전후 홍콩식민정부의 중의학(中醫學) 정책과 홍콩 화인(華人) 사회 -1948~1961년 중의약 관련법 개정을 중심으로-

김민서 ( Kim Minsuh ) 연세사학연구회( 구 연세대학교 사학연구회 ) 2019 學林 Vol.43 No.-

홍콩식민정부는 자유방임주의(laissez-faire) 통치를 원칙으로 화인 사회 문화에 개입하지 않으면서도 制定法과 法院을 통해 사회를 통제해 나간다. 그 과정에서 ‘과학’과 ‘문명’ 표준에 부합하지 못하는 홍콩의 토착적 관습들은 점차 침식된다. 그간의 홍콩 中醫學**에2)대한 이해와 연구도 이와 같은 관점을 공유한다. 최초 근대식 병원으로 세워진 중의 전문병원인 東華醫院내에서 전통의 중의학은 서양의학으로 대체되거나 대폭 축소되었고, 중의사는 사망증명서 발급의 권리가 없었으며, 특정 전염병과 助産, 齒科, 眼科라는 주요한 진료 과목을 잃었던 점이 부각되었다. 하지만 소위 ‘서양의학 패권’ 논리만으로는 홍콩의 중의학, 특히 전후 시기의 의료위생제도 바깥에서의 중의학의 지속성과 활발함을 설명하기에 부족하다. 인구의 급증과 정치적 불안 등 변화하는 전후 환경에서, 중의사의 진료의 권리, 민간의 중의약 상품유통과 이용의 권리는 법외의 영역으로 폭넓게 보장되었던 것이다. 본고에서는 출생사망등록(Birth and Deaths Registration Ordinance)에 관한 東華三院 (Tung Wah hospitals)의 특별한 지위에 대한 정부의 검토 과정, 1949년과 1958년 의사등록조례(Medical Registration Ordinance), 그리고 1961년의 약국 독약조례(Pharmacy and Poisons Ordinance) 개정 과정에서 홍콩식민정부가 생산한 내부 자료를 적극 활용하여, 지배와 피지배의 이분법을 넘어서는 전후 홍콩 중의학의 역사상에 접근하고자 하였다. 이를 통해 홍콩식민정부가 근대서양의학의 ‘의료적’인 기준과 규범으로 중의약 관행을 통제하려는 일방적인 시도는 화인들의 문화에 대한 존중, 주민들의 감정 등 ‘비의료적’인 요소들에 부딪혀 결코 쉽게 관철되지 못하였음을 확인하였다. 또한 전후 시기가 되면 정부가 문제 해결을 위해 기존의 영향력 있는 화인들 예를 들면 동화의원의 이사회와 행정국 입법국의 화인 非官守의원을 접촉하는 데서 나아가 새로운 정치주체들 곧 영향력 있는 중의약 단체들을 직접적으로 교섭하였던 것을 확인할 수 있다. 그럼으로써 식민정부는 화인 기층 사회와 더욱 긴밀한 관계를 유지하게 된다. 화인사회 통제를 위한 개입과 교섭 과정에서 홍콩식민정부는 화인들의 전통 문화와 관행을 존중하는 차원에서 불간섭주의(non-interference)를 일관된 원칙으로 재확인하고 약속함으로써 안정적인 통치를 유지할 수 있었다. 마지막으로 본고를 통해 전후 홍콩의 중의학은 오랜 중화 전통문화로부터 이어져 왔을 뿐 아니라, 중국대륙에서 생산된 약재의 수입과 소비, 그리고 재수출이라는 측면에서는 근대이래 대륙 중국과 아시아, 세계를 잇는 무역네트워크의 한 축을 담당한 홍콩 근현대 역사 그 자체였음을 조망한다. This paper reviews the government policy on Chinese medicine in postwar Hong Kong by analysing Hong Kong government records regarding Chinese herbalists and Chinese herbal medicine or traditional herbal medicine. These records cover the review on the special position of the Tung Wah hospitals in relation to the Birth and Deaths Registration Ordinance;and amendments of Medical Registration Ordinance and Pharmacy and Poisons Ordinance, from 1948 to 1961. These governmental efforts were in effect to control Chinese medicine and Chinese society under the standards of modern scientific medicine, since many of Western doctors as well as the Medical Department considered Chinese medicine as inferior to Western medicine. However non-medical factors i.e., respect for traditional practice and culture of Chinese medicine were also critical, as Secretariat of Chinese Affairs and Chinese elites insisted. Further more, medical legislations of Hong Kong government had involved various actors of Hong Kong Chinese from former Chinese elites to Chinese Herbalists’ Associations and Chinese Medicine Associations who had been emerged as new negotiation partners of the government after the Second World War. Through out negotiations, whether they succeeded or not, Chinese herbalists and Chinese medicine merchants could reconfirm the original policy of non-interference on Chinese medicine which had been the long history of modern Hong Kong, regarding production and consumption of Chinese medicine, and import and reexport of traditional Chinese medicines from China to Hong Kong and the world.

