• 대한한의학원전학회지
• /
• 제21권3호
• /
• pp.83-90
• /
• 2008

"Eumyang-ihamnon(陰陽離合論)", from aspects of the Samjae theory[三才論], presents the unique insight for understanding dynamics of three Eum and three Yang[三陰三陽] throughout human body in fundamental level, defining purpose and essence of three Eum and three Yang motion. Furthermore, it indicates Bunbu(分部) of three Eum and three Yang, utilizing principles of Yukhap(六合), which serves as logical basis of three Eum and three Yang Byeonjeung(辨證). With theoretical meaning and practical values of "Eumyang-ihamnon(陰陽離合論)", this study investigates significance of three Eum and three Yang-Ihap-Motion in terms of the Samjae theory[三才論] and clinical uses of the three Eum and three Yang Bunbu theory[三陰三陽分部論].

• 혜화의학회지
• /
• 제4권2호
• /
• pp.337-353
• /
• 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.

• 대한한의학원전학회지
• /
• 제21권1호
• /
• pp.153-162
• /
• 2008

Three Eum and Three Yang[三陰三陽] is a way of studying the changing of nature from a Eum(陰) and Yang(陽) point of view, Juhakhae(周學海) divides this into two dimensions. The first is the concept of dividing the exterior part of the body excluding the organ into 6 divisions as Eumyang(陰陽) of front and rear characteristic. The second is the concept of dividing the systematic bio-activity of the central organ into another 6 dimensions. The former concept is illustrated in the body as a certain meridian controlling a certain field of the body, while the latter is presented as a certain organ performing an activity of Gi(氣). Three Eum and Three Yang[三陰三陽] is not based on fixed substances. but it is a thought process model of observing the structural-functional changes of the body in disease state. Therefore, by understanding Three Eum and Three Yang[三陰三陽] of field and activity of Gi(氣) respectively and comprehensively putting these into practice, we will be able to approach the essence of the disease state in a more precise manner.

• 동서간호학연구지
• /
• 제15권2호
• /
• pp.135-140
• /
• 2009

Purpose: This study examines the relationship between the occurrence of migraine headaches and three constitution types of Korean Hand Therapy (Seogeum Therapy). Methods: A total of 684 subjects comprised the study data: 500 healthy individuals and 184 migraine sufferers. The data were analyzed according to three constitution types of Seogeum Therapy. The subjects were classified according to their constitution types and body sides. Results: There were significant differences between the three types. Among the healthy group, the Yang Type and Shin Type Constitutions were more predominant than the Eum Type; the Yang and Shin Types were also more predominant than Eum Type with respect to both sides of the body. Among the migraine sufferers, the Eum Type Constitution was more predominant than the Eum Type; the Eum Type was also more predominant than the other types with respect to both sides of the body. Conclusions: These results suggest that the Eum Type Constitution might be associated with migraine headaches.

• 대한한의학원전학회지
• /
• 제23권4호
• /
• pp.31-33
• /
• 2010

The earliest record of 'Eum-yang Interlocking(陰陽交)' is in "Hwangjenaegyeong(黃帝內經)". In this article, we reviewed the meaning of the two Chinese Characters 'On'(溫) and "Gyo"(交), discussed the meaning, mechanism and treatment principles of Eum-yang Interlocking and Three Incurable Symptoms in order to provide a theoretical basis for treating the warm febrile disease in modern times.

• 동의생리병리학회지
• /
• 제19권6호
• /
• pp.1491-1495
• /
• 2005

The purpose of this study was to investigate the personality traits in three constitutional types, So-yang, So-eum and Tae-eum, using NEO-PI-R. The Questionnaire for QSCC II and NEO-PI-R Korean version were completed by 155 university students (108 males and 47 females), Analysis of difference among groups was conducted by ANOVA and followed by Scheffe test. Significant differences of personality among three constitutional types were revealed with respect to NEO-PI-R scales such as Extroversion and Openness in the big five factors and Anxiety, Angry ,Gregariousness, Assertiveness, Excitement Seeking, positive Emotion, Fantasy, Feeling, Action, Values, Modest and Deliberation in subtypesof the big five factors. The score of So-yang is significantly higher than that of so-eum in Extroversion, Openness, Angry, Gregariousness, Assertiveness, Excitement Seeking, Positive Emotion, Fantasy, Action and Values. The score of So-yang is significantly higher than that of Tae-eum in Extroversion, Openness, Gregariousness, Assertiveness, Excitement Seeking, Feeling, Action and Values. The score of So-eum is significantly higher than that of So-yang in Anxiety, Modest and Deliberation. The results Suggst that NEO-PI-R is helpful to determine constitution type, especially in the level of personality.

