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중국 연변 쇼시난차 반암동 광상의 광화작용 및 변질작용: 유체포유물 및 황동위원소 연구 (Alteration and Mineralization in the Xiaoxinancha Porphyry Copper Deposit, Yianbin, China: Fluid Inclusion and Sulfur Isotope Study)

  • Seong-Taek Yun;Chil-Sup So;Bai-Lu Jin;Chul-Ho Heo;Seung-Jun Youm
    • 자원환경지질
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    • 제35권3호
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    • pp.211-220
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    • 2002
  • 중국 북경에서 북북동쪽으로 800 km에 위치한 길림싱의 쇼시난차 동-급 광상은 섬록암에 배태되어 있다. 쇼시난차 동-금 광상의 광석은 망상세맥상으로 산출되며, potassic 및 phyllic변질대에 농집되어 있다. 쇼시난차 동-금 광상의 남측 및 북측광체의 품위는 각각 0.8% Cu, 3.64 g/t Au 및 0.63% Cu, 3.80 g/t Au이다. 본 광상의 열수변질 작용은 암주에 집중되어 있고, 암주의 정치와 폭넓게 관련되어있는 것으로 사료된다. 초기 열수변질 작용은 K-변질작용이 지배적이며, 시간이지나면서 프로필라이트화 작용으로 전환되는 양강을 보인다. 본 광상에서는 적철석과 수반된 휘동석이 채광품위의 동을 산출하고 있으며, 황동석, 반동석, 석영, 녹염석, 녹니석 및 방해석의 광물조합이 전형적으로 관찰된다. 상기 광물조합외에 본 연구에서 인지된 기타 광물들에는 황철석, 백철석, 자연금, 에렉트럼, hessite, hedleyite, volynskite, galenobismutite, covellite및 goethite등이 있다. 유체포유물 자료에 의하면, 본 동-금 광상은 시간이 지나면서 희석되고 차가운 천수의 혼입에 의한 냉각작용의 결과로 형성되었음을 지시하고 있다. 광화시기별로 보면, 광화 2기 초기에는 약 497$^{\circ}C$에서 비등현상이 발생하고 시간이 지나면서 균질화 온도가 10$0^{\circ}C$정도 낮은 암염을 배태하고 있는 제3형 유체포유물이 포획된다. 그리고, 광화 2기 맥내 제 3형 유체포유물의 염농도는 383$^{\circ}$~459$^{\circ}C$의 균질화 온도에서 54.7~66.9 wt.%의 상당염농노에 해당되며, 1 km이하의 생성심도를 지시하고 있다 광화 3기맥의 제 1형의 함동 유체는 168$^{\circ}$~3$65^{\circ}C$의 균질화온도와 1.1~9.0 wt.% 상당 염농도를 보이며, 해당 유체포유물들은 심하게 균열된 각력암을 배태하고 있는 석영맥내에 포획되어 있다. 이는 비등증거를 강하게 지시하고 있으며 50~80 bar의 정수압에 해당된다. 본 광상의 황화물의 $\delta$$^{34}$ S 값은 후기로 가면서 미약하게 증가하는 경향을 보이며, 계산된 $\delta$$^{34}$ $S_{H2S}$값은 0.8~3.7$\textperthousand$에 해당한다. 산소분압이 감소했으리라는 광물학적 증거는 없으며, 광화유체의 산소분압은 자철석과의 반응을 통해서 완충되었으리라 사료된다. 이와같은 사실을 종합해 본 결과, 황화물이 $\delta$$^{34}$ $S_{H2S}$값은 쇼시난차 동-금 광상의 함동금 열수유체에 두 가지 정도의 황source가 병합되었으리라 추정할 수 있다. 첫번째 source는 동위원소적으로 가벼운 1~2$\textperthousand$$\delta$$^{34}$ S값을 지닌 광화작용과 관련된 중생대 화강암이다. 이는 본 광상지역의 모암으로서의 섬록암이 plagiogranite를 관입하고 있다는 사실로부터 추론 가능하다. 그리고, 두번째 source는 >4.0$\textperthousand$$\delta$$^{34}S$ 값을 지닌 동위윈소적으로 더욱 무거운 source로서, 산출이 미약하여 지질도상에는 기재되어 있지 않지만 국부적인 반암의 존재를 상정할 수 있다. 있다.

