Successful removement of fractured guiding catheter in femoral sheath using 0.014″ wire and PTCA balloon

강버들,조윤형,조덕규 대한내과학회 2011 대한내과학회 추계학술대회 Vol.2011 No.-

건축가 심훈의 꿈을 담은 집, 필경사 - ‘그 날’을 포기하지 않았던 건축가 심훈의 집 -

김버들 한국건축역사학회 2023 건축역사연구 Vol.32 No.3

韓國八角願堂石造浮屠와 日本八角願堂型建物과의 聯關性에 관한 硏究

김버들 동국대학교 대학원 2003 大學院硏究論集-東國大學校 大學院 Vol.33 No.-

힌두교의 아슈라마(ashrama)에 관한 교육적 고찰 : 교육이념・목적・목표와 내용 및 방법을 중심으로

우버들,강민아,손동인,신창호 안암교육학회 2018 한국교육학연구 Vol.24 No.4

This research identifies an educational ideal, purpose of goal intrinsic to Hindu ashrama and provide a concrete list of appropriate educational contents and methods in accordance with them. The ideal is moksa a pursuit of spiritual liberation. The goal is to be consciously aware of and practice the Dharma at each of the four stages of life, as preserved in ashrama, by completing the educational contents and methods in each stage. In the fist stage, the student stage, the goal is to learn social laws, recognize his vocation and responsibilities through studying Veda, and engage in apprenticeship with the teacher. In the second stage, the householder stage, the goal is to get married, take care of his family, and produce the kinds of service the society requires of him. In order to do so, he is expected to learn in his ordinary life the manners for family members and the ways of ancestral rituals. In the third stage, the selfdisciplined stage, the goal is to retire from social responsibilities, behave in accordance with norms and rules, and set oneself free from material desire. In order to do so, he is expected to complete the eight stage of yoga and practice asceticism. In the four stage, the nirvana stage, the goal is to completely free from obsession and reaches the spiritual liberation. In order to do so, one is expected to participate in meditation and pilgrimage to the Holy Land until he reaches the final point. 본 연구는 힌두교의 아슈라마(ashrama)에 담긴 교육적 특징에 관한 고찰이다. 아슈라마에서 추구하는 교육의 이념과 목적, 그리고 목표를 설정한 후, 그에 따른 교육내용 및 방법을 구체화하였다. 힌두교의 이념은 정신의 근원적 해방인 목샤(moksa)로 이른바 해탈을 추구한다. 그 교육의 목적은 아슈라마에 따른 다르마(dharma)를 파악하는 작업으로 인생의 네 단계를 ‘학습기가정생활기자기통제기득도기’로 구분하였다. 학습기의 교육은 베다를 통해 사회규범을 학습하고 본인의 과업 및 책임을 아는 것으로, 베다의 내용을 반복 암송하고 스승제자 사이에 상호의존적 도제방법을 통해 수행된다. 가정생활기의 교육은 결혼을 하고 가족을 돌보며 사회가 요구하는 여러 서비스를 생산하는 생업에 종사하는 것을 교육목표로 제시하고, 제사 및 가족 공동체 생활 등의 경험을 통한 체득을 교육내용 및 방법으로 삼았다. 자기통제기의 교육은 사회에서 물러나 규범 및 규칙을 통해 자신을 확립하고 집착하지 않음을 교육목표로 제시하여, 극심한 고행과 요가의 여덟 단계를 통해 자기통제를 완성하는 일이다. 득도기 교육은 번뇌의 속박에서 벗어나 영적 자유에 도달한다는 교육목표 아래, 성지 순례와 명상을 교육내용 및 방법으로 구체화하였다.

조선시대 측4량가 건축의 구조와 특징

김버들,이종서 한국건축역사학회 2019 건축역사연구 Vol.28 No.6

This study is to find out the design concept of asymmetrical building with 4 purlins mainly in Sungkyunkwan(Confucian Shrines), Changgyeonggung palace and Changdeokgung palace The results are as follows: First, asymmetrical building with 4 purlins has the same height pillars, which was useful to control the side lenght and put a higher pillar without limit. Second, the side length of the asymmetrical building with 4 purlins is between 12 to 14 Ja[尺]. It's relatively longer than the minimum length(12 Ja) of 5 purlins architecture seen in later Joseon dynasty. Third, asymmetrical building with 4 purlins was not an anomalous structure when compared to 3 purlins and 5 purlins. It was actually a traditional style, unlike the current architectural recognition nowadays, which mainly focused on the balanced roof structure. These examples show that the architectures in Early Joseon dynasty were planned and constructed first according to the plane division that fit in a specific use or space. 본 연구에서는 4개의 도리로 비대칭의 상부 가구를 구조하되 전후 평주의 길이가 같은, 조선전기의 건축 수법을 따랐다고 여겨지는 조선후기의 측4량가 건축을 분석하였다. 그 결과는 다음과 같다. 첫째, 측4량가 건축은 전후 평주의 높이가 같아 고주의 위치와 퇴칸의 너비를 임의롭게 조절할 수 있다. 둘째, 측4량가 건축의 양통은 12~14자로 나타난다. 이는 조선후기 5량가의 최소 길이인 12자보다 긴 것이다. 셋째, 측4량가는 3량과 5량 사이의 변칙적인 가구가 아니라, 오랜 가구 수법 중의 하나였다. 이러한 결과에 근거하여 측4량가 건축은, 상부가구 위주로 굳어진 현재의 건축 인식과 달리, 평면을 먼저 구획하고 이에 적합하게 상부 가구를 구조했던 조선전기 이전의 건축 인식을 반영한다고 판단하였다.

