• 동의신경정신과학회지
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• 제32권3호
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• pp.167-184
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• 2021

Objectives: Operational definition and its validated measure of traditional Korean medicine (TKM) are pivotal for research studies and reliable clinics. There have been ten years of clinical studies on Eum-Yang (Yin-Yang) and Sasang typology using Sasang Personality Questionnaire (SPQ) of integrative biopsychology. The objective of this study was to perform a systematic review on the use of SPQ to provide insights and foundation for its further studies and clinical application. Methods: Clinical studies on SPQ were searched using five domestic and foreign research databases. Attained research articles were then subjected to predefined systematic reviews. Demographic characteristics of participants and research topics of articles were described. Psychological and physical features of SPQ and its subscales were reviewed and compiled to reveal biopsychological characteristics. Results: There were 33 articles with 15,085 participants on Eum-Yang (n=19) and Sasang typology (n=14). The SPQ-total score was in an increasing order of So-Eum, Tae-Eum, and So-Yang. Eum-Yang groups were categorized at a 3:4:3 ratio using %ile score of SPQ-total. The SPQ-total showed a significant positive correlation with Novelty-Seeking and a negative correlation with Harm-Avoidance in psychological perspective, while it was not significantly correlated with Body Mass Index or Ponderal Index in physical perspective. The SPQ-total and subscales explained psychopathological characteristics of stress recognition, negative emotion, problem behavior, and depression. Conclusions: The SPQ was found to be an objective biopsychological measure of TKM for Sasang typology and psychopathology. It would provide foundation for 'Korean Psychology' and multidisciplinary studies.

• 대순사상논총
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• 제20권
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• 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).

• Korean Journal of Acupuncture
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• 제26권3호
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• pp.111-120
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• 2009

Objectives : Although Hwe Yang Gu Chim Hyul is important for acupuncture treatment in emergency and has been widely used, but there is few study about that, except some comments in ancient literatures. So in this study, the author reviewed the Hwe Yang Gu Chim Hyul, investigating the composition and the function, and found the meaning with analysis based on meridian. Methods : 1. The author reviewed several ancient literatures related with the Hwe Yang Gu Chim Hyul. 2. The author investigated the composition of Hwe Yang Gu Chim Hyul, and the location, acupuncture treatment, specificity, disease of each acupoint. 3. Following the investigation, the author found the meaning, the mechanism of function, and the clinical usefulness, based on analysis with meridian. Results : 1. Hwe Yang Gu Chim Hyul had been referred in "Chim Gu Chwei Young" for the first time. 2. Hwe Yang Gu Chim Hyul is composed of 9 acupoints, i.e. 1 acupoint of Governor Vessel, 1 acupoint of Conception Vessel, 2 acupoints of Yang Myoung meridian, 1 acupoint of So Yang meridian, 1 acupoint of Tae Eum meridian, 2 acupoints of So Eum meridian, 1 acupoint of Gwel Eum meridian. 3. It has not been controversial since the comment of "Chim Gu Chwei Young", and it became the origin. Conclusions : 1. Hwe Yang Gu Chim Hyul can be used for an emergency resulted from chronic disease based on heart failure and accumulation of food.

• 대한한의정보학회지
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• 제15권1호
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• pp.11-55
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• 2009

The nan gyeong(難經) is another name of hwang je pal sib-il nan gyeong(黃帝八十一難經) which is book of traditional oriental medicine that contains many medical theories. This thesis studies 'su-hyeol'(兪穴) that is recorded in the books. 1. '62th nan' contains that um-gyeong(陰經) has five su-hyeols and yang-gyeong(陽經) has six su-hyeols. 2. '63th nan' contains why Jeong-hyeol(井穴) starts at first among the five su-hyeols. 3. '64th nan' appears su-hyeol's character and explains it's reason. 4. '65th nan' discusses that some divisions of su-hyeol's character correspond with the climate. 5. '66th nan' explains the importance of 'Won-hyeol(原穴). 6. '67th nan' appears the eum-yang's character of 'Mo-hyeol'(募穴), eum-yang's character of 'Bae-suhyeol'(背兪穴), it's situation and it's pathological significance. 7. '68th nan' explains the stream of 'su-hyeol' in twelve meridians and it's symptoms of a disease. The Nan gyeong(難經) has the difficulty in it's contents and many scholars take charge of that differently. In that reason, each argument is subjectly. This thesis unites scholar's arguments of 'Su-hyeol'(兪穴) as many as possibly and investigates their differences objectively.

