『규합총서』의 의료민속학적 연구 : 「청낭결」을 중심으로

원보영 국립민속박물관 2002 민속학연구 Vol.- No.11

「한약사 박래욱 일기」로 본 20세기 후반의 민간 의료생활

원보영 국립민속박물관 2009 민속학연구 Vol.0 No.25

「Korean Herbal Pharmacist Park Ryae-Wook Diary」shows in detail about the daily business of the Korean herbal pharmacist since 1970s, it is given the periodical characteristics of the Korean herbal pharmacy from then on. The oriental medicine and the traditional oriental medical treatment played an important role in remedy of the publics' sickness for a long time in the traditional society where the medical system was poor. Since the analysis of the diary is the indirect factor that has an effect on medical folk customs, it has an important meaning to examine the perception of illness and the usual practice about the traditional oriental medical treatment. This study analyzed the records divided into the illness and treatment of Park Ryae-Wook himself and his family and the that of customers who visited Korean herbal pharmacy as shown in the diary. It is to find out the characteristics of the individual's medical treatment and the medical treatment of Korean herbal pharmacy. As a result of analysis of the diary, it was the common cold that has the highest frequency among the sicknesses that Park Ryae-Wook himself and his families. Also, since the more than half of illnesses from which his patients were suffer were arthritis, neuralgia, and female disorders, it could notice the correlation between the specific illness and Korean herbal medical treatment. Especially, the transition of patients' illness was difference in each in 1970s when Park Ryae-Wook started Korean herbal pharmacy and the late 1980s. The various types of patients visited his pharmacy from common illnesses such as common cold (.etcs) for almost 10 years since 1970s when he started practice. On the other hand, in the late 1980s, it enters on a new phase that is limited to the patients who are suffered from specific serious diseases. Also, after the execution of medical insurance in 1991 in nationwide, Park Ryae-wook felt keenly that patients in Korean herbal pharmacy were decreased. In medical treatment of illness, the customary folk style therapies that Park Ryae-Wook conducted was that the content was mostly inattentive and the most of information was gathered from people around him after manhood. Also, he referred from "Dongwebogam(東醫 寶鑑)" and "Bangyakhappyun(方藥合編)" for medical treatment of patients who visited Korean herbal pharmacy. Also, he kept learning and getting experienced prescription from neighborhood Korean herbal pharmacists. He learned customary medicine and used it for medical examination and treatment. It not only satisfied various demands of the customers but also proved the virtue of the treatment. In conclusion, the contents of the diary showed the creation of new medical folk customs in industrial modernization era, and it had value as data that observes conventional behavior that habitually appeared by the progress of the illness in modern medical service system.

다중 표적자극 추적 자원의 시각장에 따른 독립성

원보영,김민식 한국인지및생물심리학회 2007 한국심리학회지 인지 및 생물 Vol.19 No.3

Alvarez and Cavanagh(2005) have reported that there are independent attentional resources for multiple object tracking (MOT) in two hemifields. Twice as many targets could be successfully tracked when they were distributed between hemifields as when they were all presented within a single hemifield. We investigated whether the attentional resource for tracking in one hemifield could track the targets that were presented initially in that hemifield, but later moved to the other hemifield. In our experiments, the participants tracked four objects among eight objects. The four targets were divided equally between the left and right hemifields. In one condition, targets moved only within each hemifield in which they were initially presented (Bilateral-to-Bilateral condition). In the other condition, two targets in one hemifield moved toward the other hemifield, while the other two targets remained moving in the initial hemifield, resulting in four moving targets within a hemifield(Bilateral-to-Unilateral condition). Our main interest was comparison between these two conditions, measuring the accuracy of MOT. The results showed that performance in the Bilateral-to-Bilateral condition was better than that in the Bilateral-to-Unilateral condition. In other words, when the initial targets presented in one hemifield moved across to the other hemifield, the attentional resource in each hemifield did not move cross the other hemifield along with the moving targets. This finding suggests that attentional resource for tracking could be object-based only within each hemifield. 여러 개의 움직이는 시각 표적자극을 동시에 추적해야 하는 과제에서, Alvarez와 Cavanagh (2005)는 표적자극들이 양쪽 시각장에 각각 분배되어 제시되는 경우가 한 쪽 시각장에 모두 제시되는 경우보다 다중 표적자극들을 더 잘 추적함을 보임으로써, 복수의 움직이는 표적자극을 추적하는데 사용되는 주의 자원이 시각장에 따라 독립적으로 존재함을 주장하였다. 본 연구에서는 추적해야할 시각 표적자극들이 시각장 내 혹은 간 이동하는 경우, 추적 주의 자원이 이들 표적자극을 따라 함께 이동할 수 있는지 여부를 조사하였다. 만일 각 시각장에 할당된 주의 자원이 표적자극을 따라 이동할 수 있다면, 처음에 좌․우 시각장에 제시되었던 표적자극들이 하나의 시각장으로 이동된 후에도 추적 수행에 어려움을 보이지 않아야 할 것이다. 두 개의 실험에서 참가자는 여덟 개의 자극 중 네 개의 표적자극을 추적하는 과제를 하였다. 실험 결과, 표적자극들이 양쪽 시각장에 각각 두 개씩 제시되었다가 양쪽 시각장을 유지한 채 이동하는 조건에서의 추적 정확률이 처음 표적자극이 양쪽에 제시되었다가 한쪽 시각장으로 이동하는 조건의 정확률 보다 유의미하게 높았다. 이 결과는 각 시각장에 할당된 추적 주의자원이 다른 시각장으로 이동한 표적자극을 따라 함께 이동하기 어려운 것으로 해석할 수 있다.