기능성위장질환 환자들의 정신사회적 특성 및 삶의 질의 관계에 관한 연구 (A Study on the Psychosocial Characteristics and Quality of Life in Functional Gastrointestinal Disorders)

  • 김소원;장승호;류한승;최석채;노승호;이상열
    • 정신신체의학
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    • 제27권1호
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    • pp.25-34
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    • 2019
  • 연구목적 본 연구에서는 기능성위장질환 환자집단, 기능성 위장증상 양성 집단 및 정상대조집단에서 정신사회적 특성을 비교하고, 기능성위장질환 환자의 삶의 질과 연관된 요인들을 알아보고자 하였다. 방 법 일 대학병원 소화기 내과 전문의에 의해 기능성위장질환으로 진단받은 환자 65명을 기능성위장질환 환자집단으로 선정하였다. 167명의 일 도 지역 공무원을 대상으로 로마III 진단 기준에 따라 기능성 위장증상을 보이지 않는 79명을 정상대조집단, 기능성위장증상을 나타내는 88명은 기능성위장증상 양성 집단으로 선별하였다. 인구통계학적 요인을 조사하였으며 정신사회적 요인을 평가하기 위해 Korean-Beck Depression Inventory-II (K-BDI-II), Korean-Beck Anxiety Inventory (K-BAI), Korean version of Childhood Trauma Questionnaire (K-CTQ), Multi-dimensional Scale of Perceived Social Support (MSPSS), Korean Version of Connor-Davidson Resilience Scale (K-CD-RISC), World Health Organization Quality of Life Assessment Instrument Brief Form (WHOQOL-BREF)를 사용하였다. 일원배치 분산분석을 사용하여 집단들 간의 차이를 비교하고 기능성위장질환 환자군의 삶의 질과 정신사회적 요인들의 상관관계를 분석하기 위해 Pearson correlation test를 시행하였다. 모든 통계는 SPSS 21.0을 사용하였다. 결 과 인구통계학적 특성에서는 학력에서 집단간 차이가 유의했다(p<0.001). FGID 환자집단이 정상대조집단과 FGID-positive집단에 비해 우울(F=29.012, p<0.001) 및 불안(F=27.954, p<0.001)이 유의하게 높았다. 아동기 외상에서 정서학대(F=6.994, p<0.001)와 신체방임(F=5.573, p<0.001)은 FGID환자집단이 정상대조집단과 FGID-positive집단에 비해 유의하게 높았으나, 신체학대, 성 학대 및 정서방임은 세 집단간의 차이가 없었다. 사회적 지지 또한 FGID환자집단이 정상대조집단과 FGID-positive집단에 비해 유의하게 낮은 것으로 나타났다(F=27.664, p<0.001). 회복 탄력성(F=9.623, p<0.001)과 하위영역인 강인성(F=5.123, p<0.001), 인내력(F=8.402, p<0.001), 낙관성(F=15.039, p<0.001) 및 영성(F=5.129, p<0.001)에서도 FGID환자집단이 정상 대조집단과 FGID-positive 집단보다 유의하게 낮은 것으로 나타났다. 삶의 질 척도(F=35.991, p<0.001)와 그 하위영역인 전반적 안녕(F=30.463, p<0.001), 신체적 건강(F=45.247, p<0.001), 심리(F=22.852, p<0.001), 사회(F=20.070, p<0.001), 환경(F=17.851, p<0.001) 모두에서 FGID환자집단이 정상대조집단과 FGID-positive집단에 비해 유의하게 낮은 점수를 나타냈다. FGID 환자집단에서 삶의 질은 회복탄력성과 양의 상관관계를 보였으며(r=0.475, p<0.01), 우울(r=-0.641, p<0.01), 불안(r=-0.441, p<0.01) 및 아동기 외상(r=-0.278, p<0.05)과는 음의 상관관계를 나타냈다. 결 론 연구결과 기능성위장질환 환자집단은 기능성 위장증상 양성 집단 및 정상대조집단에 비해 우울, 불안과 아동기 트라우마가 유의하게 높았으며 사회적 지지 및 회복 탄력성이 낮았다. 따라서 추후 기능성 위장질환 환자의 치료에 있어 정신사회적 요인에 대한 적극적인 개입이 요구된다고 하겠다.

