道敎思想이 東洋醫學에 미친 影響에 관한 硏究 = (A) study of the effect of "taoism" in oriental medicine

다국어 초록 (Multilingual Abstract)

There is a solid correspondence between religion and medicine with respect to its origination and the developmental process through the history of anthrophology. Aspects of medical treatment takes a crucial part in the existence and propagation of religion. This can be proved in that a sorceress plays a important role in the sorcery, sacrifical rites(祭祀), and medical treatment through the old human history.
In old human history, the religious idea is a unified system which is composed of a peculiar folk religion and folk remedy. Among this religious idea, "Taoism" has a wide range over the life in the aspect of medical treatment. Although "Taoism" is contained into a folk religion, mixing with Buddihism and the other religions, “Taoism” has a relation with "care-of health"(養生) and medicine, since the essential purpose of “Taoism” is to be a Taoist hermit with "Ageless-youth "(不老長生) and supernatural powers:
However, we can not suggest the correct answer of how “Taoism” has effect upon medicine and how “Taoism” is corresponded with medicine, and maybe there is not a unified argument on the above questions. Once, there was a prejudice of "Taoism", since it has a difficulty in training and incantation of “Taoism”, though "Taoism" is related to Oriental Medicine. However the parts of Oriental Medicine is written in books of "Taoism" and the idea of "Taoism" is recoreded in the books of Oriental Medicine. Following this fact, I will study the solid correspondence between "Taoism" and "Oriental Medicine':
This thesis is organized as follows;
In chapter one, I will consider the origin of “Taoism” and "medicine" in the field of the art of sorcery.
In chapter two, I will speculate on the theory and idea of medicine in "Classic of Taiping Era"(太平經) and "Classic of Yellow Court"(黃庭經).
In chapter three, I will study the change of "Qigong"(氣功) in old history.
In chapter four, I will study the writing and idea of "GeHong"(葛洪), "Tao Honjing"(陶弘景) and "Sun Simiao"(孫思邈)
Finally, in chapter five, I will canvass the Taoism-doctor's contribution of medical-botahology(本草學)
Although the aspects of a sorcery loses color in the Field Oriental Medicine according to the flow of time, the art of training in "Taoism" makes a diverse development in the present and it is evident for the art of training to make the effect on "the life-preserving ideas"(養生思想) in medicine. Therefore, we cannot seperate medicine from "Taoism", since "The-care-of-health"(養生) and "Qigong"(氣功) in medicine take absorb in "Taoism". If so, Oriental Medical doctors should need to have a progressive attitude and study, in order to utilize the art of Taoism-training in the field of the treatment on disease and the presentive medicine.

목차 (Table of Contents)

