• 비교문화연구
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• 제31권
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• pp.119-153
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• 2013

There is the commonness between I-Ching of Asian scriptures and Analytic Psychology of C. G. Jung as the conjunction of opposites of yin and yang. I-Ching has the base of the Great Absolute(太極) as yin and yang. Jung's psychology has the basic structure of opposite contents of psyche. The former wants to find the proper answer for the situation as fortune book, the latter realization of personal psyche. At this basis to approach I-Ching through the Analytic Psychology can be connected with the screening its inner system and structure in the frame of depth psychology. Basically I-Ching is the scripture about the good or ill luck, regret and stinginess. All of them are related with the psychology of human beings practically. I-Ching as the main scripture of Asia has the core theme concept of the mean (中). Previously mentioned the good or ill luck, regret and stinginess are included into this as the large view point. The best decision between the given situation and the fortune teller pursues the mean(中) path of both. Jung's psychology also attaches importance to the proper balance among personal conscious, unconscious and his surrounded situations. Goodness is relied on the mean, healthy psyche the harmony with the psychological and real situations of a person. But this balance and mean cannot be achieved without any reason but by the result of the conjunction of opposites. The opposites are the Ch'ien(乾, the Creative, Heaven) and K'un(坤, the Receptive, Earth) as yin and yang in I-Ching and the conscious and unconscious in Jung's psychology. These can be opened to masculine and feminine, psyche and matter, transcendent and existence and casuality and acausal synchronicity. Conjunction of these opposites can develope and create the new conscious and creative situation. Finally yin and yang from the Great Absolute and conscious and unconscious from Self become the opposites and go through necessary step of separation and sublimation for the creation of new level. In the Great Absolute there are yin and yang and yin the latter contains the cyclic process which can make the former renew. Conjunction of opposite in Jung's psychology also go through the similar process as the Great Absolute of yin and yang.

• 동의생리병리학회지
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• 제27권1호
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• pp.1-10
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• 2013

We can understand "Shanghanlun(傷寒論)" and "Wenbingtiaobian(溫病條辨)" which are major books on externally contracted diseases well by making a comparative study of their similarities and differences. After studying etiological causes and characteristics of disease, disease pattern, syndrome differentiation, transmutation rules, following conclusions are derived. While cold is an etiological cause of Cold damage and harms Yang qi, heat is an etiological cause of Warm disease and harms Yin qi. Cold damage and Warm disease have something in common in the respect of damage to fluid and humor and Yang qi. Exuberant heat symptom of Yang brightness disease and lesser yin heat transformation pattern have similar damage to fluid and humor as Warm disease does. Warm disease can reach qi collapse syndrome through damage to Yang qi following fluid and humor damage. In the respect of water qi, as Cold damage makes water-dampness retain easily due to cold congealing, dampness-draining diuretic medicinal and warm yang medicinal are used together. As warm disease damages fluid and humor, yin-tonifying medicinal is used and dampness-draining diuretic medicinal can be used in the case of Warm disease with dampness. In the respect of disease pattern, cold syndromes arise mostly by Cold damage except heat syndrome of grater yang disease, chest bind syndrome, stuffiness syndrome, reverting yin disease and yang brightness disease. Warm disease is classified as pure heat syndrome and heat syndrome with bowel excess, damage to yin, qi collapse or damage to blood.

• 복식
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• 제29권
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• pp.71-83
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• 1996

The purpose of this study was 1) to investi-gate the trends of sex-role attitudes of women and 2) to examine the relations between sex-role attitudes and Yin-yang characteristics in clothing design. The survey was conducted among 317 women in Seoul and Kyunggi province. The results were as follows: 1) Androgynious gender and masculine gen-der with sex-role attitudes are strongly ap-peared among the low-age university students and not-married group. 2) Yang characteristics with light and cool-warm color to the clothing color and with clothing design are strongly appeared ming the low-age university students and not-mar-ried group. 3) Masculine attitude with clothing design preference attitudes are strongly appeared among the low-ager university students and not-married group. Many persons appeared to have feminine attitude rather than in andro-gynious attitude. 4) There are significant differences between sex-role attitudes and yin-yang characteristics to the clothing design. A high level of mascu-line gender is storngly indicated the yang characteristics with saturation to the clothing colorand and with clothing design 5) There are significant differences between sex-role attitudes and clothing design prefer-ence attitudes.

