소태산의 평화사상

원영상 ( Won Yong-sang ) 서울대학교 통일평화연구원 2016 통일과 평화 Vol.8 No.2

본 논문은 원불교의 창시자인 소태산의 평화사상을 논한 것이다. 본 논고에서는 먼저 소태산의 평화사상의 근본을 그의 깨달음의 내용인 일원상의 진리에 있다고 보고, 그 구조를 분석하였다. 첫째, 우주만유의 본원, 제불제성의 심인, 그리고 일체중생의 본성으로 보고 있는 일원상 진리의 근원성이다. 즉, 모든 진리적 근원을 일원상의 진리로 상징화하고 있다는 점이다. 둘째, 세계 모든 현상이 서로 소통된다는 원융회통성이다. 일원상 진리가 내포하는 불이(不二)의 세계에서는 이원적 대립이 지양(止揚)된다는 점이다. 셋째, 일원상의 진리가 현실에 구체적으로 나타나는 상태인 원만성이다. 즉, 모든 존재가 부처와 같이 완전한 존재자로 구현되고, 동시에 모든 존재로부터 존중받고 갈등이 사라진 평화세계를 말한다. 이러한 깨달음의 내용은 원불교의 전신인 불법연구회를 조직하는 사상적 기반이 되었다. 또한 인간과 사회의 고통의 원인인 근대문명의 한계를 목격한 소태산은, 이 교단을 통해 그 해법을 제시하고자 하였다. 그는 문제의 핵심을 전통의 해체와 자기 분열적 증상이라고 판단하고, 이를 바로잡아 줄 정신문명을 바로 세우기 위해 “물질이 개벽되니 정신을 개벽하자”라는 기치를 내걸었다. 종교적 방식의 평화 건설을 지향한 것이다. 소태산의 평화사상은 중도와 중용, 상생과 조화, 관용과 섭취불사로 살펴볼 수 있다. 중도는 깨달음에서 나온 원만행이며, 중용은 무념과 무착의 경지에서 나타나는 솔성(率性)을 말한다. 사회적 현실에서는 민주성과 공공성으로 나타난다. 상생과 조화는 사회적 연기론에 입각한, 없어서는 살 수 없는 절대적인 은혜의 윤리적 관계를 말한다. 이는 구조적인 폭력에 대응 가능한 테제라고 할 수 있다. 관용과 섭취불사는 무한절대의 진리앞에서의 신앙 행위라고 할 수 있다. 즉, 대자대비심에서 발현된, 모든 존재를 포섭하는 구제행위라고 할 수 있다. 이러한 소태산의 평화사상은 그의 제자들이자 교단의 지도자들인 송규, 김대거, 이광정 등에게 계승되어 교단의 주요 지침이 되었다. 송규의 삼동윤리 사상, 김대거의 세계평화의 삼대요소, 이광정의 6가지 통일대도가 그 대표적인 것이다. 소태산의 평화사상에 기반한 이러한 사상들이 세계 보편적 가치나 윤리로서 정착되기 위해서는 더욱 깊은 연구가 요청된다고 할 수 있다. This paper deals with conceptualization of peace of Jung-Bin Park, the Founding Master of Won-Buddhism. The author argues that the basis of Jung-Bin Park`s peace lies in the truth of Il-Won-Sang (One Circle Image), which is the content of his enlightenment. The first point is the nature of the truth of Il-Won-Sang which is the original source of all things in the universe, the mind-seal of all buddhas and sages, and the original nature of all sentient beings. In other words, all truth is symbolized by the truth of Il-Won-Sang. The second point is the nature of existence as being interfused and interconnected in all the phenomena in the world. It means that dualistic opposition is rejected in the world of non-duality which the Il-Won-Sang truth contains. The third point is the nature of being perfect, the state in which the Il-Won-Sang truth is presented concretely in reality. In other words, it means the peaceful world where all existence is realized as being perfect like buddhas, and at the same time, is revered by all beings so that conflicts have disappeared. These contents of his enlightenment became the ideological bases for organizing the Society for the Study of the Buddha-dharma, the previous organization of Won-Buddhism. Also, Jung-Bin Park, who observed the limit of modern civilization which were the causes of sufferings for humanity and society, wanted to suggest solutions through this Order. Understanding the key was the destruction of traditions and symptoms based on division, he put forth the slogan of, “With this Great Opening of matter, let there be a Great Opening of spirit”, to correct spiritual civilization. He aimed for peace building in a religious way. The peace ideology of Jung-Bin Park can be explained as the Middle Way and the Mean, mutual life-giving and harmony, tolerance and buddhist works of embracing without abandoning. The Middle Way is a perfect practice which comes from enlightenment. The Mean is commanding the nature which appears in the state of no-thought and non-attachment. In social realities it is presented as the character of democracy and public concern. Mutual life-giving and harmony means the ethical relation of absolute grace, based on the theory of social dependent origination, which we cannot live without. It can be said to confront structural violence. Tolerance and buddhist works of embracing without abandoning are the faith activities toward a truthful world. In other words, they can be seen as practices of salvation to embrace all living beings which comes from the mind of great compassion and great loving-kindness. This peace ideology of Jung-Bin Park, was passed down to his disciples and, also, leaders of the Order―Gyu Song, Dae-Geo Kim, Gwang-Jeong Lee and so on―and became principal guidelines in the Order. Gyu Song`s ideology of the Ethics of the Three fold Unity, Dae-Geo Kim`s three great principles for world peace, and Gwang-Jeong Lee`s 6 great ways of unification on Korean Peninsular are the main representatives. More profound studies are required so that these ideologies, based on Jung-Bin Park`s ideology of peace, can be settled into the world`s universal values and ethics.