‘자생자멸’에서 ‘자력갱생’으로: 1950~60년대 홍콩의 중의약 발전 재검토

김민서 대한의사학회 2024 醫史學 Vol.33 No.1

본 논문은 전후 1950~60년대 인플루엔자 유행기 홍콩에서의 중의약 공급과 이용에 관한 연구이다. 기존의 홍콩 중의학에 대한 평가는 식민지의학에 의해 주변화되고 억압되었다는 서사가 주류를 이룬다. 본 연구는 이와 같은 이분법적인 평가에서 벗어나, 중의학/중의약을 식민당국의 방임주의 가운데 확보된 민간의 자율적 ‘사회문화 공간’으로서 바라본다. 전전 식민 역사와 전후 동아시아 냉전의 지정학 속에 구축된 홍콩의 특수한 사회적, 물질적 환경에 대한 통시적이고 공시적인 시각을 통해 현대 홍콩의 중의학을 재평가하고자 한다. 식민통치가 시작된 이래 중국 전통의학은 근대 서양의학에 의해 주류의학으로서의 자리를 내주고, ‘자생자멸’의 위기에 처하였다. 중의약계는 줄곧 ‘자력갱생’의 길을 도모하였다. 특히 1950년대까지만 하더라도 식민당국은 화인들에 대한 공공 의료 공급의 많은 부분을 자선(charity) 병의원이나 중의약 등 민간에 의지하였고, 실제 1957년과 1968년 신종 인플루엔자 유행기 환자의 폭발적인 증가에 맞닥뜨려 중의약이 활발히 소비되었다. 이를 증명하기에 앞서 본고에서는 먼저 식민지의 중의학 정책과 자생적인 중의약 단체의 형성과 대응을 개괄하였다. 이후 전후 두차례 유행기 중의약이 활발히 소비되었던 양상을 중의사의 진단과 치료, 민간의 중의약 이용 관행, 중국 내지로부터의 중의 약재와 매약의 수입·소비로 나누어 확인하였다. 마지막으로 중의계가 인플루엔자를 통해 질병의 종류와는 상관없이 신체 면역력의 회복과 증후 해소에 효과가 있는 중의약의 유효성을 재확인하였음을 살펴보았다. 결론적으로 식민당국이 ‘근대’ 서양의학과 ‘전통’ 중국의학을 구분하고, 서양의학만을 공식적으로 인정하는 중서의의 위계적인 배치 속에서도, 홍콩 중의계는 전통의학의 병인론을 폐기하지 않으면서도 서의와 중의를 회통시키려는 노력을 경주하였고, 그 결과 혼종적인 중의학이 탄생하였다고 할 수 있다. This paper examines the supply and utilization of traditional Chinese medicine (TCM) in Hong Kong during the influenza epidemics of the 1950s and 1960s. Existing narratives of TCM in Hong Kong have predominantly framed with within the dichotomy of Western medicine “Xiyi” and Chinese medicine “Zhongyi,” portraying TCM as marginalized and nearly wiped out by colonial power. Departing from this binary opposition, this study views TCM as an autonomous space that had never been subjugated by the colonial power which opted for minimal interventionist approach toward TCM. By adopting diachronic and synchronic perspectives on Hong Kong's unique environment shaped by its colonial history and the geopolitics of the Cold War in East Asia, particularly its relationships with “China,” this research seeks to reassess the role and status of TCM in post-World War II Hong Kong. In Hong Kong, along with other countries in East Asia, traditional medicine has ceded its position as mainstream medicine to Western medicine. Faced with the crisis of "extinction," Chinese medical professionals, including medical practitioners and merchant groups, persistently sought solidarity and “self-renewal.” In the 1950s and 1960s, the colonial authorities heavily relied on private entities, including charity hospitals and clinics; furthermore, there was a lack of provision of public healthcare and official prevention measures against the epidemic influenza. As such, it is not surprising that the Chinese utilized TCM, along with Western medicine, to contain the epidemics which brought about an explosive surge in the number of patients from novel influenza viruses. TCM was significantly consumed during these explosive outbreaks of influenza in 1957 and 1968. In making this argument, this paper firstly provides an overview of the associations of Chinese medical practitioners and merchants who were crucial to the development of TCM in Hong Kong. Secondly, it analyzes one level of active provision and consumption of Chinese medicine during the two flu epidemics, focusing on the medical practices of TCM practitioners in the 1957 epidemic. While recognizing the etiologic agent or agents of the disease as influenza viruses, the group of Chinese medical practitioners of the Chinese Medical Society in Hong Kong adopted the basic principles of traditional medicine regarding influenza, such as Shanghanlun and Wenbingxue, to distinguish the disease status among patients and prescribe medicine according to correct diagnoses, which were effective. Thirdly, this paper examines the level of folk culture among the people, who utilized famous prescriptions of Chinese herbal medicine and alimentotherapy, in addition to Chinese patent medicines imported from mainland China. In the context of regional commercial network, this section also demonstrates how Hong Kong served as a sole exporting port of medicinal materials (e.g., Chinese herbs) and Chinese patent medicines from the People’s Republic of China to capitalist markets, including Hong Kong, under the socialist planned or controlled economy in the 1950s and 1960s. It was not only the efficacy of TCM in restoring immunity and alleviating symptoms of the human body, but also the voluntary efforts of these Chinese medical practitioners who sought to defend national medicine “Guoyi,” positioning it as complementary and alternative medicine to scientific medicine. Additionally, merchants who imported and distributed Chinese medicinal materials and national “Guochan” Chinese patent medicine played a crucial role, as did the people who utilized Chinese medicine, all of which contributed to making TCM thrive in colonial Hong Kong.

