• 한국실내디자인학회논문집
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• 제17권5호
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• pp.31-39
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• 2008

Each human era has its own unique architectural embodiment of religious philosophy at the time. Though, many modern religions have developed their own architectural expression based upon each own religious doctrine, one of the main native Korean religions, Won-Buddhism, has not developed its own proper architectural expression yet. So, the goal of this research is to find the probable architectural design methods for Won-Buddhism doctrines. 1) The history of Won-Buddhism architecture is comparatively analyzed to find the architectural trend of Won-Buddhism. 2) Modern religious architectural cases are analysed and compared between plastic expression and spatial expression types. 3) Won-Buddhism doctrines are analysed to find key characteristics to be used as architectural design concepts and method. Based upon analyses, the main characteristics of Won-Buddhism doctrine are synchronicity, circularity, and liminality, which are found to be similar to the trans-boundary characteristics of contemporary architecture. In the future, more study on these characteristics and how they are materialized, the probable design methodology for Won-Buddhism Doctrines can be proposed.

• 한국비블리아학회지
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• 제17권2호
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• pp.157-176
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• 2006

본 연구는 기록학적 관점에서 원불교 기록관리체제의 성립과 변천을 살펴보았다. 원불교 기록관리체제는 기록관리 규정의 변화라는 관점에서 네 시기로 구분해 볼 수 있다. 가장 기초적인 차원에서 기록관리가 이루어졌지만 교단만의 독자적인 체제를 운영했던 불법연구회 $\ulcorner$규약$\lrcorner$기(1924년$\sim$1948년), $\ulcorner$원불교내규$\lrcorner$라는 규정이 있음에도 불구하고 불법연구회 시기의 관행대로 따를 수밖에 없었던 $\ulcorner$내규$\lrcorner$기(1948년$\sim$1965년), 공문서 종류와 양식을 비롯하여 국가의 기록 행정과 거의 일치하게 된 $\ulcorner$처무규정 처무규칙$\lrcorner$ 기(1965년$\sim$1994년), 기록관리만을 목적으로 제정된 원불교 최초의 기록관리 규정인 $\ulcorner$문서관리규칙$\lrcorner$기(1994년$\sim$현재)이다. 이 연구를 통해 원불교 기록관리의 모습을 연속선상에서 이해할 수 있기를 기대하였다.

• 한국주거학회:학술대회논문집
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• 한국주거학회 2004년도 추계학술대회 논문집
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• pp.343-348
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• 2004

Since its foundation of Won-Buddhism in 1916 there established around 500 Temple-Halls in both domestic and overseas areas, and it is a native religion that currently on its development of edification activities. As for Won-Buddhism which being under rapid development likely as such going, together with its expansion of the religious influence, there required more broader spaced grand sanctum at where the large-scaled religious events are able to perform. According to this, Balcony-styled plane form is on increasing trend from the internal plane form of Won Buddhism Sanctum. On such viewpoint, this study hereby intends to grasp the character of room acoustics through on-the-spot survey about the objects of 3 Won Buddhism Sanctums which equipped with mutually different characters of the balconies already built, and willing to furnish the fundamental material which enables to improve acoustic capability when design Won Buddhism Sanctum equipped with balcony in the future.

• 한국주거학회:학술대회논문집
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• 한국주거학회 2004년도 추계학술대회 논문집
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• pp.355-360
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• 2004

This study is a research that evaluates and analyzes on the subjective reaction of Won buddhism small sanctum through psychoacoustics experiment. For doing it, after choosing of 5 Won buddhism small sanctums of which its building volume at $400m^{3}{\sim}650m^{3}$, a psychoacoustics experiment has been conducted. Based on those A, B, C, E temple-halls which appeared as higher than 'average' in the result of subjective reaction evaluation of the Won buddhism small sanctum through psychoacoustics experiment, it could be classified as the conclusion of the factor analysis: the first factor is 'space sense of sound', the second factor is 'intimacy-feeling with sound' and the third factor is 'clearness of sound', respectively.

• 복식
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• 제58권8호
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• pp.184-199
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• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• 한국주거학회:학술대회논문집
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• 한국주거학회 2003년도 정기총회 및 추계학술대회
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• pp.59-65
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• 2003

The present article has the purpose of evaluating subjective response of Won Buddhism sanctums by psychoacoustics experiment. Furthermore, basing on this experiment, the present article makes a suggestion of a physical sound-evaluating index. To achieve the purpose, I conducted an psychoacoustics experiment at 6 sanctuaries out of the representing 40 sanctuaries of Won Buddhism sanctums, which size is bigger than 1,000 m$^3$. I made a reanalysis with 3 Buddhist sanctums out of the subjects of psychoacoustics experiment which are generally rated superior. From the result, I can make each evaluation type into two types, sound clarity and space sense of sound. Also, I make various suggestions of physical parameter, with which I can evaluate the proper sound condition for Won Buddhism sanctums.

• 한일민족문제연구
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• 제21호
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• pp.1-43
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• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• 대한지리학회지
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• 제44권1호
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• pp.77-88
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• 2009

이 연구는 한국에서 풍수와 불교의 교섭이 언제 시작되었고 정치주도세력에 의해 어떻게 전개되었으며 그 결과 사회 및 풍수와 불교 상호간에 어떠한 영향을 미쳤는지를 탐구한 글이다. 역사상에서 풍수와 불교는 융합적인 문화형태로 교섭되어 사찰의 입지 및 기능, 사회 공간적 이데올로기의 형성, 풍수의 도입 및 확산, 비보사탑설의 전개 등에서 영향을 주었다. 풍수와 불교는 신라 하대에 선종의 전래를 계기로 본격적인 교섭을 시작하였고, 나말려초에는 사회변혁을 이끄는 공간적 이데올로기로 기능하였으며, 고려시대를 걸쳐서는 왕권의 중앙집중 및 지방의 효율적인 통어 체계를 구축하기 위한 이념적 장치로 적극 활용되었다. 조선시대에 와서 정치지배권에서의 불교와 풍수의 교섭은 쇠퇴되고 민간부문에서만 미약하게 유지되었다.

• 건축사
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• 통권559호
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• pp.146-151
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• 2015

• 건축사
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• 통권614호
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• pp.82-87
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• 2020