• 한국전통조경학회지
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• 제32권3호
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• pp.154-167
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• 2014

김사문의 "용호구곡경승안내"와 "용성지" 그리고 바위글씨 의 위치와 내용 및 ArcGIS10.0의 투영기법을 활용한 지형분석 등을 통해 지리산에 설정된 남원 용호구곡의 장소 및 경관 특질을 밝히고자 한 본 연구의 주요 결과는 다음과 같다. 남원팔경 제1경인 용호구곡의 협곡은 감입곡류천으로 변성암과 화강암 풍화층이 급류에 깎이면서 곳곳에 소(沼)와 단애(斷崖) 그리고 반석(盤石)이 특징적인 지형경관을 이루었다. 제3곡 학서암을 제외한 구곡 바위글씨 위치의 GPS좌표를 측정하고, 바위글씨를 기종점(起終點)으로 다음(Daum)지도 상의 API(Application Programming Interface) 기능을 이용하여 거리를 측정한 결과, 용호구곡의 총 연장거리는 약 3.5km이었으며 각 곡간의 평균거리는 436.5m로 계상되었다. 용호구곡은 1927년 용호서원의 전신인 용호정사(龍湖精舍)의 경영주체인 원동향약계와 관련된 기호학파 사림에 의해 구한말에서 일제 강점 초기 사이에 설정된 것으로 판단된다. 그 근거는 "용호정실기(龍湖亭實記)"에 언급된 용호영당(龍湖影堂)의 존재와 "하은유고(荷隱遺稿)"의 기록, 불신당(佛神堂)의 '용호품제(龍湖品題)' 와 '용호정사동구(龍湖精舍洞口) 갑자춘(甲子春)' 바위글씨 그리고 용호서원 목간당에 게판(揭板)된 "용호구곡십영(龍虎九曲十詠)" 등을 통해 확인할 수 있다. 용호서원과 용호정을 중심으로 풍호대(風乎臺) 석벽에 새겨진 다수의 시사명단(詩社名單) 그리고 제6곡 유선대(遊仙臺)와 그 곳의 돌절구, 불신당과 교룡담의 '방장제일동천(方丈第一洞天)' 및 '용호석문(龍湖石門)' 바위글씨 그리고 1곡 주변의 여궁석(女宮石)과 비보풍수 시설 등을 종합해 볼 때, 용호구곡은 유 불 선(儒 佛 仙)과 풍수지리사상이 습합되면서 형성된 독특한 구곡문화의 현장으로 이해된다. 김사문의 "용호구곡경승안내"는 조선 말기 지역민이 가졌던 용호구곡의 지명과 승경관을 이해하는데 매우 유용한 정보를 제공해 준다. 또한 "용성지" 내용으로 미루어 볼 때 용호구곡 용추동(龍湫洞)에는 불영추(佛影湫), 구룡추(九龍湫), 이수추(梨樹湫), 괴음추(槐音湫), 대야추(大也湫) 등 총 12개의 추(湫)가 언급되고 있으나 아쉽게도 일부는 현재 확인이 곤란하다. 한편 용호구곡 주변에 충만된 구룡(九龍) 관련 지명과 시설은 이곳 장소정체성의 핵심일 뿐 아니라 12개 추의 정확한 장소 규명과 경관의미 전달은 용호구곡의 경관매력도 제공은 물론 경관 스토리텔링을 위해 매우 유효한 콘텐츠이자 스토리보드의 키워드가 될 것으로 기대된다.

• 대한가정학회지
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• 제8권1호
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• pp.62-86
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• 1970

A study on the upper garment of Korean women, JUORI The upper garment of Korean women. JUGORI, is an inherited mode from the ancient clothing style in the various aspects based on the particulars of Korean clothes. The ancient style of clothes is originated from KWAMDUI belonging to inhabitants of Northern Territory of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korean penynsula. The changes of the pattern of JUGORI, in a word, is a sign of shortening tendency of size. This tendency of JUGORI is remarkably seen in the shortening of length and other parts are decreased in size. The JUGORI in the ancient age was fallen below the weist of woman, which is similar to Robe, and was worn with band. However, the length of the JUGORI has been gradually shortened, and therefore, GORUM took place of the band. The shortening tendency of JUGORI is seemed to be shown its sign in the initial time of its origin, because there are some evidences that the women in Sylla Dynasty, and this tendency has been much expedited during the period of Koryu Dynasty with influences of Monggorian culture (Won Lynasty of China) The oldest sample for data of JUGORI in nowaday is one the remains of Yi Dynasty, and this sample for data provides all the particulars of the modern pattern of JUGORI. The tendency of JUGORI had been continued even in Yi Dynasty, and at the end of the Dynasty, the clothes was shortened that the women felt inconvenient wearing it in the status of the shortened JUGORI which was even hardly cover the initial time of epoch of modernization induced from the Western civilization, and after 1920s and 1930s JUGORI become a larger tendency. This is a sing of revival of practical use and rationalization of JUGORI become a shortening tendency again, and the size is similar with that of early age of Yi Dynasty. Instead of these similarities, the particulars of modern JUGORI is weighing on much emphasis on curve beauty and expression of experior beauty. The reason is that, together with westernization of clothes, JUGORI became a special pattern of clothes as a traditional Korean women wears. The very thing explaining this pattern of JUGORI is the "ARIRANG DRESS". And there are some fashion using button instead of GORUM and half sleeve JUGORI for summer use which is regarded as a part of improved aspect of life in Korea. in Korea.

