• Journal of Korean Medical classics
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• v.21 no.4
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• pp.243-247
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• 2008

본 논문은 "난경(難經)"과 "내경(內經)"에 나타난 영위기혈(營衛氣血)의 관념에 관한 연구로서 문자의 훈석(訓釋)을 중심관점으로 삼아 전문적 문자학(文字學) 서적 및 고대경전원저(古代經典原著)를 인용하여 그에 근거해 해설하였다. 문자적(文字的) 근원(根源)을 연구하는 과정에서, 문자학적(文字學的) 관점을 이용하여 여러 전적(典籍)들에서 서술된 관념들을 한층 더 깊이 있게 이해할 수 있다는 점을 발견하였다. 예컨대 본문(本文)에서 논술한 '영'(榮)자에는 "무성하며 밝고 윤택(潤澤)하여 일정한 규칙에 따라 온몸을 순환한다(번무광윤(繁茂光潤), 규도환주(規度環周))"는 의미가 있으며, '위'(衛)자에는 "온몸을 순환하면서 지키고 방어한다(환요어주(環繞於周), 수위방호(守衛防護))"는 의미가 있는데, 중의경전(中醫經典)에서는 영(營)과 위(衛)라고 명명(命名)하여, "온몸을 순환하면서 영양(營養)을 공급하고 몸을 보호하는 작용"을 나타내었다. 문자는 이치를 담고 있으며, 의학의 이치는 글로써 전해진다. 중의(中醫)의 사상(思想)은 모두 이러한 경전고적(經典古籍) 속에 기록되어 있으며, 이러한 경전저작을 학습할 때에는 그것이 표현하는 형식을 분명히 이해해야 하는데, 특히 그 가운데 문자(文字)에 대한 분명한 인지는 매우 중요하다.

• The Journal of Korean Medicine
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• v.16 no.1 s.29
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• pp.419-424
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• 1995

• Convergence Security Journal
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• v.14 no.6_1
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• pp.89-98
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• 2014

Simultaneously with the founding of the Joseon military system was reformed. On the basis of Koryo's '2gun 6wie(二軍 六衛)' reorganized into '10wie 50ryong(10衛 50領)'. But the de facto central military power was in Euhungqingunwie(義興親軍衛) that is Lee Seong-gye's Elite Guard. In addition to these make up the backbone of the central forces that were Siwiepae(侍衛牌). Also a anti-legislation Seongzhongaima(成衆愛馬) was also presented. But soon the military command and military systems will start to repair. First, reform of military command system of the unified command system shall be established for the Euhungqingunwie(義興親軍衛). And Jeongdojeon has strengthened the military education and training. But, for the establishment of Military command system the most important was the reform of the private soldier. Military systems also have been systematized. shipwie(十衛) was changed to the shipsa(十司) in Taejo. After, they are expanded to shipyisa(十二司) in Sejong. And, the Gabsa(甲士) were returned. In addition, various special branch of the army, Byelsiwie(別侍衛), Naegumewie(內禁衛), gyumsabok(兼司僕) etc, are increased and founded.

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.7-32
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• 2005

