표제지

목차

I. 서론 9

II. 자료 및 연구방법 13

III. 본론 14

1. 장산뢰와 『난경회주전정』에 대한 소개 14

2. 『난경회주전정』 원문의 이해 16

1) 제가 서문 및 범례에 대한 발명 16

(1) 양현조서 16

(2) 이자야 『난경구해』서 18

(3) 장저 『난경본의』서 21

(4) 일본인천폭산인활자판본일존총서『난경집주』발 22

(5) 서회계 『난경경석』서 22

(6) 『사고전서·난경본의제요』 25

(7) 주등지 『난경본의증집』서 26

(8) 범례 28

(9) 난경회고 29

(10) 휘고인용제가성명 39

(11) 본의인용제가성명 40

(12) 증집인용제가성명(증집삼가여기견전) 45

(13) 궐오총류 45

2) 『난경』 원문에 대한 발명 50

(1) 1난 촌구만을 취해서 질병을 진단하는 원리 50

(2) 2난 절맥의 부위와 음양속성 61

(3) 3난 척촌의 태과와 불급 65

(4) 4난 맥의 음양 69

(5) 5난 진맥의 경중지법 73

(6) 6난 맥의 음양허실 76

(7) 7난 사계절의 왕맥 77

(8) 8난 촌구맥이 평한데도 죽는 이유 79

(9) 9난 지맥과 수맥으로 장부질병의 구별 80

(10) 10난 일맥십변 81

(11) 11난 헐지맥과 장기의 관계 82

(12) 12난 허실의 오치 83

(13) 13난 색맥척부진법 83

(14) 14난 손맥과 지맥 86

(15) 15난 사시의 정상맥과 이상맥 92

(16) 16난 오장질병맥과 증상의 관계 97

(17) 17난 맥증의 상응과 상반 102

(18) 18난 맥법의 삼부와 장부경맥의 배합 105

(19) 19난 남녀의 정상맥과 반상맥 109

(20) 20난 음양복익의 맥상 112

(21) 21난 형병과 맥병의 관계 114

(22) 22난 시동병과 소생병 116

(23) 23난 경맥의 길이와 순행 117

(24) 24난 경기가 절하였을 때의 증상과 예후 123

(25) 25난 십이경맥의 수 129

(26) 26난 십오별락의 수 137

(27) 27난 기경의 함의와 내용 138

(28) 28난 기경팔맥의 순행 139

(29) 29난 기경팔맥의 병증 145

(30) 30난 영위의 생성과 순행 146

(31) 31난 삼초의 부위와 기능 149

(32) 32난 심폐의 부위와 기혈영위의 관계 154

(33) 33난 간폐부침과 음양오행 155

(34) 34난 오장이 주하는 성색취미액 158

(35) 35난 부의 기능과 장부상합 162

(36) 36난 신과 명문 166

(37) 37난 오장과 칠규의 관계 167

(38) 38난 장오부육 175

(39) 39난 장육부오 176

(40) 40난 비취이문과 내장의 관계 177

(41) 41난 간유량엽 179

(42) 42난 인체장부의 해부와 기능 180

(43) 43난 음식을 먹지 않고 칠일이면 죽는 이유 191

(44) 44난 칠충문의 명칭과 부위 192

(45) 45난 팔회의 부위와 주치 195

(46) 46난 오매가 노소에 따라 다른 이유 195

(47) 47난 면부와 내한하는 이유 197

(48) 48난 질병의 삼허와 삼실 197

(49) 49난 정경자병과 오사소상의 구별 200

(50) 50난 오사의 전변 205

(51) 51난 희악과 장부질병의 관계 207

(52) 52난 장부발병의 근본적 차이 208

(53) 53난 칠전과 간장의 전변과 예후 208

(54) 54난 장병과 부병 치료의 난이 210

(55) 55난 적과 취의 증상과 감별 211

(56) 56난 오장의 적병 212

(57) 57난 오설의 명칭과 증상 215

(58) 58난 외감병의 종류와 맥상 221

(59) 59난 광병과 전병의 감별 230

(60) 60난 궐통과 진통 230

(61) 61난 망문문절 232

(62) 62난 장부 오수혈 수의 차이 235

(63) 63난 정혈이 시가 되는 이치 236

(64) 64난 오수혈의 음양오행속성 236

(65) 65난 정혈과 합혈의 출입 238

(66) 66난 십이원혈과 삼초의 관계 239

(67) 67난 오장모혈과 유혈의 의의와 작용 240

(68) 68난 오수혈의 의의와 주치 241

(69) 69난 보모사자법 242

(70) 70난 사시에 따른 서로 다른 자법 242

(71) 71난 침자영위의 천심 244

(72) 72난 영수보사법 244

(73) 73난 자정사형법 244

(74) 74난 사시오장의 침자법 246

(75) 75난 간실폐허에 사화보수법을 응용함 247

(76) 76난 보사의 방법과 순서 248

