朝鮮後期 西洋醫學의 受容과 人體觀의 變化 －星湖學派를 중심으로－
The Acceptance of Western Medicine and the Change of comprehension on Human body by Seong-ho's school in the Late Chosun Dynasty
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Societal changes in the late Chosun Dynasty needed a corresponding endorsement in terms of ideological logic. The social thoughts(ideology) dominated by Chu Hsi(朱熹) Neo-Confucianism had attempted to maintain its underlying social system by adhering to the establishment of landlordism as well as the consolidation of caste system. However, the advent of new ideas and things from the West demanded modification or complementation of the world view held by the social thoughts of Chosun Dynasty based on the Chu Hsi Neo-Confucianism. The understanding of the human body derived from the West's medieval medicine was introduced through the literature like Chuchih Ch'uncheng(主制群徵) as things and ideas transported from the West span through varied fields. Accounts of Chuchih Ch'uncheng articulated in detail the anatomical structure of the human body and attached great importance to liver(肝), heart(心) and brain(腦) associated with blood. It is Lee yik(李瀷) that introduced enthusiastically the perspective of Chuchih Ch'uncheng on the human body. He could take in the discourse of the transferred Western medicine through the mediation of his own epistemology of nature that scrutiny for particulars leads to the universal. Furthermore, the Western medicine that he absorbed and introduced was thought to be a form of methodology by which he could look into the human body as he valued highly self-apprehension(自得) and experience(經驗), and kept open-minded toward other different thoughts. He took notice of the function of organs governing features of human as a living thing, and blood that mediated between the organs. Leeyik's accounts of the human body were fragmented and incoherent and largely based on the conventional Confucian point of view. Nontheless, he viewed the human body as a dynamic being accommodating to the change of time and made room to allow for intrepreting his accounts of the human body in terms of flowing qi(游氣) and blood(血). It is Jeong yak-yong(丁若鏞) that developed further such way of thinking. he reviewed critically the conventional viewpoint of medicine through the Western medicine and attempted to reframe conventional medical knowledge, though to a certain extent. On the other hand, Shin hu-dam(愼後聃) and Ahn cheong-bok(安鼎福) belonging to the rightist group of Seong-ho(星湖)'s school held the framework of reification(形化) that allowed for understanding that the circulation of the qi inside the human body is separated from, and thus independent of circulation of the celestial qi, though they did not get fully involved in adopting medical knowledge coming from the Western world. Unfortunately, following suppression on the Western-Studies(西學) swept away the historical occasion that could have provided an opportunity with which to make sense of the human body as an object of the investigation of universal principles(格物) from the perspective of the imported Western medicine.
Abstract
Societal changes in the late Chosun Dynasty needed a corresponding endorsement in terms of ideological logic. The social thoughts(ideology) dominated by Chu Hsi(朱熹) Neo-Confucianism had attempted to maintain its underlying social system by adhering to the establishment of landlordism as well as the consolidation of caste system. However, the advent of new ideas and things from the West demanded modification or complementation of the world view held by the social thoughts of Chosun Dynasty based on the Chu Hsi Neo-Confucianism. The understanding of the human body derived from the West's medieval medicine was introduced through the literature like Chuchih Ch'uncheng(主制群徵) as things and ideas transported from the West span through varied fields. Accounts of Chuchih Ch'uncheng articulated in detail the anatomical structure of the human body and attached great importance to liver(肝), heart(心) and brain(腦) associated with blood. It is Lee yik(李瀷) that introduced enthusiastically the perspective of Chuchih Ch'uncheng on the human body. He could take in the discourse of the transferred Western medicine through the mediation of his own epistemology of nature that scrutiny for particulars leads to the universal. Furthermore, the Western medicine that he absorbed and introduced was thought to be a form of methodology by which he could look into the human body as he valued highly self-apprehension(自得) and experience(經驗), and kept open-minded toward other different thoughts. He took notice of the function of organs governing features of human as a living thing, and blood that mediated between the organs. Leeyik's accounts of the human body were fragmented and incoherent and largely based on the conventional Confucian point of view. Nontheless, he viewed the human body as a dynamic being accommodating to the change of time and made room to allow for intrepreting his accounts of the human body in terms of flowing qi(游氣) and blood(血). It is Jeong yak-yong(丁若鏞) that developed further such way of thinking. he reviewed critically the conventional viewpoint of medicine through the Western medicine and attempted to reframe conventional medical knowledge, though to a certain extent. On the other hand, Shin hu-dam(愼後聃) and Ahn cheong-bok(安鼎福) belonging to the rightist group of Seong-ho(星湖)'s school held the framework of reification(形化) that allowed for understanding that the circulation of the qi inside the human body is separated from, and thus independent of circulation of the celestial qi, though they did not get fully involved in adopting medical knowledge coming from the Western world. Unfortunately, following suppression on the Western-Studies(西學) swept away the historical occasion that could have provided an opportunity with which to make sense of the human body as an object of the investigation of universal principles(格物) from the perspective of the imported Western medicine.
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