• 대한한방내과학회지
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• 제16권1호
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• pp.81-103
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• 1995

Study on Pulmonary emphysema based on literature and thesis, etc. Knowing the cause of the oriental medicine and treatment. The results were obtained as follows: 1. In the oriental medicine, we could find that emphysema was similiar to Pye-Chang, Huh-Chun. Sang-Qi, Dan-Qi, So-Qi. 2. The cause was divided to asthenia of the lung and kidney, yang-asthenia of the spleen and kidney with energy-asthenia of the lung as the root, and sputum(痰) had been important in the early period of disease, extravasated blood in the latter period. The proximate cause was clonic pulmonary disease, smoking, air pollution. occupation and symptoms of senility, congenital cause etc. 3.The treatment was divided to Gang-Qi-Wha-Dam, Whal-Hyul-Wha-Eo, Jin-Hae-Pyung-Chun in progress of disease and it was divided to Geon-Bi, Nab-Qi, On-Yang, Yang(養)-Eum, Qi-Eum-Ssang-Bo in relieve period. 4.The medicine used to Bu-Bi-Seng-Maek-San, Jo- Jung-Ik-Qi-Tang, Jung-Won-Eum, Geum-Guae-Sin-Qi-Whan, Jin-Mu-Tang, Yuk-Mi-Whan and So-ja-Gang-Qi-Tang, Pae-Mo-Tang, Ja-Won-Tang, Do-Dam-Tang, Chun-min-Tang, Jeon-Ho-Tang etc. The popular used medicine used to Bo-Pae-Tang, Pyung-Chun-Go-Bon-Tang, In-Sam-Hap-Gae-San-Ga-Gam, In-Sam-Yun-Pae-Won, Jung-Chun-Tang, Bo-Shin-Lee-Pae-Tang etc. Exogenous pathogenic fact and increasing of symptom used to Sam-So-Eum, Sang-Gook-Eum, Wol-Bi-Ga-Ban-Ha-Tang, Sa-Baek-Tang, Ma-Hwang-Tang etc.

• 동의생리병리학회지
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• 제24권4호
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• pp.722-726
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• 2010

This study was to examine the neuroticism related to psychological characteristics of each Sasang types using SCL-90-R with 107 students from College of Oriental Medicine, Daeguhaani University. We did ANOVA analysis with seven neuroticism-related sub-scales and found significant differences in somatization (F=3.701, p=0.028) and hostility (F=4.396, p=0.015). The post-hoc analysis showed that the So-Yang type ($23.17{\pm}8.95$) has significantly (p=0.048, p=0.012) higher score than Tae-Eum ($19.25{\pm}5.97$) and So-Yang($19.25{\pm}5.76$) type in somatization. In hostility, the So-yang type ($11.31{\pm}3.98$) has significantly (p=0.011, p=0.015) higher score than Tae-Eum ($8.80{\pm}2.61$) and So-Eum ($9.44{\pm}3.35$) type. The ANOVA analysis with female subjects found significant differences in anxiety (F=3.88, p=0.03) and hostility (F=5.04, p=0.01). The post-hoc analysis showed that the So-Yang type ($20.36{\pm}5.44$, $12.36{\pm}3.82$) has significantly (p=0.043, p=0.015) higher score compared to the So-Eum type ($15.46{\pm}3.36$, $8.69{\pm}2.06$) in anxiety and hostility. The profile analysis using seven neuroticism-related subscalesof SCL-90-R did not revealed significant differences (Flatness with Greenhouse-Geisser (F=202.347, p=0.0001), Parallelism with Greenhouse-Geisser (F=1.428, p=0.191)). We discussed the implications of neuroticism in Sasang typology and SCL-90-R somatization, anxiety and hostility scales. This study showed opposite results compared to the previous studies that So-Eum type has higher neuroticism compared to the So-Yang and Tae-Eum type. The reason for this discrepancy between this and previous studies, and differences between male and female should be examined thoroughly with larger and balanced sample.

• 한국의사학회지
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• 제13권2호
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• pp.131-139
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• 2000

Through studies on "Dong Eui Bo Gam", I have found out that 'Yang Saing' theroy in "Dong Eui Bo Gam" is based on 'Cha Eum Ron' and "I Ching" has much influenced on "Dong Eui Bo Gam".

