• 대한한의학원전학회지
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• 제10권
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• pp.450-493
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• 1997

Three-yum and three-yang(三陰三陽) is the change state of yum-yang(陰陽) which is caused by six gi(六氣). They mean the flow of six gi(六氣) which exist throughout the viscera, the channel(經絡), and the skin. But it is not easy to understand the meaning because the contents of the attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory and large or small of gi-blood(氣血多少) which is the main clue that explain it in ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$ don't coincide with each other. I, the writer, tried to understand the uncertain meaning and the contents which are written about three points above differently in each of the books that are ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$. So, from that the course that the book, ${\ll}$Huangjenegeong(黃帝內經)${\gg}$ is handed down is so relatively simple in a wood block-printed book, that the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ has less wong-words than the Somun(素問) and the Yeongchu(靈樞), and from that Yangshangsun(楊上善) wrote the note in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ by royal order about 100 years former than Wangbing(王氷), as making projects of Yangshangsun(楊上善)'s note and the original of the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ which has relation to the yum-yang(陰陽) attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, and the large or small of gi-blood(氣血多少) and researching the Yangshangsun(楊上善)'s theory. The result is summarized like this. First, wherease the order of the change of three-yum and three-yang(三陰三陽) which is explained by Yangshangsun(楊上善) consider the change of yangi(陽氣) in body most important, the order of the change gaeggi(客氣)'s three-yum and three-yang(三陰三陽) considers chungi(天氣) most important, and the order of jugi(主氣)'s three-yum and three-yang(三陰三陽) considers jigi(地氣)'s change of ohaeng(五行) most important. If the order of change three-yum and three-yang(三陰三陽) in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ is considered, each of taeyang(太陽) and soyum(少陰) are expressed as the base of yum-yang(陰陽) and yangmeong(陽明) and taeyum(太陰) are expressed as the palmy days of yum-yang(陰陽), soyang(少陽) and gyolyum(厥陰) are expressed as pacemaker(樞杻) which controls the change of yum-yang(陰陽). Thus, each has something in common that is fettered by the inside and outside. In the flow of channel(經絡), taeyang(太陽) and soyum(少陰) take charge of the behind of body, yangmeong(陽明) and taeyum(太陰) take charge of the front of body and soyang(少陽) and gyolyum(厥陰) take of the side of body. Second, in Yangshangsun(楊上善)'s bolt-leaf-hanges(關闔樞) theory, three-yum(三陰) is regarded as inside, three-yang(三陽) as outside, so when bolt, leaf and hanges fulfil their duties in inside and outside, the life(life force) is thought to be revealed normally. It is impossible to understand the bolt-leaf-hanges with the conception of the inside and outside which divide three-yum and three-yang(三陰三陽) into taeyang-soyum(太陽-少陰), yangmeong-taeyum(陽明-太陰), soyang-gyolyum(少陽-厥陰) according to yum-yang(陰陽) attribute, hence it need the special conception that is taeyang(太陽)-taeyum(太陰), yangmeong(陽明)-gyolyum(厥陰), soyang(少陽)-soyum(少陰) which center on their duties in inside and outside. In the denunciation of the word open(開) and bolt(關), because Yangshangsun(楊上善) said that the duities of taeyang(太陽) and taeyum(太陰) are shutter(閉禁), bolt(關) is coincided with that significance. Third, with explaining the large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), Yangshangsun(楊上善) expressed the inside and outside either in the same way or differently. Because the inside and outside is interior of body and exterior of body, it is the explanation that is noticed by the fact that the property of large or small of gi-blood(氣血多少) is either able to be same or different. In this viewpoint, if we unite the contents about large or small of gi-blood(氣血多少) of ${\ll}$Somun(素問)${\gg}$, ${\ll}$Yeongchu(靈樞)${\gg}$, we will find that the descriptions of large or small of gi-blood(氣血多少) of three-yang(三陽) in ${\ll}$Somun(素問)${\gg}$ ${\ll}$Yeongchu(靈樞)${\gg}$ correspond with the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$, but in three-yum(三陰), the contrary presentations exit. The reason is that large or small of gi-blood(氣血多少) of three-yum(三陰) isn't only expressed as che(體) in the point of che-yong(體用), but as a point of yong(用) that is a phenomenon. As researching the original of ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ and Yangshangsun(楊上善)'s notes as a center about three problems that are yum-yang(陰陽) attribute, the bolt-leaf-hanges(關闔樞) and large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), I, the writer, tried to explain the part which is written differently or has uncertain conception in the book ${\ll}$Somun(素問)${\gg}$ and the book ${\ll}$Yeongchu(靈樞)${\gg}$, but the concrete result of the work like this will be judged according to the question how many theories are correspondent with real presence at a sickbed. Hence, the work to veryfy the theories in the future will be left as assignment.