當中醫遇見科學

李晓,涛,(Li XiaoTao) 경북대학교 아시아연구소 2010 아시아연구 Vol.- No.10

五四前後,“科學”成為判斷事物正確與否的重要標準。近代傳入中國的西方醫學因其具“科學性”而得到提倡,反之,中國傳統醫學因“不科學”而遭到一些人的懷疑與摒棄。1912 年,北洋政府將中醫拒之教育系統門外,1929年,國民政府又以“中醫不合科學”為由,要求廢止中醫。同時,醫學界乃至學術界也展開了激烈的中西醫論爭。一些五四學人以“科學”為利刃,迫切要求將中醫斬草除根。在政府行為與報刊輿論的雙重壓力下,中醫一方面批駁“廢醫”論,一方面也開始反思自身,並走上了一條自我革新之路。在這場中醫革新之路中,“中醫科學化”運動影響最為深遠。“中醫科學化”運動主張以科學的方法研究中醫,從而在某種程度上改變了中醫與科學對立的局面。可以說,中醫能夠保留至今,與“中醫科學化”運動有著密不可分的關係。然而,在當時,“中醫科學化”運動並未得到中西醫學界所有人士的贊同。“廢醫”論者認為傳統的中醫已經腐朽不堪,根本無法實現“科學化”;中醫界一些人士則認為“科學”一詞包羅萬象,中醫也屬於科學的範疇,實現“中醫科學化”運動,等於默認中醫不科學。另有中醫界人士認為,中西醫學是否合理,應該以“療效”而不是科學作為衡量標準。這種否定科學作為事物衡量標準的論調在科學昌明的五四時代,是很難得到人們支持的。然而,在當今時代,我們仔細思索,不禁也會產生疑問: 中醫為什麼一定要科學化呢?為什麼一定要用“科學”來決定中醫的命運呢?時至今日,中醫依然處於兩難境地,也許跳出“科學”語境,從醫學與文化關係的角度,能夠解決中醫自我革新問題。 Before and after “May Fourth Movement”, the "science" has become the important criterion to judge right or not. Modern western medicine introduced to China was promoted because of "science", whereas Chinese traditional medicine was doubted and abandoned for "nonscience" by some people. In 1912, the Beijing Government refused Chinese traditional medicine to join in the education system; in 1929, the National Government, with the grounds that "Chinese traditional medicine is nonscience", tried to abolish it. Meanwhile, the medical circles and even academe have engaged in a fierce debate about Chinese and Western medicine. Under the dual pressure of government act and public opinion, Chinese traditional medicine rebutted on the one hand, while on the other hand, began to reflect on their own, and embarked on a road of self-innovation. In the way of this medicine innovation, "scientization of Chinese traditional medicine" movement has been the most profound. This movement advocated studying Chinese traditional medicine by scientific methods, which to some extent changed the confrontation between Chinese traditional medicine and science. It can be said that the reason why Chinese traditional medicine could be preserved closely linked with this movement. However, at that time, "scientization of Chinese traditional medicine" movement has not been endorsed by everyone in the medical circles. Someone in the western medical circles argued that the Chinese traditional medicine has been too corrupt to achieve "scientific". Some people in the Chinese medical circles thought that "science" is all-inclusive, and the Chinese traditional medicine also belonged to the scope of science; to achieve that movement is equal to default nonscience of Chinese traditional medicine. Another people in the Chinese medical circles believed that whether the medicine is reasonable, should be measured by the effect rather than the science. This argument that denied science as a criterion was difficult to get supports in that scientific time. However, in the present era, when we think over carefully, we can not help have questions: Why Chinese traditional medicine must be scientization? Why used "science" to determine the fate of traditional Chinese medicine? Today, Chinese traditional medicine is still in a dilemma. Escaping from the "scientific" context, from the perspective of medical and cultural relations, self-innovation of Chinese traditional medicine could be solved.

