TMY2 방식에 의한 국내 기상자료 작성 연구

신기식(Shin, Kee-Shik),윤창렬(Yoon, Chang-Ryuel),박상동(Park, Sang-Dong) 한국신재생에너지학회 2009 한국신재생에너지학회 학술대회논문집 Vol.2009 No.06

To evaluate the building energy performance, many building simulation programs are used and its capabilities are developed. Despite of its increased capabilities the weather data used In the Building Energy performance evaluation, are still using the same limited set of data. This often forces users to find or calculate weather data such as illuminance, solar radiation, and ground temperature from other sources to calculate it. Also, proper selection of a right weather data set has been considered as one of important factors for a successful building energy simulation. In this paper, we describe TMY2 data, a generalized weather data format developed for use, and applied to Seoul region and examine the differences comparing to existing weather data. A set of 23 years raw weather data base has been developed to provide the weather data file for building energy analysis in Seoul.

西藏醫學에 나타난 診斷과 治療에 관한 硏究

Chang Eun Young(張恩英),Yoon Chang Ryel(尹暢烈) 대한한의학원전학회 2005 대한한의학원전학회지 Vol.18 No.2

The condition contrary to the physiological conditions obtained by the normal functioning of seven constituents of the body is defined as disease. The primary causes of the disease are emotional defilements of desire, hatred and delusion. The secondary causes of diseases are seasonal climatic changes, the agency of harmful demons, and improper diet or conduct. Once a disease occurs, it brings the disfunctioning of the three humors of wind, bile, and phlegm. Therefore all the disease should be examined and determined which of theses three humors effect its nature the most. There are five main techniques of external therapy, namely bloodletting, which extract the impure blood produced by disease of heat; moxibustion, which debilitates cold diseases, medicinal compresses, fomentation, massage with ointment, and minor surgery. Among these, the former three are the mild treatment and the latter three the severe ones because of the pain the patient has to suffer during the whole procedure.

張子和의 生涯 및 刺血理論에 關한 研究

Jin Jun(金軍),Yoon Chang Ryel(尹暢烈) 대한한의학원전학회 2005 대한한의학원전학회지 Vol.18 No.2

Zhang Zi-He is one of the Jin&Yuan's four masters, and he used Dong-Xia method well, as well as he is one a medical man who contributed to the development of the medicine. He valued the pathogen. He recognized that the pathogen is a great cause of an attack of a disease, so, first, we have to get rid of pathogen, and it makes the Vital essence and energy recovered. He said, we have to get rid of the pathogen thouroughly. He used "Wei Ci"-using fei zhen and densely puntuating many times and bleeding much, so the pathogen can't remain. He said if we bleed, it is same as the sweating. And about 『Nei Jing』's meaning, he said that bleeding is same as sweating and after bleeding, diaphoresis is not required, but it is good to bleed after sweating. He said that we removeing the fire and we can circulate Qi and blood. He set count on the body's circulation of our body, and it is the great cause of a disease. So, He quoted the 『Nie Jing』's sayings, and emphasized the importane of the circulation of qi and blood. And this Zhang Zi-He's way is in relation with "Liu He Jian's fire and heat theory.