• 目次
• Ⅰ. 緖論 = 1
• Ⅱ. 硏究方法 = 3
• Ⅲ. 本論 = 5
• 第一章. 巫術에서의 道敎와 醫學的인 起源 = 5
• 第二章. 『太平經』과 『黃庭經』에 나타난 醫學思想 = 15
• 第一節. 『太平經』에 나타난 醫學 思想과 理論 = 15
• 1. 元氣論 = 15
• 2. 精, 氣, 神 = 18
• 3. 形神統一的인 生命觀 = 21
• 4. 守一 = 23
• 1) 守一의 槪念 = 23
• 2) 守一의 修練法 = 26
• (1) 安形(調生) = 26
• (2) 呼吸(調息) = 26
• ① 胎息 = 27
• ② 食氣 = 27
• (3) 守神修練法 = 28
• ① 元氣無爲 = 28
• ② 虛無自然者 = 29
• ③ 數度者 = 29
• ④ 神游出去者 = 30
• ⑤ 大道神者 = 30
• 3) 守一의 效果 = 32
• 4) 守一의 副作用 = 32
• (1) 走神 = 33
• (2) 차氣 = 33
• (3) 走火 = 33
• (4) 入魔 = 33
• 5. 『太平經』에 나타난 養生思想 = 34
• 1) 神仙思想과 養生의 關聯 = 34
• 2) 『太平經』의 養生思想 = 36
• (1) 『太平經』의 '重其命, 養其驅', '長壽之道' = 36
• (2) 元氣論과 養生思想 = 38
• (3) 天과 人이 合一하는 養生思想 = 39
• 3) 『太平經』以後 道敎와 養生思想의 變遷 = 42
• 6. 『太平經』에 나타난 醫學理論 = 47
• 1) 陰陽五行學說 = 47
• 2) 針灸治療 = 49
• 3) 藥物, 方齊의 分類와 使用 = 50
• 4) 臟象論 = 52
• 5) 其他 = 53
• 第二節. 『黃庭經』에 나타난 醫學思想에 關한 이론 = 54
• 1. 道敎上淸派와 『黃庭經』의 聯關性 = 55
• 2. 『黃庭內景經』의 思想 = 60
• 1) 『黃庭經』에 나타난 五臟六腑와 醫學的 관계 = 61
• (1) 心 = 65
• (2) 脾 = 68
• (3) 『黃庭經』의 腦, 泥丸 = 72
• (4) 腎 = 75
• (5) 肺 = 78
• (6) 肝 = 80
• (7) 關元 = 82
• (8) 喉朧 = 83
• (9) 其他 = 84
• 2) 三部八景二十四眞說과 ＇黃庭＇, ＇丹田＇, ＇三焦＇, ＇命門＇ = 85
• (1) 三焦 = 89
• (2) 命門 = 95
• (3) '黃庭'의 意味 = 98
• (4) 丹田 = 101
• 第三章. 古代 氣功의 變遷 = 107
• 第一節. 道敎에서 氣功의 變遷과 方法 = 107
• 第二節. 馬王堆帛書의 「却穀食氣」에 나타난 服氣法 = 110
• 1. 「却穀食氣」에 나타난 氣功 = 111
• 1) ＇六氣＇ 呼吸法 = 113
• 2) ＇구吹＇ 呼吸法 = 116
• 3) ＇晝夜＇ 呼吸法 = 116
• 第三節. 『黃庭經』에 나타난 氣功 方法 = 118
• 第四節. 『黃帝內經素問·遺篇』과 氣功理論 = 124
• 1. 「遺篇」에 나타난 道敎思想과 『黃庭經』 = 124
• 2. ＇移精變氣＇ 와 靜功에서 ＇意＇ 淵源 = 127
• 3. 『素問遺篇』에 나타난 氣功과 針刺療法 = 129
• 第四章. 道敎醫家들의 貢獻 = 132
• 第一節. 葛洪의 醫學的 貢獻 = 132
• 1. 葛洪의 生涯 = 132
• 2. 『抱朴子』 = 133
• 1) 『抱朴子』에서 ＇道＇, ＇玄＇, ＇一＇ = 133
• 2) 『抱朴子』에 나타난 ＇氣＇ = 137
• 3) 三分法(形 氣 神)的 生命觀 = 139
• 4) 『抱朴子』에 나타난 神仙思想과 養生思想 = 140
• 5) 『抱朴子』에 나타난 仙藥 = 143
• 3. 葛洪의 『주後備急方』과 變遷 = 147
• 1) 葛洪의 『주後卒救方』 = 147
• 2) 陶弘景의 『補闕주後百一方』 = 149
• 4. 『주後備急方』에 나타난 疾病의 認識 = 150
• 1) 傳染病에 대한 認識 = 150
• 2) 溫病에 대한 認識 = 151
• 3) 鍼灸, 道引, 按摩 = 152
• (1) 膏摩 = 153
• (2) 針灸 = 154
• 第二節. 陶弘景의 醫學的 貢獻 = 156
• 1. 陶弘景과 上淸派의 確立 = 157
• 2. 陶弘景의 思想 = 157
• 1) 宇宙萬物의 根源인 道 = 158
• 2) 三敎合一을 主張 = 158
• 3. 陶弘景의 『養性延命錄』 = 161
• 4. 陶弘景의 『本草經集注』 = 167
• 5. 陶弘景의 氣功 理論과 經驗 = 170
• 1) 靜功의 種類 = 171
• (1) 閉氣法 = 172
• (2) 內視法 = 172
• (3) 引氣功病法 = 172
• (4) 吐氣法 = 173
• 2) 動功의 種類 = 173
• (1) 五禽戱 = 174
• (2) 成套動功 = 174
• (3) 各種保健功 = 174
• 第三節. 孫思邈의 醫學的 貢獻 = 176
• 1. 孫思邈의 生涯 = 176
• 2. 孫思邈의 著作 = 177
• 3. 孫思邈의 醫德 = 178
• 4. 孫思邈과 隋唐五代時期의 內煉學說 = 181
• 5. 孫思邈의 道敎氣功養生, 食療, 老年醫學 = 183
• 1) ＇抑情養生＇의 養生思想 = 184
• (1) 調攝情志, 節欲固精 = 186
• (2) 養老와 老人醫學 = 187
• 2) 行氣와 食療가 配合된 內煉 方法 = 188
• (1) 導引法 = 189
• (2) 行氣法 = 189
• (3) 存思法 = 190
• (4) 存神煉氣法 = 190
• (5) 內視法 = 191
• (6) 禪觀法 = 192
• (7) 六字訣 = 192
• 3) 食養, 食治와 藥遼 = 193
• 第五章. 本草學에 대한 道敎醫學의 貢獻 = 196
• Ⅳ. 結論 = 203
• Ⅴ. 參考文獻 = 207
• Abstract