중국의 중의문헌학 교육 현황

한미경 한국서지학회 2018 서지학연구 Vol.76 No.-

This paper was written with a view to investigating the current status of philology of Chinese medicine eduction, which is being educated in the area of basic medicine science of Chinese medicine. China’s philology of Chinese medicine eduction was launched in 1950s when college of Chinese medicine of Beijing opened the philology of Chinese medicine course for the first time and when college of Chinese medicine of Nanjing organized philology of Chinese medicine research team which did not exist before. Afterwards, as ‘Regulation on Management of Research, Organization, and Publication of Old and Rare Books’ got legislated in 1980s, philology of Chinese medicine earnestly became China’s new and unique study area, which began to be educated as part of China’s policy of training of Chinese medicine’s philology experts. This study investigated college of Chinese medicine of Beijing, college of Chinese medicine of Shanghai, college of Chinese medicine of Nanjing, and college of Chinese medicine of Shandong as the educational institutions of the philology of Chinese medicine. In the philology of Chinese medicine research center and philology of Chinese medicine books and culture Institute of these universities are playing leading roles in teaching philology of Chinese medicine to the undergraduate, graduate, PhD, and post doctorate students as part of the curriculum or major, while awarding degrees to them. As a result of review on the education contents of philology of Chinese medicine, which is a course book planned on national level, it was found out that they educate the main contents on 543 kinds of Chines medicine books classified into 16 types (or 20 types) and bibliographical education of Chinese medicine records. Through the above review, this study propose the expansion of bibliographical study area, development and expansion of amalgative study area of bibliography field, setting of foundation for bibliographical studies for researches by subjects, building of the union catalogue of nation-wide old and rare books and bibliography by areas of expertise. 이 논고는 중의학의 기초의학 영역에서 교육되는 중의문헌학의 교육 현황 조사를 목적으로 진행되었다. 중국의 중의문헌학 교육은 1950년대에 북경중의대학에서 처음으로 교과로 개설하고, 남경중의약대학에서 최초로 중의문헌연구팀을 구성하면서 시작되었다. 그 후 1980년대에 ‘중의고적 연구정리출판 관리세칙’이 법제화되면서 중의문헌학은 전문가 양성의 한 시책으로 본격적으로 교육되기 시작한 중국특유의 새로운 학문분야라고 할 수 있다. 중의문헌학 교육기관으로 북경중의대학, 상해중의약대학, 남경중의약대학 및 산동중의약대학을 조사하였다. 이들 대학의 중의문헌연구소와 중의문헌․문화연구원 등이 중의문헌학 또는 중의의사문헌학의 교육주체가 되어 학사와 석․박사학위과정 및 박사후 연수과정의 교과목 또는 전공으로 교육되고 학위가 수여되고 있다. 국가급계획교재인 『중의문헌학』을 대상으로 교육내용을 살펴본 결과 중의문헌에 대한 서지학적 교육과 16류(또는 20류)로 분류한 534종의 의서류 문헌을 교육하고 있다. 이를 통해 서지학분야 교육영역의 확장, 서지학분야의 융복합적 연구영역의 개발과 확장, 주제별 연구자를 위한 서지학적 연구 기반마련, 전국적 고문헌 연합목록과 전문분야별 서지구축을 제언하였다.