(77) 77난 상공과 중공의 차이 248

(78) 78난 침자보사의 수법 249

(79) 79난 영수보사와 모자보사의 결합 250

(80) 80난 진침과 출침의 방법 250

(81) 81난 보사오용의 결과 250

3. 『난경회주전정』에 나타난 장산뢰의 학술사상 고찰 252

1) 중의학 실체에 대한 인정 253

(1) 중의학 기초 이론 254

① 천인합일사상 255

② 음양오행론 256

(2) 임상 부분 257

① 변증론치 258

② 맥진 262

③ 임상적인 운용 경험 263

2) 교육체계 성립과 서양의학 틀의 차용 264

(1) 중의학 교육 체계 부재 비판 264

(2) 서양의학의 교육 체계 차용 265

① 기초와 임상의 구분 266

② 저작물의 체계 267

(3) 서양의학 인체 구조 차용 267

① 틀의 특성 267

② 중의학의 변형 268

③ '해부생리학에 근거한 실존론'의 구체적 사례들 270

3) 이론에 대한 비판 278

(1) 중체서용의 한계 278

① 서양의학 자체의 변동성 279

② 동서양 사이의 숙명적 한계 279

(2) 중의학 이론에 대한 폭넓은 이해가 부족 281

4) 『난경』의 내용에 대한 장산뢰의 주장 287

① 맥은 전신의 혈관이다. 287

② 맥동처는 맥관이 기육 사이에 있는 곳일 뿐이다. 287

③ 『난경』은 『내경』에 대해 독립적인 저작으로 진월인의 저서가 아니다. 288

④ 기혈은 몸 전체에 항상 존재한다. 288

⑤ 음기가 성하다는 것을 양기가 약하다는 것으로 보았다. 289

IV. 결론 290

V. 참고문헌 293

ABSTRACT 296

『Nan Jing Hui Zhu Jian Zheng(難經匯注箋正)』 published in 1923 is a book that 'Jiang Shan-Lei(張山雷)' wrote. He selected the past footnotes about 『Nan Jing(難經)』 and developed his own medical ideas on its base.

The end of 'Qing(淸)' Dynasty and the early time of the Republic of China, when 'Jiang Shan-Lei' lived, was a confusing time that was never experienced so far while the western culture comes in and the oriental culture and the western culture coexist each other. The Chinese medicine should also set up the relationship with the imported western medicine. Under this situation, he realized the importance of education and published textbooks of each department in order to educate the Chinese medicine rightly. 『Nan Jing Hui Zhu Jian Zheng』 is also one of them. The academic ideas of 'Jiang Shan-Lei' appeared in this book have the following characteristics.

1. 'Jiang Shan-Lei' who explained the Chinese medicine with the western medicine theory was generally known as if he supports only the western medicine theory and has to remove the traditional Chinese medicine theory. However, he defended the Chinese medicine represented as 'Idea of Heaven and human beings correspond to each other' and 'theory for Yin(陰)-Yang(陽) and Five phases', and admitted them on a basic precondition even when he developed his own opinions. But, he extremely kept his eyes on what such Chinese medicine theory is mechanically applied without actual grounds and theoretical inferences.