덕천서원 유생들의 심신관리 지혜의 모태-「학기유편」, 그리고 남명과 그의 제자들

원보영 경상국립대학교 경남문화연구원 2017 남명학연구 Vol.55 No.-

조선시대 유학자들에게는 일상에서 유학 덕목을 실천하는 기초였던심신관리는 修身이며 이를 養生, 養心이라 하였다. 종래 남명학 연구에서 남명이야 말로 자기수양에 철저했다고 알려져 있으나 남명과 그문파들의 수신 즉 심신관리의 지혜에 관한 선행연구는 많지 않다. 본고는 덕천서원 유생들의 심신관리 지혜의 모태를 남명이 찬술한 성리학요약서인 學記類編, 또 남명과 그의 제자들의 행적에서 찾고자 하였다. 조선시대 성리학적 질서에서 의학은 도덕적인 수양을 방해하는 잡학이자 자기 몸을 보존하고 부모님께 효를 다하기 위한 일상적인 기술로취급되었고 이는 유학이 시작된 중국에서도 마찬가지이다. 그러나 유학과 의학은 태동과 발전의 역사에서 불가분의 관계를 갖고 있다. 특히송 대 신유학에서 신체원리와 병리현상의 개념이 적극 수용되면서 의학의 생명적 세계관이 유학의 새로운 패러다임이 되었다. 이러한 송대 신유학의 생명적 세계관이 반영된 글이 성리대전과 당대 유학자들의 言表들인데 학기유편에서는 주로 이들의 글이 인용되어 있다. 학기유편에 근거한 생명적・역동적・실천적 세계관은 곽재우, 정인홍, 김우옹, 정구 등의 예와 같이 행동하는 삶의 바탕이자 보이지 않는계율로 작동하였을 것이다. 남명의 심신관리와 치병에 관한 행적은 주로 남명집에서 확인되었다. 남명은 몸을 다스리기 이전에 마음 수양을 기초로 보고 ‘좌우명’, ‘패검명’, ‘혁대명’ 등을 지니고 '‘神明舍圖’를 붙여놓고 평생 ‘銘’으로삼아 실천하였다. 또 남명은 정신을 한 군데에 집중하고자 항상 정좌수행과 猩猩子의 쇠방울 소리, 敬義劍의 날카로운 형태를 통해 수시로의식을 각성시키는 등 특별한 무언가를 갖추고 행하는 심신수양의 방법을 보여주었다. 남명이 일생동안 겪은 질병에 대해서는 9세 때 사망 직전에 이를정도로 심한 질병을 앓았다는 것이 연보의 기록이고 문집에서는 거의40대 이후의 질병과 치료에 관한 내용이 있을 뿐이다. 다만 20년 가까이 반복적으로 기록된 내용을 통해서 남명의 현기증과 두통이 고질적지병으로 확인되었다. 남명의 성정은 자신은 물론 일상다반사에 대해지극히 엄정했다. 이와 같은 그의 성정이 만성적인 피로감과 두통으로이어진 것은 아닐지 추측해 보았다. 남명은 약재를 구하거나 약을 짓는 등 본인과 가족의 질병에 대해직접 치료를 행했던 것으로 나타나 그의 행장 등에 기록된 다양한 분야에 관한 능통하고 의약도 섭렵했다는 구절과 다르지 않았다. 남명과는동시대를 살면서 서로 다른 학문관과 출사관을 가졌던 퇴계와 심신관리, 의료행적을 비교해 보았다. 퇴계 본인은 물론 지인들에 대해 행한다양한 의료 행적이 전하지만 오늘날 유학자의 양생서로서 가장 널리알려진 활인심방의 편저하기도 하였다. 퇴계 뿐 아니라 16세기 이후에는 유학자들의 다양한 양생서가 저술되었다. 그러나 남명 문하에서는 망우당 곽재우의 양심요결이라는 제목만 전하고 있을 뿐 이렇다할 양생서는 전하지 않는다. 남명의 문인 중 한강 정구는 의서저술과 대민의료시설 재건 등을통해 修己와 安人의 실천의지를 보여주었다. 한강은 의서 외에도 대민구제를 위해 성주의국을 설치하였다. 성주의국은 임진왜란 후에 피폐해진 의료시설로 한강은 이를 재건해 대민의료의 기반을 갖추고자 하였다. 한강은 60대에 이르러 개인... Confucian scholars in the Joseon era believed that managing one’s mind and body to cultivate one’s morals was the foundation for practicing Confucian virtues. This was accomplished by preserving one’s health and nurturing one’s mind. Existing research in Nammyong Studies show that Nammyong was devoted to his personal cultivation. However, there are not many studies on moral cultivation, i.e., the sagacious mind and body management of Nammyong and the writers in his circle. In this study, researchers have attempted to find the matrix of sagacious mind and body management by Confucian scholars at the Deokcheon-seowon Confucian Academy in HakGiYuPyeon[學記類編] , an abstract of Nammyong’s thoughts on Neo-Confucianism, and in the deeds of Nammyong and his disciples. According to the Neo-Confucian order prevalent during the Joseon era, medicine was regarded as general knowledge that disrupted moral cultivation. However, it was also regarded as an ordinary skill required to preserve one’s body and fulfill one’s filial piety. This was also the case in China where Confucianism originated. However, Confucianism