• 동의신경정신과학회지
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• 제22권2호
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• pp.15-25
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• 2011

Objectives : The aim of this study was to find correlations between characteristics of Four constitution and Hwa-byung. Methods : Clinical data were collected from Hwa-byung Epidemiologic study data. we selected 130 self-labelled Hwa-byung patients data and 83 of them were diagnosed as Hwa-byung by SCID. We used Hwa-byung SCID, Hwa-byung scale, CES-D, STAI, STAXI and Personality and Physiological Symptom Questionnaire(PPSQ) as evaluation tools. We performed statistical analysis of each 2 groups, self-labelled Hwa-byung group(N=130) and diagnosed Hwa-byung group(N=83). Results : 1. In self-labelled Hwa-byung group, Greater yin score showed significant negative correlation with 3 indices of Hwa-byung scale and significant positive correlation with 1 index. Lesser yin score showed significant positive correlation with 6 indices. In diagnosed Hwa-byung group, Greater yin score showed significant negaitive correlation with 5 indices. In both groups, Lesser yang score showed no significant correlation with any indices of Hwa-byung scale. 2. In self-labelled Hwa-byung group, Greater yin score showed significant negative correlation with both trait anger score and state anger score of STAXI. Lesser yin score showed significant positive correlation with trait anxiety score, state anxiety score and CES-D score self-labelled Hwa-byung group. Lesser yang score showed significant positive correlation with anger-out score of STAXI. But Lesser yin score showed significant negative correlation with same index diagnosed Hwa-byung group. Conclusions : 1. The higher Greater yin score, suppression or denial, psychological defense mechanism, become more stronger. 2. The higher Lesser yin score, anger-out tendency become more weakened and increased prevalence of Hwa-byung symptoms. 3. The higher Lesser yang score, anger-out tendency become more stronger.

• 대순사상논총
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• 제37집
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• pp.263-295
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• 2021

지금까지는 주돈이의 <태극도>가 『주역참동계』에서 연원한다는 학설이 정설처럼 인식되었다. 그러나 최근 몇몇 학자들은 기존의 학설에 의문을 제기하면서 새로운 논쟁이 일었다. 이들은 <태극도>의 『주역참동계』 연원설에서 청대 학자들이 근거로 사용한 책들과 도상이 주돈이 이후의 것이거나, <태극도>에 기초해서 후대에 그려진 것임을 주장한다. 반면에 최근 학자들의 주장에서 <태극도>의 『주역참동계』 연원설을 최초로 제기한 남송 시대의 주진(朱震)과 양갑(楊甲)의 학설은 해명하지 못하였다. 이들 남송 시대 학자들은 주돈이와 주희 사이에서 활동했던 인물들이다. 이러한 문제를 다른 각도에서 접근해 보았다. 주돈이의 <태극도>는 태극-음양-오행의 체계를 골자로 한다. 따라서 이 체계가 탄생하는 과정에서 『주역참동계』가 직접 연관이 있음을 해명하고자 하였다. 태극-음양-오행의 체계 형성 과정은 한대의 종교적 사상적 영향에 의한 것이다. 한무제의 태일신(太一神) 신학체계에서 태일-음양-오행의 체계가 신학적으로 정립된다. 동중서에 의해 유학의 육예(六藝) 해석에 음양오행이 도입되며, 이는 한대 역학자들이 『주역』 해석에 오행을 개입하게 하는 사상적 흐름을 형성한다. 그러나 한대 역학자들은 음양재 이설을 중심으로 하였기에 태일-음양-오행의 체계를 형성하지 못했다. 그러나 동한시기에 쓰여진 『주역참동계』는 한 대 역학자들이 『주역』을 해석한 다양한 『역위(易緯)』 이론과 연단 이론을 결합하면서, 태일-음양-오행의 체계를 사상적으로 형성한다. 이때 『주역참동계』는 '감리위역설(坎離爲易說)'을 중심으로 한 역학 이론을 적용했기 때문이었다. 물론 『주역참동계』와 그 주석들에는 <태극도>와 같은 도상은 나타나지 않는다. 하지만 '감리위역설'을 중심으로 한 태일-음양-오행의 체계가 나타날 뿐만 아니라, <태극도>를 구성하는 도상의 부분들을 그려낼 수 있는 내용은 존재한다. 이 체계에서 '태극'이 아니라 '태일'이 사용되었다. 하지만 '태일'을 '태극'으로 해석할 사상적 이론은 등장하고 있었다. 한대 역학자들은 역에 원기(元氣) 개념을 적용하였고, 공영달에 의해 태극이 '원기'이자 '태일(太一)'이라고 정의하기에 이른다. 이러한 논의를 통해, 『주역참동계』가 <태극도>와 같은 도상을 담고 있지 않아도 태일(태극)-음양-오행의 체계를 형성하고 있으며. <태극도> 도상의 부분들을 그림으로 그려낼 수 있음을 해명하였다.

