조선후기 본초지식의 생산에 관한 고찰 : 李德懋의 황복에 관한 지식생산과정을 중심으로
저자
발행사항
서울 : 경희대학교 대학원, 2017
학위논문사항
학위논문(석사) -- 경희대학교 대학원 , 한의역사학 한의학전공 , 2017. 8
발행연도
2017
작성언어
한국어
주제어
DDC
616 판사항(22)
발행국(도시)
서울
기타서명
A study on the production of new herbal knowledge in the late Chosun dynasty : focused on the production of knowledge on Takifugu obscurus by Yi Deuk Mu
형태사항
[iv], 156 p. : 삽화 ; 26 cm
일반주기명
경희대학교 논문은 저작권에 의해 보호받습니다.
지도교수: 김남일, 유원준
참고문헌: p. 148-153
UCI식별코드
I804:11006-200000068979
소장기관
This paper presents historical-anthropological considerations on how new herbal medical knowledge of Takifugu obscurus was being producted in Yeon Am school with Yi Deuk Moo as the central figure. A knowledge under construction, which is not fully theorized goes through the process of development in social context such as talks, discussions or reference book recommendations by colleagues. This paper examines the ordinary process of how new herbal medical knowledge is being fromed by means of the specific process how knowledge on Takifugu obscurus is being produced.
18th century was at a turning point in epistemological aspect. In 18th century, Royal Court started to appreciate highly of experience knowledges acquired by foreign missions. Accordingly, experience knowledge in other areas such as agriculture started to be considered as an official means of knowledge production. In the late 18th century, a new literary trend called Paegwan Moonhak(稗官文學) emerged in HanYang area (aka Seoul). On the basis of this trend lies the epistemological turn which originated in the literary theory of Kong-An-Pa(公安派) by Won Guing Do(袁宏道), which put high values on minute observation and detailed description. To fill a lacuna in experience knowledge with low credibility, cross-validation method was introduced as well as Textual Study(考證學), which led in the direction of enhancing the preciseness and accuracy of knowledge. In the center of all these epistemological turns and introduction of methodologies stands the Yeon Am school.
18th century in the Joseon Dynasty widely developed the discourses on Takifugu obscurus. They combined several images: 1) So Dong Pa(蘇東坡)'s argument that Takifugu obscurus is worthy of eating even at the risk of death by poison and is harmless when properly cooked with ingredients controlling poison' 2) West Lake of Hangzhou, China as cultural utopia; 3) Xi Shi(西施), one of the renowned Four Beauties of ancient China 4) the Spring time with peach blossoms. The above combined image was further united with the West Lake of Han River in Joseon and Takifugu obscurus, widely caught in it, which led to the rise of gourmandism of eating Takifugu Obscurus. In terms of consuming the foreign images in Joseon's own way, this 'Takifugu Obscurus Fever' was a form of establishing cultural identities. This 'Takifugu Obscurus Fever' was even more widespread during the era of King Jeongjo in the late 18th century due to the new recipes in the mid-18th century safer than before.
The scholars in the Yeon Am school(燕巖學派) came to feel the above images more closely through interacting directly with famous writers in the Qing Dynasty in China. They even developed their own poetic diction, which differentiated them from others and established their own identity. While most other members of the Yeon Am school indulge in the pleasure of eating Takifugu Obscurus, Yi Deuk Moo faithfully followed the teachings left by his grandfather: "do not eat Takifugu Obscurus". He consistently collected data why not to eat Takifugu Obscurus and produced new knowledge on Takifugu Obscurus.
Yi Deuk Moo characterized the distinct features of the river puffer as 'the teeth' and the 'spines on their body' which were not written in the canons of medicine and Materia Medica. And he did it on the basis of the observation of many years he spent in Mapo when young. He criticized the canons of medicine and Materia Medica which described that the river puffer do not have gills and gall-bladders. And he denied the facts that if only the poisonous parts were removed it is safe to eat the river puffers and that it is safe to eat the river puffers if the they were to be cooked with the water parsley just to claim that we shouldn't eat the river puffers. Instead, he insisted to collect the rumors that 'the toads turn into blowfish' and 'there is no poison in the river puffer and it become toxic when infected by parasites hard to be noticed.' He endeavored to dissuade his colleague from eating river puffer over and over, based on these kind of collected materials. Also, he tried to dissuade his colleague from eating the river puffer because eating river puffer is violating the confucian moral principles of curbing ones appetite for the healthy life.
Yi Deuk Moo did not succeed in dissuading his old colleague from having river puffer for food, if judged from the altercation with Nam Gongchul which occurred in 1784.. But as a result of all the efforts he had been concentrating for decades of years on dissuasion, he came to produce a new discourse on the river puffer. And the discourse succeeded to affect his colleague and the next generation .
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