청대적명의오국통(淸代的名醫吳摘通), 불근시'온병'제가(不僅是'溫病'諸家), 우시관어림상각과논치적명가(又是關於臨床各科論治的名家). 관어(關於)${\ulcorner}$온병조변${\lrcorner}$(溫病條辨)상온병학(上溫病學)술리논적특정(術理論的特征), 정리여하(整理如下). 대온병병인(對溫病病因), 파융합제가문학설(把融合諸家們學說), 규명시종일관(糾明始終一貫), 제시료정상화비정상적'복기'(提示了正常和非正常的'伏氣'), '사천시영현행지기'('司天時令現行之氣'), '려기'인기온병적삼도인치온'지학설('戾氣'引起溫病的三圖因致溫'之學說). 吸收諸家們的長處(흡수제가문적장처), 創案'三焦辨證'濃體系(창안'삼초변증'농체계). 수선(首先), 타이'삼초'위강영구분병위적상하(他以'三焦'爲綱領區分病位的上下), 천채(淺採), 기차이'륙경'위구별설명장역부화경락적불동(其次以'六經'爲區別說明?驛腑和經絡的不同), 재일차이'위기영혈'(在一次以'衛氣營血') 구별료표리적선후(區別了表裏的先後). 우용횡향급종향논술료온사적전변규률(又用橫向及縱向論述了溫邪的傳變規律), 최후제시료'치상초여우(最後提示了'治上焦如羽), 비경불거(非輕不擧). 치중초여형(治中焦如衡), 비평불안(非平不安). 치하초여권(治下焦如權), 비중불침(非重不沈).'적약물치료원칙(的藥物治療原則). 재질병적변별구분'온열'화'습열'(在疾病的辨別區分'溫熱'和'濕熱'), 재약물적사용상구별'강조'화'유윤'(在藥物的使用上區別'剛燥'和'柔潤'), 저우시오씨적온병학술특징지일(這又是吳氏的溫病學術特徵之一). 재치법(在治法), 방제(方劑), 약양(藥量), 전법(煎法), 복법(服法), 음식(飮食), 조양등적온병치료방면(調養等的溫病治療方面), 제시료광범위적'금기'학설(提示了廣範圍的'禁忌'學說). 타심각적감각도료오치온병적결과(他深刻的感覺到了誤治溫病的結果), 위료방지오치(爲了防止誤治), 관전치료'금기'(灌展治療'禁忌'), 현재야필요준수적충분적가치(現在也必要遵守的充分的價値).

• Journal of Korean Society of Archives and Records Management
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• v.1 no.2
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• pp.57-79
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• 2001

[Go-Choseon], the first volume of Samgukyusa, is composed of two parts, the part of myth and that of history. There are very similar divinities between Hwanwoong in the myth of Dangun and YanDi-ShenNong of China: the solar divinity essential for survival of mankind and agriculture, the agriculture divinity said to have taught fanning, the medicine divinity said to have taught the characteristics of herbs and how to prevent diseases, the cultural hero who delivered civilization, and son on. During the transition from the age of myth to the age of history, the roles of gods had changed from the creation of the world to civilization and rule. The roles of Hwanwoong and YanDi-ShenNong were civilization and it was related with their divinities. Hence, regardless of a little difference, the myth of Hwanwoong and that of YanDi-ShenNong were created at the same stage of spiritual and material civilizations of Korea and China. This paper looks at the essence of [Wiseo] and the age of Hwanwoong through historical records. In my opinion, [Wiseo] is not a chinese history' book. The record, "According to [Wiseo] there had been Dangun-Wanggum 2,000 years ago" indicates the time [Wiseo] was written. 'Wi' means Wlman-choseon. Going back about 2,000 years from Wiman-choseon, the historical dates of the establishment of [Go-Choseon] almost dovetails to the age of King 'lao. So, there is a possibility that [Wiseo] is a history book of Wiman-Choseon dynasty which was written to prove the legitimacy of the dynasty by showing it succeeded to the Dangilll-Choseon dynasty. The sentences, "governed the country for 1,500 years" and "conferred Gija the position of king of Choseon" are very important records showing the age of the establishment of Dangun-Choseon. Gija came to Choseon in B.C 1122 when Yin replaced Zhou in the Choinese Continent. From the fact that Dangun had governed Choseon, we could reason out that Go-Choseon was established in B.C. 2622 that is much eariler than the era of king Yao, and that corresponds 'With the era of HuangDi(B.C 2698-2358). Hence, the era of Hwanwoong, the father-god of Dangun, might be later than B.G 3000 which conforms to the era of YanDi-ShenNong(B.C 3218-2600). Therefore, this paper contends lhat Hwanwoong and YanDi-ShenNong played the role of civilization in the same era [Go-Choseon], the first volume of Samgukusa is philologically very valuable material for research on the origin of Korean nation and its ancient history.