• Journal of Korean Medical classics
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• v.26 no.2
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• pp.9-24
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• 2013

Objectives : I would find out the interpretation of cong Yin yin Yang(從陰引陽) cong Yang yin Yin(從陽引陰) in Su Wen(素問) Yin Yang Yin Xiang Da Lun(陰陽應象大論) and its clinical meanings. Methods : I had searched the opinions of annotators about this paragraph and compared treatment principles that TCM clinicians, such as Li Dong-yuan(李東垣), Zhang Jie-bin (張介賓), Yu Jia-yan(喩嘉言) developed. Results : This paragraph is related to treatment principles of the paragraph Yang bing zhi Yin(陽病治陰) Yin bing zhi Yang. Li Dong-yuan applied it to treatment principle of internal injuries(內傷病), Zhang Jie-bin extended its clinical meanings to the opposite treatment principles(反治) such as gu han wu xie(求汗於血) sheng Qi wu Jing(生氣於精), yin huo gui yuan(引火歸源) and na Qi gui shen(納氣歸腎), Yu Jia-yan used it as treatment principle of tuo zheng(脫症). Conclusion : This paragraph can mean several messages and be applied to several treatment principles.

• The Journal of Korean Medical History
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• v.26 no.1
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• pp.73-85
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• 2013

Objectives : I would find out the exact interpretation and meaning of 'Yin sheng ze Yang bing Yang sheng ze Yin bing' in "Su Wen(素問) Yin Yang Yin Xiang Da Lun(陰陽應象大論)". Methods : I had searched the opinions of annotators about this paragraph and compared treatment principles that clinicians, such as Son Samak(孫思邈), Lee Cheon developed. Results : This paragraph is related to theory of the paragraph 'chong han ze re(重寒則熱), chong re ze han(重熱則寒)'. Yin and Yang in Yin sheng and Yang sheng mean the chill and heat of herb, food or symptoms, Yin and Yang in Yang bing and Yin bing mean outer and inner portion in body. Conclusions : The meaning of this paragraph moved from the aspect of recuperation to the aspect of disease-related change.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.6
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• pp.911-920
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• 2010

The basic principles in the "Spleen-stomach theory(脾胃論)" sets up the phases and roles of spleen-stomach (脾胃) by establishing Earth(地 坤 土) and exposing the reality of spleen-stomach(脾胃) of human body which has its own shape and form with Heaven's reality exhibited. The meaning of Earth is based on the constant meaning of Earth in 'Earth Original-Earth as extended and stable ground(坤元一正之土)' giving form and shape, and Earth's movement with circulation, then exposes itself as 'Earth as plowing land(耕種之土)' concerning both the application of Five Phases and the physical characteristics of Earth. The Yin-Yang recognition on Earth is revealed as Yin Earth(陰土)-Yang Earth(陽土). Spleen(脾) was established as Yin Earth(陰土) and Stomach(胃) as Yang Earth(陽土). The seasonal assignment of Earth is Indian Summer(長夏), which is divided from Summer, and becomes Heat(熱), and the Yin-Yang recognition of Earth comes to be the meaning of the center and border. According to the Five Phasic recognition, it becomes Earth(土) and gets to be Dampness(濕) in accordance with Six Qi(六氣). 'Extreme Yin(至陰)' indicates Qi's status exposing the fundamental meaning regarding the role of creating, changing, and propelling Spleen-Stomach(脾胃) as a characteristic Yin Earth. Earth comprehends 'Four Courses(四維)' meaning, recognizes them as four parts of the 12 Earth's Branches(辰戌丑未) and the terminals of four seasons(四季之末), and has the meaning of the president of the change in four seasons. The theory of principle in the "Spleen-stomach theory(脾胃論)" stands on the basis of the 'Form Qi theory(形氣論)' and that of 'Upbearing, Downbearing, Floating, and Sinking theory(升降浮沈論)'. It manifests the theory of movement in the interaction between Form(形) and Qi(氣), and 'Qi Interior Form Exterior(氣裏形表)' indicates that Qi(氣) moves interiorly and Form(形) exteriorly.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.2
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• pp.355-358
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• 2004

Jang Nam's opinion is that Yin-Yang of pathogenic factors change following to the Yin and Yang of human body. As the pathogenic factors injure the human body, the conditions of diseases become different to the inborn constitution of human. Therefore the main principles of remedy set up the diagnosis on the YINㆍYANG & the strengthㆍweakness of constitution. This diagnotic points are body formal distinction, flesh hardness and softness, face color and form, skin color. Moreover he arranges the 4 type of the hole-body constitution based on the Seop-Gye's the guide of clinical differentiation of syndromes(臨證指南); Yang-Strength and Yin-weakness(陽盛陰虛), Yin ㆍYang-strength(陰陽具盛), Yin-Strength and Yang-weakness(陰盛陽虛), YinㆍYang-weakness(陰陽兩虛).