중국이동통신산업중적복무질량(中国移动通信产业中的服务质量), 고객만의도화고객충성도(顾客满意度和顾客忠诚度) (Service Quality, Customer Satisfaction and Customer Loyalty of Mobile Communication Industry in China)

  • Zhang, Ruijin;Li, Xiangyang;Zhang, Yunchang
    • 마케팅과학연구
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    • 제20권3호
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    • pp.269-277
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    • 2010
  • 现有文献表明, 影响服务业顾客忠诚的最重要因素是服务质量. 然而, 在服务质量是直接还是间接影响顾客忠诚方面, 学者们的观点有着明显的分歧. 目前, 中国国内专门针对移动通信行业服务质量与顾客忠诚之间关系的文章较少. 此外, 以往相关文献多是将顾客忠诚作为一个整体变量进行研究, 没有进一步将其细分为多个维度. 基于此, 本文拟通过实证研究来探析移动通信业服务质量各维度与顾客忠诚各维度之间的直接和间接影响机理, 其中选择顾客满意作为二者关系的中介变量, 希望研究结论能给国内移动通信企业的服务管理提供有效的理论指导. 为了使搜集到的数据有效, 本次调研范围仅限于黑龙江哈尔滨市, 调查对象为移动通信公司的用户. 本次调研采取随机抽样的方式, 共发放问卷350份, 收回问卷325份, 回收率为 92.9%. 剔除无效问卷, 有效问卷为289份, 即有效回收率为82.6%. 本文借鉴国内外现有文献所使用的量表, 这些量表已经在实证研究中得到验证. 本文提出六个假设, 总体而言, 只有四个假设没有得到支持. 为了验证服务质量构成要素量表的合理性, 本文对289份有效样本进行探索性因子分析. 同样, 对顾客忠诚的维度进行检验. 本研究采用Cronbach's ${\alpha}$系数来评价量表的信度. 本研究从内容效度, 结构效度和聚合效度三方面对问卷进行效度检验. 本研究对数据和模型的拟合优度进行检验, 以提高假设检验的准确程度. 通过文献资料的收集, 整理及数据处理, 本文提出了服务质量五维度模型以及服务质量与顾客忠诚度之间相互关系模型, 通过实证分析验证了有形性, 可靠性, 反应性, 保证性和关怀性是服务质量的五个构成要素, 验证了PZB对于服务质量的SERVQUAL的测量方法, 研究了移动通信服务质量各维度对顾客忠诚各维度的直接影响机理, 以及服务质量各维度如何通过顾客满意这一中介变量对顾客忠诚各维度的间接影响机理, 建立了相应的关系模型,并运用结构方程分析方法,对模型进行实证检验, 得出如下研究结论: 第一, 移动通信服务质量由有形性, 可靠性, 响应性, 保证性和移情性五个要素构成, 顾客忠诚由态度忠诚和行为忠诚两个维度构成. 在PZB设计的SERVQUAL量表基础上, 本文针对移动通信行业设计了服务质量测量量表, 通过探索性因子分析得出五个因子. 这五个因子与五构成要素基本一致, 说明服务质量五要素概念适用于移动通信行业. 同样, 对顾客忠诚量表进行因子分析, 得出两个因子, 与本文中的态度忠诚和行为忠诚相一致. 第二, 移动通信服务质量对顾客忠诚存在直接和间接的正向影响作用. 其中, 服务质量对态度忠诚有直接和间接的正向作用, 间接作用是通过顾客满意这一中介变量影响的; 服务质量对行为忠诚有直接和间接的正向作用, 间接作用是通过顾客满意和态度忠诚这两个中介变量影响的. 这说明移动通信服务质量越好, 顾客的满意度越高, 其对服务提供商的态度就越积极, 在行为上就越容易表现出对服务提供商的忠诚. 而且, 服务质量各维度对顾客忠诚各维度的影响机理是不同的, 比如: 有形性对顾客满意有直接的正向作用, 但对顾客忠诚却没有显著的直接作用; 保证性对顾客满意没有显著的直接作用, 但对顾客忠诚有直接和间接的正向作用. 第三, 顾客满意在移动通信服务质量与态度忠诚, 行为忠诚之间的具有显著的中介作用, 这说明服务质量的提高可以增加顾客的满意度, 而满意的顾客更容易成为忠诚的顾客; 而态度忠诚在移动通信服务质量与行为忠诚之间的具有显著的中介作用, 这说明顾客行为上表现出忠诚可能是虚假忠诚, 只有态度和行为都忠诚的顾客才是真正的忠诚顾客. 本文的研究结论对中国及其它国家的电信运营商如何提升服务质量有一定的借鉴意义. 本文存在两方面的局限性: 首先, 本研究仅在黑龙江哈尔滨地区进行问卷调研, 针对移动公司用户, 统计数据会存在一定的抽样误差, 影响最终的统计分析结果. 第二, 本研究主要探讨了服务质量对顾客忠诚的影响关系, 并引入了顾客满意作为中介变量, 但没有考虑其他可能影响顾客忠诚的因素, 例如顾客价值, 消费者特征等.

일본 '고증파(考證派)' 의학에 관한 연구 (A Study on The 'Kao Zheng Pai'(考證派) of The Traditional Medicine of Japan)

  • 박현국;김기욱
    • 대한한의학원전학회지
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    • 제20권4호
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    • pp.211-250
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    • 2007