• 대한전기학회:학술대회논문집
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• 대한전기학회 1994년도 하계학술대회 논문집 C
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• pp.1606-1608
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• 1994

A performance of the torch greatly depends on the plasma gas and the cooling gas. The plasma gas constricted by the nozzle concentrates electric power and momentum, so it can eject molten metal from a cut. As an electric arc constricted in a nozzle is more constricted through thermal pinch by the cooling gas, it is possible to transfer larger thermal concentration to the workpiece. The optimized parameter value in this study was given below. Plasma gas pressure is $4[kgf/cm^2]$ and gas mass flow is $30[{\ell}/min]$. Cooling gas pressure is $6[kgf/cm^2]$ and gas mass flow is $120[{\ell}/min]$.

• 대한한의정보학회지
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• 제14권2호
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• pp.21-46
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• 2008

Though modern medicine has taken rapid strides, varieties of intractable maladies and diseases go on increasing more and more. And so medical technologies and academic achievements related to diagnoses and prognoses are being carried on. As the progress of genetics, all sorts of diseases have proved to be hereditary. This makes efficient use of the prevention of diseases. According to Sasang-Constitution medicine, each person inherently possesses a unique constitution different from that of any other person. The shapes and sizes, temperaments and characters of people have enormous variations that must affect our health and happiness. Without understanding our particular constitution, we must fall into poor health and disease. The food and exercise that are good for one person's constitution may not be good for another. No standardized medicine can adequately deal with our individual variations. Only a system that can discern our different constitutional types has this capacity. This paper is to study Life-Regulating Science that has taken firm root in our culture from time immemorial, so that I suggest the methods of diagnoses and prognoses by using Life-Regulating Science. In the medical texts, psychological imbalances of Eum-Yang and Five Phases generate all kinds of diseases. Accordingly visceral manifestation and diseases as a future possibility may be known by the Four Pillars.

• 사상체질의학회지
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• 제4권1호
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• pp.107-148
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• 1992

The definitions of Four Constitution (Tae-Yang-In, So-Yang-In, Tae-Eum-In, So-Eum-In) in Four-Beginning-Theory (四端論) and Distribution-Theory (擴充論) were morphologically diagrammatized. the method of measuring the five parts came from the diagrams. The five parts are the followings; Top-Line is the distance between Rt. & Lt.Shoulders. Bosom-Line is the horizontal distance passing through the Rt. & Lt.nipples. Stomach-Line is the horizontal distance passing through the Rt. & Lt. acupuncture point Bool-Yong (不容穴). Navel-Line is the horizontal distance passing through the navel. Bottom-Line is the distance between the Rt.& Lt. anterior superior iliac spines. According to it, 311 people were measured in the clinic. Through the measured numerical values, to find out the objective propriety of the morphological diagrammings and the discriminating ability of Four Constitutions by the method of measuring the five, the author tried this study and got the following results. 1. On the ground of the Internal Organs-Theory (臟腑論), the definitions of Four Constitutions were classified and diagrammatized step by step and it was possible to draw the morphological graphs satisfying the reasonable condition objectively. 2. It was found that the graphings by Mean, Standard Deviation and 95% Confidence Interval for mean of the numerical values of five measured parts and the morphological diagrammings of the definitions in Four-Beginning Theory and Distribution-Theory drove to the same figures. 3. Through the method of the Analysis of variance and the Discriminant Analysis, it was discovered that the measured numerical values of five parts could distinguish the Four Constitutions. 4. Tae-Yang-In has the longest Top-Line and the shortest Bottom-Line. The Mean head of Confidence Interval from Top to Bottom is downwardly decreased at the rate of 3.7, 1.5, 1.8, 3.4. 5. So-Yang-In has the longest Top-Line and the shortest Bottom-Line. The Mean head of confidence Interval from Top to Bottom is downwardly decreased at the rate of 2.3, 1.5, 1.5, 1.1. 6. Tae-Eum-In has the longest Navel-Line. The Mean head of Confidence Interval from Navel to Top is upwardly decreased at the rate of 0.5, 0.4, 2.5 and downwardly decreased at the rate of 2.7 between Navel and Bottom. 7. So-Eum-In has the longest Bottom-Line. The Mean head of Confidence Interval from Bottom to Top is upwardly decreased at the rate of 1.1, 1.1, 1.8, 2.3. From the above findings, it was possible to draw the morphological graphings satisfying the objectively reasonable conditions in the definitions of Four-Beginning-Theory and Distribution-Theory and it was proved that the results of the Positive Analysis, carried with the measured numerical values of five parts from the diagramming, could show the objective propriety of the morphological graphings and the discerning ability of Four Constitutions by the method of measuring the five parts.