• 대한한의학원전학회지
• /
• 제25권1호
• /
• pp.1-16
• /
• 2012

"Yixuerumen" is a comprehensive medical text published in the Ming-dynasty by Li Chan(李梴). In this text, Sanghan(傷寒, cold damage) is categorized among external contraction(外感) with much emphasis. The subject of this study is the verse "The Principal and secondary aspects must first be decided." and its annotations in the in the Sanghan chapter of "Yixuerumen". The complex theoretical structure of this verse was firstly analyzed, together with the historical background of how and why Li Chan adopted this concept. The Pyo-Bon concept is the contrast between phenomena(標) and its underlying source of motivation(本). The methodology for this study was to compare and analyze this main verse with contents on Sanghan and Un-gi(運氣) within the text, while reviewing historical theories explaining the physiology and pathology of the human body in terms of the Pyo-bon(標本) concept. As a result, we discovered that the Pyo-bon(標本) concept used in the aforementioned verse of "Yixuerumen" matches the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory of Un-gi(運氣). Li Chan created the connecting link in understanding the Three Eum Three Yang diagnosis system through the viscera/bowels theory(臟腑論) by adopting the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory from Un-gi. Li's work lead to several changes in the field of Sanghan. First, Li understood the disease pattern of Sanghan by using the accumulated knowledge of the viscera/bowel theory during the Jin-Yuan dynasty, and developed a medical perspective that observes the disease pattern based on the body's essence gi(精氣). Second, he set the category of the Sanghan-Three Eum Three Yang disease pattern, establishing a separate guideline. Third, by adding knowledge of herbs to the accumulated knowledge of the viscera/bowel theory, the process of diagnosis and herbal application were made explicable. On the other hand, in the process of interpreting the 三陰三陽 diagnosis system with viscera/bowels theory, theoretical inconsistencies appeared, of which Li tried to mend by several means. The results of the research on "Yixuerumen(醫學入門) the Sanghan chapter(傷寒篇)" calls for further studies, as it has effected both "Dongeuibogam(東醫寶鑑) the Sanghan part(寒門)" and "Dongeuisoosebowon(東醫壽世保元)" as well.

• 동의생리병리학회지
• /
• 제16권6호
• /
• pp.1201-1206
• /
• 2002

In oriental medicine, human being is classified into four groups according to their body constitution status (;tae-yang, tae-eum, so-yang, and so-eum persons) considering the differences in function of internal organs and characteristics. Four body constitution, called 'sa-sang' has been recognized as an important factor for diagnosing the patients before madical teratment. Yet, the criteria to divide body constitutions or its scientific principle are not clearly defined. As an initial effort to elucidate biological priciples underlying four body constitution groups, we studied genetic variations among three constitution groups (tae-eum, so-yang, and so-eum persons). Noting distinct responses to ingested food and administered drugs among three groups, SNPs and haplotype experiments were performed in 2D6, 2C9, and 1A2 DNA regions of the cytochrome P450 gene. Significant variability in SNPs types was found in 2D6 region. Moreover, haplotyping in 2D6 region showed relatively high occurrences of haplotype 3 and 5 in so-eum person, haplotype 6 in tae-eum person, and hyplotype 1 in so-yang person. These results indicate that individuals with different body constitutions respond differently to ingested food and drugs, which might reflect constitution-specific genetic background. The genetic approach would therefore be useful to reveal intrinsic differences among four constitution body groups in the responsiveness to various drugs and external stimulations to human body.