尹草窓의 生涯와 草窓訣에 關한 硏究

金準泰,尹暢烈 대한한의학원전학회 1992 대한한의학원전학회지 Vol.6 No.-

I have studied life of Yoon-Dong-Li(尹東里), who applied Un-Ki(運氣) theory to medicine during Suk-Jong(肅宗) to Jeong-Jo(正祖) in Yi-Dynasty and also studied his existing writings named 《Cho-Chang-kyeol》(草窓訣). The referenced original work prints were based on 1980's pring of Chung-Ku oriental medical society and National Central Library and The academy a korean studies possessed print. Studied with these books, I have concluded as follows. 1. Yoon-Dong-Li(尹東里) courtesy name is Ja-Mi(子美), pen name is Cho-Chang(草窓). He was born in 1705, Suk-Jong(肅宗) 31yrs, and died in 1784, Jeong-Jo(正祖) 3yrs in Yi-Dynasty. He had lineage of third-generationed-doctor and learned medicine from his uncle, Yoon-Woo-Kyo(尹雨敎). His father Yoon-Yi-Kyo(윤이교) gaved him second influence. 2. Confucianal physician in Ming Dynasty You-Bu(劉溥) respected Ju-Ryeom-Kyo(周濂溪), confucianist in Song-Dynasty and You-Bu(劉溥) does not removed grass in front of window (because in chinese, Cho-Chang(草窓) means grass in front of windows), and named himself Cho-Chang(草窓). Yoon-Dong-Li(尹東里) followed this suit so called himself Cho-Chang(草窓). 3. The main contents of 《Cho-Chang-Kyeol》(草窓訣), <Un-Ki-Yeon-Lon>(運氣衍論) was written in 1725, when Yoon-Dong-Li(尹東里) was 21yrs old and printed in 1736. The other part of 《Cho-Chang-Kyeol》(草窓訣), <Yong-Yak-Pyeon>(用藥篇) was written in 1746. These two parts were not written in the same time. The <Un-Ki-Yeon-Lon>(運氣衍論) was written 11years earlier than <Yong-Yak>(用藥). Two parts were combined another day and named 《Cho-Chang-Kyeol》(草窓訣). 4. Existing 《Cho-Chang-Kyeol》(草窓訣) is transcribed printing with the content of "Five elements motion and the six kind of natural factors theory"(五運六氣論). Each edition is generally similar in content, but also has different points each other so naw we hardly finds a complete set of works. 5. 《Cho-Chang-Kyeol》(草窓訣) is a first technical book which treats of Un-Ki(運氣) theory in korea. 6. The contents of <Un-Ki-Yeon-Lon>(運氣衍論) of 《Cho-Chang-Kyeol》(草窓訣) is mechanism of diease according to excess and insuffciency of five elements motion and six kinds of natural factors, and symptoms and priscriptions, includes variated priscriptions. 7. Two parts in <Un-Ki-Yeon-Lon>(運氣衍論) of 《Cho-Chang-Kyeol》(草窓訣), 'Sang-tong'(相通) and 'Kak-Tong'(各通), threats of mechanisim of the disease according to five elements, with the principle of inter-promoting and inter-acting, in the change of ten heavenly stems and five elements motion. 8. In the <Yong-Yak-Pyeon>(用藥篇) of 《Cho-Chang-Kyeol》(草窓訣) describes priscription for clinical application according to Un-Ki(運氣) and also records about misuse of medicine. 9. In the 《Cho-Chang-Kyeol》(草窓訣), most of priscription are common using one, which also found in 《Dong-Ui-Bo-Gam》(東醫寶鑑) and there are few of priscriptions by Yoon-Dong-Li(尹東里).