  • 1. The 'Kao Zheng Pai(考證派) comes from the 'Zhe Zhong Pai' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金娥), Yoshida Koton(吉田篁墩) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li '(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 1739${\sim}$1798) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai, Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 1749${\sim}$1787) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論) and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯) 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai 's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋司"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue", "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Rits(森立之 1807${\sim}$ 1885) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken and later became a pupil of Shou Gu Yi Zhai, a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("神農本草經"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"(神農本草經) and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"("枳園隨筆") that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"("說文解字") to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據). Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬 1804${\sim}$1876) learned scriptures and ancient texts from confucian scholar Asaka Gonsai, and learned medicine from his father Huai Yaun(槐園). He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi" and "Lao Yi Zhi Yan" but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 912-955) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 1755-1810) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi" and "Jin Qui Yao Lue Ji Yi" are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng" is a collection of essays on research. Also there are the "Su Wen Shi"("素問識"), "Ling Shu Shi"("靈樞識"), and the "Guan lu Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 1789-1827), and his works include works of research such as "Nan Jing Shu Jeng"("難經疏證"), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"("疾雅"), "Ming Yi Gong An"("名醫公案"), and "Yi Ji Kao"("醫籍考"). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 1789-1827), Yuan Jian(元堅 1795-1857) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(樂匙). He left about 15 texts, including "Su Wen Shao Shi"("素間紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"(傷寒廣要), and "Zhen Fu Yao Jue"("該腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(失數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', 'the founding of Ji Shou Guan and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai ' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.