• 대순사상논총
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• 제34집
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• pp.107-139
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• 2020

本論文的探討, 主要集中在韓國大巡真理會的最高神「九天上帝」與臺灣一貫道的萬靈真宰「明明上帝」, 二者皆為當代很具代表性的新興「上帝」信仰, 試著就其信仰的淵源, 特色及關聯性作比較研究。根據的文獻有中國古籍及道教典籍, 大巡真理會的《典經》及一貫道的《一貫道藏》等文獻, 借此以了解大巡及一貫道宇宙觀思想的特色。例如, 九天上帝因不忍看到世間愈來愈混亂, 為了讓世間變好, 走向神人調化的世界, 所以下凡來大巡世間教化世人。最終來到了韓國, 降生在甄山客望里, 展開教化世人, 解冤相生, 陰陽合德, 神人調化, 達於道通真境的理想實現。一貫道則說人的來源是在「理天」, 人是由明明上帝所創造的「原胎佛子」, 來世間為了治理世間, 接受鍛煉, 最終是要回到理天的故家鄉。但由於迷戀紅塵, 忘了回鄉之路, 所以上帝派了彌勒佛, 濟公活佛及月慧菩薩, 降生在世間教化世人, 使能認母歸根, 達本返原, 回到理天老母的家鄉。大巡會與一貫道都將萬靈真宰的最高神簡稱為「上帝」。這又與西方聖經中的上帝, 具有某些聯結性, 但又有其差異性。探究其淵源, 九天上帝與明明上帝, 似乎又與形成於殷商時期, 中國古代的上帝信仰有關。這些都是很有趣的問題, 值得作更深入的比較探究。

• 한국중재학회지:중재연구
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• 제20권3호
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• pp.25-46
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• 2010

In spite of great interest and recent innovation of the legislative system in the Arbitration and other Alternative Dispute Resolution(ADR) system, In Japan there have been only a few case in which International commercial dispute was settled through the Arbitration compared to other countries. However, we can easily expect that foreign arbitral awards which need to be recognized and enforced in Japan will gradually increase and this makes it very important for us to review the Japanese legislative system regarding recognition and enforcement of foreign arbitral awards. In this paper, I focused on the relations between applicable laws(including convention) regarding recognition and enforcement of foreign arbitral awards in Japan and some issues concerning refusal of recognition and enforcement of foreign arbitral awards. Japan is a member state of several multilateral conventions concerning recognition and enforcement of foreign arbitral awards including the New York Convention of 1958 and at least 20 bilateral agreements which include provisions in relate to the recognition and enforcement of arbitral awards. Therefore there are some legal issues about the priority application between multilateral and bilateral agreements in relate to Article 7(1) of the New York Convention. In Japan, as I mentioned in this paper, there are incoherent opinions concerning this issue. To solve it substantially it would seem appropriate to build up concrete and explicit provisions concerning the application of priority between multilateral and bilateral agreements. On the other hand, in relate to the application between the New York Convention and National Law, it is necessary to take general approach regarding the priority application between Convention (Treaty) and National Law, considering the national application of conventions under the Constitutional System of each country. Among the grounds for non-recognition/enforcement, there are the ones that are decided under the law of the requested country, for instance, arbitrability and public policy. It would therefore be possible that some foreign arbitral awards would not be recognized in Japan especially relating to the arbitrability because its scope in Japan is not so large. Regarding the enforcement of awards annulled in their place of origin, some positive opinions in recent Japanese legal discussions, say that annulled awards should be enforced as a counter strategy of developed countries and judiciary discretion of the requested country would be needed. As mentioned in this paper, the recognition and enforcement of foreign arbitral awards is closely related to judicial policy of the requested country as the recognition and enforcement of foreign judgment is. Even though there existed uniform rules on recognition and enforcement of foreign arbitral awards like the New York convention, each country has different internal legal status of conventions under its own Constitutional System and tends to interpret the provisions based in its own profit. Therefore, it is necessary to review, in the light of conflict of laws, the national legislative system including legal status of conventions of the requested countries concerning recognition and enforcement of foreign arbitral awards.

