• The Journal of the Society of Stroke on Korean Medicine
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• v.11 no.1
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• pp.82-88
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• 2010

Because syndrome-differentiation is one of the major characteristics in oriental medicine, there would be a possibility that the same herbal medicine show different effects on the same disease, if syndrome differentiation is ignored. In this report, we observed different response of Yukmijihwang-tang in diabetic stroke patients according to their syndrome differentiation. One case diagnosed as 'Kidney-yin deficiency syndrome' showed remarkable improvement on diabetes mellitus, whereas the serum glucose levels of the other 4 cases diagnosed as 'non Kidney-yin deficiency syndrome' were lowered little. These results are in accordance with the oriental medical theory that Yukmijihwang-tang can treat 'Kidney-yin deficiency syndrome'. Therefore, we suggest that subsequent clinical trials on oriental medicine would have to include the concept of differentiation of syndromes in order to take out the merit of oriental medicine.

• Journal of East-West Nursing Research
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• v.3 no.1
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• pp.27-38
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• 1998

This study was carried out to understand the general conditions about management of hypertension and the differences in opinions between the Eastern-Western Nursing Sciences. In this context, this study was aimed to find out a possible integration of the Eastern-Western Nursing Sciences for the management of hypertension and to suggest a distinct frame of Korean nursing intervention method which is unique for the hypertensive patients by combining two hypertensive management systems originated from the Western type, "mainly classified by stage", and the Eastern type, "typically classified by form" as they are identified in the literature. From the research literature including both domestic and foreign, this study identified that exuberance of Yang of the Liver form mainly appeared to the patient who is at a border hypertension or the first stage of hypertension, Deficiency of Yin of the Liver and Kidneys form mostly appeared to the first stage and the second stage of Hypertension and Deficiency of the both of Yin and Yang form appeared to the third stage of Hypertension. These unifications of the types of Hypertension classified by stages and forms suggest the possibility not only of integration of the Eastern-western Medicine but also of establishment for the intervention of specific nursing management which is the united Eastern-western Nursing Science for the Hypertension. Hence, the new frame for the nursing management of Hypertensive patient is suggested as follows : 1) In case of the exuberance of Yang of the Liver form, as classified by form which is categorized to the border Hypertension or the first stage of Hypertension, nursing intervention should include general therapy, cooking meal and neutral care to restrain the condition of the exuberance of Yang of the liver. 2) In case of the deficiency of Yin of the liver and the Kidneys form, as classified by form which is categorized to the second stage of Hypertension, nursing intervention should include both the general and drug therapy and their use in combination with cooking meal and neural care to restrain the condition of the deficiency of Yin of the Li ver and Kidneys. 3) In case of the deficiency of both of Yin and Yang form, as classified by form which is categorized to he third stage of Hypertension should include both the general therapy and drug therapy and their use in combination with cooking meal and neural care to restrain the condition of deficiency of the both of Yin and Yang. In addition, using this basic frame of Hypertensive management, a specific way of nursing intervention, which is suitable for exuberance of Yang of the Liver form, deficiency of Yin of the Liver and Kidneys form, and deficiency of both of the Yin and Yang form and classified by Korean herbal medicine related to hypertension, should be pursued continuously in the future.

• Journal of Oriental Neuropsychiatry
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• v.18 no.3
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• pp.1-14
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• 2007