원불교의 탈불교화 과정에 대한 연구

원영상 ( Yong-sang Won ) 한국신종교학회 2016 신종교연구 Vol.35 No.-

원불교와 불교의 관계는 원불교 교단의 정체성은 물론 원불교의 현재와 미래의 방향을 결정짓는 중요한 사안 중의 하나라고 할 수 있다. 최근 원불교교헌 개정을 둘러싸고 일어나고 있는 다양한 논쟁의 핵심으로 부상하고 있기도 하다. 이 과정 속에서 필자는 원불교의 역사를 통해 왜 원불교가 탈불교화의 길을 걷게 되었는가를 밝히고자 하였다. 이러한 문제 제기는 물론 소태산 박중빈의 깨달음에 의해 세워진 불법연구회가 전통적인 불법을 계승하고 있다는 관점에 기반하고 있다. 따라서 먼저 소태산 박중빈의 불교관을 제시한 다음, 초기 교서인 『』불교정전(佛敎正典)『』을 분석하였다. 그리고 초기 교단, 즉 불법연구회는 불교 결사운동의 현대적인 활동임을 제시하였다. 그럼에도 1948년 원불교의 교명 전환이 이루어진 후, 불교와의 거리두기가 나타나고 있음을 밝혔다. 특히 1962년 발포된 「불교재산관리법」에 제한받지 않기 위해 교단 스스로 제출한, 불교와의 관계를 단절하기 위한 정부청원을 계기로 탈불교화가 가속화되었음을 알 수 있다. 이어 「원불교교헌」의 변천과정에서 드러난 불교에 대한 관점을 통해 살펴보았다. 원불교 교단의 출발과 함께 제정된 초기 교헌으로부터 현재의 교헌까지는 불교의 진리관과 세계관을 계승하고 있으며, 특히 불교와의 관계를 강조한 연원불(淵源佛) 조항은 이점을 잘 보여주고 있음을 알 수 있다. 또한 1990년대 원불교 최고결의기관인 수위단회에서도 불교와의 관계에 대해 원불교의 입장을 명확하게 밝히고 있음을 알 수 있다. 따라서 최근의 원불교의 탈불교화에 대한 의식은 일련의 역사적 과정에서 파생된 것이며, 불교와 원불교의 내적 일치를 공식적으로 천명한 교조 및 교단의 입장으로부터도 벗어난 것임을 알 수 있다. The relation between Won-Buddhism and Buddhism may be one of important factors to decide not only the identity of the Won-Buddhist Order but also the orientation of the present and future of Won-Buddhism. Recently it is also emerging up as a heart issue among many controversies concerning the revision of the Constitution of Won-Buddhism. From such perspective, I tried to elucidate why Won-Buddhism walked a path of de-Buddhistization through the history of Won-Buddhism. This presentation of an issue is based on the perspective that the Society for the Study of the Buddhadharma established by Sotaesan Park Jungbin`s enlightenment had succeeded to the traditional Buddhadharma. Accordingly I suggested the Buddhist view of Sotaesan Park Jungbin first, and then analyzed The Principal Book of Buddhism as a scripture of early times. And I suggested that the Society for the Study of the Buddhadharma, as an early Order, was modern activities of the Buddhist association movement. Nevertheless, after the title of Won-Buddhism has changed in 1948, the Order`s keeping distance from Buddhism had appeared. Especially in order not to be restricted by The Buddhist Property Management Law declared in 1962, the Order itself presented a petition to the government to sever the relation with Buddhism. From such incident the de-Buddhistization accelerated. As well, it examined the Order`s perspective on Buddhism which was revealed at the transition process of The Constitution of Won-Buddhism. From the early Constitution, established at the same time with the Order`s founding, to the present Constitution, the Won-Buddhist Order has inherited the truth view and the world view of Buddhism. Especially the article of The Buddha of an Original Guide shows this point very well. Moreover, in 1990`s the Supreme Dharma Council, the Won-Buddhist highest resolution organization, elucidated clearly the Won-Buddhist standpoint about the relation with Buddhism. Accordingly, the recent Won-Buddhist awareness about the de-Buddhistization was derived from a series of historical process, and deviated from the standpoint of the Order which officially declared the unity of Buddhism and Won-Buddhism.

