• 대한한의학원전학회지
• /
• 제18권3호통권30호
• /
• pp.9-16
• /
• 2005

종의역학적각도간(從醫易學的角度看), 우주적팽창일수축반복가설부합음양소장과정. 우주팽창시(宇宙的膨是)‘양생음장(陽生陰長)’, ‘양성음쇠(陽盛陰衰)’적과정(的過程) ; 우주수축시(宇宙收縮是)‘양살음장(陽殺陰藏)’, ‘음성양쇠(陰盛陽衰)’적과정(的過程). 종수축도팽창(從收縮到膨脹), 종팽창도수축(從膨脹到收縮), 기전환점시양극혹음극적상태(其轉換點是陽極或陰極的狀態), 응용(應用)’음극변양(陰極變陽), 양극변음(陽極變陰)‘적음양극변원리(的陰陽極變原理). ${\lceil}$내경(內經)${\rfloor}$인위물질화시공(認爲物質和時空), 시간화공간본질상시일치적(時間和空間本質上是一致的), 도시종기파생출래적(都是從氣派生出來的). ${\lceil}$내경(內經)${\rfloor}$이경인식도료시공적통일성화상대성(已經認識到了時空的統一性和相對性). 저여애인사탄상대론적시공관유상동지처(這與愛因斯坦相對論的時空觀有相同之處). 서방과학적시공관시통과대물질실체이급물질상호관계적관찰이형성적물리시공관(西方科學的時空觀是通過對物質實體以及物質相互關係的觀察而形成的物理時空觀) ; 의역시공관시통과대포괄인류재내적천지만물적일절생명활동현상적관찰이형성적생명시공관(醫易時空觀是通過對包括人類在內的天地萬物的一切生命活動現象的觀察而形成的生命時空觀).

• 혜화의학회지
• /
• 제9권1호
• /
• pp.51-78
• /
• 2000

• 혜화의학회지
• /
• 제5권2호
• /
• pp.99-112
• /
• 1997

• 동국한의학연구소논문집
• /
• 제2권1호
• /
• pp.139-154
• /
• 1993

• 한국의사학회지
• /
• 제13권2호
• /
• pp.131-139
• /
• 2000

Through studies on "Dong Eui Bo Gam", I have found out that 'Yang Saing' theroy in "Dong Eui Bo Gam" is based on 'Cha Eum Ron' and "I Ching" has much influenced on "Dong Eui Bo Gam".

• 대한한의학원전학회지
• /
• 제18권1호통권28호
• /
• pp.146-174
• /
• 2005

This study analyzes a medicine and iching-study(易學) and vital meaning through a me야cal science ruler called ZhangNan(章楠) of Qing-Dynasty(淸代), but has a purpose. First of all, the writer judges that the ZhangNan's medicine did not get out of a tradition of a Rui-Yi(儒醫, Confucian medicine) medicine greatly. He considered philosophy character of Rui-Yi formed after Jin-Yuan Dynsty(金元代) a purpose of own medicine. A way he kept the human life in order to realize a large meaning of Confucianism, and to stop a disease was necessary and spoke necessity of a medicine for this. Though a medicine is small, but becomes necessary thing in order to realize Confucianism whether a medicine and Confucianism are the only each other. The ZhangNan presented Zhi-zhong-he(致中和) with a way as soon as it is a purpose of a medicine, but ZhangNan is opening the point that Xing(性) was given 'Taiji(太極)'to. If Neo-Confucianism named 'Taiji(太極)-xing(性)-li(理)' is general, but ZhangNan is introducing the Taiji with Chi(氣). ZhangNan introduces the Taiji(太極) with one Chi(氣) and is rea야ng thing with another Zhu-zai(主宰) except Taiji, but cannot but recognize this with one in characteristics of a medicine ruler. A disregard is the inferior results, and this can do entrance of the Huang-di-nei-jing(業帝內經) which put a base with Han-Dynasty(漢代) iching-study(易學) and this too. It is made concrete 'Zangfu(藏府)-Taiji', and he is considering 'Dan-tian(丹田)-Taiji‘ in a discussion about the Great Absolute to be physical too more. Also, Taiji' is describing a point of contact that a spirit and the body meet with.

