유비쿼터스 시대의 불교문화콘텐츠 연구 = Buddhist cultural contents in a ubiquitous era

다국어 초록 (Multilingual Abstract)

The purpose of this paper is to predict the future of Buddhist cultural contents and the change of digital culture through a discussion about the era of ubiquitous computing, which is the climax of the information-oriented revolution. We human beings are now living in a new, revolutionary, ubiquitous era.
The term 'ubiquitous computing', which Mark Weiser proposed in 1988, was invented under the conception of 'calm technology' that the computer was naturally available in an unimpeded way in every aspect of our daily lives. In 1999, an ubiquitous network at the Nomura Research Institute paid attention to the realization of ubiquitous computing that utilizes networks such as the Internet, and cell phones, thereby focusing on the role of creating a market since the internet era. The ubiquitous space can share information anywhere, in any form, providing a ubiquitous network-access environment with the ability to access it with any device. Moreover, various efforts worldwide have been made to realize ubiquitous computing. The Korean government is also spearheading the effort to realize it.
In this paper, through looking at meaning of the technical term 'ubiquitous', a Buddhist understanding of the information age and the Buddhist connotation of 'ubiquitous' are reviewed. The term 'ubiquitous' reflects explicitly the Buddhist term 'dependent co-arising from the dharma-realm(法界緣起)' which explains that everything is interdependent. Therefore one is in all and all is in one. According to basic Buddhist theory, everything is interdependent harmoniously without any hindrance. The term 'ubiquitous' is a no-hindrance state of time and space. The Buddhist orientation of 'ubiquitous' which is explained in this paper refers to the state of the non-obstruction between individual phenomena. That is an important concept in Huayan(華嚴) philosophy.
The current Korean economy is led by the IT industry and the recent trend of the IT industry is primarily towards a convergence style. To be more specific, the convergence between wire and wireless internet service, and the convergence between tele-communication and broadcasting are typical ones. With the advent of a new information and communication era, the importance of contents is mounting more quickly than ever.
Cultural contents is a new cultural commodity interfused with cultural heritage and ideas based on creativity. It will lead ever-increasing cultural industry and play a key role in enhancing the cultural pride of Korea throughout the world. In this paper, Human Contents are especially analyzed in terms of the common good, and the humanization and liberation of mankind. Also, the present and future of the cultural industry, with a focus on cultural contents, was reviewed in this paper. 'Buddhist Cultural Contents' are defined here as 'cultural contents that are creatively produced in terms of Buddhist heritage, life style and all social phenomena, from the perspective of Buddhist philosophy.
Cultural contents are produced through interaction of three modes of activities; word (口業), thought(意業), and deed(身業). Buddhist cultural contents should be right in terms of their import, the way and process of expression and represent all people's interest and comfort. Furthermore, they should be planned and produced according to one's spiritual capacity. Presently, digital contents activities are vigorously being produced through the internet, such as through the propagation of Buddhism online and the introduction of temples in Korea. It is time for us to develop high quality digital contents related to Korean's Buddhist cultural heritage. It is very encouraging that the event, 'Annual Buddhist Flash Animation Contest' has been held since 2004 for the promotion of Buddhist digital contents.
The true value of Buddhist cultural contents does not lie in a mere technology of expression provided by a high-tech approach but in reflecting the inner value of mankind's culture. The value of Buddhist cultural contents is very high because they represents Korean culture and history very effectively and well.
The Electronic Buddhist Text Institute of Dongguk University has been constructing the Dongguk University cyber museum as a pilot project since 2001 for the first time in Korean university. More Buddhist cultural assets are expected to be restored digitally in the form of Buddhist cultural contents. The practical application of Buddhist cultural contents is very broad and valuable. Educational applications, the expansion of people's understanding of our culture and the introduction of Korean culture to foreign countries are all highly expected. Furthermore, One Source with Multiple-Uses as a cultural product is available.
The ultimate purpose of planning Buddhist cultural contents lies in developing from one source contents into multi-use contents. At the same time development strategies should be focused on open access to contents for the sake of the user's conveniences.
This research suggests several ideas for the development of Buddhist cultural contents. First of all, developers of Buddhist cultural contents need to make a qualitative leap in order to provide efficient access to U-contents. If Buddhist cultural contents can be made accessible as U-contents, they can be at the forefront of the development of digital cultural contents. In order to do this, a standardization of technical formats that can be applied on the standard computing platform is urgently needed.