The objective of tills study is to identify the difference of somatic characteristics between Hwa-Byung and Major Depression by comparing the pattern identification of Hwa-Byung group and Hwa-Byung with Major Depression group(double diagnosis) Method: According to Hwa-Byung Diagnostic Interview Schedule(HBDIS) and SCID, 17 patients as diagnosed Hwa-Byung and 20 patients as diagnosed Hwa-Byung with Major Depression group(double diagnosis) were recruited. and by depression scale like Hamilton Rating Scale for Depression(HRDS) & Montgomery-Asberg Depression Rating Scale(MADRS), we excluded patients complaining moderate & severe depression among Hwa-Byung group and excluded patients showing mild depression among Hwa-Byung with Major Depression group. After this evaluation, we analysed and compared the pattern identification of both groups by OMS-prime. Result: 1. There were no significant differences of demographic data between both groups. 2. In the result of 'analysis on pattern identification' for all participant used by OMS-prime, most frequent pattern was deficiency of Yin and Yang of the heart(49%). 3. In the result of 'analysis on most correlated pattern identification' used by OMS-prime, for Hwa-Byung group was deficiency of Yin and Yang of the heart(45%) and the next were disharmony of the liver and spleen (20%), generation of phlegm due to stagnation of Gallbladder(15%) deficiency of Qi and Yin of the heart(l0%), And for Hwa-Byung with Major Depression group(double diagnosis) was deficiency of Yin and Yang of the heart(53%), the next were generation of phlegm due to stagnation of Gallbladder(18%), and deficiency of Qi and blood of the heart(l2%), 4. In the result of 'analysis on significant pattern identification' used by OMS-prime, for Hwa-Byung group was deficiency of Yin and Yang of the heart(20%) and the next were disharmony of the liver and spleen(15%), generation of phiegm due to stagnation of Gallbladder(15%), deficiency of Qi and Yin of the heart(14%), And for Hwa-Byung plus Major Depression group(double diagnosis) was deficiency of Yin and Yang of the heart(18%), the next were deficiency of Qi and Yin of the heart(18%), deficiency of Qi and blood of the heart(l0%), generation of phiegm due to stagnation of Gallbladder(18%), Conclusion: Hwabyung is syndrome that have many different symptoms, but there is no difference between Hwa-Byung group and Hwa-Byung with Major Depression group(double diagnosis) on the side of symptoms. Therefore, Hwabyung could be a new model for research on depression in Korean.

• The Journal of Korean Medicine
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• v.32 no.4
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• pp.100-110
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• 2011

Objectives: The aim of this study was to investigate the usefulness of a comprehensive diagnosis of yin-deficiency and heart rate variability in halitosis patients. Methods: We surveyed 62 halitosis patients visiting the Halitosis Clinic in the Kyung Hee University Oriental Medicine Hospital from August 2010 to April 2011. The subjects were evaluated on self-assessed severity of halitosis and xerostomia using visual analogue scale (VAS) score and yin-deficiency condition (based on the 10-item Yin-deficiency Questionnaire). Salivary function was measured by the unstimulated salivary flow rate (USFR) and heart rate variability (HRV) parameters were recorded by SA-2000E (Medicore Co. Ltd., Korea). Results: There were substantial significant positive correlations between halitosis, xerostomia VAS scores and yin-deficiency scores. There was significant negative correlation between xerostomia VAS score and USFR. Compared to the normal USFR group (USFR>0.1$m{\ell}$/min), the decreased USFR group (USFR${\leq}0.1m{\ell}$/min) showed significant lower values of Total Power (TP), Lower Frequency (LF), and High frequency (HF). Conclusions: The results of this study suggest that the comprehensive diagnosis of yin-deficiency and HRV are useful in diagnosing of halitosis patients with xerostomia. Therefore, we assume that improvement of yin-deficiency condition can be a potentially effective way to treat halitosis with xerostomia.

• 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 Sasang Constitutional Medicine
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• v.10 no.2
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• pp.15-28
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• 1998

