• 혜화의학회지
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• 제12권2호
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• pp.235-244
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• 2004

WIPO international government committee will finish to develop toolkit for making documentation on discussions of intellectual property protection with TK, GR until the late 2003. As they construct DB of TK, GR, it becomes in a hurry to construct DB of TK information in Korea. We looked into application of copyright in force and a lot of problems in terms of analyzing medical books in the resent condition or protecting them in Korea. There are 29 kinds which have been lost, 12 kinds which could have read in parts, 136 kinds which have been existed of Korean medical books before 1900. There are also a lot of medical books which have been published after 1900 and still are unpublished. It would be 406 medical books from China totally, 111 kinds from Chosun Dynasty version, 134 kinds from Euybangeuchui, 225 kinds from Hyangyackjibsungbang, 78 kinds from Dongeuybogam. We consider to know whether Korean medical books could been applied to the copyright in force or not in accordance with discussions of WIPO on the period, subject(author), contents of protection. If it is applied to the copyright in force, it will be decided to revise according to discussions of WIPO. On the other hand, the problem which is occurred to protect Korean medical books is friction with China as importing their medical books, to find our medical books actively which has been unpublished. Finally, We have to revise administration and intellectual property standards or protect our medical books by making new administration laws.

• 한국조경학회지
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• 제41권3호
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• pp.72-82
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• 2013

본 연구는 지방도시의 하나인 대구를 대상으로 1960년대부터 현재까지 시대별로 도시공원의 계획 개원과정을 분석하고, 이를 시대적 상황과 연관 지어 고찰함으로써 도시공원의 변천에 나타난 사회적 의미를 해석하였다. 1960년대에 도시계획법과 공원법이 제정되면서 법제도 내에서 도시공원이 조성되기 시작하였다. 하지만 이때에는 도시공원이 단지 도시계획시설의 하나로만 인식되어 조성보다는 지정에만 급급하였다. 1970년대는 급격한 도시화와 폭발적인 인구 증가에 대처하기 위해 도시공원의 양적 확보에 주력하였으나, 예산부족으로 계획기간 내에 공원 조성이 완료되지 못하였다. 1980년대는 연이는 대규모 국제대회 개최로 인하여 도시미화를 위한 각종 녹화계획이 수립되면서 도시공원의 미적 기능이 재인식되었으며, 도시민의 이용욕구를 만족시키기 위해 정적공간뿐만 아니라 동적시설을 갖춘 복합적인 성격의 도시공원이 조성되기 시작하였다. 1990년대는 환경문제에 대한 관심 증대와 함께 공원에 대한 시민의 적극적인 관심표명 및 참여가 이루어지기 시작하였으며, 도시공원의 환경적 기능과 효과의 부각에 따라 도시공원의 양적 확대뿐 아니라, 질적 개선도 함께 이루어졌다. 우리나라에 있어 근대적 의미의 도시공원 도입은 구한말부터이고, 본격적으로 도시공원이 조성되기 시작한 것은 1960년대부터이다. 하지만, 본 연구를 통해서 도시공원의 변화과정에 나타난 사회적 의미를 종합해 볼 때 대구에서 시민을 위한 '공용(共用)의 휴식처'라는 본연의 의미와 목적에 부합되는 도시공원의 개념이 완성된 것은 1990년대에 와서라고 할 수 있다.

• 미술이론과 현장
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• 제1호
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.

• 한국시조학회지:시조학논총
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• 제22집
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• pp.57-83
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• 2005

이 논문은 국문학자인 고정옥의 저서 $\lceil$고장시조선주$\rfloor$를 검토하여, 그것의 특징과 문학사적 중요성을 자리매김하는 것을 목적으로 하였다. 그동안 고정옥은 한국전쟁의 와중에서 월북했다는 이유로, 오랫동안 한국문학사에서 제대로 다루어지지 않았다. 이는 국문학 연구자들에게도 마찬가지로, 그의 저서들은 아직까지 제대로 소개되지 못한 것이 엄연한 현실이다. 그러나 이제라도 고정옥과 그의 저서들에 대해 체계적인 연구가 이루어져야 하며, 국문학 연구사에서도 그의 연구 업적에 걸맞는 평가가 내려져야 할 것이다. 본고는 이러한 관점에서 그의 저서인 $\lceil$고장시조선주$\rfloor$를 통해서 그의 문학적성과를 다루고자 한다. 고정옥이 '장시조'라 칭한 사설시조는 조선 후기문학사를 해명하는데 매우 중요한 위치를 차지하고 있는 갈래이다. 그는 이 책에서 사설시조 50수를 뽑아 주석을 붙이고 작품의 분석을 시도하였다. 이와 더불어 당시로서는 독창적인 사설시조에 대한 이론을 제출하기도 하였다. 여기에서는 $\lceil$고장시조선주$\rfloor$와 다른 저서들에 드러난 고전 시가에 대한 그의 인식을 살펴보고, 특히 '장시조'에 대한 이론이 어떤 특징을 지니고 있는가를 검토하기로 한다. 이런 과정을 통해서 그의 문학관이 자연스럽게 밝혀질 수 있을 것으로 본다. 또한 주석과 함께 소개되어 있는 작품 분석을 검토함으로써, 구체적인 작품 해석의 면모를 살펴볼 수도 있을 것이다. 이런 작업을 통하여, 고전시가에 대한 그의 관점을 보다 정밀하게 검토할 수 있는 단서가 될 수 있을 것이라 기대한다.

