• Journal of Physiology & Pathology in Korean Medicine
• /
• v.27 no.5
• /
• pp.563-569
• /
• 2013

This study was undertaken to apply the yin-yang theory in action potential. In order to apply the yin-yang theory in action potential, nature of yin and yang, interrelation of yin and yang and action potential in cell were reviewed. According to the yin-yang theory, inner cellular space corresponds to yin, but outer cellular space corresponds to yang. If we classify ions in intracellular fluid or extracellular fluid by nature of yin and yang, potassium(K+) corresponds to yang within yin(陰中之陽), protein(Pr-) corresponds to yin within yin(陰中之陰) in intracellular fluid, and sodium(Na+) corresponds to yang within yang(陽中之陽), chloride(Cl-) corresponds to yin within yang(陽中之陰) in extracellular fluid. Double donnan equilibrium and equilibrium potential were caused by intracellular anion(Pr-) and extracellular cation(Na+) are related with mutual rooting of yin and yang(陰陽互根) and opposition of yin and yang(陰陽對立). The influx and efflux of ion through cell membrane means waxing and waning of yin and yang(陰陽消長), the change of membrane potential means yin-yang conversion(陰陽轉化) during action potential.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.19 no.1
• /
• pp.1-7
• /
• 2005

In Chinese philosophy, the concept of Yin and Yang, in the era of the Early China, applies to many more philosophical categories than merely the relationship between the sunny side and the shady side of the sun. A whole series of possible interactions between the Yin and Yang in life is contained in the Chinese Book of Changes, the I Ching. The philosophical theory and the origin of natural sciences of the I Ching is imbued in the Nei Ching. having absorbed and developed the essence of Book of Changes, the Nei Ching reflects the spirit of science. Under the influence of Book of Changes, as well as its idea of Yin and Yang, peculiar at the time, the Nei Ching adapts the essences of the theory of Yin and Yang. The contribution made by the Nei Ching to the development of the philosophical concepts of Yin and Yang lies in that it combines those philosophical concepts with medicine and makes this the basic theory of Chinese medicine. In the Nei Ching, the Yin and Yang theory asserts that the human body is an organic whole, and there exists an organic connection between all tissues and structures. Therefore, the Yin and Yang functions as an essential life that plays a major role of the organic interrelation, the mutual control, and the mutual assistance. Yet, at the same time, each of them can be divided into the opposite aspects of yin and yang. Yin and yang depend on each other for existence. Without yin, there would be no yang, Without yang, there would be no yin. Neither can exist in isolation. Thus the interrelation of Yin and Yang is premised on the two opposite forces and aspects as the underlying cause of all change of Yin and Yang.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.18 no.5
• /
• pp.1270-1274
• /
• 2004

In the Nei Ching. the interrelation of Yin and Yang within the human body. based upon a perfect balance and a perfect mutual control. The affinity of Yin and Yang to each other was held to have a decisive influence upon man's health. Perfect harmony between the two primogenial elements meant health. Disharmony or undue preponderance of one element brought disease and death. The interrelation of Yin and Yang in the Nei Ching, had the organic view of the life. The world view of the harmony and balance in Nei Ching shows a unified world view that is symmetrical and in equibrilium in unity and conflict of opposite elements instead of combining with the closely related elements, namely, it is a fact that the life principle of the theory of Yin and Yang in Nei Ching is not the object of the killing and destroying for unity and conflict of opposite elements but the life cycle and life rule for the purpose of achieving the world of harmony, coexistence, and engendering via check and balance as well as confrontation between the opposite elements. In Nei Ching, like this, in the case where all of the antagonistic elements including the antagonism between You and Me, Yin and Yang affirm and tolerate each other, the organic view of the life in which the life of You and Me and the macrocosm is able to be maintained is suggested to the human being at a whole crisis.

• Korean Institute of Interior Design Journal
• /
• v.23 no.3
• /
• pp.92-99
• /
• 2014

Quantum theory of Niels Bohr received the Nobel Prize in Physics was rooted to the Oriental thought 'Yin-Yang and the Five Elements 陰陽五行', and architect Frank Lloyd Wright is also known as Lao Tzu's thoughts on the best architectural theory. Thus, the western architecture and oriental thought is very similar to the concept development. On the basis of this fact, the architectural philosophy of Mies van der Rohe is closely contact with Lao Tzu's Taoism, that is 'The greatest has no boundary 大象無形, Tao Te Ching chap.41' or 'The way to be is not to be 有道者 不處, Tao Te Ching chap.24'. Hence the aim of this thesis is to investigate the interrelation between the German architect Mies van der Rohe's 'almost nothing' and the Chinese philosopher Lao Tzu's 'Taoism'.