• 식물조직배양학회지
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• 제21권5호
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• pp.253-275
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• 1994

Many flowering plants possess genetically controlled self -incompatibility (SI) system that prevents inbreeding and promotes outcrosses. SI is usually controlled by a single, multiallelic S-locus. In gametophytically controlled system, SI results when the S-allele of the pollen is matched by one of the two S-alleles in the style, while in the sporophytic system self-incompatible reaction occurs by the interaction between the pistil genotype and genotype of, not the pollen, but the pollen parent In the former system the self-incompatible phenotype of pollen is determined by the haploid genome of the pollen itself but in the latter the pollen phenotype is governed by the genotype of the pollen parent along with the occurrence of either to-dominant or dominant/recessive allelic interactions. In the sporophytic type the inhibition reaction occurs within minutes following pollen-stigma contact, the incompatible pollen grains usually failing to germinate, whereas in gametophytic system pollen tube inhibition takes place during growth in the transmitting tissue of the style. Recognition and rejection of self pollen are the result of interaction between the S-locus protein in the pistil and the pollen protein. In the gametophytic SI the S-associated glycoprotein which is similar to the fungal ribonuclease in structure and function are localized at the intercellular matrix in the transmitting tissue of the style, with the highest concentration in the collar of the stigma, while in the sporophytic SI deposit of abundant S-locus specific glycoprotein (SLSG).is detected in the cell wall of stigmatic papillae of the open flowers. In the gametophytic system S-gene is expressed mostly at the stigmatic collar the upper third of the style length and in the pollen after meiosis. On the other hand, in the sporophytic SI S-glycoprotein gene is expressed in the papillar cells of the stigma as well as in e sporophytic tape is cells of anther wall. Recognition and rejection of self pollen in the gametophytic type is the reaction between the ribonuclease in the transmitting tissue of the style and the protein in the cytoplasm of pollen tube, whereas in the sporophytic system the inhibition of selfed pollen is caused by the interaction between the Sycoprotein in the wall of stigmatic papillar cell and the tapetum-origin protein deposited on the outer wall of the pollen grain. The claim that the S-allele-associated proteins are involved in recognition and rejection of self pollen has been made merely based on indirect evidence. Recently it has been verified that inhibition of synthesis of S$_3$ protein in Petunia inflata plants of S$_2$S$_3$ genotype by the antisense S$_3$ gene resulted in failure of the transgenic plant to reject S$_3$ pollen and that expression of the transgenic encoding S$_3$ protein in the S$_1$S$_2$ genotype confers on the transgenic plant the ability to reject S$_3$ pollen. These finding Provide direct evidence that S-proteins control the s elf-incompatibility behavior of the pistil.

• 동남아시아연구
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• 제20권3호
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• pp.223-262
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• 2010

