사회 속의 의료, 의료 속의 사회 : 한국의 한의학과 중국의 중의학에 대한 의료인류학적 고찰

김태우,한창호,Kim, Tae-Woo,Han, Chang-Ho 대한한방내과학회 2012 大韓韓方內科學會誌 Vol.33 No.2

Objectives : One of the fundamental premises of medical anthropology is the interconnectedness of medicine and society. Recent ethnographies of medicine demonstrate that the interconnectedness of the social and the medical not just evokes relatedness of the two parties, but also emphasizes the agency of the constituents, mutually shaping and being shaped. Against this backdrop, this study attempts to anthropologically investigate Korean medicine in South Korea and traditional Chinese medicine (TCM) in China. Methods : The findings are based on anthropological studies of East Asian medicine employing long-term fieldwork about Korean Medicine and Traditional Chinese Medicine. Results : TCM is characterized by standardization, hospitalization, and scientization, by which simplification, collectivization, and biomedicalization prevail in contemporary traditional medicine in China. In contrast, Korean medicine is characterized by diversity, care delivery by individual private clinics, and a considerable distance from biomedicine. To understand the divergence of the two East Asian medicines, one should consider the social contexts intervening into the medical contents, such as the role of the state and dominant discourses in given historical periods. Conclusions : Korean medicine in South Korea and TCM in China demonstrate well the hybridity of the social and the medical, suggesting that, for more comprehensive understanding of the medical, the social should be paid attention to.

위약반응으로 바라본 우리 삶의 의학

임영채 한국의철학회 2013 의철학연구 Vol.16 No.-

The placebo is in itself an inactive false drug or an ineffective inert medical procedure. However, giving such drugs or doing such procedures can produce the beneficial and positive effects in patients, placebo responses. The placebo response has been to date considered to be a nuisance as a background noise, which has to be removed in order to test the true effect of new drug or new treatment in the double-blind placebo-controlled randomized clinical trials. Especially in biomedical, mechanistic, and reductive explanatory systems of modern medicine, the placebo response is recognized to be an uncertain, ambiguous, and unexplainable exceptional phenomenon. The modern medicine, which lays emphasis on the certain prediction based upon objective sciences and accelerates its ramification or specialization, is alienated gradually from our life. It is therefore required to observe the possibility to communicate modern medicine with our life again by contemplating the placebo response. It was first manifested in this study that the factors related with the placebo response represent multidimensional complexity and variability like our whole life. The logical reasons why the explanatory systems of modern medicine can not explain well placebo responses and the themes on the placebo response overlooked were discussed. In order to explain better the placebo response, this study presented the necessity of the new explanatory system which accepts the subjective, nonreductive, and nondeterministic aspects around our whole life instead of the reductive and deterministic model of modern medicine around medical personnel and medical institutions. The meaning of placebo responses suggests that it is requested for modern medicine to unfold the new medicine encompassing our whole life by broadening and deepening the range of modern medicine. To achieve this purpose, medical personnel first need to pay more attention not only to diseases but also to the multidimensional and multilayered aspects of our whole life to include medical personnel as well as patients. In addition, it is required to collaborate with other various academic fields such as the humanities to embrace various facets of our whole life. It is also requested to rediscover and utilize the curative capability of our life. By reviving the meaning of placebo responses further now and forever, it might become practicable to communicate medicine with life without separation from each other, not to divide between person to treat and person to be treated, and to flow through each other between the humanities and sciences in medicine. Our whole life, root and home of modern medicine, could proceed together harmoniously.