원불교의 종교성과 공공성

원영상(Won, Yong-Sang) 동국대학교 불교문화연구원 2017 佛敎學報 Vol.0 No.79

본 논문은 근대 한국종교의 하나인 원불교의 종교성과 공공성을 논한 것이다. 최근 공공철학이 활발히 논의되고 있는 가운데 종교에 대한 공공성 연구로도 확산되고 있다. 공공성 연구는 종교, 국가, 기업, 학계 등을 망라한 시각에서, 한국사회는 물론 지구 전체의 문제 해결에 대한 인식 전환을 촉구하는 지적 활동이다. 특히 동아시아에서 한국과 일본은 연구의 연대 속에서 이를 주도하고 있다. 제국주의의 고통을 극복하고자 했던 한국의 종교들은 이러한 점에서 공공성 연구의 적절한 영역이라고 하지 않을 수 없다. 이를 위해 먼저 근대 한국종교의 공공성 연구의 범주를 설정하여 보았다. 근대 한국종교의 활동 영역은 정치, 경제, 문화, 예술, 시민운동 등 다양한 영역에 걸쳐 있으며, 민족주의, 반자본주의, 계몽운동, 공동체, 이념의 공존, 시민적 자유의식, 사회참여, 사회적 다양성의 조화를 핵심 과제로 삼고 있다. 특히 이 가운데 자본주의에 대한 대응, 공공적 시민의식 운동, 독립운동 및 국권회복, 신문화운동의 네 가지 측면에서 공공성 연구의 가능성을 살펴보고 있다. 이어 이러한 연구 범주에 기반, 한 세기 동안 원불교가 어떠한 공공성의 역사를 구현해왔는가를 살펴보고 있다. 종합적으로 공공종교로서의 구체적인 자기규정을 해가는 개혁불교의 이념 차원과, 실천적 차원의 민중구제의 역사를 정리하고 있다. 전자는 백지혈인(白指血印)의 법인(法認), 박중빈의 『조선불교혁신론』과『불교정전』편찬을, 후자는 저축조합운동과 영산방언역사, 전재동포구호사업, 항일운동, 송규의 「건국론」 발표를 통해 그 의미와 가치를 정리하고 있다. 이를 통해 원불교의 종교적 공공성의 성격을 대승정신의 계승과 참여불교의 정신 측면에서 다루고자 하고 있다. 전자는 제생의세론 및 회통사상으로 보고 각각, 개벽사상 및 보편윤리와 연동되고 있음을 조명하고 있다. 원불교는 아시아의 근현대 개혁불교와 맥락을 같이하고 있으며, 대승불교의 보살정신을 계승하고 있음을 알 수 있다. 또한 근대 한국종교의 정신적 축인 개벽사상을 받아들이고 있음을 알 수 있다. 그리고 참여불교의 입장에서 회통정신의 구현을 통해 현대사회가 요구하는 보편적 가치를 교의로써 확립하고 있음을 알 수 있다. 마지막으로 해방 후, 원불교 공공성 발현의 한 측면인 종교연대운동을 부기했다. 결국, 원불교는 스스로 천명한 세계평화운동, 평등한 질서 건립, 세계적 정신운동 실천, 국제적 종교연합기구의 구현에 매진함으로써 공공종교로서의 객관성을 확보해 나갈 수 있을 것이라고 판단된다. This paper discusses the characteristic as a religion and the publicness of Won-Buddhism, one of the modern Korean religions. Recently while the public philosophy is being actively discussed, the discussion is expanding to the research of public concern. The research of publicness is an intellectual to urge transformation of consciousness about the solution to the whole global issues as well as Korean society activity from the perspectives covering religion, state, enterprise, and academies. Especially in East Asia Korea and Japan is leading a research among solidarity of these researches. The Korean religions which had tried to overcome sufferings from imperialism are appropriate aspects for the research of public concern from these points. To do it, first, I tried to set a categories of publicness research into modern Korean religions. The activity scope of modern Korean religions covers variety of scopes such as politics, economy, culture, art, and civil movement, and it took as core tasks nationalism, anticapitalism, enlightenment movement, community, coexistence of ideology, civil