This paper has been written to find facts about the image of earth goddess broadly found in the Southeast Asia. The research findings are as follows: Firstly, the image of earth goddess wringing her hair is phenomenally discovered in both Buddhist temple murals and independent shrines in Thailand. This phenomenon is common in other Indochinese Buddhist countries such as Myanmar, Laos and Cambodia. Secondly, the life of Buddha including the story of the victory over Mara is found in such Buddhist canons as Mahavastu, Buddhacarita, Lalitavistara, Nidanakatha and Patamasambodhi. Among the canons, the story of the victory over Mara is described in differently ways. Earth becomes personified as the goddess in later version. The main cause to expel Mara's army also changes from sound to water. Patamasambodhi is most closely associated with the iconography of the earth goddess of Southeast Asia. Thirdly, Vessantara Jataka and Indian ancient customs tell us that a merit maker performs a rite of pouring water on the earth as an evidence for merit-making. This rite is a key to understanding the meaning of the scene where the earth goddess expels Mara's army into the flood by wringing her hair. The earth goddess is personified from the earth upon which the merit water is poured. Water soaked in her hair is the very holy water poured by the Buddha whenever he made a merit in his former lives. The amount of water flowed from the hair of the earth goddess representing the amount of his merit making was so huge and enough to defeat the Mara's army and for the Buddha to reach the Enlightenment. This legend explains the significance of the notion of merit in the Theravada Buddhist countries such as Thailand and Myanmar where the water pouring rites still take place and the images of the hair wringing earth goddess are commonly discovered. Fourthly, the first image of the earth goddess as the witness of merits for the Buddha appeared in some Gandharan Buddhist sculptures in the form of devotional gesture with her both hands pressed together and the upper half of her body above the ground. The appearance is in accordance with the description of her in the Lalitavistara canon. In later periods, the form changed into various types and finally the image of the earth goddess wringing her hair appeared in Southeast Asia around 11 century C.E. Some researchers argue this image form of the earth goddess shows the influence from China or India. However, the arguments are considered to be hypothetical as they have no strong evidence to prove. Finally, the modern image of earth goddess shows richer and more dynamic expression compared with its predecessors. Especially, outstanding is the standing earth goddess images found in the scene of the victory over Mara in many temple murals of central region of Thailand. The earth goddess in her voluptuous body shape is usually depicted as wringing her hair with her arms wide open in a posture of S curve. This appearance strongly reminds us of the postures of Salabhanjika and Tribhanga originated from Indian art. The adoption presumably has been made to signify her fertile and affluent characteristics.

• 구강회복응용과학지
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• 제26권4호
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• pp.373-388
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• 2010

보철물의 실패는 파절로 인해 다수 발생하게 되지만 파절 발생시 그 원인을 파악하는 것은 어렵다. 보철물의 실패를 예방하고 예후를 예측하기 위해 보철물의 원인을 분석하는 것이 중요하며, 원인을 밝히기 위해 파절면 분석을 시행하게 된다. 파절면 분석은 파절면 뿐 아니라 주위 환경(응력 상황)에 대한 분석이 동반되며, 이를 이용하여 균열 진행, 파절 양상, 파절 원인 등을 파악하게 된다. 이 연구의 목적은 임상적으로 기능 시 파절된 임플란트 유지나사의 파절면 분석을 시행하여 파절 기전 및 파절 원인(하중 양상)을 밝히는 것이다. 파절된 임플란트 유지나사는 3년간 강릉-원주 대학교에 임플란트 유지나사의 파절을 주소로 내원한 환자를 대상으로 수집하였다. 먼저 임상 및 방사선 사진 분석을 시행하였으며, 시편 세척 과정을 거쳐 주사 전자 현미경을 이용한 파절면 분석을 시행하였다. 임플란트 파절면 분석 시 피로 줄무늬, 톱니바퀴 모양, 벽개 파절, 딤플 파절 등의 파절 지표를 통해 제작 금속, 파절 시 하중상태에 따른 각기 다른 파절 양상을 관찰할 수 있었다.

• 대순사상논총
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• 제25_1집
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• pp.157-187
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• 2015

In this paper, I will study the common point between Korean buddhist thought and Daesoon thought. In 2 chapter, I will illuminate Kang Jeungsan to be familiar with buddhist culture. Daewonsa(大院寺) was the place Kang Jeungsan's to enlighten Path. Kang Jeungsan said Śākyamuni to the people to follow himself. And Kang Jeungsan burned Thousand-Hands Sutra(千手經) as one of Chenjigongsa(天地公事). In 3 chapter I study the unfolding of Korean Maitreya thought and the interpenetration of the three teachings. In 4 chapter I study the idea of Maitreya Buddha and the unity of the three teachings in Daesoon thought. Maitreya has the origin in India. Korea accepted this Maitreya via China. In Silla era, the people accepted Maitreya in relation to Hwarang(花郞). In Unified Silla era, Beopsang jong(法相宗) accepted Maitreya devotion positively and the typical person is Jinpyo(眞表). In Goryeo era, Beopsang jong devoted Maitreya, on the other hand Maitreya devotion changed the popular devotion. In Joseon era, Maitreya devotion changed the popular devotion more and more. In this background, Kang Jeungsan accepted the idea of Maitreya Buddha. And Kang Jeungsan insisted that he is the existence to give Heaven's decree to Choe Jeu(崔濟愚) of Donghak and to combine Jesus of Christianity. The interpenetration of the three teachings is one of the stream of Joseon era's buddhim. We can read this in Hamheo Deuktong(涵虛得通)'s Hyeonjeongron(顯正論) and Yuseokjiluiron (儒釋質疑論) to pretend Hamheo Deuktong and Cheongheo Hyujeong(淸虛休靜)'s Samgagwigam(三家龜鑑). This interpenetration of the three teachings of Joseon era influenced Daesoon thought. The unity of the three teachings in Daesoon thought is divided into three. The first is the unity of the three teachings of Gwanwang(冠旺)'s standpoint, the second is the unity of the three teachings of Sungyo(仙敎) superior standpoint, the third is the unity of the three teachings of Jinmuk(震黙)'s anecdote. The interpenetration of the three teachings of Joseon era is connected with the unity of the three teachings of Jinmuk's anecdote. Thus Joseon era's buddhist thought and Daesoon thought have the common point in the idea of Maitreya Buddha and the interpenetration(unity) of the three teachings.