• 사상체질의학회지
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• 제36권1호
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• pp.13-30
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• 2024

Objectives This study aimed to analyze the influence of various sleep-related factors that affect sleep quality by each Sasang type. Methods A total of 400 subjects were included for this study, 108 males and 292 females. Sasang type was diagnosed using the SCAT. Then, the characteristics of each Sasang type were analyzed using HRV, DITI, and PSQI, PSS, and SDFI questionnaires. Logistic regression analysis was used to predict sleep-related factors that affect sleep disorders by Sasang types. Results This study shows that the pathophysiological characteristics for stress and digestive function of each Sasang type can differentiate sleep management through a logistic regression model including subscales of PSS and SDFI. Stress had no effect on the occurrence of sleep disturbance within only So-Eum, since the stress level is originally high in the So-Eum regardless of sleep quality. Rather, decreased appetite and poor eating habits had a significant impact on the decline in sleep quality. In addition, poor digestion and eating habits in So-Yang had a greater impact and poor digestion in Tae-Eum had a greater impact on the decline in sleep quality. Conclusion The stress and subscales of digestive function provide differentiated sleep management in So-Yang, Tae-Eum, and So-Eum types. The individualized sleep management for each Sasang type with statistically validated PSS and SDFI would be useful for sleep-related experts planning safe and effective person-centered health care as well as for Western clinicians who want to incorporate Sasang typology into their treatments as integrative medical technique in the future.

• 대한한의학원전학회지
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• 제9권
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• pp.381-429
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• 1996

Choo-Joo(鄒澍;1790-1844) was the medicine scholar who lived in the late peroid of the Chung-Dynasty and wrote "Bon-Kyung-So-Jeung(本經疏證)", "Bon-kyung-Sok-So(本經續疏)", "Bon-Kyng-Seo-So-Yo(本經序疏要)". In the books mentioned above, He annotated the chief effectiveness of herbal medicine(本草) which had been presented on "Shin-Nong-Bon-Cho-Kyung(神農本草經)" and "Myoung-Eui-Byul-Lok(名醫別錄)". He defined medical action of 315 herb-items with the many theories of various scholars. Scholars whom Choo-Joo has qoutated belong to the school of study of Chinese classics, and they have regarded "Hwang-Je-Nae-Kyung(黃帝內經)", "Shin-Nong-Bon-Cho-Kyung(神農本草經)" and "Sang-Han-Lon(傷寒論)" as great important cannon and have lived during the Myoung Chung Dynasty. The distinctive character of Choo-Joo belongs to similar academic traditions. It seems that he was appected mainly by "Bon-Cho-Gang-Mok(本草綱目)" written by Lee-Si-Jin(李時珍), Mok-Jung-Soon(繆仲淳)'s "Sin-Nonng-Bon-Cho-Kyung-So(神農本草經疏)", You-Yak-Guem(劉若金)'s "Bon-Cho-Sul(本草述)" and Yang-Si-Tae(楊時泰)'s "Bon-Cho-Sul-Gu-Won(本草述鉤元)". He contributed in two big sides. First, Choo-Joo(鄒澍) have achieved much contribution in biliographical study of Chinese classics(考證學). He analyzed the medical theory of herb-medicine, combining with "Nae-Kyung(內經)", "Sang-Han-Lon(傷寒論)" and many theory of various scholars in order to make research on the chief effectiveness that had been presented in "Shin-Nong-Bon-Cho-Kyung(神農本草經)". Therefore the practical application of medical theory and term which had been represented on classics were offered. Secondary, Choo-joo did great accomplishment in pharmacology. The point of his theory was grasping the effect of a medicine through distinctive one beyond general feature. He set up standards that grasp distintive feature as form, color, energy and taste, place of production and temper. And on the basis of these standards he investigated distinctive feature on various fields, then he induced 'the Uem-Yang-0-Haeng Theory(陰陽五行說)' from distictions. According to the these method of classification, form(形) stand for the resultant shape of herbal function, color(色) represent the active direction of herb, energy and taste(氣味) imply the ultimate active function of herb, the place of production(産地) and the period of occurrence(發生時期) symbolize symptoms. When he applied these method to seek for effetiveness, he regarded the field which revealed most representative feature as of great importance, and Combining remained distinctions with one another, he determined more accurate medicinal value. These method of obsevation solved contradiction which occured by equaly appling all medical herbs for the regular standard. The most important theory that represented in Choo-Joo(鄒澍) is to induce and to certify the distintive feature of herb into the 'Uem-Yang-0-Haeng Theory'. That is, concluded as "spring(生), growing(長), change(化), collecting(收) and storing(藏)". As the results of these studies, he made clear the action of medicine more concretly and made 'the Uem-Yang-0-Haeng Theory(陰陽五行說)' more concret and actual for applying. And he contrbuted to establish the standard for grasping the effect of medicines.