喩昌의 生涯와 醫學思想

金秀烈,尹暢烈 대한한의학원전학회 1990 대한한의학원전학회지 Vol.4 No.-

At early Cheong (淸) dynasty, in medical aspect by dependent on practical studying attitude that must found a theory only by an evidence, there had been a tendancy that hoped direct research of sages' mind-eye by escaping the theory of individual classes since Geum-Won (金-元)dynasty. Yoo Chang(喩昌), born in Man-Ryeok(萬曆) 12th year of Myung(明) dynasty (A.D.1583) and dead in Gang-Hee(康熙) 3rd year of Cheong(淸) dynasty (A.D.1664). The results were as follows after studying his practical idea of medicine. 1. Yoo Chang, by recognizing the 《Sang-Han-Ron》 has lost its true meaning after commented by Wang hee(王熙), Lim Eog(林億), Seong Moo-I(成無己), etc. according to Bang Yoo-Jip's(方有執) Chak-Gan-Jung-Jeong(錯簡重訂) theory, he diversified the protocal of 《Sang-Han-Ron》 397 method and arranged under Six Meridian part.(六經) 2. The theory of Sam-Gang-Jeong-Rip(三網鼎立) can be summerized Gye-Ji(桂枝) syndrome which is the case of WInd(風) has injured Wi(衛) stage, Ma-hwang(麻黃) syndrome which is the case of Cold(寒) ahs injured Yeong(榮) stage, Dae-Cheong-Ryong(大靑龍) syndrome which is the case both of Wind-Cold(風寒) ahs injured Yeong-Wi(榮衛) stage, and there has been Sam-Gang-Jeong-Rip theory by anterior medical practitioners already but the person who formally used its Sam-Gang-Jeong-Rip term is Yoo-Chang. 3. Yoo Chang seized the On Byeng(溫病) by dividing three category and in Byon-Jeung-Si-Chi(辨證施治) he influenced to many aspect of establishment of later Byon-Jeung system On-Byong(溫病의 辨證體系) pertaining to Triple-Warmer by O-Dang(오당) introducing Triple-Warmer Theory.(三焦理論) 4. At Chu-Jo-Ron(秋燥論) of 《Eui-Moon-Beop-Ryol》, while 《Nae-Gyeong》 describing if humidity injury Lung, then occur a disorder in it, Yoo Chang recognized that of autuam when dryness injure Lung there occure a disorder is it so he insisted that at this case, must use Cheong-Joe-Goo-Pye method (淸燥救肺法) with herbs, pertaing to Gam-Yoo-Ja-Yoon(甘柔滋潤性) property and he invented Cheong-Joe-Goo-Pye-Tang.(淸燥救肺湯) 5. You Chang', so called, Dae-Gi(大氣) indicates Yang-Gi(陽氣) of chest, he insisted that man's creation and every physiological activity depends on maintainence of Dae-Gi, and it integrate Yeong-Gi(榮氣), Wea-Gi(衛氣), Jong-Gi(宗氣), Jang-Boo-Ji-Gi(臟腑之氣), Gyeong-Rak-Ji-Gi.(經絡之氣) 6. Yoo Chang's expression about partical function and character of stomach, not only bolster its theory of historical physician's expression, that is stomach is foundatness of postnatal period, but also it has correponding aspect with modern medicine and clinic. 7. Yoo Chang emphasized "if one cure a disease, be must understood the character of disease first and use drugs later"(先議病 後用藥) phrase about of drug usage, and his theory of Geup-Rew-Man-Joo method(急流挽舟) and three therapy of Simple Ascite(單腹脹) are all unique opinion based upon this phrase mentioned above. 8. Yoo Chang's practical idea of medicine greatly influenced to Jang Ro(張??), Hwang Won-A(黃元御), Oh Eui-Rak(吳儀洛) ,Joo Yang-Joon(周??俊), etc. and theory of Sam-Gang-Jeng-Rip(三網鼎立), Thriple Warmer Theory of On Byong (溫疫의 三焦論治), Chu-Jo-Ron(秋燥論), Dae-Gi-Ron(大氣論) etc. became important object to student of Sang-Han(傷寒) and On-Byeng.(溫病) 9. Yoo Chang's Writings has more practical meaning than other physician's, especially, later the idea of Sang-Han(傷寒) and On-Byong(溫病) greatly contributed to development of Sang-Han theory and formation of On-Byong theory.