근대 중의학 지위 부침의 정치학과 중의학의 변화

황영원(黃永遠)(Huang, Yongyuan) 의료역사연구회 2019 의료사회사연구 Vol.4 No.1

근대 동아시아 전통의학의 지위 부침과 변화는 메이지시대 한방의학을 제도적으로 폐지하였던 일본의 역사적 경험이 끼친 영향이 컸다. 이는 식민지 조선, 대만뿐만 아니라 주권국가로서 면모를 유지하였던 중국 역시 예외가 아니었다. 중국은 근대로 접어들면서 전통문화를 부정하고 서양문명을 급급하게 추구하는 근대주의 사조가 팽배하였다. 그 가운데 중의부정론과 중의폐지론이 제기되었다. 그리고 일본에 갔다 온 의학유학생과 정계인사에 의해 법적, 제도적으로 중의학을 배제하려는 중의폐지안도 등장하였다. 이로써 근대 중의학은 식민지 조선의 한의학과 마찬가지로 불안정한 지위에 처하게 되었다. 하지만 식민지 조선과 달리 끝까지 주권국가였던 중국에서는 중의폐지론자도 있었지만, 국수주의, 민족주의, 민생주의 등 이념으로 무장한 중의옹호론자 역시 엄연히 존재하였다. 중의폐지론자와 중의옹호론자는 치열한 각 축전을 전개하였다. 양쪽의 대립은 비록 중·서의계 각각의 집단 이익과 무관하지 않았지만, 한편으로는 동서의학의 관계 설정 및 중국 의료근대화 방식 등의 문제에 대한 논의와 고민을 심화시키는 데 기여하였다. 한편, 조선인 한의계와 마찬가지로 근대 중의계는 서양의학을 배척할 대상으로 보지 않고, 일찍부터 동서의학의 대화를 모색하기 시작하였다. 중서의회통, 중의과학화, 이후 중서의결합까지 근대 중의학은 서양의학을 수용하여 중의학 스스로 개량과 혁신을 시도하며 새로운 형태로 변화하였다. 하지만 서양의학을 수용하는 것과 동서의학의 근본적 차이를 무시한 채 동아시아의학의 서양의학화를 지향하는 것은 별개의 문제였다. 일원적인 근대 과학 인식을 거부하고 서양의학을 상대한 동아시아 전통의학의 독특한 가치를 주장하는 인식은 근대 한중양국에서 공유되고 있었다. 그리고 그 시대에 공통적으로 미해결된 문제로 남겨진 동아시아 전통의학의 과학화와 동서의학 절충의 과제는 오늘날 중국의 중서의결합, 한국의 동서의학 통합(혹은 협진) 같은 형식으로 계속 추진되고 있다. In the Meiji Period, Japan abolished Kampo Medicine systematically; the historical experience impacted the status’ changing of traditional medicine in modern East Asia. The situation was not only in Korea and Taiwan that are colonies, while China, who could maintain the form of a sovereign country, was not exceptional. In modern times, the trend of thought that blindly denied traditional culture and pursued westernizing was very active, and the theory of denying or abolishing traditional Chinese medicine came on stage under the background. Some oversea medical students who had come back from Japan and some politicians launched the campaign of“abolishing traditional Chinese medicine”, which wanted to abolish Chinese traditional medicine systematically and legitimately. Since then the traditional Chinese medicine’s status, which is the same as traditional Korean medicine, was greatly shaken. Nonetheless, it is different from colonial Korea that China has maintained the status of a sovereign state all along. Although there was a group who tried to abolish traditional Chinese medicine, meanwhile there was a group who embraced nationalism and people’s livelihood, and the group was headed by traditional Chinese medical circles. The two groups competed fiercely. Although the antagonism between the two groups was closely related with the respective advantages of Chinese and western medical circles, their argument made contribution to the deep thinking and discussion about the relationship between eastern and western medicine and the modernization of Chinese medicine. On the other hand, traditional Chinese medical circles in modern times, who were the same as traditional Korean medical circles, didn’t regard western medicine as something that should be repelled, on the contrary, they tried to communicate with western medicine in very early times. From confluence of Chinese and western medicine, scientization of traditional Chinese Medicine, to combination of traditional Chinese and western medicine in later times, modern traditional Chinese medicine absorbed western medicine constantly, tried to promote the reformation and improvement by itself, and accomplished new development. Absorbing western medicine, however, is different from pursuing westernization of east medicine blindly without the awareness of the difference between them. Some of the men of insight in the two countries had the consensus that they would refuse unitary learning of modern science, and emphasize the unique value of traditional East Asia in comparison with western medicine. The tasks of scientific systemizing traditional East Asia medicine and harmonizing eastern and western medicine were not solved at that time by the two countries; nowadays the combination of Chinese traditional and Western medicine in China and medical integration of eastern traditional and Western medicine in Korea are trying to figure out the solutions.

