荀子와 韓非子사상의 스포츠철학적 함의

주동진(Joo, Dong-JIn),김동규(Kim, Dong-Kyu) 한국체육철학회 2020 움직임의철학 : 한국체육철학회지 Vol.28 No.4

전통문화의 보존과 세계적 소통의 의미에서 살펴본 세계민족궁대축전(世界民族弓大祝典)(WTAF)의 의의 2

주동진 ( Dong Jin Joo ),김용국 ( Young Kuk Kim ) 대구가톨릭대학교 인문과학연구소 2015 인문과학연구 Vol.0 No.24

Bows have been used in many ways for many centuries. Their shape and way of use are different with respect to districts and circumstances. This means that various peoples have their own archery cultures. WTAF will serve to the sharing of various traditional cultures, as well as to the preservation of various cultures in the global communities. The archery game will be carried out in traditional way (with the traditional bow and arrow, traditional clothes, traditional game systems) and thus this Festival will give us many amusements and colorful attractions. Therefore, WTAF will be the most suitable for the aim of exchange of global friendship, and it will be one of the idealist main events of world Sport for all.

맹자사상(孟子思想)을 통해 본 체육학(體育學)의 도(道): 궁(弓)의 도(道)

주동진 ( Joo Dong-jin ) 대구가톨릭대학교 인문과학연구소 2016 인문과학연구 Vol.0 No.28

The research was studying about Mencius which was one of the Confucian books and the Mencius was contained the Tao of Archery as Tao of Physical Education. Inside of the Mencius, there were many examples about archery such as Analects of Confucius. The results of study about Tao of Archery as Tao of Physical Education were followed. First, pursue of the archery training represented the unity of body and mind. Second, archery was important method for understanding the culture of ancient Eastern philosophy. Third, understanding archery sports had the meaning of understanding philosophy of the ancient Orient. Fourth, archery culture represented the best classical scholar`s culture including politics, society and culture. Contents of the research were as follows. 1) Tao of Archery as Education 2) Tao of Archery as the honor and manners 3) Tao of Archery as Enliven one`s spirits 4) Tao of Archery as the law of the hunt 5) Tao of Archer`s master as a manifestation of the flourishing virtue.

국가주의 체육사상 두 맥락의 현대적 의의

주동진(Dong Jin Joo),김동규(Dong Kyoo Kim) 한국체육철학회 2002 움직임의철학 : 한국체육철학회지 Vol.10 No.1

The purpose of this study was to explore how to national physical education thought could be applied to Chunghee Park`s regime, Korea and the Modern German Republic. Although there was a difference between Chunghee Park`s regime and the Modern German Republic in terms of the times and place, the national development, national union, national physical education had been achieved through the national ideology. In Korea and Germany, people who taken over these policies, were Ex-present, Chunghee Park and Jahn. Their focus was to make the National Union and national development through physical education. The result of this thought and practice made Korea and Germany, a strong nation in sports, however, the result of the nationalism had been spreaded out in different way. In Korea, the government took over the sports policies and direction, in Germany, the people had control over that situation. After all, The model of the national physical education` have produced ill effects in many ways, however, it have not been carelessly as national ideology in contemporary age. According to situation and circumstance, an appropriate application of the nationalism should be done to survive and development for its nation.

근치적 위절제술 후 발생한 재발성 소장폐색증의 복강경 유착박리술

주동진(Dong Jin Joo),김성수(Sung Soo Kim),최원혁(Won Hyuk Choi),정재호(Jae Ho Cheong),임준석(Joon Seok Lim),형우진(Woo Jin Hyung),최승호(Seung Ho Choi),노성훈(Sung Hoon Noh) 대한외과학회 2006 Annals of Surgical Treatment and Research(ASRT) Vol.71 No.5

孔子의 舞觀에 대한 小考

주동진(Joo Dong-jin),김성일(Kim Sung-il),엄진성(Uhm Jin-sung) 동아인문학회 2017 동아인문학 Vol.38 No.-

