• The Journal of Korean Medical History
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• v.24 no.2
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• pp.17-24
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• 2011

Cho Heon Yeong's 'Tongsokanuihagwollon' is an introductory and essential book on Traditional Korean Medicine(TKM), and now we can nearly take it as classic. It contains almost whole contents of TKM : physiology, pathology, herbology, meridian & acupoint, internal medicine, diagnostics, formula science, etc. He wanted to help people get TKM services easily on their own through this book. In the first chapter following the introduction, he inserted Yin-Yang theory, and his lecture on Yin-Yang theory continues for 88 pages, taking 17% of the whole book. Yin-Yang theory chapter is composed of 14 parts which tells about concept, definition and meaning of Yin-Yang, change of Yin-Yang according to time, season, constitution, body region, meridian, herb, etc. Last part refers to disharmony & dysfunction of Yin-Yang in body, so he showed both theoretical and clinical view of Yin-Yang theory. He wrote some quotations from the book 'Complete Works of Jingyue(景岳全書)', 'Huangdi's Internal Classic(黃帝內徑)', 'Introduction to Medicine(醫學入門)', etc. He tried to explain easily about Yin-Yang theory with modern but rough language of science. He seemed to already know clearly that without modern science TKM cannot progress and will soon be overwhelmed by western medicine, and acted his own way to spread spirit of TKM in the period of rapid change & conflict between two civilizations.

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.291-297
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• 2009

It is difficult that we understand "Due to pathogenic Gi(因於氣)" in "Somun(素問) Saenggitongcheonron(生氣通天論)", because that is too many comments. We are to interpret Gi(氣) as Wind(風) or Anger(怒). However, the most reasonable explanation is to Yang-Gi weakness(陽氣虛). In other words, pathogenic Gi of four seasons should violate Yang-Gi(陽氣) and become a Yang-Gi weakness. Sayu(四維) can be interpreted as limbs[四肢], the last month of each of the four seasons[四季], four seasons[四時]. It is a logical view of the four seasons. This meaning is that it was already Yang-Gi weakness state by pathogenic-Gi of four seasons which violate Yang-Gi(陽氣), again the pathogenic Gi of four seasons violate Yang-Gi. As a result Yang-Gi will drain.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.337-347
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• 2009

"Dong-uisusebowon("東醫壽世保元")", written by Ijema(李濟馬), is about the treatment and prevention of diseases according to the four constitutions, Soeum, Soyang, Taeeum and Taeyang. He presents a precise pathogenic mechanism along with specific treatment methods of the Ulgwang(鬱狂) Syndrome which are Seungbo(升補) and Ikgiseung-yang[益氣而升陽] in comparing Mang-yang(亡陽) and Ulgwang Syndromes. However, in the case of the Mang-yang Syndrome, he merely presents formulas without mentioning details of the treatment methods. In this study, the formulas of the Mang-yang Syndrome and Ulgwang Syndrome were thoroughly compared and analyzed, leading to the conclusion that the concept of the Ikgi(益氣) method matches that of the Bojung-ikgitang(補中益氣湯) of Idongwon(李東垣), consisted of ingredients such as Ginseng, Radix Astragali, Radix Angelicae Gigantis, Rhizoma Atractylodis Macrocephalae etc,, and the concept of Seung-yang matches that of Gyejitang(桂枝湯). Furthermore, we have examined the addition of Radix Aconti Lateralis Preparata[附子] to the Ikgiseung-yang[益氣而升陽] method to be aimed at restoring the Yanggi(陽氣). Lastly, through comparison of formulas according to the progress of the Mang-yang Syndrome and Ulgwang Syndrome, we have presented a more detailed explanation of the concept of each treatment methods: the Mang-yang Syndrome focuses more on Seung-yang(升陽), Ulgwang leans more towards Ikgi(益氣).

