yang, cold and heat, exterior and interior, deficient and excessive syndromes through a series of processes distinguishing one's constitution. The theory of the Constitutional medicine, however, has contained those achievements in a new angle and view the problem from a little different standpoint. The dynamic relationships inevitably have caused certain changes and distortions in the meaning and application of eight principles. These are a progress in medical science, and this advance is the stirring venture of Lee jaema. This thesis has intended to show the delicate relationship between the two, and investigate into these "changes and distortions".

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.45-73
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• 2022

The phenomenon of veneration for Queen Mother of the West [西王母 Chn: Xiwangmu Kr: Seowangmo] is a 'cultural flow' that has garnered great interest not only in China but also in Korea for many years. To properly understand the cultural trend regarding the Queen Mother of the West, it is essential to view the related mythology as it corresponds to East Asian women as well as the transformation of society's view of women. In addition to the outcomes that result from the establishment of a patriarchal society, the relationship between goddesses and gods gradually becomes a relationship of discrimination based upon differences. Accordingly, as women change into objects that are given meaning rather than subjects that give meaning, the de-sacredization of the goddess occurs. This paper focused on the changes in the perception of the Queen Mother of the West from the view of Yin-Yang theory. This approach shows a transition process of transforming wherein she has morphed into an assistant or spouse of a god as part of a trend that deemphasizes the divinity of her as a stand-alone goddess. Yin-Yang theory is the key to understanding culture, history, and art as well as Chinese philosophy. This key can be further applied to the theme of women in mythology. What is particularly noteworthy about the process by which the Queen Mother of the West was defined as a goddess is that she was original described as half-human and half-beast and yet by the time her depictions became fully human and fully woman, she was described instead as an absolute beauty endowed with great artistic talent. In this paper, it will be revealed that the perception of the Queen Mother of the West, as an absolute beauty and artistic talent, is embedded with the male societal desire for an image of the feminine as understood via Yin-Yang theory. Queen Mother of the West as she was depicted in the Classic of Mountains and Seas (山海經 Chn: Shanhaijing Kr: Sanhaegyeong) had a half-human half-beast form that instilled people with fear of disasters and punishments from heaven. However, in the Han Dynasty, her religious significance became that of an object to ward off evil and attain blessings. By the time of the novel, Tales of the Strange (志怪小說 Chn: Zhiguaixiaoshuo Kr: Jigoesoseol), from the Wei, Jin, Southern and Northern Dynasties, she was transformed into a goddess in the image of beautiful woman in charge longevity and immortality. From the perspective of Yin-Yang theory, the changes in the perception of Queen Mother of the West was found to contain the following meaning: as an extension of the establishment of a patriarchal system and subordinate laws, her new form was made to be pleasing to the male gaze and Yin-Yang theory was brought in to support those changes later.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Journal for History of Mathematics
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• v.27 no.3
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• pp.183-195
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• 2014

In mathematics a prime number is the natural number that has no positive factors other than 1 and itself. As natural numbers greater than 1 can be factored characterized by prime numbers, identities of a culture could be understood if its cultural phenomena are analyzed through cultural prime numbers(CPN). It is not easy to resolve cultural phenomena into CPN and analyze them through CPN due to complexities of culture. Though it is difficult, however, it is not impossible. For CPN keeps relative independence in the context of history and thought. We call 2, 3 and 5 as CPN: 2 is representative of Yin and Yang theory, 3 of Three Principles theory, and 5 of Five Elements theory. We argue that the Ten Celestial Stems and the Twelve Earthly Branches, the core principles in the oriental tradition, could be factored by the CPN. Analyzing Sil-Hah Woo's arguments, we discuss that the CNP 3 achieved more qualitative valuation than the others in Korean culture.

• Journal of the Korean Society of Clothing and Textiles
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• v.19 no.6
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• pp.1017-1026
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• 1995

The purpose of the study was to 1) extend the cognitive categorization theory in an attempt to explain the effect of garment formality, Yin-Yang, and body type of children on impression formation, and 2) to understand teacher's attitudes toward children's school outfits. The experimental design was a $2^3$_full factorial design by 3 independent variables. The stimuli consisted of 8 color photographs and the semantic differential response scale was used to analyze the responses of 267 teachers of elementary school. The data were analyzed by factor analysis, ANOVA, Duncan' test and content analysis. Four factors emerged to account for dimensions of first impressions. These were sociability, potency, dynamics, and cooperation. Garment formality effected on impression of cooperation dimension. Garment Yin-Yang and children's body type effected on impression of social and dynamics dimensions.