One's constitution is formed congenitally and is also acquired, and is relatively stable in its individually manifested function, structure and temperament. It has characteristics of universality, complexity, generality and continuity. It is also manifested in physiological responses and expresses pathologic tendencies including susceptibility. Attempts at understanding constitution has had a long history throughout the world. In Oriental Medicine, the constitution had been acknowledged from the "Huangdi Neijing", which has been a bible in Oriental Medicine for about two thousand years. In many aspects, the "Huangdi Neijing" provides the basis for both basic and practical fields. In order to derive the ideal structure from the "Huangdi Neijing" to Lee Je-ma's(Lee Jayma's) Sasang Constitutional ideas, which can strengthen the understanding of ideal core of Oriental Medicine's constitutional characteristics, the author launched his analysis of the constitutional understandings in the "Huangdi Neijing" as a first step and came to the following: 1. The constitutional understanding in the "Huangdi Neijing" was done both via the physiological responses to heat, pain and acupuncture treatment and the pathologic tendencies via body structure, strength, body heat, courage and obesity. 2. It was recognized that the constitution was formed congenitally and also acquired factors like living conditions including food customs, residents and geographical conditions were explained in detailed. 3. The constitutional typology was suggested both by the general and systematic criterion according to the Yin-yang and the Five phase theories and by single criterion such as obesity, courage and the response to acupuncture treatment. 4. As diagnosis is related to the constitution, courage was adopted for the disease caused by emotions, obesity was for its manifestations of qi and blood, the quantities of qi-blood and Yin-yang in the typology by the Yin-yang and Five phase theories were suggested. 5. In the case of obesity, Yin-yang and Five phase theory, treatment according to the constitutional ideas was mentioned, and their goals were concluded as "being the balancing between Yin and Yang" which means the Yin-yang theory is more practical than the Five phase theory in Oriental Constitutional Medical field. According to the above understandings, the author would like to suggest that the constitutional ideas in the "Huangdi Neijing" based on the Yin-yang theory blossomed via the practical spirit of Zhang Zhong-jing's "Shanghanlun" and at last from Lee Je-ma's(Lee Jayma's) Sasang Constitutional Medicine which realized "the balancing between Yin and yang" through the practical applications of herbal treatments.

• Cross-Cultural Studies
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• v.31
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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.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.263-295
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• 2021

Until recently, academic consensus held that Zhou Dunyi's Taijitu (Taiji Diagram) originated from Cantongqi. However, a new debate has arisen wherein some scholars question that theory and related theories. They criticize these previous theories because the books and charts used as evidence in those theories were published after the lifetime of Zhou Dunyi, and this disqualifies their influence on his thought. However, identifying certain authors as being of a slightly later period than Zhou Dunyi does not definitively answer whether or not Zhou Dunyi's diagram was based on Cantongqi. I approached this problem from a different perspective. Zhou Dunyi's Taijitu is based on the system of taiji (Taiyi), yin-yang, and the five movements. Consequently, the formation of this system should be traced back historically. In the process of tracing it back, I intended to explain that the main character of Cantongqi is closely related to the formation of the system of taiji (Taiyi), yin-yang, and the five movements. The system of taiji (Taiyi), yin-yang, and the five movements was first established as a religious theological system in the Han Dynasty. In this process, yin-yang and the five movements were combined by Dong Zhongshu, and the five movements were introduced by Han Dynasty scholars as a method of interpreting the I-ching. However, Han Dynasty scholars did not form this system. In the late Han Dynasty, Cantongqi adopted the theological system of yin-yang and the five movements to theoretically form the system of taiji (Taiyi), yin-yang, and the five movements. Cantongqi was able to form this system because of the logic that yin-yang is the essence of the I-ching. Cantongqi does not have the same schematic as Taijitu. However, the system of taiji (Taiyi), yin-yang, and the five movements appears and extracts the components that make up Taijitu. Therefore, I do not think we should hastily agree with the recent claims made by scholars.

• Journal of Korean Medical classics
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• v.11 no.1
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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.

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.103-109
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• 2009

It was described in "Somun Jogyeongron" that Eum(Yin)-Yang' deficiency, excess and exuberance. According to "Somun Jogyeongron", It was known that the syndrome of Yang deficiency and exuberance is belong to external contraction, Eum deficiency and exuberance is belong to internal damage. The syndrome of Yang deficiency is belong to Gyejitang[contraction of wind] which constitutional weakness as the main etiological factor of deficiency conditions. The syndrome of Yang exuberance is belong to Mahwangtang[cold damage] which constitutional strong as the main etiological factor of exuberance conditions. Eum deficiency is so dysfunction of the spleen and stomach that Eum fluid and essence is not engender, distributed. So the dysfunction of spleen and stomach makes dampness-heat obstruction and then makes Internal heat at last. The syndrome of Eum deficiency is applicable to bojungikgitang. As contrasted with Eum deficiency, Eum exuberance is occurred cold-dampness obstruction, which we call 'Eum exuberance'. The syndrome of Yang exuberance is applicable to Ijungtang. In the light of "Somun Jogyongron", We explain that the syndrome of Yin deficiency and Yin exuberance, which was caused by dampness-heat, cold-dampness obstruction and internal damage based on disorder of the spleen and stomach.