약사불의 치유 - 치유자의 능력과 피치유자의 노력의 만남 -

이은영 한국불교선리연구원 2023 禪文化硏究 Vol.35 No.-

본고는 약사불의 치유에 대해 약사유리광여래본원공덕경(藥師琉璃光如來本 願功德經) 을 중심으로 살펴보고 그것이 현대의료에 시사하는 바를 논한다. 약사불은 보살 수행을 하는 동안의 서원을 통해 치유 능력을 얻게 되었다. 약사불에게 는 장애와 질병을 치유하고 개인을 죽음과 재난에서 구제하며, 정토 왕생하게해 주고, 국가적 재난을 치유하는 능력이 있다. 치유와 구제를 받기 위해서는치유받는 자도 약사불의 이름을 부르고 약사경을 독송, 사경, 설법하고 약사불과약사경에 공양하며 계율을 지키고 자비심을 가지는 등의 노력을 해야 한다. 이처럼 약사불의 치유는 치유하는 자의 능력과 치유받는 자의 노력이 만났을 때 일어난다. 약사불 등 불보살의 신비스러운 치유는 불교의학의 한 측면을 이룬다. 그러나 불교의학의 다른 측면에는 경험적, 합리적인 방식의 치료도 있다. 치료 과정에서 윤리를 벗어나지 않는다는 것도 불교의학의 특징이다. 이러한 특징은 현대의료에 의료적 처치뿐만 아니라 의사와 환자의 신뢰와 협력, 윤리적 태도가 중요하고 필요함을 시사한다. The article examines the healing power of the Medicine Buddha, focusing on the Bhaiṣajyaguru-vaiḍūrya-prabhāsapūrva-praṇidhāna-viśeṣavistara Sūtra(藥師琉璃光如來本願功德經), and discusses its implications for modern medicine. The Medicine Buddha acquired healing abilities through vows made during the Bodhisattva practice. The Medicine Buddha possesses the power to heal disabilities and illnesses, rescue individuals from death and disasters, facilitate to rebirth in pure land, and heal national calamities. Those seeking healing and salvation must make efforts such as invoking the name of the Medicine Buddha, reciting, contemplating and preaching the Medicine Buddha Sutra, upholding precepts, practicing compassion, and making offerings to the Medicine Buddha and the sutra. Thus, the healing power of the Medicine Buddha arises when the abilities of the healer and the efforts of the recipient converge. The mystical healing of Bodhisattvas, including the Medicine Buddha, constitutes one aspect of Buddhist medicine. However, other aspects of Buddhist medicine include the empirical and rational approaches to treatment. Buddhist medicine is also characterized by its ethical approach throughout the treatment process. These characteristics suggest that, beyond the emphasis on medical interventions in modern medicine, the trust, collaboration, and ethical attitudes between doctors and patients are equally crucial and necessary.

의학, 상업 및 성(性) : 일제시기 보약소비와 한약의 표상화

황영원 연세대학교 의학사연구소 2023 연세의사학 Vol.26 No.2

Since the opening of Korea’s ports, the human body has undergone redefinition as a modern subject. Whether viewed through the lens of personal well-being or the prism of a nation’s political stance on bodily health, physical well-being has acquired paramount significance. Within this framework, driven by a combination of commercial interests and nationalist sentiments, society has witnessed the emergence of a pervasive concern for their health among Koreans. Complementary medicine emerged as a perceived panacea to alleviate this societal anxiety and provide redemption for the Korean population. However, notably, complementary medicine was not limited to Korean tonics. During the Japanese colonial period, in addition to traditional Korean herbal tonics, a multitude of Western pharmaceutical tonics also existed. Furthermore, novel pharmaceutical methods, ingredients, and Western perspectives on the body, health, and medical knowledge exerted a significant influence on the production and consumption of traditional Korean tonics in Korea during this era. For instance, Korean medicine merchants incorporated Western tonic ingredients into concoctions featuring Korean medicinal ingredients, such as ginseng and deer antler, creating a fusion of Eastern and Western medicinal products. Furthermore, they reinterpreted concepts from traditional Korean medicine, such as “tonics,” “the five strains and seven impairments,” “(chronic) fatigue syndrome,” and “deficiency/insufficiency syndrome,” borrowing new medical terminology and knowledge from Western tonics’ advertising campaigns, such as “brain-centered theory,” “neurasthenia,” and “hormone theory,” for their commercial marketing. These revamped Korean tonics, which, despite often being labeled as Korean medicine, deviated/diverged from the conventional concept of “tonics” in traditional Korean medicine. Hence, they were no longer medicinal substances consumed according to individualized diagnoses and treatment plans for cases of qi and blood deficiency or weakened internal organs. Instead, they were transformed into all-purpose remedies that could be consumed by healthy individuals at any time without targeting specific diseases or bodily functions. Furthermore, the open and tumultuous sexual culture during the Japanese colonial period also contributed to the widespread use of complementary medicine/tonics. In particular, the hormone theory disseminated through Japanese advertisements in the 1920s blurred the distinction between tonics for boosting general vitality and strength in the body and potency-enhancing remedies, ultimately branding Korean tonics with a strong association with “sex.”