• 대한한의학원전학회지
• /
• 제3권
• /
• pp.501-552
• /
• 1989

In this thesis, I intend to study the translational and clinical interpretation through the theory of Eum-Yang-Li-Hap', and reached the following conclusions. 1. 'Eum-Yang (陰陽)' in title, means Yin and Yang as method of understanding nature or humanbody, and 'Li-Hap (離合)' in title, means classification and getting together. Especially there are a view that Eum Yang in title means only meridinans within the limit of human body, but the limit needn't, because the word 'Li-Hap of 3Yin-3Yang (三陰三陽之離合)' as meaning of human meridians in the text. 2. The content of the text is generally seperated into 3 parts, the 1st part contents properties of Li Hap of Yin and Yang. 2nd and 3rd parts content the explanation of property of 3Yin and 3Yang, as example of human meridians with local conception, and content nicknames of 3Yin-3Yang and present the Ideo of 'Kae-Hap-Choo (開闔樞)'. 3. 3Yin-3Yang in the text, many of annotators tried to explanate by three types of conception, of human meridians, of the 'Viscera-Bowels (臟腑)', or of the 'Element motions and Natural factors (運氣)'. I think that these three conceptions could be mixed when the text was written, and regarde for the present that 3Yin-3Yang is explanated by the conception of human meridians. 4. 'Eum (陰)' the head-letter of the nicknames of 3Yin-3Yang, I think that it means 'Jok-Gyeong (足經)' related with the words 'The earth belongs to Yin (地爲陰)' in the text. And it i s considered that further studies should be followed on the tail-words of 3Yin-3Yang's nicknams. 5. Kae-Hap-Choo, Used in similitude" as 'Li (離)' of 3Yin-3Yang, are seperated functions by location of 3Yin-3Yang. In text 'Tae-Yang (太陽)' and 'Tae-Eum (太陰)' act as 'Kae (開)', 'Yang-Myeong (陽明)', and 'Gweor-Eum (厥陰)' act as 'Hap (闔)', 'So-Yang (少陽)' and 'So-Eum (少陰)' act as 'Choo (樞).' But there is other theory that Gweor-Eum act as Choo, and So-Eum act as Hap. 6. The theory of Kae-Hop-Choo, including only Jok-Gyeong being main materials of 'Yook Gyeong-Byeon-Jeung (六經辨證) had influence on development of clinical studies. If the theory of Kae-Hap-Choo receives and unions the ideos of '3 burning-Spaces (三焦)', metabolism, etc. more development of medicine is expected.

• 대한한의학원전학회지
• /
• 제23권2호
• /
• pp.157-189
• /
• 2010

Many chapters of the Hwangjenaegyeong[HN] explain the process of transmission and transmutation of disease. The transmission and transmutation process in the HN can be categorized into one between the viscera and bowels, and another of the external pathogenic gi itself. The process between the viscera and bowels indicates the transport of the pathologic burden between each viscera and bowel. This again is categorized into three types. Interpromoting, intercontrolling and that by Saeng-yang(生陽), Sa-eum(死陰). Next, the transport of the pathogenic gi can be categorized into one moving inwards from the exterior according to personal traits, and that according to the three Eum and three Yang. Although there are numerous types of transmission and transmutation, there are two main criteria in understanding the process. First, whether the process is in accordance with the physiological or natural flow of the body. Interpromoting and three Eum three Yang processes are such examples. To follow the physiological flow of the body means to correspond to either the Heaven and Earth or the original physiology of the human body. Therefore, the disease progresses according to a certain date or season. This indicates a partial malfunction in the circulation of the vital energy, which is relatively easy to recover. In contrast, there are processes that go against the physiological flow, for example, intercontrolling transmission and transmutation. This process focuses on the movement of the pathogenic gi rather than the vital gi. The disease progresses regardless of the flow of the vital energy, and sequential functional damage occurs accordingly. Consequently, as the transmission and transmutation continue, formerly passed organs are left damaged, and the whole process is headed towards death. The second criteria for understanding the process is whether it is cyclic or not. To have a cyclic pattern means that the occurrence of a disease and the time of death is not fixed. Transmission and transmutation processes that have a cyclic pattern mostly follow the physiological flow of the body. As a result, they rarely end in deaths, and the process is centered on vital energy. On the other hand, those with acyclic patterns have a fixed occurrence and death point in the course of the disease. They are mostly unnatural processes, found in fatal acute diseases or consumption diseases.