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일본 '고증파(考證派)' 의학에 관한 연구 (A Study on The 'Kao Zheng Pai'(考證派) of The Traditional Medicine of Japan)

  • 박현국;김기욱
    • 동국한의학연구소논문집
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    • 제10권
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    • pp.1-40
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    • 2008
  • 1.The 'Kao Zheng Pai'(考證派) comes from the 'Zhe Zhong Pai(折衷派)' and is a school that is influenced by the confucianism of the Qing dynasty. In Japan Inoue Kinga(井上金峨), Yoshida Koton(古田篁墩 $1745{\sim}1798$) became central members, and the rise of the methodology of historical research(考證學) influenced the members of the 'Zhe Zhong Pai', and the trend of historical research changed from confucianism to medicine, making a school of medicine based on the study of texts and proving that the classics were right. 2. Based on the function of 'Nei Qu Li'(內驅力) the 'Kao Zheng Pai', in the spirit of 'use confucianism as the base', researched letters, meanings and historical origins. Because they were influenced by the methodology of historical research(考證學) of the Qing era, they valued the evidential research of classic texts, and there was even one branch that did only historical research, the 'Rue Xue Kao Zheng Pai'(儒學考證派). Also, the 'Yi Xue Kao Zheng Pai'(醫學考證派) appeared by the influence of Yoshida Kouton and Kariya Ekisai(狩谷掖齋). 3. In the 'Kao Zheng Pai(考證派)'s theories and views the 'Yi Xue Kao Zheng Pai' did not look at medical scriptures like the "Huang Di Nei Jing"("黃帝內經") and did not do research on 'medical' related areas like acupuncture, the meridian and medicinal herbs. Since they were doctors that used medicine, they naturally were based on 'formulas'(方劑) and since their thoughts were based on the historical ideologies, they valued the "Shang Han Ja Bing Lun" which was revered as the 'ancestor of all formulas'(衆方之祖). 4. The lives of the important doctors of the 'Kao Zheng Pai' Meguro Dotaku(目黑道琢) Yamada Seichin(山田正珍), Yamada Kyoko(山田業廣), Mori Ritsi(森立之) Kitamura Naohara(喜多村直寬) are as follows. 1) Meguro Dotaku(目黑道琢 $1739{\sim}1798$) was born of lowly descent but, using his intelligence and knowledge, became a professor as a Shi Jing Yi(市井醫) and as a professor for 34 years at Ji Shou Guan(躋壽館) mastered the "Huang Di Nei Jing" after giving over 300 lectures. Since his pupil, Isawara Ken(伊澤蘭軒) taught the Lan Men Wu Zhe(蘭門五哲) and Shibue Chusai(澀江抽齋), Mori Ritsi(森立之), Okanishi Gentei(岡西玄亭), Kiyokawa Gendoh(淸川玄道) and Yamada Kyoko(山田業廣), Meguro Dotaku is considered the founder of the 'Yi Xue Kao Zheng Pai'. 2) The family of Yamada Seichin(山田正珍 $1749{\sim}1787$) had been medical officials in the Makufu(幕府) and the many books that his ancestors had left were the base of his art. Seichin learned from Shan Ben Bei Shan(山本北山), a 'Zhe Zhong Pai' scholar, and put his efforts into learning, teaching and researching the "Shang Han Lun"("傷寒論"). Living in a time between 'Gu Fang Pai'(古方派) member Nakanishi Goretada(中西惟忠) and 'Kao Zheng Pai' member Taki Motohiro(多紀元簡), he wrote 11 books, 2 of which express his thoughts and research clearly, the "Shang Han Lun Ji Cheng"("傷寒論集成") and "Shang Han Kao"("傷寒考"). His comparison of the 'six meridians'(3 yin, 3 yang) between the "Shang Han Lun" and the "Su Wen Re Lun"("素問 熱論") and his acknowledgement of the need and rationality of the concept of Yin-Yang and Deficient-Replete distinguishes him from the other 'Gu Fang Pai'. Also, his dissertation of the need for the concept doesn't use the theories of latter schools but uses the theory of the "Shang Han Lun" itself. He even researched the historical parts, such as terms like 'Shen Nong Chang Bai Cao'(神農嘗百草) and 'Cheng Qi Tang'(承氣湯). 