道敎醫學에 關한 硏究 : 韓醫學과 聯關된 部分을 中心으로

李秉書,尹暢烈 대한한의학원전학회 1992 대한한의학원전학회지 Vol.6 No.-

I have studied the relation between a Taoist(道家) and the oriental medicine(韓醫學), it is summerized as following. 1. According to the relation between a Taoist(道家) and the oriental medicine Lao-tzu(老子)' mathematical principle that had an influence on Three yin-three yang(三陰三陽) theory of the oriental medicine, idea of natural philosopy(自然無爲) and the freedom from avarance(無慾) on the oriental medicine. 2. Vital essence and energy theory(精氣說) in a Taoist not only can be seen in Lao-tzu' Do dug gyung(老子道德經), Maengza(孟子), Guanza(管子) but also it principle has something to do with Nei Ching's Vital essence and energy theory(精氣說). 3. Danjungpa(丹鼎派) can be divided into Naedansul(內丹術) which preserves through the breath and Oedansul(外丹術) which makes one a Taoist hermit. If he takes magic portions(金丹), they had a great effect on Yangsanghak(養生學) and was actually concerned with oriental doctors who was known to us. 4. If medicine of Taoism is classified, it can be divided into three categories Boiled solution(湯液), Pharmacopea "Ben Cao"(本草), Acupuncture & moxibustion(針灸), Magic portions(外丹) are used in the first category. Chinese setting-up and Therapeutic exercises(導引), Josik(調息), Naedan(內丹), Byugok( 穀), Naeshi(內視), Banjung(房中) belong to second category. The religious contents such as Bu(符), Jeum(占), Cheum( ), Ju(呪), Je(齊), Gido(祈禱), taboo are implied in third category. 5. In the history of the medicine of Taoism and oriental medicine, they are called animism, shamanism, Mu(巫) or Ye(??), not separated at first period. In the end of Junguk(戰國時代), Ye(??) was clearly distinguished from Mu(巫) and then Mu(巫) was developed into medicine of Taoism and ye(??) into the present form of oriental medicine. 6. The oriental medicine doctors that are concerned with Taoism are Bakgo(伯高), Geyugu(鬼臾區), Soyu(少兪), Noigong(雷公), Pyujak(扁鵲), Sunuyi(淳于意), Hwata(華陀), Hwangbomil(皇甫謐), Hangang(韓康), Dongbong(董奉), Heuson(許遜), Galhong(葛洪), Dohongyung(陶弘景), Damlan(曇鸞), uyjajang(??慈藏), Sonsamak(孫思邈), Wangving(王氷), Jegonghwalbul(濟公活佛), Yuwanso(劉完素), Judange(朱丹溪), Leesijin(李時珍), Johakmin(趙學敏), Ougul(吳杰) etc. 7. The view of a human body in the medicine of Taoism affected the oriental medicine on the ground that man was regarded as a microcosm(小宇宙), so he was compared to a nation or heaven and earth. 8. The anatomy of medicine of Taoism gave a detail description of five visceras and each organs, the heart, center of mental function, Mirie(尾閭) which has an relationship to the training of Naedan(內丹修練). In this resrect, as it is accord with the acupunture point of oriental medicine, therefore we can find that Taoism influenced oriental medicine, also explicit study was achieved. 9. Acient people believed that the god in the human body, one of the characteristics of the medicine of Taoism cured the patients and then protected him from the disease. If a man was taken ill, they had him cured by making the god's name which corresponded to its disease, calling him communicating with him, and asking him to deprive him of illness. This treatment was used to live and be kept young eternally. In this respects, we can see that they emphasized on the attitude of Bulchiyibeung chimibeung(不治己病治末病) and psychological treatment. 10. Samsi theory(三尸說) that one's fortune, disaster, health, and disease in the world are at the mercy of his good or bad conduct, is concerned with Taoism and treatment with the oriental medicine. 11. Guchung(九蟲) is more closly associated with the religious aspect rather than with the medical aspect. Because of the similarity of the modern parasitism, its study has an important meaning. 12. The respect for the human life is reflected in Jeunsi(傳屍), with Samsi-guchung theory(三尸九蟲說), which is considered as modern tuberculosis.

《方藥合編》에 대한 硏究

金亨泰,尹暢烈 대한한의학원전학회 1991 대한한의학원전학회지 Vol.5 No.-

A study on Bang-Yak-Hap-Pyu˘n, one of the most widely-known Korean medicine books, has been conducted and the findings are as follows: the political and social background at the end of Yi-dynasty amidst the inflow of western civilization and the aggression of foreign forces can be seen as a historical period of trial, when civilization and independence had to be preserved at the same time, during the period, the social trend was to pursue a rapid practical solution rather than a profound theory. Responding to this trend, simple and easy medical science became to prevailand the representative medicine book of this kind was Bang-Yak-Hap-Pyu˘n. 1. Bang-Yak-Hap-Pyu˘n was written comprising the characteristics of simple and easy medical science with a view to popularizing-collection of logics, easy readability, medical science in time, etc. 2. Bang-Yak-Hap-Pyu˘n, rich and grand in content, came out of Dong-U˘i-Bo-Gam at the right moment as a pragmatic guide book of Korea medical practice symbolizing Korean spirit. 3. Do-yun Whang whose pen name was Hye-Am was born in Changwon, Kyungnam-do as the 18th descendant of Changwon Whang family. He engaged in medical practice in Seoul and wrote and edited Boo-Bang-Pyu˘n-Ram, U˘i-Jong-Son-Ik, U˘i-Ju˘ng-Son-Ik-Bu-Yeo, U˘i-Bang-Whan-Tu, ect. and made his son. Pil-Su follow him and let him edit Bang-Yak-Hap-Pyu˘n, which put U˘i-Bang-Whal-Tu and Son-Ik-Bon-Cho together. 4. The construct of Bang-Yak-Hap-Pyu˘n can be subdivied into three parts: herbs of 34 classes and 514 kinds were arranged on the upper part and U˘i-Bang-Whal-Tu was arranged on the middle end lower part. Such arrnagement can be very effective in clinics. 5. Bang-Yak-Hap-Pyu˘n as a curative book of Korean medical science has been a necessary another ego for many Korean medical practioners. It also played a great role of enhancing Korean oriental medical science to be widely used by Koreans. On the other hand, it produced a side effect of emergence of employed medical practioner who lacked in scholastic aptitude. 6. Tens of newly edited Bang-Yak-Hap-Pyu˘n have been issued. Among them, Jung-Jeong, Bang-Yak-Hap-Pyu˘n, Ju˘ng-Mak-Bang-Yak-Hap-Pyu˘n, Byu˘n-Ju˘ng-Bang-Yak-Hap-Pyu˘n, and Byu˘n-Ju˘ng-Bang-Yak-Jung-Jeon have been widely known. Lately, Bang-Yak-Hap-Pyu˘n which includes more symptoms and remedies or is translated into Korean came out in several kinds. 7. The number of korea classical medicinal books quoted in Bang-Yak-Hap-Pyu˘n is 68, among which Dong-U˘i-Bo-Gam Occupies the top in the list enlisting 69 medicinal treatment. This Shows that Dong-U˘i-Bo-Gam gave birth to Bang-Yak-Hap-Pyu˘n.