孔子는 克己復禮를 통한 仁義禮智德을 실천할 수 있는 道德的인 人間, 君子를 추구한 人文主義學者였다. 따라서 孔子는 神鬼를 위해 춤을 추지 않았고 또 이를 용납하지 않았기 때문에 孔子( 論語 )에게 있어서 巫舞에 대한 내용은 없다. 孔子 이전의 춤은 인간의 원시신앙으로서 祈福과 祝願을 위한 샤먼, 즉 巫舞的 내용이 주요하게 존재하였지만, 孔子 이후부터 춤은 禮舞로써의 儀式舞와 喜舞로서의 樂舞로 발전하였다고 볼 수 있다. 따라서 이 연구에서 孔子의 舞觀은 다음과 같이 크게 두 가지로 정리하였다. 첫째, 감성과 이성의 조화, 情理圓融으로써 변화와 감응의 내적 표현의 몸짓인 喜舞(樂舞)이다. 둘째, 溫故知新의 禮儀復元과 道德적인 大同社會 具現을 위한 禮舞(儀式舞)이다. Confucius tried to restoration of the Zhou Dynasty"s proprieties and fulfilled one"s benevolence, righteousness, propriety, wisdom and virtue. He was one of the greatest educator for pursuing ethics and humanism. Confucius did not believe in a ghost and also did not dance for the ghost. There was Shamanic dance before Confucius, but Confucian scholars excluded Shamanic dance after Confucius. During the Confucius period, dance was developed as the two kinds of meanings. First, "Dance Etiquette" was developed for the ritual ceremony and "Pleasure of Dance" was developed for the emotional expression. This study was about Confucius"s viewpoint of the dance. First, pleasant dance as the harmony of sensitivity which had an internal expression of change and acceptance. Second, dance etiquette as the settlement of ethical society.

Optimal timing of liver transplantation for severe alcoholic hepatitis

주동진 ( Dong Jin Joo ) 대한간학회 2019 간학회 싱글토픽 심포지움 Vol.2019 No.1

이길용(李吉用) 체육문화 활동의 스포츠내셔널리즘적의 의의

주동진(Dong Jin Joo),김동규(Dong Kyu Kim) 한국체육철학회 2006 움직임의철학 : 한국체육철학회지 Vol.14 No.3

유학자(儒學者) 조성기(趙聖期)를 통해 본 조선시대 장애인의 삶

주동진 ( Dong Jin Joo ),전윤수 ( Youn Soo Jun ),엄진성 ( Jin Seong Uhm ) 대구가톨릭대학교 인문과학연구소 2015 인문과학연구 Vol.0 No.26

This paper studies the policy of the Joseon Dynasty through personal Disabled (Joseonggi). Joseonggi is disabled and Confucian scholars of the Joseon Dynasty. In other words, to look at policies for people with disabilities through personal study of the Joseon Dynasty. To do this, first of all, find out the overview of the Joseon Dynasty disabilities policy. It explores through Gyeonggukdaejeon(經國大典) and Chosun Dynasty Annals(朝鮮王朝實錄). Second, find out the real life and the lives of people with disabilities was Joseonggi. Joseonggi was a Confucian scholar and literary figures. So he left a collection of works(Jolsoojaejib: 拙修齋集) and books (Changseongamuirok: 倡善感義錄) and writing(letters, etc.). Through the work of writing Joseonggi look for emotions he experienced as a failure of Joseonggi. And watch out Joseonggi wanted the world(since 1000 years). This information will be a stepping stone for today`s role of the disabled welfare policies.