• 한국의사학회지
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• 제18권1호
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• pp.3-14
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• 2005

Among modern people's life-style, the lack of exercise and sleep is related to infertility. Underexercise accumulates damp-sputum, resulting in the insufficiency of essence. It also obstructs the creation of essence, leading to insufficient essence. Activities at night without sleep cannot create the condition to help the process of yin, causing the insufficiency of essence. Fast food is made from the cattle which are fed the feed containing growth hormone and antibiotics in large quantities. Growth hormone causes the process of yang excessively in human body, while antibiotic suppresses the process of yin, leading to excessive damp-heat and hyperactive ministerial fire. Antiseptic included in instant food hampers the process of fermentation, or yin, and inhibits the digestion mechanism, obstructing damp-heat and bringing about hyperactive ministerial fire. Intake of excessive flesh and meat gives rise to incomplete combustion and hinders the creation of essence, causing hyperactive ministerial fire due to the lack of yin. Milk suits the calf that has a rapid growth cycle. Milk intake by humans leads to the rapid process of yang and eventually hyperactivity of ministerial fire. The imbalance between yin and yang, with essence insufficent and ministerial fire hyperactive, causes infertility in three aspects. First, the lack of essence itself makes conception difficult. Secondly, damp-sputum resulting from ministerial fire obstructs the circulation of qi and blood. It also hampers the normal supply of qi and blood to the uterus. Thirdly, the excessive process of yang may result in infertility. Generally speaking, pregnancy starts with implantation. If the excessive process of yang is in progress in body, static condition needed for implantation cannot be maintained, leading to infertility.

• 대한한의진단학회지
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• 제13권2호
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• pp.14-23
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• 2009

In the Ki-Gu(氣口) pulse and the Yin-Yeong(人迎) pulse are the arterial pulsation position of the Lung Channel of Hand-Taeuem(手太陰) and the Stomach Channel of Foot-Yangmyeong(足陽明). At the pulses we can examine the circulation of Ki-Hyeol(氣血), the balance of Uem-Yang(陰陽), the deficiency and excess of the diseases, whether the disease is in Uem-Channel(陰經) or Yang-Channel (陽經), whether the disease is internel injury or externel injury. In the Ki-Gu(氣口) pulse and the Yin-Yeong(人迎) pulse are in front of the Right-Kwan(右關) and the Left-Kwan(左關) the distance of 1 Pun(分) because of completion of the Chon-Ku-Pulse-Taking(寸口脈診). The purpose of examnation is same to . In the Kwan-Pulse(關脈) doesn't have the position. It has only the role of a gateway of the circulation of Ki-Hyeol(氣血), the balance of Uem-Yang(陰陽). And it is same to role of the Ki-Gu(氣口) pulse and the Yin-Yeong(人迎) pulse in . So we can think that the Kwan-Pulse(關脈) in and the Ki-Gu(氣口) pulse and the Yin-Yeong(人迎) pulse in are the same thing. And we must have the different standard when examine the condition of Sam-Cho(三焦) and the circulation of Ki-Hyeol(氣血), the balance of Uem-Yang(陰陽) because the position of the Kwan-Pulse(關脈) came out after the time of .

• 한국의사학회지
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• 제36권1호
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• pp.73-88
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• 2023

This article examines the trend of research on mathematical modeling of Yin-Yang and the Five Elements. Through the search engine Google and the library search service of Kyung Hee University, papers that mathematically studied the Yin-Yang Five Elements were searched. Among them, 7 cases published in academic journals were selected and briefly mentioned in the table. And we introduced specific details about four of them. The model format expressing the five elements as a nonlinear system of differential equations was discussed and evaluated.

• 대한한의학원전학회지
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• 제11권1호
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• 대한한의학회지
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• 제16권1호통권29호
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• pp.437-450
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• 1995

In order to clear the basic concept about oriental medical physiology and pathology, We studied the theory of three yin, three yang, and it is based on the principle that yang goes forward and yin goes back. The result were summarized as follows. 1. It showed how to originate about the concept of three yin three yang. 2. It showed the logical basis concerning that the TAIYANG channels are open, the YANGMING channels are shut, the SHAOYANG channels are pivots, the TAIYIN open, SHAOYIN shut, JUEYIN pivots. 3. According to the opening, closing, pivoting principle, It explained the exterior and interior relation such as TAIYANG and SHAOYIN, YANGMING and TAIYIN, SHAOYANG and JUEYIN. 4. According to the opening, closing, pivoting principle, It showed that arteries of the twelve channels rotated in lung channel of hand-TAIYIN, the large intestine channel of hand-YANGMING, the stomach channel of foot-YANGMING, the spleen channel of foot-TAIYIN, the heart channel of hand-SHAOYIN, the small intestine channel of hand-SHAOYANG, the urinary bladder channel of foot-TAIYANG, the kidney channel of foot-SHAOYIN, the pericardium channel of hand-JUEYIN, the sanjiao(三焦) channel of hand-SHAOYANG, the gall bladder channel of foot-SHAOYANG, the liver channel of foot-JUEYIN. 5. As arteries of the twelve channels was based on the cycle, the logical criticism about Napgibup(納氣法) was shown.