張元素의 生涯와 醫學思想

金容辰,尹暢烈 대한한의학원전학회 1990 대한한의학원전학회지 Vol.4 No.-

Geum-Won dynasty is the era which totalized the every medical attainments of before Song dynasty and appeared some medical practioners who found new medical theory based upon this, and is important time for various developments of the oriental medical theory. At this time of the era, the representative practioners are called the four noted physician of Geum-Won dynasty. Jang Won-So who influenced the formation of the theory of the four noted physician of Geum-Won dynasty, originated new theory by joining the theory of 「Nae-Gyung」 with his own medical experience. The results can be summarized as follows after studying his life and idea of medicine. 1. Jang Won-So, courtesy name is Gyeol-Go, came from Yeog-Joo and it is unknown that when he was born and dead, but he lived in 11C. At 27, after failed in a Jin-Sa examination, he started medical study, and widely spreaded his medical art by healing the Yoo Wan-So's Sang-Han disease. 2. There are many Jang Won-So's writings, such as 「Eui-Hag-Gye-Won」 which is the condensation of his idea of medicine, 「Jin-Joo-Nang」 which is greatly contributed to development of Herbology, 「Jang-Boo-Pyo-Bon-Han-Yeol-Heol-Sil-Yong-Yag-Sig」 which is the sample of Jang-Boo-Byun-Jeung-Lon-Chi, and 「Yag-Joo-Nan-Gyung」 「Gyeol-Go-Ga-Jin」 「Gyeol-Go-Joo-Sug-Hwa-Mag-Myeol」 「Gyeol-Go-Bon-Cho」 「San-Yog-Bo-Sang-Bang」 which are known do not existing. 3. Jang Won-So's study about Jang-Boo-Byun-Jeung was influenced by 「Nae-Gyung」 「Jung-Jang-Gyung」 「So-A-Yag-Jeung-Jig-Gyeol」 etc. and outline by Han-Yel-Heo-Sil and the change and prognosis of the state of disease can be decided by Saeng-Sa-Yeong-Soon, so he contribute to development of Jang-Boo-Byun-Jeung-Lon-Chi of posterity. 4. Jang Won-So succeeded and develope the theory of the herbs of Oh-Jang-Go-Yog-Bo-Sa and about Ki-Mi-Seung-Gang-Boo-Chim etc. appeared on 「Nae-Gyung」, especially invented such as Kwi-Gyung-Lon, In-Gyeung-Bo-Sa-Seol, Jang Boo-Pyo-Bon-Yag-Sig and he enriched the content of pharmacological theory, so he motivated various development of herbalogical theory. 5. Jang Won-So's idea of On-Yang-Bi-Wi directly influence Lee Go's assertion of Bi-Wi-Lon, idea of Go-Geum-I-Gue-Seol presented theological basis of posterior medical practioners formation of prescription, so the way of drug usage greatly developed. 6. Jang Won-So's theory of the Jang-Boo-Byun-Jeung and herbology directly influenced to Lee Go, Wnag Ho-Go, Na Chen-Ik, Jang Byeok etc. so he became the father of Yeog-Soo class and indirectly influenced to Seol Gi, Jo Hen-Ga, Jang Gae-Bin, Lee Jung-Jae etc. of Myeng dynasty, so the On-Bo class has been formed. Like this, because, his idea of medicine developed at various aspect and greatly influenced to posterity, Lee Si-Jin said "Since the emergency of 「Nae-Gyung」, Jang Won-So is the only man who greatly enhance medical principle." so it is clear that this is not unfounded expression at all.