• Korean Journal of Acupuncture
• /
• v.19 no.1
• /
• pp.107-130
• /
• 2002

In the clinics of traditional medicine, various acupuncture methods, that is Sa-Am' acupuncture, scalp acupuncture, auricular acupuncture and Dong-Shi' acupuncture, have been introduced and increased gradually to treat the diseases. In this bibliographic study, we examined the interrelation between the Dong Shi' acupuncture and 12 regular channels. The theoretical origination of Dong Shi' acupuncture and 12 regular channels was applied from Yin and Yang, Five Element, State of Viscera and so on. As the treatment using by 12 regular channels have used to 'regulating Qi and Treating Shin (調氣治神)', Dong Shi' acupuncture have used to the itself defense mechanism and relative balance of human beings. Also, these methods have the same rules that was selected to the opposing needling (巨刺) of remote point selection, however, Ah-Shi' points (阿是穴) were not used for the selection. Of Dong-Shi' acu-points, there were many ones which have the same location as the acupoints of regular channels. However, these one was renamed according to the new characteristics and therapeutics found by Dong Shi. Dong Shi' acupuncture has divided human body to the 12 areas but not considered to the concept of a mutual connection of human being body. The needling manipulation methods were vary at the regular channels, but Dong Shi' acupuncture did not use the traditional manipulation method except for supplementary Dong-Qi acupuncture, To-Ma acupuncture and To-In acupuncture. From these study, we found that the Dong-Shi' acupuncture have something in common with 12 regular channels, although the Dong-Shi' acupuncture was not based on the theory of 12 regular channels.

• Journal of the Daesoon Academy of Sciences
• /
• v.42
• /
• pp.109-141
• /
• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Korean Journal of Oriental Medicine
• /
• v.2 no.1
• /
• pp.381-401
• /
• 1996

The diagnostic requirements were suggested and explained regarding the systems of differentiation of syptoms and signs in the second year study of standardization and unification of the terms and conditions used for diagnosis in oriental medicine. The systems were as follows : -differential diagnosis according to condition of body fluid, differentiation of syndromes according to the state of qi and blood, differential diagnosis according to reletive excessiveness or deficiency of yin and yang(氣血陰陽津液辨證) -differentiation of diseases according to pathological changes of the viscera and their interrelation(臟腑辨證) -analysing and differentiating of febrile diseases in accordance with the theory of the six channels(傷寒辨證) The individual diagnosis pattern was arranged by the diagnostic requirements in the following odor : another name(異名), notion of diagnosis parrern(證候槪念), index of differentiation of syptoms and sings(辨證指標), the main point of diagnosis(診斷要點), analysis of diagnosis pattern(證候分析), discrimination of diagnosis pattern(證候鑑別), a wayof curing a diseases(治法), prescription(處方) , herbs in common use(常用藥物), dieases appearing the diagnosis pattern(常見疾病), documents(文獻調査). This study was carried out on the basis of the Chinese documents and references.

• The Journal of Dong Guk Oriental Medicine
• /
• v.1
• /
• pp.161-191
• /
• 1992

The purpose of this study is how have the form and theory of the five element theory in the (黃帝內徑) by the investigation of the course of the course of the five element introduced the ancient oriental medicine from ancient oriental philosophy. The following results were obtained. 1. The five elements in (尙書) meaned the uses of water, fire, earth, wood, metal which were important in living. Because these had very important meaning in ancient political and economic society, emphasized to big law(洪範) 2. The five elements in (左傳) and (國語) mean the five uses too, and there are the phases of "five win metal"(火勝金) and "wather win fire"(水勝火), but these only meaned the physical interrelation. 3. In the five circulating factor theory made by Chu Yen(鄒衍) which have the attribute of the five elements, he more reasonably had argued human affairs like that a dynasty become different in step with the circulating five favors. There is the regular annual policy in the (呂氏春秋) which closely connected nature and human living, and attached the various colors, animals, visceras, flavors, sounds, the sexagenary cycle and so on to the five elements. 4. In the (春秋繁露) writed in fore-period of Han(漢) dynasty, the interactions of the five elements are concretely applicated to policy, Dong Jung Soe(童仲舒) had discrived the interactions of the five elements by Dong Lyu Sang Dong theory(同類相動說) and the misfortune theory(災異說), emphasized the sympathy of nature and human. Thought there is many content which are superstitious and contradictory, I concider which that affcted many effects in the formation of five element theory of oriental medicine. In the (淮南子) the order of matters were explained by the five element theory too, as the interrelations of the five elements were explained by the sexagenary ctcle, I assume that the bud of O-Un theory(五運理論). And there was not founded the fullscale intriduction of the five element theory in the Ma Wang Tye(馬王堆) excavated finds, the Mu Yyi medical writings formed the dynasty(武威漢代醫簡) and the documents about Pyun Jak(偏鵲) and Sun U Ie(淳于意). 5. The application of the five element theory in the (Whang Di Nei Qing) (黃帝內徑) is devided into the attachement to the five elements, the interelations of the five elments, and Un Gi theery(運氣論). In the attachment to the five elemeant theory, it made the attachment of the five viseras of (今文尙書) party a standard and attached the sections of a human body, the whole internal organs of sense, the five colors, the five flavors and the five sounds and so on to the five elements. It put to use by means of the apllivation of the interrelation of the five elements in the transferations of the diseases and the relative severeness of a disease in step with change of time and season. Un Gi theory(運氣論) which synthesized by the attachment to the five elements, the inter-relations of the five elements and the climate which observerd from ancient times systematically argued the effects of weather to human. 6. The application of the five elements theory in (黃帝內徑) have the significant what had get rid of irrational factors like that the emotion and action of human could to influense the weather, what had been formes more rational thingking by the obesrvation of human and nature. It is required more reserches about the possibility of the formation of the doctrinal faction bt the geographical effect of the Yon, Je(燕,薺) region, the application of the five element theory in other ancient medical books and the relationship of the five element theory and Yin Yang(陰陽)