의료선교사의 중의학에 대한 인식

조정은(JO Jeongeun) 대한의사학회 2015 醫史學 Vol.24 No.1

Protestant medical missionaries, who started entering China during the beginning of the 19th century, set the goal as propagating Western medicine to the Chinese while spreading the Christian gospel. Back in those days, China formed deep relations with their own ideology and culture and depended on Chinese medicine that caused major influence on their lives instead of just treatment behaviors. Accordingly, it is natural to see information about Chinese medicine in documents that were left behind. Yet, there are not many studies which dealt with the awareness of Chinese medicine by medical missionaries, and most were focused on the criticism imposed by medical missionaries regarding Chinese medicine. Thus, there are also claims amongst recent studies which impose how the medical missionaries moved from overlooking and criticizing Chinese medicine to gaining a “sympathetic viewpoint” to a certain degree. Still, when the documents left behind by medical missionaries is observed, there are many aspects which support how the awareness of Chinese medicine in medical missionaries has not changed significantly. In addition, medical missionaries actively used medicine like traditional Chinese drugs if the treatment effect was well known. Yet, they barely gave any interest to the five elements, which are the basics of traditional Chinese drugs prescription. In other words, medical missionaries only selected elements of Chinese medicine that were helpful to them just like how the Chinese were choosing what they needed from Western knowledge. The need to understand Chinese medicine was growing according to the flow of times. For instance, some medical missionaries admitted the treatment effect of acupuncture in contrast to claiming it as non-scientific in the past. Such changes were also related to how focused medical missionaries were on medical activities. The first medical missionaries emphasized the non-scientific aspect of Chinese medicine to verify the legitimacy of medical mission. Then, medical missionaries gradually exerted more efforts on medical treatment than direct mission activities so the need of Chinese medicine became greater. This was because Chinese relied on Chinese medicine the most and even used Chinese medicine terms that they knew to explain their conditions while getting treatment from doctors who learned Western medicine. Additionally, medicine missionaries witnessed patients getting better after receiving treatment so they could not completely overlook Chinese medicine. However, medical missionaries strongly believed in the superiority of Western medicine and considered that China certainly needed Western medicine from a scientific perspective. Chinese doctors who were close to medical missionaries and learned about Western medicine believed in Western medicine and thought that Chinese medicine only held historical value besides some fields like Chinese traditional drugs.