3) The ancestor of Yamada Kyoko(山田業廣) was a court physician, and learned confucianism from Kao Zheng Pai's Ashikawa Genan(朝川善庵) and medicine from Isawa Ranken(伊澤蘭軒) and Taki Motokata(多紀元堅), and the secret to smallpox from Ikeda Keisui(池田京水). He later became a lecturer at the Edo Yi Xue Guan(醫學館) and was invited as the director to the Ji Zhong(濟衆) hospital. He also became the first owner of the Wen Zhi She(溫知社), whose main purpose was the revival of kampo, and launched the monthly magazine Wen Zi Yi Tan(溫知醫談). He also diagnosed and prescribed for the prince Ming Gong(明宮). His works include the "Jing Fang Bian"("經方辨"), "Shang Han Lun Si Ci"("傷寒論釋詞"), "Huang Zhao Zhu Jia Zhi Yan Ji Yao"("皇朝諸家治驗集要") and "Shang Han Ja Bing Lun Lei Juan"("傷寒雜病論類纂"). of these, the "Jing Fang Bian"("經方辨") states that the Shi Gao(石膏) used in the "Shang Han Lun" had three meanings-Fa Biao(發表), Qing Re(淸熱), Zi Yin(滋陰)-which were from 'symptoms', and first deducted the effects and then told of the reason. Another book, the "Jiu Zhe Tang Du Shu Ji"("九折堂讀書記") researched and translated the difficult parts of the "Shang Han Lun", "Jin Qui Yao Lue"("金匱要略"), "Qian Jin Fang"("千金方"), and "Wai Tai Mi Yao"("外臺秘要"). He usually analyzed the 'symptoms' of diseases but the composition, measurement, processing and application of medicine were all in the spectrum of 'analystic research' and 'researching analysis'. 4) The ancestors of Mori Ritsi(森立之 $1807{\sim}1885$) were warriors but he became a doctor by the will of his mother, and he learned from Shibue Chosai(澁江抽齋) and Isawaran Ken(伊澤蘭軒) and later became a pupil of Shou Gu Yi Zhai(狩谷掖齋), a historical research scholar. He then became a lecturer of medical herbs at the Yi Xue Guan, and later participated in the proofreading of "Yi Xin Fang"("醫心方") and with Chosai compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志"). He visited the Chinese scholar Yang Shou Jing(楊守敬) in 1881 and exchanged books and ideas. Of his works, there are the collections(輯複本) of "Shen Nong Ben Cao Jing"("神農本草經") and "You Xiang Yi Hwa"("遊相醫話") and the records, notes, poems, and diaries such as "Zhi Yuan Man Lu"("枳園漫錄") and "Zhi Yuan Sui Bi"(枳園隨筆) that were not published. His thoughts were that in restoring the "Shen Nong Ben Cao Jing", "the herb to the doctor is like the "Shuo Wen Jie Zi"(說文解字) to the scholar", and he tried to restore the ancient herbal text using knowledge of medicine and investigation(考據), Also with Chosai he compiled the "Jing Ji Fang Gu Zhi"("經籍訪古志") using knowledge of ancient text. Ritzi left works on pure investigation, paid much attention to social problems, and through 12 years of poverty treated all people and animals in all branches of medicine, so he is called a 'half confucianist half doctor'(半儒半醫). 5) Kitamurana Ohira(喜多村直寬, $1804{\sim}1876$) learned scriptures and ancient texts from confucian scholar Asaka Gonsai(安積艮齋), and learned medicine from his father Huai Yaun(槐園), He became a teacher in the Yi Xue Guan in his middle ages, and to repay his country, he printed 266 volumes of "Yi Fang Lei Ju"("醫方類聚") and 1000 volumes of "Tai Ping Yu Lan"("太平禦覽") and devoted it to his country to be spread. His works are about 40 volumes including "Jin Qui Yao Lue Shu Yi"("金匱要略疏義") and "Lao Yi Zhi Yan"(老醫巵言) but most of them are researches on the "Shang Han Za Bing Lun". In his "Shang Han Lun Shu Yi"("傷寒論疏義") he shows the concept of the six meridians through the Yin-Yang, Superficial or internal, cold or hot, deficient or replete state of diseases, but did not match the names with the six meridians of the meridian theory, and this has something in common with the research based on the confucianism of Song(宋儒). In clinical treatment he was positive toward old and new methods and also the experience of civilians, but was negative toward western medicine. 