근대기 의료 윤리로서의 '인술'의 재탄생

이효진 대한의사학회 2023 醫史學 Vol.32 No.1

“Medicine is an art of benevolence [Kr. 인술 Insul, Ch. 仁術 Renshu].” This slogan is widely accepted in East Asia, and at least in South Korea, it is generally regarded as an innate medical ethic. However, the original meaning of ‘In’ (仁, Ch. Ren), which means ‘benevolence,’ ‘humanity,’ or simply ‘love for one another,’ is a Confucian virtue emphasized by Mencius. It is unclear when this Confucian term became the representative medical ethic in South Korea. The term “medical ethic” was not coined until the 19th century in the West (Robert Baker and Laurence B. McCullough, eds. 2009). We often use the terms ‘Insul,’ ‘affection,’ ‘Hippocratic Oath,’ and other related concepts interchangeably, but these words come from different times and have different ideological implications (Shin 2000). This paper examines how ‘Insul’ has been recreated under the tensions between Western and Eastern Medicine in modern Korea. The arrival of Western medicine caused an existential crisis in traditional Korean medicine. The status of TKM doctors was demoted by the ‘Uisaeng Regulation’ in 1913 by the JGGK, which aimed to establish a unicameral medical system based on Western medicine. In response, the scientification of Eastern medicine became an inevitable task, and Eastern medicine had to maintain its identity while also modernizing itself to avoid being absorbed into Western medicine. Until the late Joseon period, ‘Insul’ was rarely used in medicine but rather for political practices. Medical practice was a peripheral way of conducting Ren (仁), the Confucian benevolence. However, TKM rediscovered the concept during the modern era. With the Convention of Korean Uisaeng in October 1915, the TKM community actively used ‘Insul’ as their identity. At this convention, Governor General Terauchi Mastake used the term to mean traditional medicine and implied that without scientification, ‘Insul’ would be disused. This address was immediately and widely quoted in TKM journals. TKM doctors and adherents interpreted his address to mean that if they could achieve scientification of TKM, their medical ideal (Insul) would be used in the future. Soon, a number of articles on ‘Insul’ as a medical ethic were published in newspapers and journals. From the mid-1920s, regardless of whether the doctors practiced East or West medicine, people started to claim that only those who pursued ‘Insul’ were true medical personnel, and they used this as a criterion for evaluating medical doctors. The people’s demand for ‘Insul’ influenced medicine in general, and Western doctors also linked their medical practices to ‘Insul.’ This is an interesting example of the localization of Western medicine in Korea. Through the rivalry relationship or interaction between East and West medicine that took place in modern Korea, ‘Insul’ gradually became a representative term of Korean medical ethics since the mid-1920s. The process took place gradually over a decade, and it has now become firmly established throughout medicine in Korea.