awareness for freedom, social engagement, and harmony of social diversity. From these perspectives, I examined the possibility of publicness research through four aspects such as response to the capitalism, public movement of civil awareness, independence struggle and recovery of the national sovereignty, and new culture movement. Continuously, I studied how Won-Buddhism realized the history of public concern during it’s first century. Comprehensively, I arranged the ideological aspect of reformed Buddhism in which it define itself concretely as a public religion, and arranged it’s history of delivering people from the aspect of practice. I arranged the former’s meaning and value through the dharma authentication of ‘the seal of blood from bare fingers,’ Park Jung-bin’s compilation of The Reformation Theory of Buddhism in Joseon Dynasty (Chosŏn pulgyo hyŏksin non) and The Principal Book of Buddhism (Pulgyo chŏngjŏn), and arranged the latter’s through movement of the savings union, levee project at Yeongsan, anti-Japan movement, Song Gyu’s declaration of On Founding a State (Kŏn’guk non). Based on the history, I treated the public characteristics of Won-Buddhism as a religion from the aspects of inheritance of Mahayana spirit and the spirit of engaged Buddhism. I saw the former as the theory of delivering sentient beings and curing the world, and the thought of communicative interfusion, and examined they are connected with the thought of Great Opening and universal ethics respectively. Won-Buddhism shares the context with modern reformed Buddhism in Asia, and it succeeded to the bodhisattvas spirit in Mahayana Buddhism. And it also accepted the thought of the Great Opening which was a spiritual axis in modern Korean religions. Won-Buddhism, as an engaged Buddhism, established as its doctrine the universal values that modern society requires through the realization of communicative interfusion thought. Lastly, after liberation from Japan, I added a solidarity movement of religions as one aspect of realizing the public concern by Won-Buddhism. After all, I saw Won-Buddhism can secure objectivity as a public religion by reflecting how it could realize in daily life the religious spirit through the world peace movement, establishment of equal order, practice of globalized spiritual movement and global organization of the United Religions that it declared itself.

