丹波元簡이 醫籍 訓詁學에 기여한 成果 考察

A Study on the achievement by Danpawongan(丹波元簡) in the Hoongo(訓詁) for medical books(-Focused on 《Somoonji(素問識)》-) 1. The ancestors of Mr. Danpa (丹波氏) are descended from a royal family of the Han dynasty in China. Danpawongan(丹波元簡, 1755-1810)born in a family of medicine based on Confucianism(儒學) read widely such old books as the Chinese Classical Canon(經), history(史), all philosophers and scholars(子), and anthologies(集), studied Sohak(小學) and consequently prepared himself for solid fundamental knowledge of Hoongo(訓詁-exegesis) 2. The scholastic mantle of Wongan(元簡) shows the evidence that he adopted the studies of Yangshin(楊愼), Bangiji(方以智), Goyeammu(顧炎武) in the Myung(明)era and his son, Wonkyon(元堅) was influenced by Chung's Hoongohakga(淸代訓詰學家-scholiast) such as Daejin(戴震), Danokjae(段玉裁), Wonwon(阮元) and Wanginji(王引之) who are the representative scholars in Chung(淸), which served as a momentum for succession and development of the stream of Gozeonghak(考證學-the bibliographical study of Chinese classics) during the Myung(明) and the Chung(淸) eras. 3. His method of study was pursuing balanced academic success in a position of Julchungpa(折衷派-compromising school) by accepting positive Gobangpa(古方派) as well as Hoosepa(後世派) who followed popular Li(李) & Zhu(朱) medicine at that time. 4. We might say that he practiced the spirit of 'Reviewing the old and learning the new(溫故知新)' by establishing his theories subjectively while he was devoted to 'Reactionism(復古)' which explains the teachings of ≪Naekyung(內經)≫ and ≪Sanghanlon(傷寒論)≫ which are medical canons. 5. He was also, so to speak, a positivist of medicine who are based on reality because he, under the influence of Bakhak(朴學) of the Chung(淸) dynasty, rejected corrupt practices of Doctrinairism-Gognrijuei(空理主義) and pursued Realistic school-Silsagusi(實事求是) which regarded practice as of great importance rather than theory. He made efforts to provide an opportunity for applying their related medical theories and prescriptions about the theories or the symptoms in ≪Naekyung(內經)≫ to clinics by introducing them in his whole volume of ≪Somoonji(素問識)≫, and especially tried to show each obvious meaning of ≪Naekyung(內經)≫ and Joongkyong(仲景) by referring and comparing them. 6. The methodologies of Hoongohak(訓詁學) that he used are as follows. 1) Above all, as preparation for Hoongo(訓詁), he gathered massive data including ≪Go-gum-do-seo-jip-sung(古今圖書集成)≫ for the bibliographical study(考證) as well asread extensively the Chinese Classical Canon(經), history(史), all philosophers and scholars(子), and anthologies(集) 2) He founded his own school by discarding the wrongs for the rights among the many theories, which was possible because of the combination of his medical theories that he perceived himself, his medical experiences from the clinical practices and his knowledge of Hoongohak(訓詁學). 3) He clarified difficult phrases from ≪Naekyung(內經)≫ by applying Tonggaja(通假字). 4) He made thorough researches because there are clear foundations in words. His specific ways of researches are ①Yi - kung - hae - kyung(以經解經) :the explanation and interpretation of the phrases by using the original text, ≪Naekyung(內經)≫ ② the combination of medical theories(醫理) and Hoongo(訓詁) ③collecting circumstantial evidences from such well-known books of the same period as ≪Naekyung(內經)≫ He quoted more than two examples to make them reliable to the readers when he collected circumstantial evidences. Wongan obtained many good results while faithful to exegetic methodology. 7. The core of his Hoongohak(訓詁學)'s results is employing Tonggaja(通假字), and he explained using Tonggaja(通假字) in many parts of his book, ≪Somoonjj(素間識)≫. I selected several examples among them and verified if they are consistent with Sungn