≪일성록(日省錄)≫의 향사례(鄕射禮) 연구

주동진(Joo Dongjin),정연택(Jeong Yeontaek),이승우(Lee Seungwoo) 동아인문학회 2021 동아인문학 Vol.57 No.-

왕의 일기, ≪日省錄≫은 우리나라 역사서로서 국보이며, 유네스코가 지정한 세계기록유산으로 등재되어 있다. 여기에는 大射禮와 鄕射禮라는 조선의 활쏘기축제가 기록되어 있다. 왕이 직접 주관한 활쏘기축제는 大射禮이고, 지방관이 주관한 것은 鄕射禮이다. 大射禮와 鄕射禮는 조선의 통치이념과 군신의 예의 그리고 전통문화의 계승과 대동단결을 종용한 儒家의 遺風으로써의 활쏘기이벤트였다. 따라서 ≪日省錄≫은 전승스포츠인 우리 활 문화를 연구하는데 간과할 수 없는 史料이다. 이 연구는 ≪日省錄≫을 중심으로 鄕射禮를 연구한 문헌연구이다. 지금까지 ≪日省錄≫을 통한 鄕射禮에 대한 연구가 1편도 없었다는 측면과 왕이 생각한 鄕射禮에 대한 견해는 이 연구의 필요성과 의의가 된다. 이 연구의 결과는 다음과 같다. 조선의 왕들은 鄕射禮를 大射禮와 같이 그 의의가 크므로 항상 거행되는 것이 마땅하다고 보았다. 이는 ‘조선은 孔子를 숭상하는 유학의 나라’이며 鄕射禮는 大射禮와 같이 유가의 유풍으로써 전통의례이기 때문이다. 한편 鄕射禮는 大射禮와 같이 농사의 豐凶에 의해 좌우되었다. 즉, 大射禮든 鄕射禮든 ‘백성이 먼저 배불리 먹고 난 다음’에 시행하여야 한다고 ≪日省錄≫은 기록하고 있다. 그러나 세월이 흐르면서 大射禮와 달리 鄕射禮는 놀이위주로 전향되기도 하여 그 의미가 희석되고 폐단으로 치닫게 된다. 조선말에 이르러 새로운 문물의 도입 등과 함께 전통사회의 질서체계가 무너지게 되자 수많은 유학자들은 鄕射禮를 바르게 실행할 것을 간언하였다. 그들은 국가의 존속과 사회질서 유지를 위한 방안으로 전통 유학의 바른 계승과 발전이라고 믿고 있었다. 조선 후기 유학자들이 주장한 鄕射禮의 부활은 이러한 의미에서 전통사회의 유지와 발전 그리고 혼란한 사회를 바로잡는 하나의 대책으로 보았던 것이다. Ilseoongnok(Records of Daily Reflections ; 日省錄), the king"s diary, is a national treasure as a historical book of Korea and is listed as a UNESCO-designated World Heritage Site. Here, Joseon"s Archery festivals called Daesarye and Hyangsarye are recorded. The Archery Festival organized by the king is Daesarye, and the archery event organized by Countryside Leader is Hyangsarye. Daesarye and Hyangsarye were events of Joseon"s ruling ideology, courtesy of King and his servants, succession of traditional culture, and conciliation of great unity. Therefore, Ilseoongnok is a historical source that cannot be overlooked in studying our Archery culture, a traditional sport. This study is a literature study that studied Hyangsarye through Ilseoongnok. The significance of this study is, first, that there has been no research on Hyangsarye through Ilseoongnok until now, and second, to find an opinion on Hyangsarye that the king thought. The results of this study are as follows. The kings of Joseon considered Hyangsarye natural to be held all the time because it was of great significance like Daesarye. This is because Joseon is a country of confucianism that honors Confucius, and Hyangsarye is a traditional ritual as a custom of confucianism like Daesarye. On the other hand, Hyangsarye, like Daesarye, was influenced by the good and bad harvests of farming. In other words, Ilseoongnok records that Daesarye and Hyangsarye should be implemented after the people are full first. However, over the years, unlike Daesarye, Hyangsarye turned to play, diluting its meaning and turning into a negative effect. At the end of the Joseon Dynasty, when the order system of traditional society collapsed with the introduction of new cultures, numerous Confucian scholars advised Hyangsarye to be held. They believed that it was the ‘right succession’ of traditional Confucianism as a way to maintain the state"s survival and social order. In this sense, the revival of Hyangsarye, claimed by Confucian scholars in the late Joseon Dynasty, was viewed as a counterplan to maintain and develop traditional society and correct the confused society.