다니자키 준이치로문학과 이상문학 비교연구1

김상원(Kim, Sang-Won) 동북아시아문화학회 2015 동북아 문화연구 Vol.1 No.45

This paper compared and reviewed Tanizaki Junichiro literature and Lee Sang literature with a focus on three topics of ‘complex’, ‘succubism’, and ‘longing for modernization’. As esthetic writer and surreal psychological writer, writer from the ruling country and writer from the ruled country, writer who lived long while earning favorable reviews by the literary world and writer who died young while being despised by the public, two writers are seen as writers from the remote worlds not to be compared with each other at first glance. However, the above three patterns shown in the works of two writers can be said to be the commonalities of their literature. First, ‘complex’ resulted from the appearance inferiority in the case of Tanizaki and was caused by gynophobia in childhood in the case of Lee Sang. Second, ‘succubism’ was associated with two writers’ common experience of maternity love of in childhood, that is, an Oedipus complex. And finally, in the case of ‘longing for modernization’, it was found that an Edo native Tanizaki and Lee Sang reflected the desire for modernization in their works in westernized Tokyo at that time and Gyeongseong in 1930s being capitalized during the Japanese colonial period, respectively.

CM전문회사의 현장관리조직 운영실태 분석

신원상(Shin, Won-Sang),이강민(Lee, Kang-Min),손창백(Son, Chang-Baek) 대한건축학회 2014 大韓建築學會論文集 : 構造系 Vol.30 No.8

This study is aimed at offering basic data for enhancing the organizational structure and productivity of on-site construction management (CM) employees. To accomplish the objective, the organizational operation system and employee evaluation of domestic CM companies were analyzed by site scale to promote efficient operation. The findings are as follows. First, in terms of CM workforce, the employees handling architecture, electricity, and machines represented the highest proportion. As for qualification, top engineers were dispatched to both large-scale and small-scale CM sites more than any other employee. Second, the results on CM organizational productivity are as follows. The per capita sales increased as the service payment increased. In terms of scale, the site worth less than a billion won had per capita sales of 76 million won, about 5 times less than the site worth 5 billion won or more whose per capita sales were 371 million won. The monthly per capita sales also increased as the service payment increased. However, the difference was minimal, about a half of the difference in per capita sales. These findings would be useful for companies that have no systematic criteria for CM organization selection and evaluation.