中国中西医结合医学的法制困境与对策

王菲,范景喆 원광대학교 한중관계연구원 2020 韓中關係硏究 Vol.6 No.3

중의학은 중국의 전통의학으로써 발전 과정에서 의학적 이론체계 및 임상효과가 뛰 어나다는 것을 보여주고 있다. 명나라 말기와 청나라 초기에 전파된 서양의학은 중의 학 체계에 중요한 영향을 미쳤으며, 중의학은 점차 서양의학과 융합하면서도 중의학 자체의 특색을 잃지 않은 독립적인 모델을 형성하였다. 중의학과 서양의학은 각각 체 계의 차이가 있으나, 체계적인 대립보다는 인간의 건강추구라는 공통점이 존재한다. 중국의 위생 부서는 전통 중의학 발전 모델을 혁신하여 중서의결합 의학 체계를 독창 적으로 수립하고자 하였다. 중서의학의 각 장점을 결합하여 어느 한쪽의 단점을 보완 함으로써 좀 더 효과적인 의학체계가 될 것이라 기대하고 있는 것이다. 치료효과 또는 임상효과는 의학적 효과를 입증하는 유일한 방법이라 할 수 있는데 중서의결합은 만성병, 노인병, 난치병 및 서브 헬스 개선 분야에서 우수한 임상 효과를 보여주었고, 이는 중서의결합의 필요성과 역사적 필연성을 충분히 설명한다. 중서의결 합은 반세기 동안 독립적인 혁신과 발전을 통해 점차 성장하였으며, 국가의 정책 지원 을 받아 세계 유일의 의료, 교육 및 과학 연구 분야에서 새로운 교차 의학 학과로 발전 하였다. 그러나 중서의결합 의학의 개발 및 발전은 오래되지 않아서 제도 체계에는 불합리한 점이 많다. 본 논문은 중서의결합 의학의 법제화 과정을 중심으로 처음 중서의결합 도입부터 국가의 관련 정책, 국가의 적극적 지원을 통하여 독자적인 학과를 신설하는 것과 관련 법적 구조 및 체제를 수립하는 것까지의 과정을 기술하였다. 또한 현 단계에 서 중서의결합 의학 체계가 중의학의 하위 학과로 직면한 법적 어려움을 분석하고 이 에 따라 보완 대책을 제시하였다. 중서의결합 의학 체계는 법률 체계의 보완을 통해 더욱더 빠르게 발전하고 더 나은 효과의 입증으로 세계 의료체계에 기여하기를 기대해 본다. Traditional Chinese medicine(TCM) has shown great vitality in its medical theoretical system and clinical effects during its historical development. The Western medical system, which was introduced into China in the late Ming Dynasty and early Qing Dynasty, has influenced the TCM system profoundly. In the process of struggling against the Western medicine system, the TCM system gradually formed an independent development model that merged with Western medicine without losing its own characteristics. Although Chinese medicine and Western medicine are separate systems with obvious differences, they are not fundamentally opposed. Their ultimate goal is to promote human health. Chinese health department has innovated the development model of TCM based on its own national conditions and created integration of traditional Chinese and Western medicine system, hoping to achieve results that cannot be achieved by one single medical system through the complementary advantages of traditional Chinese and Western medicine. Practice is the only standard for testing truth, and curative effect is the only standard for testing medical truth. The integration of traditional Chinese and Western medicine has achieved excellent clinical effects in the fields of chronic diseases, senile diseases, intractable diseases and improving sub-health with its unique advantages. This fully proves the necessity of the integration of traditional Chinese and Western medicine. After half a century of independent innovation and development, the integration of Chinese and Western medicine has gradually matured. With the support of national policies, it has developed into a unique new interdisciplinary medical course in the world with comprehensive development in the fields of medicine, education and scientific research. However, the integration of traditional Chinese and Western medicine is still a new medical course, there are many irrational and imperfect points in its system. Through the legalization process of the integration of traditional Chinese and western medicine, this article introduces the process of the integration of traditional Chinese and western medicine from the budding idea to the national policy, and from the comprehensive development to the legal framework construction under the strong support of the nation. Then it analyzes the legal issues that the integration of traditional Chinese and western medicine system is facing at the current stage, and proposes several solutions. It is hoped that the integration of traditional Chinese and Western medicine system can develop faster and better with the help of the improvement and support of the legal system, and contribute more to the world medical and health system with better results.