• Journal of Haehwa Medicine
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• v.4 no.2
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• pp.337-353
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• 1996

The following results are obtained through study on the Three Eum and Three Yang. 1. Up to nowadays, many people confuse the Great Yang, the lesser Eum, the Great Eum, and the lesser Yang of the Sasang with the Great Yang, the lesser Yang, the Sunlight, the Great Eum, the lesser Eum, and the absolute Eum of the Three Eum and Three Yang becuase they are expressed with the same letters. But the former is the second specialization of the Eum and Yang, and the latter is the transformation of the six climate, so they cannot be the same thing, and there is no connection between them. 2. Three Eum and Three Yang is the outer expression of the six climate, which is coldness, heat, dryness, humidity, wind, and the fire, and it is the conception of the formation of objects which possess SI-JUNG-JONG & BON-JUNG-MAL, and it represents one term of the status of transformation in which the life and the Yang Qi are born, grown, united, and completed. 3. The Three Eum and Three Yang is not only applyed to the outer expression of the six climate, but also to the twelve channels which correspond with the twelve viscera, six differentiation of the disease of the cold, various illness, and the form of pulse. 4. The combination of the Three Eum and Three Yang and the twelve channels is divided into the channel of Sahwa and the channel of Jonghwa, and it also has important relationship with the physiology of the viscera. 5. The division of the six channels of disease of the cold suggested by Junggyung originates from the heat theory in Neagyung, but the six channels in the heat theory are of pathological conception, so the six channels of Junggyung includes the disease of the channels and the viscera. 6. The difference of the Pyo, Bon, Jung Qi of the Three Eum and Three Yang makes the syndrom of the disease diverse so it can be used in the diagnosis and the treatment of disease, and further studies are necessary on this part.

• Proceedings of the Korea Information Processing Society Conference
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• 2009.11a
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• pp.817-818
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• 2009

자가 치유란 시스템에서 발생될 수 있는 에러나 오류를 미리 예상하거나 감지하고 시스템 스스로 치유함으로써 시스템의 오동작을 최소화하는 것을 의미한다. 자가 치유 시스템의 신뢰성을 높이기 위해서는 정확한 테스트 기법이 필요하다. 하지만 기존의 테스트 기법은 성공 또는 실패만으로 나타내기 때문에 정량적인 평가가 불가능하다. 따라서 본 논문에서는 자가 치유 시스템이 달성해야 할 목표를 추출하고 관계에 따라 트리로 작성하여 이를 기반으로 시스템의 자가 치유 기법의 성공률을 정량적 측정하는 기법을 제안한다. 본 기법을 통해 자가 치유 시스템의 치유 결과를 정량적으로 평가 가능하고, 치유 전략에 대한 문제점이 분석 가능하므로 자가 치유 시스템의 신뢰성 향상이 가능하다.

• Proceedings of the Korea Information Processing Society Conference
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• 2009.11a
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• pp.815-816
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• 2009

자가 치유 시스템은 자율 컴퓨팅의 개념 중 하나로 사람의 개입 없이 시스템의 이상상태를 인식하고 정상상태로 복귀 가능한 시스템을 의미한다. 발생한 오류는 또 다른 오류를 유발할 수 있고, 하나 이상의 원인이 되는 오류나 사건이 있을 수 있다. 따라서 오류의 원인에 따른 치유전략을 필요로 하며 발생한 오류에서부터 전이될 수 있는 오류에 대한 추론을 요구하게 된다. 따라서 본 논문에서는 오류의 인과관계에 따른 진단 및 추론 기법을 제안하고자 한다. 제안사항을 통해 오류트리를 기반으로 하여 발생한 오류의 원인이 되는 오류를 파악할 수 있으며, 오류의 원인에 따른 치유 전략을 계획 가능하고, 발생 가능한 오류의 추론이 가능하다.

