프랑스 혁명과 수학의 변화

최종성,Choi, Jong-Sung 한국수학사학회 2007 Journal for history of mathematics Vol.20 No.1

프랑스 혁명이라는 렌즈를 통하여 사회적 변화가 수학에 어떠한 경로로 어떤 변화를 야기 시키게 되었는지를 다루고자 한다. 혁명의 소용돌이 속에서 활동한 주요한 수학자들의 삶의 궤적을 추적함으로써 수학자 개인 혹은 집단과 사회의 관계를 볼 것이다. 혁명은 모든 분야에 새로운 가능성을 불어넣는다. 새로운 국가는 위기타개를 위해 과학자들에 의무를 부여하고 이에 대응하는 과정에서 과학자 집단이 생겨나게 된다. 이는 수학에 있어서도 예외는 아니었다. 정치적 재배치와 에꼴 폴리테크닉으로 대변되는 교육 개혁은 수학에 있어서 카르노와 몽주로 대변되는 소수의 새로운 기하학 분야가 주류의 해석학과 어깨를 견줄 정도로 성장하게 되는 계기를 제공하게 되는 사실을 살펴본다. This paper examines a historical case- the French Revolution- of conceptual change in mathematics. The case that is a space of possibility gave birth to a new community of mathematical practitioners. Carnot and Monge shared the particular conceptions of the problems, aims, and methods of a field and contributed to found Ecole Polytechnique. I intend to show how Carnot's and Monge's mathematical endeavours responded to social, political and technological developments in French society.

연구논문 : 유럽식 다변량 파생상품의 가격 결정

최종성 ( Jong Sung Choi ),기호삼 ( Ho Sam Ki ) 한국파생상품학회(구 한국선물학회) 2005 선물연구 Vol.13 No.2

무의매리(舞依梅里)의 위치 비정에 관한 연구 : 해월과 구암의 만남 그리고 동행

최종성 ( Choi Jong Seong ) 한국종교학연구회 2018 宗敎學硏究 Vol.36 No.-

This article traces the location of Muuimeri(舞依梅里), where Haewol(海月) Choi Si Hyeong(崔時亨, 1827-1898), the second leader of Donghak(Eastern Learning), first met Kuam(龜菴) Kim Yeon Guk(金演局, 1857-1944), who would later establish Sangjegyo(上帝敎). Thus far, there has not been any credible historical evidence of Muuimeri, where Kuam’s religious life began. The current study made use of Geographical documents and records including travel notes from the early stage of Eastern Learning. While identifying the specific location of Muuimeri as the small town called Mimae, located in Bupyeong-ri, Nam-myeon, Inje-gun, this paper also traces the itinerary of Haewol and Kuam towards Yeongchun(Hongcheon, Hoengseong, Wonju, Jecheon). Kuam met Haewol at the age of 16 in March 1872. He followed Haewol’s guidance and moved to Yeongchun, Chungcheong province. Kuam became Haewol’s assistant that took care of the household and religious work whilst Haewol was on the run from government persecution. Kuam eventually became one of the most devoted followers and also joined the household as Haewol’s son-in-law. Kuam lived with his mentor for 26 years as he accompanied the escape until Haewol got caught in 1898. After Haewol’s execution, Kuam became the leader of the Sicheongyo(侍天敎) order and eventually the leader of Sangjegyo in Sindoan under Gyeryong Mountain. The historical importance of Muuimeri lies in the fact that it was the location of Kuam’s fafeful encounter with Haewol, from which Kuam’s life as a significant religious leader began.

조상에 대한 의례학적 쟁점 - 기복, 윤리, 구제 -

최종성(Jong Seong Choi) 한국종교학회 2021 宗敎硏究 Vol.81 No.2

동학산행(東學山行) : 산으로 간 동학의 기록들

최종성 ( Choi Jong Seong ) 한국종교학연구회 2019 宗敎學硏究 Vol.37 No.-

East Learning(東學) is often remembered for the Donghak Peasant Revolution in the field. However, East Learning in the mountain holds significant importance, as it had provided the intrinsic motivation for the revolution. We need to pay attention to the cultural complexity of East Learning that embraced both revolutionary outcry in the fields and tranquil prayers in the mountains. This paper concentrates on the latter; the prayers and self-discipline of religious leaders through discovery and analysis of related written records. Firstly, it covers praying spots in the mountains. Here Suwoon(水雲), the founder of Donhak, and Haewol(海月), the second leader of Donhak, used to stay and train for long periods of time. These locations were Naewon-am in Mt. Cheonseong, Eunjeok-am in Mt. Gyoryong, Jeokjo-am in Mt. Taebaek, Saja-am in Mt. Yongwha, and Gaseop-am in Mt. Taewha. From the literal materials, it is clear that mountains were where the early religious leaders achieved the most important religious experiences. Secondly, the following generation would go on a pilgrimage before big tasks and challenges to the mountains that were the bases of Suwoon and Haewol’s religious experiences. To this day, paradigmatic model of East Learning in the mountain still continues. Although mountains are easily overlooked as East Learning has a strong image of the revolution in the fields, they always had a powerful tie with the religion. It is safe to say the religious culture was composed based on the deep connection between East Learning and the mountains.

