• Journal of Korean Medical classics
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• v.3
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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.

• The Journal of Korean Medicine
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• v.18 no.2
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• pp.148-154
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• 1997

In the pharmacology of traditional Korean medicine, each drug has its own specific characters. The different characters of drugs are employed to treat diseases, rectify the hyperactivity or hypoactivity of yin or yang, and help the body restore its normal physiological functions, consequently curing the diseases and restoring health. The various characters and functions of these drugs concerning medical treatment include drugs' properties, flavours, actions of lifting, lowering, floating and sinking, channel tropism, toxicity, etc. Among these theories, theory of properties and flavours of drugs provides the basis for drug analysis and application. 'Property' refers to the cold, hot, warm or cool nature of a drug. These properties of drugs are so sorted out according to the different actions of the drugs on the human body and thier therapeutic effects. Drugs which cure heat syndrome(yang syndrome) have a cold or cool property, whereas drugs which cure cold syndrome (yin syndrome) have hot or warm property Drugs of cold and cool-natured and drugs of warm and hot natures are of opposite properties. A cold-natured drug is different from a cool-natured on only in degree, and so is a warm-natured drug from a hot-natured drug. Most of the cool- or cold- natured drugs have the effects of clearing heat, purging fire, removing toxic substances, and nourishing yin, and are uese to cure heat syndromes. On the contrary, drugs of warm or hot nature usually have the effects of dispersing cold, warming up the interior, supporting yang, and treating collapse, and are therefore used to treat cold syndromes. We thought that the property of drug may be related to the autonomic nervous system in western medicine. In other words, drugs of warm or hot nature increase heart rate or acts like sympathomimetics, and drugs of cool or cold nature decrease heart rate or acts like para sympathomimetics . According to this hypothesis, we administrated some drugs to isolated rat right atrium in magnus tube. But there is no correlation between 'property' in traditional Korean medicine and autonomic nervous system in western medicine.

• 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 of Physiology & Pathology in Korean Medicine
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• v.21 no.4
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• pp.795-802
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• 2007

The fire not to back to its origin(火不歸原) is said that source yang(元陽) of sea of qi(氣海) rises because fire(火) of lower energizer(下焦) can't return to its origin. Successive medical men regarded the cause of it as yang deficiency(陽虛) or yin deficiency(陰虛) generally, but Jangseoksun(張錫純) presented eight kinds of cause, they are syndrome of upcast yang(戴陽證), deficiency of qi(氣虛), yin deficiency, yin and yang deficiency(陰陽虛), thoroughfare qi ascending counterflow(衝氣上衝), heart fire(心火), yang deficiency with cold fluid retention(寒飮) in middle energizer(中焦寒飮), yang deficiency with sunken cold locked in(沈寒錮冷). The method of conducting fire back to its origin may be the treatment of fire not to back to its origin as an interpretation of the phrase in a broad sense, but it is limited to yang deficiency with sunken cold locked in besides syndrome of upcast yang as the treatment based on pathological conditions. By this standpoint Eunsuryong(殷壽龍) used conducting fire back to its origin to remove hidden cold(伏寒) and make rising false fire(假火) settle. The meaning of conducting fire back to its origin is not just raise yang qi(陽氣) but break sunken cold locked in by using the drugs like Buja(附子), Yukgye(肉桂). Jakyak(芍藥) can concentrate yang qi on the life gate(命門) by converging it, Sukjihwang(熟地黃) can supply yin essence(陰精) and check the intense nature of tonifing yang(補陽) drugs. So if we want to use the method of conducting fire back to its origin, we should confirm the symptoms of sunken cold locked in and yang deficiency not to misdiagnose yin deficiency.

• Journal of Industrial Convergence
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• v.18 no.1
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• pp.97-107
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• 2020

Since long ago, there has been a saying that "Drink water to quench thirst, drink alcohol to remove anguish and anxiety, and drink tea to recover from fatigue and refresh mind." Tea is really better for body and mind than water when it is drunken long and is valuable Jinda(眞茶) given by mother nature. In particular, curing tea reflecting characteristics of climate changes in all seasons helps in keeping health. Since tea contains the Yin-Yang system, which is a philosophical ideology of ancient people, old predecessors knew which tea they should brew and drink for curing in harmony with Yin and Yang. As a factor that influences component changes of tea, a complex interaction of heaven, earth and man is important and especially, mind of a person to handle tea is most important. Tea is a natural curing drink, which plays a role as a bridge between humans and nature.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.91-106
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• 2022