• Journal of Sasang Constitutional Medicine
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• v.34 no.1
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• pp.28-36
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• 2022

Objectives The purpose of this study was to enhance the understanding of Yin and Yang poison by examining and comparing the views of Je-ma Lee and the medicine scholars before Je-ma Lee, including Zhang Zhongjing. Methods We examined and compared the contents related to Yin and Yang poison in 『Essential Prescriptions from the Golden Cabinet (金匱要略)』, 『Donguibogam (東醫寶鑑)』, and 『Donguisusebowon (東醫壽世保元)』. Results and Conclusion In 『Essential Prescriptions from the Golden Cabinet』, Zhang Zhongjing described the symptoms of Yin and Yang poison respectively, but could not suggested each prescription. In 『Donguibogam』, there were several prescriptions for Yin and Yang poison, respectively. In 『Donguisusebowon』, Yang poison belonged to the Soyangin and Taeeumin disease, Yin poison belonged to the Soeumin disease. Je-ma Lee emphasized that interior heat, which has grown suddenly should be controlled quickly for treatment of Yang poison in Soyangin and Taeeumin. And, in order to treat Yin poison caused by chronic course in Soeumin, Ginseng should be used a lot to help the Yang energy. Also, it is a better treatment to take the medicine ahead of time before the disease develops into Yin poison.

• 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 Sasang Constitutional Medicine
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• v.18 no.1
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• pp.11-21
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• 2006

1. Objectives This paper was written in order ro understand the conception on YangQi and YinQi in Sasang Constitutional Medicine. Specially that were focused on the discourse of the symptoms and diseases. 2. Methods We analysis YangQi and YinQi in Gabobon(甲午本) and Sinchukbon(辛丑本) of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ 3. Results and Conclusions The symptomatic-pharmacology of Soeunin and Soyangin was base on the master of reserving life(保命之主). YangQi is ascending Qi and YinQi is descending Qi. that conception is Qi of the large and small organ. And that is appeared hot or cold Qi in body. The influential competition of YinYang is focused on primordial Qi(正氣) of small organ in Gabobon. And focused on small organ's the primordial Qi of the exterior disease and large that of the interior disease in Sinchukbon. YangQi is divided to physiological that and patholgical that at the discourse on the Soyangin’s interior disease in the Sinchukbon. Because YinQi is in proportion to physiological YangQi and inverse proportion to pathological YangQi, physiological that is similar to weak and strong of YinQi that is the master of reserving life. So ascending Yang of Soyangin is more correct as ascending physiological that. YinQi is not divided to physiologica that and patholgical that at the discourse on the Soeumin's interior disease in the Sinchukbon like Soyangin's that. But there is more reasonable that divid physiological YinQi and patholgical that. So descending Yin of Soeumin is more correct as descending physiological that.

• Journal of the Korean Society of Clothing and Textiles
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• v.11 no.3 s.25
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• pp.67-77
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• 1987

The purposes of this study were to investigate the relationship between mothers and daughters in sex-role identity and yin-yang clothing behavior as well as the relationship between sex-role indentity and yin-yang clothing behavior Sex-role identy was measured by Bem Sex-Role Inventory (1974) modified and supplemented for this study. For the measurement of yin-yang clothing behavior, researcher developed a questionnaire. Data were collected from 422 women, both college women and her mothers. For the statistical analysis, frequency, distribution, t-test, one-way analysis of variance, Duncan's multiple range test, $x^2-test$, Pearson's correlation coefficients, analysis of covariance. multiple regression analysis were used. The results of this research can be summarized as follows: 1 There was significant difference in yin-yang clothing behavior according to home environmental variables such as family type, mother's employment. 2. There was not significant difference in mother's yin-yang clothing behavior according to mother's sex-role identity. But positive significant relationship was found between daughter's sex-role identity and daughter's yin-fang clothing behavior. 3. Mother's sex-role identity had influence on daughter's sex-role identity And mother's yin-yang clothing behavior had influence on daughter's yin-yang clothing behavior, too. 4. Mother's fin-yang clothing behavior and daughter's sex-role identity directly affected daughter's yin-yang clothing behavior, but mother's sex-role identity indirectly affected daughter's yin-yang clothing behavior.