마해송의 수필 속 개성 한옥 고찰

김버들 한국건축역사학회 2022 건축역사연구 Vol.31 No.6

개성의 살림집 연구는 북한에 있기 때문에 현장 조사가 어렵다. 한국전쟁을 지나면서 원형도 많이 잃어버렸다. 현재로서는 개성의 경험을 기억하고 있는 사람들의 기록은 이 분야 연구에 매우 중요한 자료이다. 작가 마해송은 개성 출신으로 본인의 개성집을 여러 번 기록으로 남겼다. 개성 이외도 본인이 머물렀던 여러 집들을 기록하였고, 고전속의 이상적인 한옥과 다른 나라의 살림집과 비교하는 글도 남겼다. 한옥에 대한 남다른 관심과 식견이 있었다. 본 연구는 마해송 작가의 개성기록을 바탕으로 마해송의 개성집을 추정하고 그 내용을 큰 아들인 마종기 시인과 이메일을 주고받으며 보완한 것이다. 이상의 과정을 통해 작가 마해송의 개성집은 고급주택지였던 동해랑에 위치하며 상업에 종사하였던 전형적인 부유한 상인의 살림집의 모습임을 확인 하였다.

조선 초기 수선본사(修禪本寺) 흥천사(興天寺) 사리각 영건에 관한 고찰

김버들,조정식,Kim, Bue-Dyel,Cho, Jeong-Sik 한국건축역사학회 2015 건축역사연구 Vol.24 No.1

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

만다라도상체계에 의한 석굴암공간체계 분석

김버들(Kim Bue-Dyel),조정식(Cho Jeong-Sik) 대한건축학회 2009 대한건축학회논문집 Vol.25 No.5

Based on the assumption that the space structure of Seokbul-temple is deeply related to the iconographic system of Mandala, this study investigated the relation between Mandala and Seokbul-temple by comprehensively examining the iconographic factors of Mandala and the structural factors of Seokbul-temple. First, Mandala refers to the two-dimensional painting that expresses the doctrine of esoteric Buddhism based on the grid system. It starts from absolute order called grid and embodies various symbologies. Second, Seokbul-temple is composed of two separate Mandalas. Applying the core factors of Mandala, the grid system and symbology, to the overall structure of Seokbul-temple found that the two Mandalas, each of that represents a complete small universe, constitutes a complementary structural system in terms of contrasting relations, such as circle and square, and center and process. Third, in the circle-shaped latter space, the basic icons of Mandala, circles and triangles, form the symmetrical structure with a square being a boundary. At figures' crossing point stand bodhisattvas, disciples of Buddha, and the Bodhisattva of compassion surrounding Sakyamuni. The arrangement of Boddha and bodhisattvas follows the symmetrical, directional, and central features of the iconographic system of Mandala to secure the intensive concentration on Sakyamuni in the center and embody the perfect order of Mandala on earth. Fourth, the former space composed of the rectangle-shaped space and narrow corridor shows the features of separate Madara and the features of process space to central space. The former space with corridor, the square-shaped space based on 8×8 grid and strict module, strongly presents direction to the circle-shaped latter space. Especially, the grid system of Mandala and the Oriental Pythagorean theory of Silla are also applied to the former space, indicating that the constructor's intention to bestow both functionality and symbology to the former space.

박자청(朴子靑)의 궁궐건축 감역 연구 -창덕궁 및 이궁을 중심으로-

김버들,조정식,Kim, Bue-Dyel,Cho, Jeong-Sik 한국건축역사학회 2017 건축역사연구 Vol.26 No.1

This study is about the Changdeokgung Palace and detached palaces of architect Park Jacheong who was a representative supervisor having framed the palace architecture of the Joseon Dynasty. The results are as follows. First, Park Jacheong had been in charge of Changdeokgung Palace for 15 years since its founding. The palace was continued to run for the longest time and was the palace on the frame made by him for the years, so Changdeokgung Palace's status has become as good as Gyeongbokgung Palace's. Second, he built a lot of palaces besides Changdeokgung. They were completed about the same time in accordance with the political intentions of King Taejong. Park Jacheong was a former military officer and was well skilled in mobilization of manpower and materials by making good use of the military power. Third, the detached palaces constructed by him were located in the places where military training and testing of new weapons were possible. They were also used as sleeping, dining and office spaces. This can be regarded as a result of the tradition of the storied-pavilion that had been since the Goryeo Dynasty, with the method of approaching to the main hall of the palace.

『역사교육의이론』에 대한기대

김버들 한국역사교육학회 2009 역사교육연구 Vol.- No.10