Objectives : To examine the developmental process of the Pi-Yin theory since the Huangdineijing to Miu Xiyong. Methods : Related contents since the Huangdineijing to Miu Xiyong was searched to examine the development of the Pi-Yin theory. Results & Conclusions : In the Huangdineijing and Shanghanzabinglun, the origin of the Pi's body fluids that nurtures everywhere is explained to be the Wei, which limited the development of the Pi-Yin theory. Liu Wansu understood tonification of the Pi by means of moistening medicinals to mean adding Pi-Yin based on the manifestation of dryness in the case of dampness deficiency which is the main Qi of the Pi and Wei. Zhu Danxi understood adding Pi-Yin as accomplished by supplementing Blood. The understanding of the nature of Pi to be 'likes dryness and hates dampness' leading to thinking that drying dampness tonifies the Pi was the reason why the Pi-Yin theory could not develop fully. Miu Xiyong accepted theories of both Li Dongyuan and Zhu Danxi, and constructed the Pi-Yin theory to bring caution to the unwanted effects of using Baizhu wrongly. Through examination of the developmental process of the Pi-Yin theory, it could be understood that rather than focusing on the physiological function of the Pi-Yin and ways of maintaining its proper functioning, the theory was developed to bring caution to using medicinals with dry and hot properties that could dry the Pi-Yin.

• Journal of Pharmacopuncture
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• v.18 no.4
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• pp.32-37
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• 2015

Objectives: The purpose of this study was to investigate the psychological characteristics of the Sasang constitutions by using Braverman nature assessment (BNA). Methods: One hundred seventy-four students participated in this study, and among them, the 142 individuals who had clearly identified Sasang constitutional types were used for the analysis. Sasang constitutions and the Braverman temperaments of the subjects were determined by using a questionnaire for the Sasang constitution classification (QSCC) II and BNA, respectively. Body mass index (BMI) was used to compare the inclinations of the Sasang constitutions and Braverman temperament types. Results: Significant differences in Braverman temperament type existed among the Sasang constitutions (P = 0.042), and the relations between Soyangin and the dopamine type and between Taeeumin and the gamma-aminobutyric acid (GABA) type were meaningful. Significant differences were also shown in the comparison with the Yin and the Yang constitutions (P = 0.017), and the post-hoc analysis showed a strong and significant relation between the Yang constitution and the dopamine type and between the Yin constitution and the GABA type. The one-way analysis of variance (ANOVA) and the independent t-test were conducted to examine the BMI and the degree of obesity among the Sasang constitutions and the Braverman temperament types. Concerning the BMI, Taeeumin showed a bigger BMI than the other constitutions (P < 0.001), but no significant differences in the BMI were observed between the Braverman temperament types. Conclusion: Soyangin has a close relationship to the dopamine type and Taeeumin has a close relationship to the GABA type. The correlation between two types were more clear when the Yin and the Yang types were compared to Braverman temperaments. These results may serve as a basis for identifying the psychological traits of Sasang constitutional types, especially in regard to the characteristics related to the four Braverman temperament types.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.5
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• pp.857-866
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• 2002

The main current in the pathology of oriental medicine is composed of etiologic factor, pathogenesis and clinical manifestation. The access of a disease is consist of etiologic factor, location of the lesion, nature of the disease and patient's condition. The nature of disease and the property of a drug are inseparably related to each other. The nature of disease is composed of six exogenous factors, cold and heat, deficiendy and excess, Yinyang and pain. Cold nature is divided into cold symptom due to excess and asthenia cold, fever nature is divided into sthenic fever and asthenic fever. According to the location, cold and heat can be subdivided into heat in the upper and cold in the lower, cold in the upper and heat in the lower, exterior cold and interior heat, exterior heat and interior cold. Yin syndrome characterized by hypofunction of the viscera is generated from insufficiency of yang-qi, excess of yin-coldness, deficiency of both qi and the blood.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1065-1071
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• 2007

It has been known that Asian Medicine theory are based on yin and yang & Five Phases. but recently many therapist using asian medicine in Korea or another nations, take up the position that it is not inevitable for them to adopt the theory of yin-and-yang & Five Phases when they cure a patient. but the point of this view suggests they can not understand totally the real theory about yin-and-yang & Five Phases. asian image-mathematics based on I-Ching could analysis all things with the natural number. the kernel of understanding on principle of I-Ching is realizing that the standard should be changed in some conditions and the form of cosmos should change endless. the system of all thing under sun is divided in three parts on the asian image-mathematics. the nature number from one to nine is divided in three categories that are grouped as 123, 456, 789. So, if we want to understand Five Phases theory, we suggest that it is useful to know the organic connected relations among Four Images, Five Phases, Six Qi(six kinds of weather). the aim of this paper is to arrive at understanding of profound learning on image-mathematics throughout the number of 4, 5, 6 in the concrete context.

• Journal of Korean Medical classics
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• v.20 no.4
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• pp.187-210
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• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.