소태산 박중빈의 불교개혁사상에 나타난 구조 고찰

원영상 ( Yong Sang Won ) 한국신종교학회 2014 신종교연구 Vol.30 No.-

본 논문은 불법연구회를 창립한 소태산 박중빈(1891∼1943)의 불교개혁사상의 구조를 분석한 것이다. 먼저 소태산에 의한 개혁불교로서의 지향점을 세 가지로 제시할 수 있다. 첫째, 시대적 현실에 입각한 불법의 원융성 회복, 둘째, 불법에 입각한 제 사상의 포용 정신, 셋째, 불법에 기반한 사회개혁을 전개하고자 한 것이다. 이러한 지향점 위에 소태산의 불교개혁사상의 구조 또한 다음의 세 가지 측면에서 보고자 한다. 첫째는 불보(佛寶)와 법신불 일원상과의 관계이다. 한국의 불교는 사찰에 전통적으로 유래된 불상을 신앙의 대상으로 모셔왔다. 근대의 여러 불교개혁가들이 주장한 것처럼 신화화된 불상은 불법의 진의에 대한 대중의 접근을 방해한다고 보았다. 소태산은 불심(佛心)의 상징으로 법신불 일원상을 봉안함으로써 불법의 근원을 드러내고자 하였다. 둘째는 법보(法寶)로서 『정전(正典)』을 텍스트로 하였다는 점이다. 『정전』의 원텍스트는 소태산이 친히 감수한 『불교정전(佛敎正典)』이다. 원불교의 핵심경전인 『정전』은 대승불교의 경전관에 의거하고 있다. 소태산 또한 시기상응의 정신에 입각하여 대중을 중시하는 경전관을 피력하고 있다. 셋째는 승보(僧寶)의 의미를 확대하여 승가의 사회화를 지향한 것이다. 즉, 재가와 출가를 동등하게 보고, 차별없이 교단의 운영자로 참여시킨 것과 이러한 평등을 기반으로 사회의 승가화를 모색한 것이다. 이는 대승불교가 궁극적으로 성취하고자 했던 세계관이다. 이처럼 소태산의 불교개혁은 불법의 근원에 입각하여 기존의 관습적인 불법승 삼보를 해체하고, 현대적인 의미의 삼보로 재구성한 것이다. 소태산의 사후, 개명된 현재의 원불교의 성격 또한 이를 잘 계승하고 있다고 할 수 있다. This paper is a study on the structure of reformative thoughts of Buddhism by launched Sotaesan Jung-Bin Park(1891∼1943) who founded the Institute of Buddha-Dharma in 1924 that has been changed to Won-Buddhism in 1948. This writer think that Sotaesan presented 3 parts as the intention points of Buddhism reform by himself. Firstly, unifying material and spirit, politics and religion, monk and layman, life and practice etc., secondly, all-embracing of religious thoughts in the world based on the teachings of Buddhism, thirdly, social reform based on the thoughts of Buddhism. The reformative thoughts of Buddhism launched by Sotaesan who reformed traditional Buddhism world, consists of 3 structural elements too. Firstly, it is about the relation between the statues of the Buddha and the Dharmak-ya Buddha whose another name is Il-Won(One Circle) in Won-Buddhism. The statues of the Buddha was worshiped as the great object of devotion in most of Korean temples. Sotaesan thought many statues of the Buddha treated as myths should be simplified for catching the true teachings of Buddha as like Buddhism reformers asserted in modern times. He enshrined Dharmak-ya-Buddha instead of Buddhist image to reveal the fundamental idea of Buddha. Secondly, Sotaesan completed Jeongjeon(正典) as the text of Buddha- Dharma. It contains the teachings of Buddha and Sotaesan. And Jeongjeon as Won-Buddhist core scripture is based on the viewpoint of Mah.y.na Buddhism. He preached that the teachings in scriptures should be kept up with the times and be angled towards viewers of the public. Thirdly, Sotaesan planed to make traditional Samgha in Buddhism open to society. He put this plan into practice through the Institute of Buddha-Dharma. It was equally open to both monks and laymen. This system is from Mah.y.na Buddhism that criticized Samgha of the established order. He has broken up three treasures, that is, Buddha, Dharma, and Samgha in traditional Buddhism and reconstructed these to modern system based on the fundamental idea of Buddhism. Today Won- Buddhists well maintain the heritage of the teachings of Sotaesan and the Institute of Buddha-Dharma.

시베리아내전의 발발과 연해주 한인사회의 동향

윤상원(Yun Sang-won) 고려사학회 2010 한국사학보 Vol.- No.41

The aim of this article is to clarify the origin of the Korean armed struggle in Chien tao and Russian Far East in the early 1920s. In conclusion, I believe that the origin of Korean armed struggle is the Russian Revolution in 1917 and ensuing civil war in Siberia. In particular, Japanese forces in Siberia after the Russian Revolution made Koreans in that region to struggle with Soviet Red Army and Russian partisan troops. Japan has sent troops to Siberia in 1918 and supported White army in Russian civil war. For this reason Koreans naturally jumped into the fight against the Japanese and the Whites. And the armed struggle taken place in Siberia soon had an impact on the Korean community in Chientao. Korean patriots in Chien tao also began a battle with the Japanese. From this wide range of armed struggle has unfolded in Chientao and Russian Far East in the early 1920s. But the Koreans partisan movement in Russia also had to be affected to the presence and movements of Koreans in that Region in the previous time. Korean community in Russia also had a class problem. Some of Koreans who early imigrated to the Russian territory and acquired Russian nationality, received land distribution from the Russian government and were incorporated into the ruling class. They were called 'Won-he-in'. In contrast, there were Koreans who were not acquired Russian nationality. As there was no land for them, They had cultivated the land of Russian landlord or Won-ho-in. otherwise, became the daily agricultural workers. They were "Yo-ho-in". And of course, Won-he-in were the side of White army and Red army had the support of Yo-ho-in.