아토피피부염 환자에서 혈중 케모카인 농도와 SCORAD 점수의 상관관계

최종성 ( Jong Sung Choi ),우성일 ( Sung Il Woo ),한윤수 ( Youn Soo Hahn ) 대한소아알레르기 및 호흡기학회 2007 소아알레르기 및 호흡기학회지 Vol.17 No.4

17세기에 의례화된 송대장군

최종성(Choi, Jong Seong) 한국역사민속학회 2014 역사민속학 Vol.0 No.44

송징, 송장군, 송대장군 등의 담론과 실천은 전남 완도에 집중되고 있으며, 자료상 탈-완도의 가능성도 높지 않았던 게 사실이다. 그러나 우리는 인조 7년(1629) 소위 이충경 옥사를 기록하고 있는 의금부의 재판기록인 ??역적이충경문서(逆賊李忠慶文書)??(서울대학교 규장각한국학연구원 소장자료)를 통해, 황해도, 강원도, 함경도 등 한반도 중북부에서 의례화되었던 송대장군을 만나게 된다. 이충경을 비롯한 해서 및 관서 지역 출신의 하층민들은 상경거사(上京擧事)를 실행에 옮기기 전에 최영 및 남이와 더불어 송대를 모시는 장군제를 비밀리에 거행하였다. 『역적이충경문서』에 자주 등장하는 최영, 남이, 송대 등 3장군의 의례야말로 그간 송징 자료의 공백기로 남아 있는 17세기의 틈을 메워줄 뿐만 아니라 완도 중심의 편중성을 덜어주는 좋은 소재가 아닐 수 없다. 15세기 『동국여지승람』의 기록에서 송징은 호국신사의 신으로 등장하고 있으며, 16세기 『석천집』에서는 지역의 민중영웅으로서 송대장군이 유자들의 비웃음 속에서 소박한 무당굿을 흠향하는 신령으로 묘사되고 있다. 그리고 17세기 『역적이충경문서』에서는 상경거사를 획책하는 사회적 약자들 속에서 반왕조를 원조하는 장군신으로서 송대장군이 의례화되었다. 3세기에 걸친 편린들 속에서 괴력과 비극을 겸비한 송대장군의 종교적 힘과 그 발산을 확인할 수 있다. 민중들의 종교적 상상력과 감수성은 적장(敵將)도 역장(逆將)도 그리고 또 다른 적장(賊將)마저도 호국신사(護國神祠)의 주인으로, 때론 위민(爲民)의 영웅신으로, 급기야는 반왕조의 희망을 지지하는 신령으로도 전략화할 수 있을 만큼 풍부하였음을 실감하게 된다. It is reported that the folktales and rituals related to Song Jing(宋徵), Song Janggun(宋將軍, General Song), and Song Daejanggun(宋大將軍, Great General Song or General Song Dae) are only in the neighborhood of Wando Island. This paper deals with the 17<SUP>th</SUP> century ritual to general Song Dae in central and northern inland of Korean Peninsula from the State Tribunal Report on Rebel Yi Chung-gyeong’s Cabal (逆賊李忠慶文書). Yi Chung-gyeong and his followers sacrificed a horse to God, hanging three portraits of generals Choe Yeong, Nam Yi, and Song Dae(Song Jing) in Anbyeon, Hamgeong Province. The naratives of Song Dae have something in common with the first two. It is believed that they accomplished the heroic merits while alive, but got a wrongful death from their political opponents. This contradiction between good deed and false charge is used efficiently to maximize their own religious power. Yi Chung-gyeong’s cabal recognized three generals as the powerful deities, and also ritualized general deities for their rebellious dreams.