• 대한한의학원전학회지
• /
• 제13권2호
• /
• pp.44-56
• /
• 2000

장개빈(張介賓)(1563-1640, 호시경악(號是景岳))시명말의학가이계승김원대의학전통적인물(是明末醫學家而繼承金元代醫學傳統的人物). 타재(他在) 류경도익(類經圖翼), 의역의(醫易義) 주장'의역동원'이논증의학여역학지회통성(主張'醫易同源'而論證醫學與易學之會通性). 타이성리학이론내연구의학(他以性理學理論來硏究醫學). 인이피칭위'유의'(因而被稱爲'儒醫'). 타광범지연구유가급제자백가지후(他廣範地硏究儒家及諸子百家之後), 이(以) 황제내경(黃帝內經) 여(與) 난경 위주(難經 爲主). 종합의가학설(綜合醫家學說). 타이(他以) '양상부족음본무여'지관념내설명인체내음양상태('陽常不足陰本無餘'之觀念來說明人體內陰陽狀態) 이반박주진형지자음론(而反駁朱震亨之滋陰論). 인이주장'부양억음'급'태극시명문'적학설(因而主張'扶陽抑陰'及'太極是命門'的學說). 타재(他在) 의역의(醫易義) 이부양억음내해설병리(以扶陽抑陰來解說病理). 관어태극-명문적론의야수성리학태극개념적영향(關於太極-命門的論議也受性理學太極槪念的影響). 단시(但是), 소위(所謂) '조원찬화'('調元贊化') '기사회생'적의학목적시속어도교양생론('起死回生'的醫學目的是屬於道敎養生論). 관어차점(關於此點), 연피칭위유의적성리학의가야병부예외(連被稱爲儒醫的性理學醫家也竝不例外). 일반인위 황제내경 시재전국 한대초기형성적(一般認爲 黃帝內經 是在戰國 漢代初期形成的). 야인위기의학체계반영저황로사상여음양오행론(也認爲其醫學體系反映著黃老思想與陰陽五行論). 장개빈수재성리학적립장내주장자기적이론(張介賓雖在性理學的立場來主張自己的理論). 단시대폭지접수도가급도교립장(但是大幅地接受道家及道敎立場). 타재(他在) 류경도익(類經圖翼), 태극도론(太極圖論), 이태극성위만물생명적근원(以太極成爲萬物生命的根源). 동시언급도도가여역위(同時言及到道家與易緯). 재장개빈(在張介賓), 태극시상통어도가발생론적개념(太極是相通於道家發生論的槪念). 야상통어태극적개념(也相通於太極的槪念). 재(在) 유경(類經), 섭생(攝生) 내간(來看). 타제요로장이외(他除了老莊以外). 우인용송대이후내단사상가강백단 이도순등적주장(又引用宋代以後內丹思想家强伯端 李道純等的主張), 인이전개자기적이론(因而展開自己的理論). 필자시위(筆者視爲), 장개빈재의학적양생방면상접수료이'성명쌍수'위기적송대이후내단사상(張介賓在醫學的養生方面上接受了以'性命雙修'爲基的宋代以後內丹思想). 병차타이연단적관점내이해부양억음(竝且他以煉丹的觀點來理解扶陽抑陰). 신위유의적장개빈능구장유도량자회통위일조의학체계적의거재어역학.(身爲儒醫的張介賓能구將儒道兩者會通爲一條醫學體系的依據在於易學). 장개빈재천인상응관념지하(張介賓在天人相應觀念之下), 용이음양변화지기구내변증천인관계(用以陰陽變化之機構來辨證天人關係). 재타적이론(在他的理論), 천지시속어 역(天地是屬於 易), 인시속어 의(人是屬於 醫), 단시양자귀위동일양적일리(但是兩者歸爲同一樣的一理). 재'원취제물(在'遠取諸物), 근취제신'적관점내강(近取諸身'的觀點來講), 타장'근취제신'적도리취어의학(他將'近取諸身'的道理取於醫學). 환유'원취제물'적도리취어역학(還有'遠取諸物'的道理取於易學), 인이모구귀납성일개원리(因而謀求歸納成一個原理). 타장자연현상적원리내재어인지생명(他將自然現象的原理內在於人之生命), 종여차정체적각도내간(從如此整體的角度來看). 가이설의학시상통어역학적(可以說醫學是相通於易學的). 역학대인여자연간적탐구(易學對人與自然間的探求), 비교측중어이론성(比較側重於理論性). 반이의학이역학이론위자(反而醫學以易學理論爲資). 관어자연여인지생명진일보지진행교구체성적연구(關於自然與人之生命進一步地進行較具體性的硏究). 총지(總之), 장개빈통과태극음양론(張介賓通過太極陰陽論), 부분유 도이참재'생명'적립장(不分儒 道而站在'生命'的立場), 광범지접납유도양가(廣範地接納儒道兩家). 유차(由此) 아문가이여도장개빈의서적가치병부한어의학가치(我們可以如道張介賓醫書的價値竝不限於醫學價値). 장개빈의서제시유 도량가가이회통어"생명사상"적철학상가능성(張介賓醫書提示儒 道兩家可以會通於"生命思想"的哲學上可能性).