가정주부의 한약에 대한 지식수준과 관련요인

서호석,남철현,박찬우,김성진,이미경,하은필,Suh Ho-Suk,Nam Chul-Hyun,Park Chan-Woo,Kim Sung-Jin,Lee Mi-Kyung,Ha Eun-Pil 대한예방한의학회 2002 대한예방한의학회지 Vol.6 No.1

This study was conducted to examine housewives' knowledge level of herb medicine and its related factors in Korea. Data were collected from 667 housewives from April 1, 1999 to June 30, 1999. The results of this study are summarized as follows. 1. According to general characteristics of the subjects, 29.1% of the subjects was over fifties. 28.6% was primary school graduate. while 25.5% was high school graduate. In case of job, the unemployed was 67.0% and professional/clerical worker was 19.6%. 82.0% had spouses and 45.7% believed in Buddha. 50.8% of the subjects lived in big cities and 76.7% was the middle class. In case of their health condition, 33.4% was in good health, while 51.1% suffered from certain diseases and 43.9% was not satisfied with health conditions. 2. The proportion of experience in taking herb medicine was 86.4%. The marital status and health condition were significantly related to the experience in taking herb medicine. When the respondents took diseases, 68.0% of them were experienced in folk remedy. The variables of age and religion were significantly related to experience in folk remedy. 3. According to the respondents opinions of the effect of the folk remedy, 'effective' was 78.5% and 'common' was 17.6%, while 'not effective' was 3.9%. 59.3% of the respondents thought that the folk remedy had scientific basis. 4. In case of information sources on herb medicine, 59.7% of the respondents obtained the information from TV or Radio. 13.7% of them got it from magazines related to Oriental medicine and 13.3% of them obtained it from newspapers or related books. The information sources were significantly related to age and health condition. The knowledge level of herb medicine was $20.76{\pm}2.66$ point on the basis of 30 points. The knowledge level was significantly related to age, occupation, health condition, information sources, experience in taking herb medicine, and opinions of scientific basis of the folk remedy. 5. The respondents marked $2.23{\pm}0.64$ points on the basis of 3.0 points in the question of the effect of taking herb medicine in summer, $2.30{\pm}0.61$ points in the question of the relationship between taking deer antlers and becoming clear-headed, $2.72{\pm}0.56$ points in the question of ginseng, $2.51{\pm}0.56$ points in the question of the relationship between taking herb medicine and being harmful to the liver, $1.94{\pm}0.74$ points in the question of taking herb medicine during the period of pregnancy, $1.84{\pm}0.78$ points in the question of the relationship between menstrual irregularity and motherwort, $2.00{\pm}0.83$ points in the question of the relationship between taking herb medicine and getting fat, $1.76{\pm}0.89$ points in the question of the relationship between Ssanghwatang and cold, $2.15{\pm}0.76$ points in the question of taking honey, and $1.45{\pm}0.77$ points in the question of selecting foods during the period of taking herb medicine. 6. The factors influencing decision of taking herb medicine were experience of taking herb medicine, intention of receiving treatment by folk remedy, occupation, health condition, and age. As seen in the above results, the knowledge level of taking herb medicine during the period of pregnancy, the relationship between menstrual irregularity and motherwort, Ssanghwatang, honey, and selecting foods during the period of taking herb medicine was very low. Therefore, it is necessary to develop education programs in order to provide community residents with basic knowledge of herb medicine. In doing so, the government, Oriental medical doctors, and associations related to herb medicine must make great efforts.

What Is Integrative Medicine?

Jung, Seungpil Yeungnam University College of Medicine 2013 Yeungnam University Journal of Medicine Vol.30 No.2

The demand for complementary and alternative medicine (CAM) is increasing worldwide. High-technology medicine is not always effective and is often accompanied by neglected self-care and high cost. Also, conventional medicine has become dependent on expensive technological solutions to health problems. Integrated medicine is not simply a synonym for complementary medicine. It involves the understanding of the interaction of the mind, body, and spirit and how to interpret this relationship in the dynamics of health and disease. Integrative medicine shifts the orientation of the medical practice from a disease-based approach to a healing-based approach. In South Korea, CAM education was first provided 20 years ago, and integrative medicine is becoming part of the current mainstream medicine. Increasing numbers of fellowships in integrative medicine are being offered in many academic health centers in the U.S. Also, it has emerged as a potential solution to the American healthcare crisis and chronic diseases, which are bankrupting the economy. It provides care that is patient-centered, healing-oriented, emphasizes the therapeutic relationship, and uses therapeutic approaches originating from conventional and alternative medicine.