and medicine have an inseparable relationship in the history of the origin and development. During the time of Neo-Confucianism in the Song Dynasty, principles of the physical body and pathological phenomena were accepted. This “life” worldview of medicine became the new paradigm of Neo-Confucianism. The Neo-Confucian “life” worldview during the Song Dynasty is reflected in SeongLiDaeJeon (Collection of Neo-Confucianism)[性 理大典] and the words spoken by Confucian scholars during the time. The dynamic and practical worldviews based on HakGiYuPyeon were foundations for life and were applied as imperceptible religious precepts by Gwak Jaewoo[郭再祐], Jeong In-hong[鄭仁弘], Kim Woowoong[金宇顒], Jeong Gu[鄭逑], etc. Nammyong’s mind and body management, as well as deeds related to curing disease, can mostly be found in Nammyong Jip[南 冥集]. Nammyong believed that before curing the body, the mind needed to be cultivated and thus used special methods to do so. He attempted to focus his mind in one place and awakened his consciousness through meditation, bell sounds, and the sharpness of his ornamental knife. Nammyong fell seriously ill when he was nine years old and almost died. This has been recorded in the chronology of his life. A collection of literary works cite that he suffered from chronic dizziness and headaches. Nammyong was extremely strict with himself in his day-to-day happenings. This temperament may have led to his chronic ailments. Nammyong administered medicine and even prepared it. He treated his family’s illnesses as well as his own. His life records state that he was well-read in medicine and proficient in various other fields. Of the writers in Nammyong’s circle, Hangang[寒岡] Jeong Gu[鄭 逑] showed his willingness to practice self-cultivation and comfortable lives of others by writing medical books and rebuilding public medical facilities. Hangang, in his 60s, experienced internal and external troubles and then suffered a stroke at the age of 73. He began visiting hot springs in 1616, to treat his illness and continued to do so for three years. Hangang’s trips to hot springs are recorded in his disciple Lee Yoonwoo’s BongSanYokHaengNok[蓬山浴行錄]. Mangwoodang[忘憂堂] Kwak Jaewoo[郭再祐], another writer in Nammyong’s circle, became a soldier after the Japanese invasion of Korea in 1592. He attempted to emulate Nammyong’s loyalty and love for the people and his willingness to practice. However, Mangwoodang has suffered misfortunes in his personal life also a bureaucrat was not without problems in his public life. He was absorbed in a world of perennial youth and long life of a Taoist hermit. Mangwoodang chose to practice a different type of self-preservation rather than conserving his health like the other Confucian scholars. When ...