중의약전통지식의 이익 공유에 관한 연구

류예리 한중법학회 2017 中國法硏究 Vol.32 No.-

중국은 2017년 7월 1일부터 「중의약법」을 시행했다. 「중의약법」에서는 중국법령상 처음으로 중의약전통지식에 대한 이익 공유 규정을 명문화 하였다. 동법 제43조 제2항에 따르면 중의약전통지식 보유자는 중의약전통지식에 대한 타인의 취득 및 이용에 대하여 사전통보동의를 받고 이익을 공유할 권리를 갖게 된다. 2010년 나고야의정서가 채택되면서 우리나라가 가장 우려하였던 분야가 한의약 분야였는데, 중국이 「중의약법」에 중의약전통지식 이익 공유 규정을 포함시킴으로서 우려가 현실로 다가왔다. 그런데 제43조 제2항은 중의약전통지식에 대한 이익 공유에 대한 언급만 있을 뿐 그 이익 공유 주체가 누구인지, 이익 공유를 어떠한 절차에 따를 것인지에 대해서는 규정하지 않고 있다. 향후 그 해석을 두고 그 전통지식을 이용하는 기관이나 국가와의 분쟁을 예상하게 된다. 이에 대비하여 본고에서는 기본적으로 중의약전통지식이 전통지식의 일부인 만큼 전통지식의 이익 공유에 대한 국제적 논의 동향 및 쟁점을 살펴보았다. 다음으로 「중의약법」의 중의약전통지식에 대한 개념 및 적용범위가 나고야의정서의 이익 공유 요건에 부합한지 살펴보았다. 중국은 나고야의정서 당사국으로 나고야의정서상의 의무를 준수하여야 하기 때문이다. 또한 해외 전통의약지식의 이익 공유 사례를 통하여 향후 중의약전통지식의 이익 공유 시 고려사항을 살펴보았다. 「The law on Traditional Chinese Medicine」 came into effect 1 July 2017. The provisions of benefit sharing of traditional Chinese medicine knowledge are stipulated in the 「The law on Traditional Chinese Medicine」. According to the article 43 paragraph 2, holders of traditional Chinese medicine knowledge have a right prior informed consent and benefit sharing to acquire and use traditional Chinese medicine knowledge. The field of traditional Korean medicine knowledge has been worried since Nagoya protocol was adopted in 2010. The concerns are realized because China legislated the article of the 「The law on Traditional Chinese Medicine」. The article 43 paragraph 2, however, does not prescribe the subject of rights and procedure of benefit sharing of the traditional Chinese medicine knowledge. Hence, there will be disputes for interpretation among users and providers of the traditional Chinese medicine knowledge because the rules are not specific and ambiguous. To prepare for the disputes, this paper is going to describe general issues of traditional Chinese medicine knowledge a part of traditional knowledge. Then this paper is also going to show whether definition and scope of the 「The law on Traditional Chinese Medicine」 complies with Nagoya protocol. China as a party of Nagoya protocol should abides by the obligations of Nagoya protocol. And it also analyzes foreign cases of benefit sharing of traditional medicine knowledge to consider when we will have to share benefit of traditional Chinese medicine knowledge.

中醫外科為什麼不動手術?

李建民(Jianmin Li) 한국의사학회 2015 한국의사학회지 Vol.28 No.2

This paper primarily discusses the materiality of the body in Chinese “external medicine”. Chinese external medicine views the body as something consisting of sinew and flesh. Furthermore, there are times when Chinese surgical techniques must be applied to the body in order to manage rotting flesh and other abnormal manifestations. The materiality of the Chinese body of external medicine encompasses the way in which Chinese doctors manufactured surgical implements, the sick person’s bodily experience of pus and pain associated with external diseases, and the details of the process by which doctors evaluated whether or not to carry out surgical interventions. This essay will use the Qing manuscript “A Treatise on Seeking the Roots of Ulcer Medicine” as a central case study for discussing these issues, while also showing the connections between it and other external medicine texts of the Ming and Qing era. Its author, Zhu Feiyuan, was a doctor who lived during the 18th to 19th century in Qingpu (today’s Shanghai). My essay will thus discuss Chinese external medicine from a historical perspective. The way in external medicine treated illness differed from the prescriptions and pulse signs that “internal medicine” employed, and its view of the body likewise differed from that of internal medicine. I hope that this essay can provide new viewpoints on the history of the body in Chinese medicine.

Chinese "External Medicine" and Its Views of the Body: A Case Study of the Manuscript "A Treatise on Seeking the Roots of Ulcer Medicine" (Yangyi Tan Yuan Lun (瘍醫探源論))

이건민,Li, Jianmin Korean Society of the Medical History 2015 한국의사학회지 Vol.29 No.2

This paper primarily discusses the materiality of the body in Chinese "external medicine". Chinese external medicine views the body as something consisting of sinew and flesh. Furthermore, there are times when Chinese surgical techniques must be applied to the body in order to manage rotting flesh and other abnormal manifestations. The materiality of the Chinese body of external medicine encompasses the way in which Chinese doctors manufactured surgical implements, the sick person's bodily experience of pus and pain associated with external diseases, and the details of the process by which doctors evaluated whether or not to carry out surgical interventions. This essay will use the Qing manuscript "A Treatise on Seeking the Roots of Ulcer Medicine" as a central case study for discussing these issues, while also showing the connections between it and other external medicine texts of the Ming and Qing era. Its author, Zhu Feiyuan, was a doctor who lived during the 18th to 19th century in Qingpu (today's Shanghai). My essay will thus discuss Chinese external medicine from a historical perspective. The way in external medicine treated illness differed from the prescriptions and pulse signs that "internal medicine" employed, and its view of the body likewise differed from that of internal medicine. I hope that this essay can provide new viewpoints on the history of the body in Chinese medicine.