Second, the basic infrastructure for educating skilled professionals should be constructed. We have to utilize skilled, creative personnel as the engine of Buddhist cultural content development. In order to construct this infrastructure, we need to create a Buddhist-culture research center that includes and integrates three fields: the humanities, including the study of Buddhism; various arts fields; and the field of multi-media work on computers. Many creative planners should be trained at this research center. This paper strongly suggests that the planners and producers of Buddhist culture contents should be Contents-Dharma teachers(法師 dharmabha￣ŋaka) who can create harmony among diversity, in accord with the Buddhist understanding of interdependence(相依相關), for the benefit of the general public.
Third, the development of a collective database system is also urgently needed. All cultural assets and Buddhism-related assets should be integrated into a database system, which will allow for the steady and orderly development of Buddhist cultural contents. The systematization and proper management of Korea’s cultural heritage, which is the basis for contents planning and production, is necessary in the fields of education, industry and other various kinds of fields. This database system will also be a good substance bank for the production of diverse contents that will be applied to the preservation, restoration and management of Korea’s Buddhist cultural heritage.
Fourth, a Buddhist cultural Contents Object Identifier system should be established. An efficient contents management system and a permanent management system should be established in order to connect more efficiently with other related fields, such as planning and distribution. Accordingly, practical standardization of format is necessary through consultation with related authorities.
Lastly, a systematic management system of Buddhist cultural contents should be constructed. A well-organized consultative body that comprises representatives of Buddhist orders and schools, and a production company focusing on Buddhist cultural contents should be founded and properly managed.
All of these proposals are intended to help move Buddhist cultural contents in the direction of being 'open cultural contents', i.e. ubiquitous contents that are serviceable at any time and place.
For that purpose, we have to understand the characteristics of traditional Buddhist cultures, and have an eye for the contents i.e. right insight(正見) in order to develop contents to share world-wide. I would like to dedicate myself to the Buddhist cultural contents which can reflect the true happiness way, the Buddhism.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구의 목적 = 1
• 2. 연구의 방법 및 범위 = 3
• Ⅱ. 유비쿼터스 시대의 불교적 함의 = 7
• 1. 정보화가 한국 사회에 끼친 영향 = 7
• 2. 유비쿼터스(Ubiquitous)의 개념과 의의 = 20
• 1) 유비쿼터스의 등장 = 20
• 2) 공간의 개념 = 24
• 3) 유비쿼터스 공간 = 29
• 4) 유비쿼터스의 실현 = 31
• 3. 불교철학으로 본 유비쿼터스 = 38
• 1) 불교에서의 공간의 개념 = 39
• 2) 불교사상으로 본 가상공간 = 53
• 3) 불교사상으로 본 유비쿼터스 = 71
• Ⅲ. 문화콘텐츠의 개념과 역할 = 81
• 1. 문화콘텐츠의 개념과 의의 = 81
• 1) 디지털콘텐츠 = 82
• 2) 문화콘텐츠 = 91
• 3) 유비쿼터스콘텐츠 = 98
• 2. 문화콘텐츠의 구분 및 역할 = 101
• 3. 문화콘텐츠의 산업적 전망 = 109
• Ⅳ. 불교문화콘텐츠의 현황과 분석 = 117
• 1. 불교문화콘텐츠의 정체성 = 117
• 1) 불교문화콘텐츠 = 117
• 2) 열려있는 불교문화콘텐츠 = 120
• 3) 불교문화콘텐츠의 가치지향 = 123
• 2. 불교문화콘텐츠의 분류 및 현황분석 = 128
• 1) 디지털콘텐츠 종류 = 128
• 2) 불교문화콘텐츠의 분류 = 134
• 3) 불교문화콘텐츠의 현황분석 = 135
• 3. 불교문화콘텐츠의 기능과 역할 = 148
• 1) 보존적 기능 = 148
• 2) 활용의 가치 = 154
• Ⅴ. 불교문화콘텐츠의 제작 방향과 과제 = 159
• 1. 불교문화원형의 콘텐츠화 범위 = 160
• 2. 불교문화콘텐츠의 제작 단계의 분석 = 162
• 3. 불교문화콘텐츠 개발의 전략 = 165
• 1) 문화콘텐츠 기획의 중요성 = 165
• 2) 원소스 멀티유즈를 위한 기획 = 166
• 3) 문화콘텐츠 기획 단계 = 168
• 4. 불교문화콘텐츠의 발전을 위한 제언 = 175
• 1) 유비쿼터스콘텐츠를 위한 질적 도약 = 175
• 2) 전문인력양성을 위한 인프라 구축 = 177
• 3) 불교문화유산의 데이터베이스화 = 184
• 4) 불교문화콘텐츠 식별체계 제안 = 186
• 5) 체계적인 콘텐츠 관리 시스템 구축 = 191
• Ⅵ. 결론 = 193
• 참고 문헌 = 196
• ABSTRACT = 210
• Key Words = 214