고엔탈피 플라즈마 및 초고속 화염 환경에서의 니들 펀칭 C/C 복합재의 삭마 특성 분석

원보영,박예린,한나라,이은별,신의섭 한국항공우주학회 2023 韓國航空宇宙學會誌 Vol.51 No.4

Thermal Protection System (TPS) is applied to space vehicles exposed to aerodynamic heating condition during re-entry. It is necessary to evaluate ablative characteristics of thermal protection materials using ground testing facilities simulating the re-entry condition before flight tests. In this work, ablation tests of Needle-Punching Carbon/Carbon (NPCC) materials were conducted using an Arc-heated Wind Tunnel (AWT) and a High-Velocity Oxygen Fuel (HVOF) system. Compared with the AWT results, the surface temperatures of the HVOF tests rapidly reached at the steady-state condition, which induced a large amount of recession. In addition, it was confirmed that the surface roughness increased due to a high mass flux of the HVOF flow. Consequently, the correlation of ablative characteristics between the high-enthalpy plasma and high-velocity flame environments was validated in the range of the tested heat fluxes. 재진입 시 공력 가열 환경에 노출되는 우주 비행체는 열보호 시스템(Thermal Protection System, TPS)이 적용된다. 따라서 재진입 환경을 구현할 수 있는 지상 시험 장비를 통한 열보호 재료의 시험 평가가 필요하다. 본 논문에서는 다양한 장비 중 아크 가열 풍동(Arc-heated Wind Tunnel, AWT)과 초고속 화염(High-Velocity Oxygen Fuel, HVOF) 시스템을 활용하여 NPCC(Needle-Punching Carbon/Carbon) 재료의 삭마 시험을 수행하였다. AWT 결과와 비교하면 HVOF 시험의 표면 온도가 정상 상태로 급격하게 증가하였으며, 이로 인해 삭마량이 크게 발생하였다. 또한 HVOF 유동의 높은 질량 유속으로 인해 표면 거칠기가 증가함을 확인하였다. 이와 같이 공통 열유속 영역에서 고엔탈피 플라즈마 및 초고속 화염 환경에 따른 삭마 특성의 상관관계를 도출하였다.

무형유산 보호대상으로서민간의료분야의 현재와 향후수집, 기록 연구의 방향

원보영 국립무형유산원 2016 무형유산 Vol.- No.1

Private medical culture embodies a lengthy history of maintaining health and combating disease. While it is “folk medicine” in an actual sense, the basis of private medical culture is characterized by its direct and indirect melange of unique heuristic knowledge of the private sector, which has been accumulated through the history of the subject area, and new knowledge, including contemporary medicinal knowledge by period. This has been a living culture that has not been highly regarded in terms of its social, academic, or cultural-policy aspects. Recently, it has drawn attention as a political issue under UNESCO’s Intangible Cultural Heritage system, and the protection of genetic resources and traditional knowledge. There has been research and investigation into the protection of traditional knowledge by government authorities related to genetic resources, and the Cultural Heritage Administration has taken steps to legislate the protection of intangible cultural heritage. In addition, the National Intangible Heritage Center is in the process of planning the Comprehensive Survey of the Korean Intangible Heritage. Although it has been publicly announced as an intangible heritage under the revised Cultural Properties Protection Act and the newly enacted Act on Safeguarding and Promotion of Intangible Cultural Heritage, the terminologies differ between “Korean medicinal knowledge” and “private medicinal knowledge,” respectively. The actual enforcement of the Act on Safeguarding and Promotion of Intangible Cultural Heritage also seems to be lacking, given the multi-layered and variable characteristics of the private medical culture. Surveys by other governmental authorities into the traditional knowledge of medicinal resources focus on its practicability, structure, and applicability, and thus are mainly limited to folk remedies that are therapeutic measures. The future survey of the National Intangible Heritage Center shall be an overall collection and record work encompassing intellectual, behavioral, and expressive systems, and material culture, while working closely with other governmental authorities under the wider theme of private medical culture based on locality and cultural variability. The future survey should not be for the purpose of applying the Act on Safeguarding and Promotion of Intangible Cultural Heritage, but be based on a pure willingness to collect intangible heritage; it should provide the opportunity to archive all of the medical culture of Koreans, such as Korean medicine, western medicine, paramedicine, and so on. 민간의 의료문화는 건강을 유지하고 질병에 맞서 싸워왔던 장구한 역사가 녹아있다. 실제 내용은 민속적이라 하더라도 그 바탕은 해당 지역의 역사 속에서 쌓아 온 고유한 민간의 경험지식과 시기별 당대의 의학, 의료기술의 발달 등 당대의 의약지식 등 새로운 지식이 직·간접적으로 결합한 혼종적(混種的)인 성격을 가진문화이다. 이처럼 학술적으로는 주제 자체의 융합적 성격, 사회적으로는 국민건강과 직결되는 의료 문제라는 실제적성격 때문에 그간 사회적, 문화정책적, 학술적으로도 크게 주목받지 못했던 생활문화였다. 그러나 최근 유네스코 체제의 정치적인 현안으로서 무형문화유산의 측면에서 뿐 아니라 유전자원, 전통지식의 측면에서민간의 의료문화가 새로 부상하고 있다. 이에 유전자원 관련 부처의 전통지식 분류와 전국적인 조사가 진행중이고 문화재청에서는 무형문화유산 보호를 위한 법제적인 조치를 마련하고 더불어 국립무형유산원에서는 한국무형유산종합조사를 기획 중이다. 「문화재보호법」의 개정과 「무형문화재 보전 및 진흥에 관한 법률」(이하 무형문화재법)의 제정으로 민간의약에 관한 지식이 무형유산으로 공시화(公示化)되었으나 각각 “한의약지식”, “민간의약지식”으로 용어를 달리하여 혼란을 주고 있으며, 민간의료문화의 다층적이고 변동적인 성격상 무형문화재법의 실제 법적용 가능성은 미약해 보인다. 전통지식 보호를 목적으로 민간의 약용자원에 관한 전통지식 연구를 진행 중인 농촌진흥청, 한국한의학연구원, 국립수목원, 국립생물자원관 등은 지식의 실용성, 체계성, 활용가능성에 초점을두고 있기 때문에 해당 조사결과는 주로 치료법인 민간요법에 한정된 전통적인 의료생활문화의 지엽적인연구이다. 향후 국립무형유산원의 한국무형유산종합조사는 타 부처의 조사와 같은 민간요법 조사를 반복하는 소모적인 작업을 지양하고 의료에 관한 문화를 대주제로 하여 지역성과 문화의 변동성을 담아내는 연구가 되어야한다. 또한 민간의 의료는 무형의 문화를 기반으로 하여 유형의 실제로 확인되는 문화이므로 사고체계, 행위체계, 표현체계와 더불어 물질문화까지 총체적인 수집, 기록 작업이 되어야 한다. 무형유산에 관한 법 적용을 목적으로 하는 조사가 아니라 순수한 무형유산 수집의지가 필요하며 향후 조사를 통해 한의학, 서양의학, 유사의료 등 한국인의 의료문화 전반에 대한 조사와 더불어 아카이브화의 계기로 삼아야 한다.