化卉의 消費形態에 관한 硏究

崔圭晧,裵相源,金昶佑 全北大學校 1995 論文集 Vol.39 No.-

The purpose of this survey is to investigate and analize the status of flower consumption by city households so that it can provide basic materials for the development of horticulture industry. For this purpose, one thousand housewives were questioned living in six large cities : Seoul, Pusan, Taegu, Inchon, Kwangju and Taejon. The results of the analysis are as follows; 1. The most favorite cut flowers by season were rose, carnation and freesias in spring: roses and gypsophila paniculate in summer : chrysanthermum in autumn : gypsophila paniculate, roses chrysanthemums and lilies in winter. 2. The uses of cut flowers was mostly for gifts(58.4%), and that of pot flowers was mostly for home decoration. 3. flower shops were the most popular place for buying cut flowers(59.5%), followed by wholesale markets(22.5%) and street stalls(16.2%). In the case of pot flower, wholesale markets were the most favorite place(32.4%), street stalls(27.9%), flower shops(24.8%), and farm houses(11.9%). The survey showed that consumers frequent a shopping place because of 'easy accessibility', and 'various varieties in stock' in the case of cut flowers and, in that of pot flowers, 'easy accessibility' and 'low price' were the main resons in the case of pot flowers. 4. The purchase frequency rate by seson for cut flowers was that 'regardless of season' was 58.1% and 'spring', 28.9%. For pot flowers, 'spring' 58.9% and 'regardless of season' 33.6%. For the day of the week cut flowers were bought most open, Saturday came first with 34.2%, Monday and Sunday followed with 27.0% and 15.5% respectively. On the other hand, Sunday came first with 42.3%, Saturday(32.5%) and Monday(8.3%) took the second and third place respectively for pot flowers When it came to the purchase time of the day for cut flowers, 31.8% of the respondents bought then between ten and noon and 21.8% between four and six in the afternoon. 5. concerning the average amount of money spent at one time for cut flowers, 33.3% of the respondents said 3,000won to 5,000won and 23.2% replied 5,000won to 10,000won. While 36.8% answered that they paid 5,000won to 10,000won and 23.5% said 3,000won to 5,000won for a pot flowers. 6. Relating to the demand of flower stores, 28.8% wanted 'low price' : 27.9%. requested 'clear markings of the prices' : and 26.4%, wanted 'abundant commodities'

색상 측정 기기를 이용한 복합레진 적층 수복과 단일 수복의 색상 비교 분석

송영상,김자현,이빈나,장지현,장훈상,황윤찬,오원만,황인남 大韓齒科保存學會 2012 Restorative Dentistry & Endodontics Vol.37 No.2

Objectives: This study analyzed the difference in color caused by different thickness in enamel layer of composite resins when applied with single and layering placement technique, and evaluated if the results agreed with the shade guide from the manufacturers to verify reliability of the color matching process of the manufacturers. Materials and Methods: For single composite resin samples, 6 mm diameter and 4 mm thickness cylindrical samples were fabricated using Ceram-X mono (DENTSPLY DeTrey) and CIE L*a*b* values were measured with spectrophotometer. Same process was done for layering compositie resin samples, making 3 dentinal shade samples, 4 mm thickness, for each shade using Ceram-X duo (DENTSPLY DeTrey) and enamel shade resins were layered in 2 mm thickness and CIE L*a*b* values were measured. These samples were ground to 0.2 mm thickness each time, and CIE L*a*b* values were measured to 1 mm thickness of enamel shade resin. Results: Color difference (△E*) between single and layering composite resin was 1.37 minimum and 10.53 maximum when layering thicknesses were between 1 mm and 2 mm and 6 out of 10 same shade groups suggested by manufacturer showed remarkable color difference at anythickness (△E* > 3.3). Conclusion: When using Ceram-X mono and duo for composite resin restoration, following the manufacturer's instructions for chossing the shade is not appropriate, and more accurate information for Ceram-X duo is needed on the variation and expression of the shades depending on the thickness of the enamel. (Restor Dent Endod 2012;37(2):84-89)

환자안전 인식 향상을 위한 의과대학생 대상 환자안전 역할극 교육의 효과

이원,표지희,장승경,최은영,옥민수,조민우,이상일 건강보험심사평가원 2021 HIRA RESEARCH Vol.1 No.1

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