• 대한간호학회지
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• 제27권1호
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• pp.141-155
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• 1997

The universe has its order of yang and yin : all creation are continuously generated, grow and die, which is the results of the harmonious operation by yang and yin. Among all creation, the human is one of the samjae(three bases of the world, which are heaved earth, and man) and he is from the combined sukhi(a superior khi) of yang and yin. And human life itself is basically a condensed jonghyul (life blood) and at the same time it is only a transient joining of sadae(the four elements of earth, air, fire and water). Yang and yin, the two axes of the world, therefore. are the most crucial and fundamental concept to explain the generation and extinction of alt creation, to understand people in time and space. to find out the reality of human life as an organism, and, at last, to observe the state of human health. If so, what is the most essential idea in yang and yin\ulcorner It is taegeuk(chungkhi) or tao(of one yang and one yin). If the property of heaven and earth is kongon, taegeuk is a khi and tao a principle. And it can be said that a human body is merely a union of hyung and khi, that human life is an essence of sambo, jeongkhishin, that human health is a harmoninzed coordination of yang and yin because it is from the combined sukhi of yang and yin. Hyung. a vessel for sambo, jeongkhishin, is at the bottom and shin is on the top : the personality and the disposition of individuals differ according to their working. Thus. on the basis of the above discussion. the following can be offered as some suggestions for Korean Nursing Theory. Though human beings are part of Nature, they are the most eminent microcosm among all creation. So, as a subjet for nursing, a person should be understood with khijok kyoryu rather than with logical thinking, then mutual trust between the patient and the nurse can be established. The health of a person depends on the harmony of yang and yin. To be healthy, a person should consider harmonization with Nature(including his surroundings) as well as a balanced human relationships in society. Moreover, it is crucial for each person to obtain hoshim as a method of mind control rather than to only treat the symptoms of disease.

• 대한한의학원전학회지
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• 제19권3호
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• pp.210-227
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• 2006

Many historians presume that several kings included the crown prince were killed by poison in the Jo-Soon dynasty. Above all, there is every possibility of killing the crown prince So-Hyoon(昭顯) by poison. The crown prince So-Hyeon was detained for 8 years in Sim-Yang(瀋陽). He died suddenly in two month from coming home. According to an authentic record, official death causes were malaria. But there is little possibility that a young crown prince die of malaria at the age of 34. His dead body shows change of skin color and bleeding from the ear, eye, mouth, and nose. This is the sufficient evidence that he was killed by poison. King In-Jo have a doubt that he was ousted from his post by crown prince So-Hyeon in conspiracy with cheong imperial court. Especially, after the crown prince So-Hyeon's death, owing to cold attitude that king In-Jo shows and a tragic affair that occurred to the crown prince's family, king In-Jo is under suspicion as the mastermind of the murder. Another poisoners are Jo-So Yong(趙昭容) and Lee-Hyeong Ik(李聲益). Jo-So Yong, a royal harem, intrigue against the couple of crown prince So-Hyoon. Lee-Hyeong Ik that win king In-Jo's favor take charge of the medical treatment. We supposed that toxic substance is arsenic poison.