• 한국의사학회지
• /
• 제24권2호
• /
• pp.87-104
• /
• 2011

Relationship between medicine and iching is what has been followed to be inherited from the period of generation in iching. This writing examined the Thought of the Relation between Medicine and I- ching in Donguibogam. Donguibogam implies the thought that the principles in medicine and iching are same, and is the thought that is broadly spread in Donguibogam. Donguibogam is very rich in yi-yi-study(醫易學)-based contents, which are involved in research subjects of the relation between medicine and iching such as the theory of Taiji(太極) ba gua(八卦), the thought of human and nature, the thought of Yin and Yang, and sign system of gua(卦), and the theory of Image and Number.

• 산업진흥연구
• /
• 제5권1호
• /
• pp.73-87
• /
• 2020

본 논문의 목적은 명리학의 원서 번역에 있어서 직역과 의역에 편중을 두다가 해석의 무리를 범한 예를 찾아서 그에 대해 엄복의 신·달·아(信·達·雅)의 기준에 맞추어 명리학의 원서 번역의 기준을 새롭게 적용하여 보았다. 원서번역은 기본적으로 원 저자의 의도가 충실히 반영되어야 하기 때문에 신(信)에 해당하는 직역과 달(達)에 해당하는 의역 그리고 우아한 해석에 해당하는 아(雅)를 기준으로 그때그때 필요한 해석에 적용되어야 한다. 번역은 원 저자의 의도에 등가성 구현이 가장 큰 목적이므로 표현의 상이성 속에서도 출발언어와 도착언어의 등가성은 지켜져야 한다. 지금까지 명리학 번역에 관한 문제는 주로 언어 구조적 차이를 극복하려는데 치중을 하여 주로 문체론적 번역에 치중을 하였다. 이제는 번역은 문체론적 접근뿐만 아니라 의미적 등가성 구현이 필요하다. 본 연구자는 원서 번역에서 원 저자의 의도와 등가성을 잘 이룰 수 있는 엄복의 번역 기준을 제시함으로써 명리학의 고전 문헌 연구에 대한 새로운 지평을 열고자 한다.

• 중국학논총
• /
• 제64호
• /
• pp.23-51
• /
• 2019

All research methodologies have a certain research purpose and application range. Therefore, it cannot be conclusively said that some methodologies are superior. Each research methodology has only different research purposes and application ranges. The various theories and methodologies related to the study of Chinese dialect sounds have not been in a confrontational relationship with each other. But the need for analysis of new phenomena has led to the emergence of new methodologies and it has been deepening the depth of the study together, supplementing the theories of the past. The emergence of new theories and methodologies has not only always provided another means for dialect analysis methods, but has also deepened awareness of the changing rules of dialects, the interrelationships between rules and the causes of change. The Chinese dialect is richly embedded in various phenomena that can be seen in human languages. In analyzing the phenomenon of the Chinese dialect, we should first closely observe and judge whether it is the result of internal historical changes in the dialect itself or changes formed by contact or influence with the external dialect, and apply the analytical method accordingly. Sometimes there is a phenomenon formed by a number of complex factors, not one, that requires a comprehensive analysis that combines a variety of theories and methodologies.