6) The ancestor of the Taki family Tanbano Yasuyori(丹波康賴 $912{\sim}955$) became a Yi Bo Shi(醫博士) by his medical skills and compiled the "Yi Xin Fang"("醫心方"). His first son Tanbano Shigeaki(丹波重明) inherited the Shi Yao Yuan(施藥院) and the third son Tanbano Masatada(丹波雅忠) inherited the Dian You Tou(典藥頭). Masatada's descendents succeeded him for 25 generations until the family name was changed to Jin Bao(金保) and five generations later it was changed again to Duo Ji(多紀). The research scholar Taki Motohiro was in the third generation after the last name was changed to Taki, and his family kept an important part in the line of medical officers in Japan. Taki Motohiro(多紀元簡 $1755{\sim}1810$) was a teacher in the Yi Xue Guan where his father was residing, and became the physician for the general Jia Qi(家齊). He had a short temper and was not good at getting on in the world, and went against the will of the king and was banished from Ao Yi Shi(奧醫師). His most famous works, the "Shang Han Lun Ji Yi"("傷寒論輯義") and "Jin Qui Yao Lue Ji Yi"("金匱要略輯義") are the work of 20 years of collecting the theories of many schools and discussing, and is one of the most famous books on the "Shang Han Lun" in Japan. "Yi Sheng"("醫勝") is a collection of essays on research. Also there are the "Su Wen Shi"(素問識), "Ling Shu Shi"("靈樞識"), and the "Guan Ju Fang Yao Bu"("觀聚方要補"). Taki Motohiro(多紀元簡)'s position was succeeded by his third son Yuan Yin(元胤 $1789{\sim}1827$), and his works include works of research such as "Nan Jing Shu Jeng"(難經疏證), "Ti Ya"("體雅"), "Yao Ya"("藥雅"), "Ji Ya"(疾雅), "Ming Yi Gong An"(名醫公案), and "Yi Ji Kao"(醫籍考). The "Yi Ji Kao" is 80 volumes in length and lists about 3000 books on medicine in China before the Qing Dao Guang(道光), and under each title are the origin, number of volumes, state of existence, and, if possible, the preface, Ba Yu(跋語) and biography of the author. The younger sibling of Yuan Yin(元胤 $1789{\sim}1827$), Yuan Jian(元堅 $1795{\sim}1857$) expounded ancient writings at the Yi Xue Guan only after he reached middle age, was chosen for the Ao Yi Shi(奧醫師) and later became a Fa Yan(法眼), Fa Yin(法印) and Yu Chi(禦匙). He left about 15 texts, including "Su Wen Shao Shi"("素問紹識"), "Yi Xin Fang"("醫心方"), published in school, "Za Bing Guang Yao"("雜病廣要"), "Shang Han Guang Yao"("傷寒廣要"), and "Zhen Fu Yao Jue"("診腹要訣"). On the Taki family's founding and working of the Yi Xue Guan Yasuka Doumei(矢數道明) said they were "the people who took the initiative in Edo era kampo medicine" and evaluated their deeds in the fields of 'research of ancient text', the founding of Ji Shou Guan(躋壽館) and medical education', 'publication business', 'writing of medical text'. 5. The doctors of the 'Kao Zheng Pai' based their operations on the Edo Yi Xue Guan, and made groups with people with similar ideas to them, making a relationship 'net'. For example the three families of Duo Ji(多紀), Tang Chuan(湯川) and Xi Duo Cun(喜多村) married and adopted with and from each other and made prefaces and epitaphs for each other. Thus, the Taki family, the state science of the Makufu, the tendency of thinking, one's own interests and glory, one's own knowledge, the need of the society all played a role in the development of kampo medicine in the 18th and 19th century.

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