전통사회의 질병에 대한 여성과 남성의 인식과 대응

원보영(Won Bo-Young) 실천민속학회 2005 실천민속학연구 Vol.7 No.-

This article, on the assumption that about recognition and confrontation of the female and male against the illness in past tradition society have some point of differnces that because of social status of gender and sex distinction to a present male and female. It saw focusing on the contents of the illness by the work is the『 閨閤叢書』, 『林園經濟志』 that have written by a male and a female of 士大夫家 in latter period of Chosun. The two works are result of change process in the letter period of Chosun(朝鮮) medical system. The letter period of Chosun have become fixed to government medical system, also there have encouraged and scattered by government indirectly. Because Folk medicine was made an alternative plan of government medical system by men of noble. so they are reading for many kinds of medical books, and practical science books. as a result, the works were written with expert knowledge and experience knowledge of the medical. Also the fine parts of result by contents analysis of the works, ill was made of a ghost and emphasis of trying to health condition for normal time, a way to use of pharmaceuticals by seasonal divisions. With this even to same similarity of two books are difference point from write attitude of the illness. 『林園經濟志』 has various at quantitative, a specialty method. but 『閨閤叢書』 has contents of daily disease and practical method. and there are the medicine books and the encyclopedia in the list of books cited of 『閨閤叢書』. and the contents which are not quoted are seen in the private experience knowledge. the list of books cited of 『林園經濟志 are just only Chinese medicine books, 『A Botanical list 本草綱目』 , and simple therapy books. lately their differece point is describe method. 『閨閤 叢書 』was described in the Hankul and simply. but 『林園經濟志』 was described in Chinese and in detail. By two works, the difference of the approach range about practical use of the medical knowledge of a female and a male appears conclusively those days. In the 『閨閤叢書』, although technology of the method which female can use easily is carried out, but the contents of 『林園經濟志』 which only those in whom special medicine knowledge could be practice. However, a gender difference does not appear greatly in illness recognition and the correspondence method by two works. but on the practical use side of medical knowledge, the difference of a social sex duty was appeared. But those days, the special medical treatment of tradition society is related to knowledge and economical ability. also there was a difference of an educational opportunity according to the social status and gender. so supposing that, the general public did easy medical treatment even if they mastered medicine knowledge. also they would be used to the method of therapy like folk medicine, were dependent upon supernatural power.

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