정감록 백년왕국론과 조선후기 위기설

최종성(Choi, Jong Seong) 한국역사민속학회 2021 역사민속학 Vol.- No.61

서계이선생가장결(西溪李先生家藏訣) 의 비결서사 및 비결어 연구 : 소두무족(小頭無足)과 혈하궁신(穴下弓身)을 중심으로

최종성 ( Choi Jong Seong ) 한국종교학연구회 2023 宗敎學硏究 Vol.41 No.-

This paper analyzes the narrative texts of Prediction Hidden in the House of Master Yi of Seogye (西溪李先生家藏訣) and attempts to understand the meaning and context of the secret prophetic terms of the book. First, Prediction Hidden in the House of Master Yi of Seogye is strongly apolitical in that it contains recommendations to ensure the simple lives of ordinary people in the face of the crisis of the historical transition rather than paying attention to the duration of the states, changes in the dynasties, and the replacement of the capitals seen in general Jeonggamnok literature. Second, Predictions Hidden in the House of Master Yi of Seogye is used as a keyword in the prophetic narratives, suggesting a famine as a disaster to come in the future. This is understood as the result of reflecting the historical misfortunes experienced in the year of Gyeongsul (庚戌, 1670) and Sinhae (辛亥, 1671) in the text. Third, Predictions Hidden in the House of Master Yi of Seogye presents Sodumujok (小頭無足) and Hyeolhagungsin (穴下弓身), which have opposite meanings, and idealizes symbolic words that imply farmland, fields and cows, etc. as spaces of good luck. This article identifies the meaning of the Sodumujok, which has been difficult to interpret so far, as a '㐫' character, and presents its academic evidence both literally and semantically.

어둠 속의 무속

최종성(Choi, Jong Seong) 한국무속학회 2013 한국무속학 Vol.0 No.27

한국의 무속 연구에 있어, 무당의 긍정적이고 밝은 면을 이해하려는 낭만적인 경향이 대세를 이루고 있다. 전근대의 무당이 괄시와 천대를 받아온 것에 비하면, 그들의 영적 테크닉이나 종교적 직능에 대한 근대 이후 학자들의 평가는 관대하고 밝은 편이다. 지금까지 연구자들로부터 특별한 시선을 받지 못했지만 한국종교사에는 어둠의 무속사가 엄연히 존재한다. 한국의 무당이 고통을 달래주고 복을 빌어주는 선량한 종교전문가로 기억되고 있는 것이 사실이지만, 다른 한편으로는 요사한 술법으로 대중을 미혹시키는 사회악의 표본이자 문화를 오염시키는 근원으로도 다루어져 죽음을 당하기까지 하였다. 민중의 처지를 이해하고 안심시키는 긍정적인 무속과는 달리, 비판과 탄압의 수준을 넘어 무당을 사회로부터 영구히 제거하는 조처를 받게 한 어둠속의 무속이 있었던 것이다. 이른바, ‘살해당한 무당’의 역사 속에 어둠 속의 무속이 확인되고 있다. 한국종교사에서 살해당한 무당의 면면에는 대개 저주의 무속과 반역의 무속이 자리 잡고 있다. 전자는 치병의 직능과 상반된 반치료의 주술이고, 후자는 사회의 기반을 훼손하거나 부정한다는 점에서 반사회적인 행위였다. 두 가지 모두 범죄행위로 이해되었고, 다분히 정치적으로 다루어질 여지가 충분하였다. 빛이 있으면 그림자도 있는 법이다. 비운의 정치사의 흑막 속에 가려져 있는 어둠 속의 무속을 발굴하고, 명암이 교차하는 무속사에 편입시키는 일은 내키지 않은 일이지만 마다할 수도 없는 학문적 주제임에 틀림없다. Romanticization of Shamanism in the study of Korean shamans has been the predominant perspective that mostly focuses on its benevolent and positive aspects. In relation to the discrimination against Shamanism as a lower form of religion before the mdern times, modern researchers have focused on the more positive elements such as religious functions and spiritual techniques. At times shamans have been regarded as crafty practitioners who have lured people into misdeeds causing social confusion, which has occasionally resulted in their prosecution and eventual death sentence. This is wholly different from the ideal images of shamans who alleviated the people’s suffering and pain. Even in the history of Korean Shamanism there existed “bright” Shamanism together with “dark” Shamanism that involved placing curses of death on the enemies of the clients or taking part in treasonous acts to bring down a dynasty. Dark Shamanism was considered severely anti-social and anti-state according to the laws of the time and those involved were harshly punished. This paper tries to discover material relating to the execution of Korean shamansm, in order to gain a more comprehensive understanding of the reality of Korean Shamanism. I want to bring to light the religious activities related to the personal body and state politics by analyzing the dark side of Korean Shamanism. Firstly, shamans who performed rituals on personal bodies were not only considered as therapeutic ritual specialists but also anti-therapeutic ritual specialists. The shaman activities of the latter were also referred to as mugo(巫蠱) in Korea. It consisted of performing curses using poisons made from insects or animals, spiritual agents, and black magic with dolls or images. The second type of dark Shamanism was involved in state politics. Kings of the Joseon period dealt with such rebellious activities with harsh punishment. these kings considered the activities of dark Shamanism as discourses and practices that denied social order, though their deeds were not a militaristic coup d’etat. As a result many Korean shamans were considered to have committed treason and thus deserving death punishment.