• Journal of Korean Medicine for Obesity Research
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• v.6 no.1
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• pp.45-50
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• 2006

Objectives : The purpose of this study is to analyze the seven passions in terms of physical vector, and to understand the point of actions and directions. The result of this study will help us understand the aspect that the seven passions result in obesity and contribute in finding effective treatments. Methods : The characters of each seven passions were identified according to ${\ulcorner}$Hwangjenaekyung-Huangdineijing${\lrcorner}$. Results and Conclusions : 1. Each of the seven passions differs individually in physical characters in terms of points of actions and directions. 2. As the vector points of each seven passion work closely to digestive metabolism, and if the directions of vector clash into normal physiology, huge effects on obesity can be brought about. 3. Obesity, as a pathological situation, can be approached by canceling out all the vector elements of the seven passions. Here, the vector elements are basically regarded as the sources of obesity. 4. Psychological models of obesity can be applied for prevention and treatment.

• The Journal of Pediatrics of Korean Medicine
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• v.21 no.2
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• pp.121-132
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• 2007

Objectives The purpose of this study is to determine oriental medical concept of emotional intelligence, and to develop the ways of treatment. Methods We investigated the literature of the oriental and western medicine about an emotional intelligence. Results Regarding an emotional intelligence from the oriental medicine, it will follow in attributes of five elements(五行), five emotions(五志), seven passions(七情). Due to the five emotions and seven passions will take to control themselves with following the principle of poles at interinhibition, and intergeneration among the five phases. There is a possibility of trying to apply in reflection control of emotion(partIV). Five emotions(五志), depression theories(鬱症), and a control of theories of seven passions(七情調節) will be applied an emotional stability and an emotional control. Conclusions This study showed that oriental medicine has more merits better than western medicine about emotional intelligence, because oriental medicine consider that the body and mental is an inseparable relation. The further study is necessary with the concept formulation and for a historical investigation about an emotional intelligence.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.86-97
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• 2008

Objective: The purpose of this study is to determine oriental medical concept of emotional intelligence, and to develop the ways of treatment. Methods: We investigated the literature of the oriental and western medicine about an emotional intelligence. Results: Regarding an emotional intelligence from the oriental medicine, it will follow in attributes of five elements(五行), five emotions(五志), seven passions(七情). Due to the five emotions and seven passions will take to control themselves with following the principle of poles at interinhibition, and intergeneration among the five phases. There is a possibility of trying to apply in reflection control of emotion(partIV). Five emotions(五志), depression theories(鬱症), and a control of theories of seven passions(七情調節) will be applied an emotional stability and an emotional control. Conclusion: This study showed that oriental medicine has more merits better than western medicine about emotional intelligence, because oriental medicine consider that the body and mental is an inseparable relation. The further study is necessary with the concept formulation and a historical investigation about an emotional intelligence.

• Journal of Oriental Neuropsychiatry
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• v.17 no.1
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• pp.17-35
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• 2006

Objects : In the present study, we translated Mingyi-leian into modern Korean, and studied the medical records about the disease induced by emotional problem and the psychotherapy in Mingyi-leian for find the possibility of application that established researches did not studied. Methods : It was 197 cases that related to psychotherapy and emotional problem called Seven Passions(七情). We studied these records by statistical methods. Results : The anger(怒) was the most numerous cause into classified to Seven Passions in 197 cases. In the order of frequency of emotional causes, it was worry(憂), surprise(驚), lust(思), fear(恐), sorrow(悲), joy(喜) that classified into Seven Passions. The most disease induced by emotional problem was internal trauma(內傷), 11 cases. There was very numerous diseases induced by emotional problem except internal trauma. In ratio of the sexes, it was 104 cases in female and 93 cases in male from 197 cases. But the number of all case records about male were more than about female in Mingyi-leian, so female ratio was two times to male ratio. Specially, the percentage of cases about disease due to anger high in female. In ratio of the Seven Passions, the anger was most frequent cause of diseases due to emotional problem in 197 cases, and mostly caused bleeder's diseases. In oral medical treatments, various prescriptions were used. On the whole, the ratio of prescriptions about venting grudges(解鬱) records are mostly application of compatibility and incompatibility with the and warmly strengthening(溫補) were high. Psychotherapeutic medical Five Elements(五行) relation. But it also has psychotherapeutic medical record made by detailed and correct analysis can equal to modern psychotherapy, it is worth refer to clinic. Conclusions : Mingyi-leian and its medical records about the disease induced by emotional problem and the psychotherapeutic records have sufficient meaning to not only modern neuropsychiatric physicians but also physicians of all medical fields to treat disease of this kind.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.22 no.1
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• pp.195-218
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• 2009