朱丹溪의 生涯와 醫學思想에 關한 硏究

李永原,尹暢烈 대한한의학원전학회 1991 대한한의학원전학회지 Vol.5 No.-

As concerned the life and the medical idea of Choo, Tan-Kye(朱丹溪), which it can be summarized as follows by studying. 1. Tan-Kye(丹溪) lived in the end of the Won dynasty(元代末期), When the people starved and suffered from a flood disaster and drought, etc, also the social conditions were in disorder on count of the corruption of politics. And Cheol Kang seong(浙江省), located in the south region of China, has sterile soil and the climate condition humid and heatful. So the south district peoples have very weak constitution. So We can found that his medical idea reflected the phases of the periods and the regional enviornmental situations. 2. For that reason, Tan-Kye(丹溪) rejected the prescription of the "WHa Che Gook Bang(和濟局方)" which was prevalent at that time, in which the the pungent-dried herbs were widly used : So he persisted in the "Sang Wha Lon(相火論)" and the "Positivity is usually excedeed while the negativity deficient(陽有餘陰不足論)". Then he treated with the drugs to nourish the negativity for the prime object to be applied in the clinic. 3. Tan-Kye(丹溪) refined the follows from the natural law: Heaven is to the positivity(陽) and the Earth is defined the negativity(陰), so the heaven is to the Macro(大) and the earth, micro(小): So the Sun is to the Positivity(陽), the Moon, the Negativity(陰): as to the Sun is alwaysfull while the moon always defected too. Therefore the "positivity is always excedeed for that the negativity is deficiental ways(陽有餘陰不足)". In Human body, "the negativity energy (陰精)" is hard formed-easily defected(難成易??)". And the heat(相火) in the body can be moved easily and let the negative energy to leak out. Therefore the more the positivity excedeed, the more the negativity dificient"(陽常有餘陰常不足). 4. He made it expanded the contents of the 'Heat(相火)" in the Chapter Woon Chi of the Nae Kyeong(內經) and discribed, the Life-string of the human body is originated from the movement of the "Heat with unique energy(相火一氣)". And more in human body, it is specifically regulated by the two visceras, Liver and Kidney, and is distributed in the 'Pericardium(心包絡)' 'Triple Warmer(三焦)' 'Gallbladder(膽)' etc. In the point of his assertion of heat(相火). it is concluded both the physiological and the pathological heat of all. 5. Tan-Kye(丹溪) grew up in the family of the Confucianism. He was instructed the Confucianism(性理學) from Heo-Kyeom(許謙), the fourth diciple of Chu-Ja(朱子), and was received the Yoo·Chang·Ri(劉 張 李)'s triple doctrine from the La Tae Moo(羅太無), the second disciple of Yoo Wan So(劉完素). So there are much of content of Confucianism(性理學) in his medical thedry, and his theory has succeeded the achievements of the triple study. 6. About the theory of the "positivity is usually excedeed while the negativity deficient"(陽常有餘陰常不足論) of Tan-Kye, it was asserted that the positivity is never sufficient for the vital mainspring, by Chang, Kye-Pin(張介賓) and Lee,Kyoo-Zoon(李圭晙) etc. And for the Heat theory(相火論), eventhough the scholars of posterior generations criticized all of that, there are defect of the content and unification between them. 7. The father of the "Cha Eum Pa(滋陰派), Tan-Kye(丹溪) contributed considerably to the development of the oriental medicine and to the general therapy for the various diseases(一般雜病施治). 8 there are handed down and remained twenty on more of volumes of list of his writings. Among them, except 『Kyeok Chi Yeo Ron』(格致餘論)·『Kuk Pang Pal Hyeu』)國方發揮), they are reorganized by posteriority. There are Cho, Do-Chin(趙道震), Cho,Ee-Teok(趙二德), Tae, Sa-Gong(??思恭), Wang Ri(王履) and Yoo, Suk-Yeon(劉淑淵) etc as disciples of his. And Wang Ryoon(王論) and Woo Pak(虞搏) as the admirer of him.

《素問, 天元紀大論》에 對한 硏究

金根榮,尹暢烈 대한한의학원전학회 1998 대한한의학원전학회지 Vol.11 No.1

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 mean 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.