• 헤리티지:역사와 과학
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• 제52권3호
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• pp.38-55
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• 2019

백동(白銅)은 구리에 다른 금속을 섞어 녹여 만든 합금으로, 현재 구리와 니켈의 합금으로 정의되고 있다. 그러나 학자들의 연구 대상과 시기에 따라 백동은 구리에 일정 비율 이상의 주석을 더한 금속으로 정의되기도 하고, 구리에 주석과 아연과 납을 합금한 것으로 말하기도 한다. 이렇듯 백동은 그 정의에 차이가 있어 용어의 해석과 표기에 혼란이 있어 왔다. 본 연구는 문헌 기록을 토대로 시론적으로나마 백동의 구성 재료를 정리하고 그 흐름을 살피는 데 목적을 두었다. 이를 위해 먼저 백동 합금의 바탕 재료가 되는 구리의 이용과 구리 합금의 종류를 개괄적으로 살펴보고, 문헌의 백동 기록을 통해 그 사용과 인식을 정리해 보았다. 삼국시대 문헌에서부터 등장하기 시작하는 백동은 고려와 조선시대를 거쳐 근대기까지 꾸준히 보이는데 관직의 상징물부터 교역품, 생활기물, 화폐에 이르기까지 각 시대와 문화에 따라 다양하게 쓰였다. 문헌 기록을 살펴보면 백동의 합금 재료는 현재 합금의 재료로 정의되고 있는 구리와 니켈뿐이 아닌데, 시대에 따라 조금씩 차이가 있으나 구리를 합금의 바탕 금속으로 이용한다는 점은 동일하다. 구리 외의 합금 재료로는 주석, 비석 및 비상, 아연, 납 등이 등장하며, 그 과정에서 합금을 의미하는 백동과, 백색의 금속을 의미하는 백동이 혼용되었음을 알 수 있었다. 현재 정의되고 있는 백동의 합금 재료인 니켈은 비교적 발견 시기가 정확한 금속으로 현대 공업과 산업 분야의 소재로 폭넓게 쓰이고 있다. 니켈이 우리나라에 도입된 시기는 조선 말기에서 근대기로 추정되고 있으나 그 이용과 사용에 대해서는 구체적으로 알려진 바가 없다. 이에 본 연구에서는 근대기 신문기사와 통계자료를 바탕으로 니켈의 수용과 그 이용을 함께 살피고, 장인들의 증험을 토대로 니켈을 이용한 백동 합금이 공예품에 사용된 시기를 추정해 보았다. 재료는 기술의 발전과 퇴보에 직접적인 요인이 되며, 기술의 발달은 문명과 문화를 변화시키는 토대가 된다. 이러한 맥락에서 본 연구는 시론적으로나마 합금의 재료를 중심으로 백동을 살펴보고자 하였으며 니켈이라는 재료의 이용에 대해 고찰해 보았다.

• 미술이론과 현장
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• 제4호
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• pp.145-180
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• 2006

In Korea, nation and nationalism are undeniable justice, absolute virtue and moreover system of desire. From the late Chosun Dynasty when the Korean Peninsula had to survive from the critical situation of being the arena of competition, and through the colonial period under Japanese imperialism, nationalism became stronger as a logic of survival. The policy of seclusion under closed and exclusive nationalism that didn't recognize the world situation well enough, eventually gave more pain to the nation. Nationalism in colonial Korea which was as reformed nationalism and on the other hand, as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifying the argument raised on Korean nationalism, there is no use mentioning how it went with the change of time. But we have to focus on the fact that the word 'nation' which appeared under the influence of popular revolution and capitalism meaning 'a group of people', was translated and understood as a racial concept for strengthening the unity of 'single-race nation with five thousand years' history. First of all, there is nationalism used to fortify the system. 'The Charter of National Education' and 'The Pledge of Allegiance' were ornaments to intensify the ruling ideology and dictatorship to militarize entire South Korea for 'settling Korean democracy' professed nationalism. Also, another ruling ideology armed with 'self-reliance' put North Korea into the state of hypnosis called nationalism. Nationalism, claiming 'nation' outwardly, but in reality, being an illuminating, instructing ideology isolating each other was indeed a body with two faces. This made 'nation' in Korea mysterious and objective through work such as. The statue commemorating patriotic forefathers' and picture of national records' in South Korea art. Nationalism used to strengthening the system encountered the magical 'single-race' and made 'ghost' being an extreme exclusion to other nations. We can find pedigreed pureness not allowing any mixed breeds from the attitude accepting western art -via Japan or directly- and making it vague by using the word Korean and Asia. There's nationalism as a resistant ideology to solidify the system on the other side. It came out as a way of survival among the Great Power and grew with the task of national liberation to became as a powerful force facing against the dictatorship dominating South Korea after the liberation. This discussion of nationalism as a resistance ideology was active in 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originated from military power which came out suppressing the democratic movement in Gwangju, spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the 'Nation-People(Minjoong)'s Art Movement could come out under this social condition. Our attitude toward nationalism is still dual in this opening part of 21st century. On one hand, they are opposing to the ultra-nationalism but are not able to separate it from nationalism, and on the other, they have much confusion using it. In fact, in a single-race nation like Korea, the situation of being nationalism and jus sanguinis together can cause dual nationalism. Though nationalism is included in the globalization order, it is evidence that it's effective in Korea where there are still modern fetters like division and separation. In particular, in the world where Japan makes East Asia Coalition but exposed in front of nationalism, and China not being free from Sinocentrism, and American nationalism taking the world order, and Russia fortifying nationalism suppressing the minority race after the dissolution of socialism, Korean nationalism is at the point to find an alternative plan superior to the ruling and resisting ideology.