• 혜화의학회지
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• 제20권1호
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• pp.1-10
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• 2011

By studying the portions and layers(分部), left and right, superior and inferior, location of yin and yang, and beginning and end of diseases of skin, which is the core point of the theory of cutaneous region(皮部論) in "Naejing(內經)", in the physiological and pathological perspective, based on opinion of historic memorial doctors, arrived to the conclusion as below. Cutaneous region means not only the distribution of three yin and three yang(三陰三陽) of the surface, but also inside and outside, shallowness and depth, and it is the system which unites meridians, networks, and vessels. It is divided into portions and layers. The origin and beginning of diseases and the rule of favorable pattern and unfavorable pattern can be known through it. The portion of skin is not only the area that meridian vessels belongs to skin, but also the area that activation of twelve meridian vessels are expressed in the surface. The layer of skin is consisted in order of skin-tertiary collateral vessel-collateral vessel-meridian vessel-bone. In "Naejing", there are two preconditions to divide three yin and three yang into yin and yang. The first is standing while looking the south, and second is the quotation "outside is side of yang(外者爲陽 內者爲陰)." According to this preconditions, yang of outside of yang brightness, lesser yang, and greater yang is the whole body, except inside of hand and foot which yin of lesser yin, pericardium, and greater yin. Superior and inferior of the portions and the layers is designated as hand and foot, theological basis of which superior and inferior work in same diagnostic method can be found in the root and the basis(標本) and the origin and the insertion(根結). In conclusion, cutaneous region not only manages layer of the skin, but also it is divided into layers and portions, so it has close relations between meridian vessels and collateral vessels. The in-depth study of cutaneous region and meridians should be progress, in order to practice of diagnosis and acupuncture and moxibustion more.

• 동의신경정신과학회지
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• 제11권1호
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• pp.145-167
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• 2000

Jiu Qi(九氣) was shown at Ju Tong Lun(擧痛論) in Shao Wen(素問) Huang Ti Nei Ching(黃帝內經), and is nine important factors that affect the function of human body. Jiu Qi concludes endogenous, exogenous, non-endo-exogenous factors. I do the bibliographical study on the Jiu Qi, the results were as follows; 1. The Qi of Jiu Qi has two opposite meanings. one is genuine vital energy(正氣), and the other is the factors causing abnormal state in vital energy. Jiu Qi is nine factors concluding coldness-heat(exogenous factors). six emotional factors(endogenous factor), overworking(non -endo-exogenous factor). 2. Anger may lead to abnormal rising of vital energy. Anger causes Qi of the liver to go perversely upward, and perverted flow of exuberant Qi of the liver lead to dysfunction of the spleen, so resulted in hematemesis, diarrhea, indigestion. 3. Joy can promote the harmony of vital energy and blood, so do the circulation of nutrient and defensive energy in physiological state. But an excessive joy may lead to the sluggishness of vital energy. 4. The lung keeps the pathway of air unconstructed, disseminates vital energy, cleanses the inspired air and keeps vital energy flowing downward. Sorrow affects on the function of the lung and the heart, so could result in obstruction of the circulation of nutrient and defensive energy. An excessive sorrow after stagnation may lead to the consumption of vital energy. 5. Fear makes vital energy and essence of the kidney sink to inward and downside, makes Yang-Qi can't go upward, so causes obstruction of triple wanner. An excessive fear can obstructs the ascending of Yang-Qi, so may lead to the abnormal falling of vital energy. 6. Coldness makes the sweat pore be contracted, so obstructs the circulation of triple warmer, causes sluggishness of defensive energy or Qi of the internal organ. 7. Heat makes the sweat pore be open, much amount of sweat is excreted with Yang-Qi, defensive energy, vital energy. Heat may consume vital energy. 8. Sudden fright affects on spirits of the heart and liver, causes disorder of the mental faculties and separation of blood and vital energy. Fright may lead to disorder of Qi. 9. Overwork concludes overfatigue and exhaustion caused by intemperance in sexual life. Overwork renders vital energy consumed, and hence results in lassitude and listlessness. 10. Thinking affects on the function of the heart and the spleen. Over thinking may lead to depression of vital energy. Through the bibliographical study on Jiu Qi, I got smallest amount of it, and this must be more investigated correlating with clinical study.