• 패션비즈니스
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• 제6권2호
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• pp.41-52
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• 2002

At the beginning of the modern times, orientalism and ethnic character was the main stream of current fashion. Early in the twentieth century, orientalism had a tremendous affect on various areas of society, culture, and art. Particularly, it inspired and activated the design of costume. A great variety of colors and construction of the Orient and geometrical simplicity were based on the creation of modern costume. Ethnic placed weight on the Orient because Japan strengthened competitiveness and China opened the door to foreign countries. Therefore, a large number of the oriental costume produced by a variety of fashion designers. The oriental handicraft, motif and colors of the traditional costume have been used in modern costume. In addition, they are precious ideas for designers. This thesis is about a Study on costume embroidery close to fashion through the oriental embroidery and the concept of oriental embroidery. It is also a study on patterns, skills and colors of the oriental embroidery shown in modern fashion and practical use through the designers works. First, concept, process of change, patterns, skills and colors of the oriental embroidery are mainly discussed. 1.The oriental embroidery consists of life, Buddhism, appreciation and costume embroidery. Embroidery was widely used for a variety of purposes. First, it is to make a good impression and beauty. Second, to decorate many kinds of patterns and shapes. Last, to indicate social status and stages. 2.The origin of the oriental embroidery started in Persia. was It greatly developed in Iran and was introduced in Korea via China. We are reminded of the oriental embroidery of China. China is the original place of oriental embroidery. Oriental embroidery has developed the peculiar embroidery according to each climate, custom and nationality. On the basis of these, the practical use of the oriental embroidery on modern fashion is presented through patterns, skills and colors which leads Korean designers use. Even though the oriental embroidery is not very popular among people owing to a great deal of cost and a demand for labor, the patterns and colors of the embroidery has been already familiar with the contemporaries A more profound study on the oriental embroidery will supply a great deal of material and ideas to the fashion industry. Moreover, an effort to raise self-pride in traditional culture will be also in need.

• 한국자원식물학회지
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• 제27권5호
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• pp.576-587
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• 2014

한글대장경을 기준경전으로 하여 불교경전에 기록된 여러가지 다양한 식물 명칭을 한국 국명으로 정리하고, 학문적인 분류를 통한 실체를 확인하여 향후 불교식물 연구에 기초가 되도록 하기 위하여 본 연구를 실시하였다. 또한 분포 조사를 통한 외국 원산의 불교경전 속 식물에 대한 국내 도입경로를 추정하고, 불교경전 속 식물들의 용도와 기능 및 역할 분석을 통하여 자원식물로서의 가치를 찾는 계기를 만들고자 한다. 본 연구에서 불교경전에 기록된 식물 명칭을 추출하여 분류학적 종 분류 및 계급분석 결과 107과 244속 313종 1아종 16변종 1품종 등 총 331종류로 나타났다. 331종류 식물들의 종 조성은 양치식물은 2종류, 겉씨식물 15종류, 쌍떡잎식물 261종류, 외떡잎식물 53종류 등이며, 이 중 목본 183종류, 초본 148종류로 분석되었다. 331종류 식물들의 분포 분석결과 인도가 차지하는 분포지 비중 8.9%에 비하여 한중일 3국이 차지하는 비중은 각각 한국 10.5%, 중국 10.9%, 일본 10.0%로 인도의 8.9%보다 높은 수준으로 분석되었다. 한글대장경에 한 중 일 3국을 자생지로 하는 식물이 다수 출현하는 것은 인도로부터 경전이 중국으로 전래된 후 중국에서 많은 식물들이 추가되거나 대체되었고, 이 경전이 한반도로 전래된 후에 한반도의 식물들로 대체되거나 추가되었기 때문이다. 한글대장경에 기록된 식물들 331종 중 한국에서 자생하는 식물들 119종류를 포함하고 있는 것은 이러한 사실을 뒷받침 한다.