The results of documentary survey of 81 prescriptions of Hwangnyeonhaedok-tang and Hwangnyeonhaedok-tang blended ones introduced in Dongeuibogam in which there are 42 of prescriptions using Hwangnyeonhaedok-tang as main constituent and 39 of prescriptions using Hwangnyeonhaedok-tang as assistant constituent can be summarized as followings, 1. Hwangnyeonhaedok-tang blended prescriptions using Hwangnyeonhaedok-tang as main constituent are applied to 20 categories of disease such as 7 of external disease from the chapters of various dermatos is, various injury, tumor(16.6%), 5 of fire disease from the chapter of fire(12%), 5 of eye diseases from the chapter of eye(12%), 4 of disease originated from damage by coldness from the chapter of coldness(9%), etc. 2, It has been found that mainly considered causative agents in diseases, when making up Hwangnyeonhaedok-tang blended prescriptions using Hwangnyeonhaedok-tang as main constituent, are feverish toxin in internal organs, followed by exogenous damp and fever, feverish toxin from damage by coldness and more such as extravasated blood, damp toxin, lack of ki and blood, lack of yin, congestion, the seven passions, blood overflow and excess liquor and sex.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.14-23
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• 2014

The purpose of this study is to contribute in building credibility of the methodology of the appearance of the traditional colors and the interpretation of the meaning of those appearances by analyzing the spatial construction and configuration and the traditional colors that appear in spatial elements about the scenery component that appear in Seyeonjeong. We conducted a literature research about the traditional colors, the background of the creation of Seyeonjeong, and etc. For the contents for the empirical analysis, we took the scenery and space elements in the poems, such as Eobusasisa and O-u-ga, and the contents of poems related to ojeongsaek (five Korean traditional colors) based on the Yin-Yang and the Five Elements ideology Particularly, after dividing the spatial elements appearing in Seyoenjeong into visual, synesthetic, symbolic/cognitive spatial element, we further distinguished the visual space into positions and directions of the of the spaces and the scenery of the season; the synesthetic space into seasons, time and five senses; and the symbolic/cognitive space into chiljeong (or the seven passions) and sadan (or the four clues). Then we carried out the study by analyzing the correlation between the intention of the garden creation and the meaning of the spaces, through the analysis of ojeongsaek system for each spatial element. Firstly, spatial structure and format that appear in Seyeonjeong can be divided into two directional axes of southeast and northwest according to the flat form of the Seyeongjeong's rectangular palace, with Seyeongjoeng as the center. Secondly, in spatial component element, the frequencies of appearance of the traditional colors of Seyoenjeong are 33.2% for white, 20.8% for blue, 20.8% for black, 18.7% for red and 6.3% for yellow. Thirdly, based on the analysis of the traditional colors the most frequent appearance of 'white' left a room for interpretation like the creation of Seyeonjeong was to enjoy secular living without lingering political feelings so that the high mountains remain clear and clean. Also, the predominant frequency of appearance of blue, similar frequency of appearance of black and red, and the least frequent appearance of yellow is in agreement with or can be at least interpreted related to Yun Seon-do's intention for creating Seyeonjeong not for political rank or power but as a place to enjoy nature, through which he can build on his knowledge, and to lead rest of his life as a noble being through plays, like dancing and writing poems. Fourthly, these interpretations of the analysis of the frequency of appearance of the traditional colors of Seyeongjong shows the reliability, validity, and consistency of the methodology of the analysis of the frequency of appearance of the traditional colors and the interpretation of the meanings in the context that the color white appears most frequently in Soswewon as well and that the background life of the Soswewon's creator Yangsanbo can be interpreted in a similarly way. Above all, this study is significant from the fact that we proposed a theory about the method of analysis and interpretation of the traditional colors in a traditional landscape space. Moreover, there is a great significance of discovering that traditional colors appear in traditional spaces and this can be used as a methodological framework to interpret things like, intention for creation of (buildings/architectures).