티베트 의학과 한의학의 요진법에 대한 비교 고찰

김현구(Hyunkoo Kim),안상우(Sangwoo Ahn),한창현(Changhyun Han) 한국한의학연구원 2010 한국한의학연구원논문집 Vol.16 No.3

This study focuses on the contents about the Urinalysis which is the most representative one of the Tibetan medicine. Also, this study compares it with the Urinalysis of Traditional Korean medicine. This study focuses on the simple history, the theoretical system, the diagnosis and the urinalysis mainly based on the documents related to the Tibetan medicine. Also, through the comparison with the contents of textbook of Traditional Korean Medicine and the urinalysis shown in the Dongeuibogam(東醫寶鑑) which is the representative Korean medical book, the difference between Tibetan Medicine and Traditional Korean Medicine will be observed. The contents related about the urinalysis of the Tibetan medicine are more specific than those of Traditional Korean Medicine. By observing the color, scent, vapor and sediment of one's urine together with periodic changes more thoroughly, it is possible to find out the cause of a certain disease. However, Traditional Korean Medicine examines the medical conditions mainly based on the state of discharge and fever, showing a clear difference. The Tibetan medicine has an extremely specific type of urinalysis in comparison with that of Traditional Korean Medicine. It is the only characteristic of the Tibet medicine, which cannot be found in any other traditional medicine. By applying the viewpoint of the doctor who diagnoses the patient by measuring his or her pulse, it is possible to make the diagnosing process more specific and accurate. It is expected that the follow-up study will be continuously executed with the introduction of the system for the urinalysis of the Tibetan medicine to Traditional Korean medicine.

漢·洋醫 연계방안에 관한 연구 : 中國의 사례를 중심으로 A focus on the case of China

문 용,이주열 서울大學校保健大學院 1997 國民保健硏究所硏究論叢 Vol.7 No.1

The integration of the oriental medicine and the western medicine will be full of life prosperously according as changing of the environment of the public health in the 21th century. Particularly, the traditional medicines system of oriental medicine and western medicine coexist in Korea or China, So the integration of two medicines have much larger possibility of future growth. If the oriental medicine and the western medicine are developed dualistically or independently, the nation will take upon themselves economic loss and wasting time due to the overlapping medical examination and due to the confusion of the selection of the medicine. Therefore, the nation has to give substantial aids to execute the integration effectively. The model of the intergration of the oriental medicine and the western medicine which is being practiced in China is not absolute or perfect at all. However, if Korea want to operate the integration of two medicine effectively, they shall study the case of China precedly. For this reason, there is an important meaning in this study.

통합의학의 정의 고찰 및 국내 관련 연구 분석

이태형(Taehyung Lee),이병욱(Byungwook Lee),김남일(Namil Kim) 한국의사학회 2010 한국의사학회지 Vol.23 No.2

Objective: Interests in integrative medicine and CAM(Complementary and Alternative Medicine) are on the rise. However, the term ‘integrative medicine’ is often confused with the concept of CAM. This paper aims at clarifying the concept of integrative medicine. Methods: The definition, concept, and research methods used to explain integrative medicine have been inquired into. Also, the differences between the researches on integrative medicine and those on CAM have been studied. Moreover, domestic researches regarding integrative medicine have been analyzed. Results: The concept of integrative medicine was born in order to create a more patient-centered medicine by actively accommodating the medical system classified as CAM. The biggest difference that discriminates integrative medicine from CAM is the fact that integrative medicine does not depend solely on establishing its grounds through the process of RCT(Randomized Controlled Trial). Conclusion: Domestic researches regarding integrative medicine naturally leads to the concept of unification of medicine, but they do not concern the original meaning of integrative medicine. It is only after active discussions on the meaning, philosophical backgrounds, and research methods of integrative medicine become possible that a truly patient-oriented medicine will be realized.