• Journal of the Korean Society of Costume
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• v.21
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• pp.129-142
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• 1993

We priority given to Jowoo-Kwan this study examined the ideologic backgrounds which had influences on Jowwo-Kwan throughout the Birds Worship Thought and the Yin-Yang and Five-Elements Thought. Jowoo-Kwan with bird-feathers to Jeol-Poong namely the orgin of the Korean Kwan-Mo existed as a northern cultural elements until the Three States. The customs of Joo-Kwan were greatly related to the hunting life of a horse-riding people and they were dominated the Birds Worship Ideology originated from the primitive religion of a northern people namely Shamanism. In the early days Jowoo-Kwan with natural bird-feathers was decorated with golden bird-feathers with the development of a so-ciety and it changed realistic and crative in the form. The results that Jowoo-Kwan is applied to the Yin-Yang and Five-Elements Thought as follows. The Higher front part represents Yang and on the other hand the lower back part does Yin. Thus Jo-woo-kwan consists of a ideologic Yin-Yang. By means of principles of the Five Elements Birds are included in four animals with the mean of God and especially we can confirm it from a red bird. Expresions of Jowoo-Kwan shows the influences of the Five Elements thought.

• Journal of Korean Medical classics
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• v.32 no.2
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• pp.17-31
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• 2019

Objectives : Understanding the Ten Stems and Twelve Branches is necessary to grasp the laws of change in Heaven and Earth. Methods : Based on relevant contents in East Asian classics, the Yin Yang, Sibling Wuxing, Husband-Wife Wuxing combinations as well as Mutual Collision and Zangfu combination were examined. Results & Conclusion : Yin Yang combination of the Ten Stems are divided according to odd/evenness. The Sibling Wuxing combination is categorized according to one life cycle of vegetation, resulting in Jia Yi Wood, Bing Ding Fire, Wu Ji Earth, Geng Xin Metal, Ren Gui Water. The Husband-Wife Wuxing combination of the Ten Stems are Jia Ji Earth, Yi Geng Metal, Bing Xin Water, Ding Ren Wood, Wu Gui Fire, which corresponds to the principles of the Duihuazuoyong Theory. Within the Husband-Wife Wuxing combination lies three principles which are Yin Yang combination, Mutual Restraining combination, and the Yang Stem restraining the Yin Stem. The Mutual Collision of the Ten Stems are Jia and Geng, Yi and Xin, Ren and Bing, Gui and Ding against each other. In matching Zangfu to the Ten Stems, Jia matches with Gallbladder, Yi matches with Liver; Bing matches with Small Intestine, Ding matches with Heart; Wu matches with Stomach, Ji matches with Spleen; Geng matches with Large Intestine, Xin matches with Lung; Ren matches with Bladder, Gui matches with Kidney. : When the adjacent vectors are extracted, the count-based word embedding method derives the main herbs that are frequently used in conjunction with each other. On the other hand, in the prediction-based word embedding method, the synonyms of the herbs were derived.

• Journal of the Korean Society of Costume
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• v.53 no.8
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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.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• 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.28 no.4
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• pp.365-370
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• 2014

The intrinsic concepts of the three yin and three yang diseases in is unclear yet in spite of considerable controversy. In order to answer these problems, the structures of pathological transmission and anatomical terms used in the text were analyzed first. On these structural bases, the theoretical background and differential therapeutic principles of three yin and three yang disease classification. The organic structures frequently used in the text were heart, stomach, pancreas, blood chamber and urinary bladder, and the important regions in the transmission were chest, flank, epigastrium, abdomen, hypogastrium, groin on the other hand. When a host is invaded by extrinsic pathogen, an affinity is formed between the two based on the similarity of epidermal density condition and nutrient-defense features and existing disorders in the body. And then the symptoms show in 3 stages with 6 patterns in the general infective diseases. The initial stage is the period that the syndrome is limited in the external flesh area, and it mainly corresponds with taiyang bing besides the other exterior patterns of 3 yang and 2 yin bing. The middle stage is to the climax after the end of initial stage and it corresponds with mainly yangming bing including shaoyang and taiyin bing. In the terminal stage, the host gradually falls into exhaustive step or recovery phase, corresponding with shaoyin and jueyin bing. Conclusively, these dual meanings of three yang and yin should be a first guide and principle of treatment against various infective diseases.