2. He regarded 'diagnosis and treatment based on overall analysis of symptoms and signs' as the most important when he diagnosed with the Chinese medicine at the time of clinical experiments. I claimed that we should treat and see in details an alteration of complicated diseases rather than differentiate a name of disease to decide the treatment. In particular, he kept his eyes on treating diseases with a theory in stead of reflecting a practice. He presented four methods of diagnosis which are inspection, auscultation and olfaction, inquiring and palpation as a method for it. Among them, he stressed further a pulse feeling.

3. He introduced a system of the western medicine in order to improve the reality that the Chinese medicine with actual effects at a clinical experiment is passed down without a right education system. It was an application to the medical education for A Study of "Chinese Substance and Western Function" emphasized in order to modernize the Chinese education. It had an effect cultivating the Chinese medicine education. However, an impractical combination of substance and formality with a lack of deep researches about an essence brought about transformation on the Chinese medicine essence due to the western medicine formality. It got to involve the necessity to have to be corrected so that the Chinese education system, making then to pass down up to now, may reflect the Chinese medicine essence.

4. As he introduced the western medicine system to the Chinese medicine education, he introduced a viewpoint of the human body of the western medicine to the structure of the human body as well. He judged yes or no of the Chinese medicine theory on the base of his human body viewpoint focused on an anatomy and a physiology. His human body viewpoint like this helped prove actually some of the Chinese medicine theory that was explained ideally. However, it had inappropriate aspects in explaining the Chinese medicine, which has a low alteration of a theory by inferring from the principle, due to a changeability of the western medicine theory itself. Moreover, his rash judgement concerning the Chinese medicine theory on its base brought about even side effects hampering efforts which reveal the Chinese medicine essence.

5. In spite of such weak points, 『Nan Jing Hui Zhu Jian Zheng』 became exemplary in a medical scripture study by making a 'Hui Zhu(匯注)' on what is judged as the most reasonable after a review on the footnotes of the previous people, and describing and adding 'Jiang Shan-Lei's own ideas to 'Jien Zheng(箋正)'. In particular, it is regarded to be a desirable description attitude not to distort by force parts which it does not make sense or reasonable even though it is a content inside the scripture.

6. The details that 『Nan Jing Hui Zhu Jian Zheng』 interpreted newly the contents of Nan ling are as follows. It claimed that a meridian system is a blood vessel in the viewpoint of a hematology. He considered a heart important as the hub of blood circulation. He explained the relations between the heart and the lungs, the heart and the small intestine, on its base. He denounced a claim of 『Nan Jing』 that strength and weakness of pulse felt at the proximal position of radial pulse on the wrist(尺脈) and the radial pulse felt at the 'cun(寸)' or inch spot at distal end of radial artery(寸脈) get different according to men and women. He insisted that the length of a hard pulse can not be regular, and he recognized a left and right radial artery as arteria carotid communis where pulsation is easily felt beside Adam's apple(人迎脈) and on the wrist(寸口脈) respectively. Pericardium exists in a meridian system because it can not recognize and separate from the heart, but he did not admit it as a separate organ. Likewise, he did not recognize even 'San Jiao(三焦)' as one organ. Instead, he thought separately from 'Shou Shao Yang San Jiao Jing(手少陽三焦經)'. He admitted that the right kidney is 'Life Entrance', but he said that the left and right kidney must not be separated into water and fire because the function of 'Life Entrance' is that of the kidney. He recognized that a disease has a changing rule, but he considered furthermore the treating to match a patient's situation as important. He claimed that yellow discoloration of the skin or complexion of diarrhea due to stomach symptoms is a face color with pale yellow complexion without brightness in relation to a disease. Moreover, he said, he can not understand that an assignment about the Five Elements of 'Wu Yu Xue(五兪穴)' out of the study of the acupuncture point(兪穴學) changes according to the solid viscera and instep.