• 대한한의학원전학회지
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• 제21권3호
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• pp.119-125
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• 2008

Among the various pulse diagnosis contents in "Hwangjenaegyeong(黃帝內經)", we researched the pulse conditions that are belonged to Sameumsamyang(三陰三陽), and made a comparative study with pulse conditions of five organs[五臟], that of six meridians in "Sanghallon(傷寒論)". So from now on, this study would make help to understand standard pulse condition of Sameumsamyang(三陰三陽) diseases for clinical application. In "Hwangjenaegyeong(黃帝內經)", pulse condition of Taeyang(太陽) is expressed to be floating, Yangmyeong(陽明)'s condition to be strong but with a little bit weakness, Soyang(少陽)'s condition to be intermediate between Eum(陰) and Yang(陽), Taeeum(太陰)'s condition to be low and soft, So-eum(少陰)'s condition to be low and weak with some occasional upward tendency, Gweoleum(厥陰)'s condition to be mixed state of Eum and Yang.

• 대한한의학원전학회지
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• 제3권
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• pp.399-443
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• 1989

In this thesis, I intend to study the translational and clinical interpretation through the syndrom of "Pyong-Yeol-Byong", and reached the following conclusions. 1. Eum-Yang-Kyo (陰陽交)' 1) Meaning: "Eum" means "Essential and vital energy" "Yang" means "Evil factor affecting health" and "Kyo" means "cross-struggle." 2) Location of disease: Heat evil enter Hyeol-Bun (血分) 3) Pathogenesis: Heat evil invade Eum-Bun (陰分) and struggles with Health energy, therefore Eum-Chung (陰精) is exhausted and Heat-evil doesn't disapper, it damage Eum and exhaust fluid. Reach fever, rapid pulse raving and unable to take meal, not controled by sweating and sceach death. 4) Particularity of Syndrome: Heat enter Hyol-Bun, and Evil factor is enough and Health energy is insufficient, so that reveal the symptoms of high fever, delirium with coma, unable to take meals. 5) Therapy: It clears Gi-Bun heat evil (氣分熱邪) by Gypsum, Rhizoma Anemarrhenae, Flos Lonicerae, Fructus Forsythiae, Fructus Gardeniae, Radix Scutellanae Rhizoma Coptidis, and cools Blood by Cornu Rhinoceri Asiatici, Radix Rehmanniae, Cortex Moutan Radicis, Dae-Chung-Yob (大靑葉) Radix Arnebiae Seu Lithospermi. 2. Poong Gweol (風厥) 1) Meaning: Poong means wind-evil, Gweol means reversing up. 2) Location of disease: Disease complexes with TaeYang (太陽) in outer part, and with So-Eum (少陰) in inner part. 3) Pathogenesis: Tae-Yang-Gyeong (太陽經) accept wind-evil and So-Eum-Gyeong (少陽經) Kidney Energy reverse up so that fidgetiness not resolves by sweating. 4) Particularity of Syndrome: There are outer symptoms of fever, hydrosis with inner symptoms of fidgetinessis. 5) Therapy: Reduce Jok-Tae-Yang (足太陽) and Supply Jok-So-Eum (足少陰) by accupuncture, so cure Poong Gweol and make balance between Yeong (營) and Wi (衛). 3. Scrofula coused by wind-evil (勞風) 1) Meaning: It means accepting wind evil rest less. 2) Location of Disease: It locates lung 3) Pathogenesis: Because of accepting wind-evil restless, he take scrofula with damaging lung. 4) Particularity of disease: It is lung disease of aversion to wind and shiver, nape-stiffiness, dim eyesight, cough, disphea, vomitting sputum, if one camnot vomit sputum, he died by damage of lung. 5) Therapy: The period of therapy is different by age or strength of health energy, so I think must prevent Eum deficiency and clear fever no reduced in lung. 4. Shin-Poong (腎風) 1) Meaning: It means taking edema by accepting wind-evil, because the kidney controls water. 2) Location of Disease: It is that wind-evil envade kidney. 3) Pathogenesis : Water evil of kidney with wind-heat rises up to face, reach edema, puffines s of the lower eyelid, floating pulse, bombus, yellowish urine, hydrosis and hand-heating, drymouth and excessive thirsty, walkless by heaviness, menstrual disfunction, restless and unable to take meals, unable to lie flat, heavy cough if lie flat, and accepting wind-evil by deficiency of kidney function, so the function of dredging the water passage is not smooth, symptom of water and symptom of wind reveal together. 4) Therapy: Remove wind-heat, promote diuresis to eliminate tile wetness-evil, supplement the dificiency of kidney's Eum. Finally, we can know that later Fever Disease Medicime (溫病學) is affected to the theory of "Pyong Yeol Byong" in 33th Chapter of SoMoon (素問).