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까치의 보은담 고찰 : 재미 한인 사회의 구전문학을 중심으로
박현국 서강대학교 인문과학연구소 2009 서강인문논총 Vol.0 No.25
'까치의 보은'은 전국적으로 분포되어 있는 설화이다 재미 한인 사회에서 구전자료를 수집하던 중 만난 한 제보자의 이야기를 중심으로 검토하였다. 먼저 이제보자는 이 이야기를 두 번 구연하였다. 이 두 자료의 차이점을 통하여 인간이 설화를 인식하는 상황, 즉 인간은 등장인물과 사건을 중심으로 설화를 인식하여 구연한다는 사실을 확인하였다. 그리고 까치의 보은에 담긴 서사적인 내용을 등장인물을 중심으로 분석하였다. 인간이 설화를 구연하고 인식하고 감상하는 것은 과학 지식이나 경제 원리의 지배를 받는 것이 아니고 원시 사고, 즉 물활론적, 애니미즘 사상의 지배를 받는다는 사실도 확인하였다. The humans are living with having some relationships with environments. Even if modem people have the scientific and economical thinking about environment, the thinking of primitive human that created the myth with the metaphoric mentality and lived together with the nature, is remained today. I think that it is the primitive characteristic of human that people seek the truth through the literary creation and make a deep impression on people. It is the same for ancient stories and orally transmitted works. Although they maybe look unscientific and uneconomical, I think that it is due to the amusement t and impression that people have been transmitted those stories. I think that the amusement and impression are the result primitive thinking that people lived together with the nature. In this writing I looked into the story of Repaid Magpie. Although it is short story, it has not only the contents that enhance the moral consciences of human superficially but also the trace of primitive thinking that human & nature, and human & animal are interacting with one another internally. Especially a reporter looked into the changed area and unchanged area during narrating it twice in different time, and conformed the fact that it is mainly characters and accidents to understand the story.
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일본(日本) 의학(醫學)의 '절충파(折衷派)'에 관(關)한 연구(硏究)
박현국,김기욱,Park, Hyun-Kuk,Kim, Ki-Wook 동국대학교 한의학연구소 2008 東國韓醫學硏究所論文集 Vol.10 No.-
The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收?蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水?言)", "Jiao Chiang Fang Yi Je(蕉?方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Be
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