Legislative Comment on the Indemnity for the Non-Property Losses of the Tourism Contract

Jiang Tao(江涛,) 세계문화관광학회 2008 Conference Proceedings Vol.9 No.0

The indemnity for the Non-property losses of the tourism contract has been argued for a long time. The three drafts of the Civil Code of China are all concerning with it. The article's aim is to suggest the necessity of making law for it 旅游合同中的非财产损害赔偿问题历来争议很大,三部民法典草案中均有涉及,通过分析比较,阐明非财产赔偿立法的必要性。

上海外国人侨居空间特征分析: 兼论上海“韩国社区”的移民文化

王涛,(WANG Tao),金昌庆,(KIM Changgyeong) 부경대학교 인문사회과학연구소 2016 인문사회과학연구 Vol.17 No.2

동양의 국제적 대도시인 상하이는 그다지 길지 않은 역사를 지녔음에도 아주 선명한 도시발전의 역사를 지니고 있다. 상해는 특수한 지리적 위치, 역사문화, 경제발전, 국제화수준 등의 원인으로 더욱 많은 해외 이주자들을 끌어당겼다. 논자는 이에 상 해에 거주하는 외국인들의 거주공간을 연구대상으로 삼아, 거주공간의 현 주소와 전 체적 특징을 개술하였고, 이어 이론적 근거를 토대로 상해 도시 이민현상의 특징을 분석하였다. 여기에는 외국인 생활공간의 분포 모델, 특징, 원인 등의 연구를 포괄하고 있다. 중국과 한국은 지리적 근접성, 문화적 공통성, 우호적인 관계로 인해, 상해의 한국 이주자의 수가 상당하여 이미 성숙된 ‘한국 커뮤니티’를 형성하고 있다. 본 논문은 상해의 ‘한국 커뮤니티’를 예로 삼아 상해의 한국 이주민의 공간적 분포, 일상생활, 자녀교육, 사회 교류, 문화적 심리 등을 연구하였다. 이러한 연구를 통해서 볼 때, 국제적 도시이자 동서 문화 교류의 접경인 상하이는 글로벌화와 세계경제의 조류 속에 서 보다 선진화된 국제적 도시로 탈바꿈시킬 수 있는 기회와 도전에 직면하게 될 것 이다. Shanghai, as an international oriental metropolis, has a distinctive feature about his history of urban development. Because of the special geographical location, history and culture, economic development and the degree of internationalization, Shanghai attracts more and more Chinese and foreign immigrants. And Author,in this paper, selects Shanghai foreigners residing in space as the research object, illustrates the present situation and the overall characteristics, and according to some relevant theories, makes a detailed analysis of the key symbols and characteristics in Shanghai urban migration. Among them, the study of the distribution pattern, characteristics and causes of the living space of Shanghai foreigners is included. China and South Korea have the geographical proximity, cultural similarities, friendly relations. Shanghai has a lot of Korean immigrants, and has formed a mature“Korean community". So this paper also takes Shanghai "Korean community" as an example, to study Korean immigrants’ living space, daily life, children's education, social interaction, cultural psychology and so on. Through the author's observation, visit and review, to see Shanghai Korean immigrant culture psychology, and then think about: Shanghai, the eastern international metropolitan, junctions in ancient and modern history and the combination of eastern and Western cultures, in the face of globalization, should be how to better control and manager their "international" city and people.

儒学在当代韩国的流播与传承

王涛,(Wang, Tao),金昌庆,(Kim, Chang-Kyong) 대한중국학회 2017 중국학 Vol.59 No.-

起源于中国的儒学思想,很快传播到东亚近邻韩国。“儒学东渐”也顺势造就了韩国儒学的 兴盛,经韩国三国时代、统一新罗、高丽到朝鲜时期,发展至今,韩国现当代儒学依然得以较好地 发展与流播,在思想信仰、社会结构、民俗生活等诸方面广受其影响。以韩中文化比较的视角考 察,当代韩国儒学的流播和传承态势,既有早先历史上设立的官私教育机构在“中央-地方”的承 继之径,也有以成均馆大学为代表的焕然一新的现代大学儒学教育之式。而韩国各方对儒学文献和 儒学研究的合力,其间展现出的社会与学术的力量,确实是儒学在当代韩国得以良好的继承发展的 可贵之处和可持续动因。“安东文化现象”,则是儒学在当代韩国社会流播中“崇儒尚贤”的最好 诠释。在研习、继承和发扬中,儒学在当代韩国进行着卓有成效的本土实践,形成了韩国儒学的良 好发展之势和儒学研究的韩国特色。伴随儒学国际化,韩国儒学得以在本土良性承继和发展,既是 当代儒学流播与继承的表征,又是儒学现代价值的体现,还与韩国文化环境和土壤息息相关,自然 也离不了中国古典文化的博大精深和巨大影响。 Confucianism originated from China, spread to East Asia soon in history. Confucianism East have taken advantage of creating a flourishing Korean Confucianism, so far, from the Korean Three-Kingdoms Times, the Unified Silla, the Korea Times, Joseon Dynasty, to today, South Korea contemporary Confucianism still to better development and spread, in the aspects of ideology, social structure, folk life wide under its influence. The contemporary South Korean Confucianism spread and inheritance trend, as the Comparison between Chinese and Korean Cultures, not only inherits the official and private educational institutions established in the earlier history of the path of central-local , but also to Sung Kyun Kwan University as a representative of the Confucian education take on an altogether new aspect of modern university. The efforts of Korean society in the study of Confucian literature and Confucianism, showing the social and academic power,and it is indeed the valuable and sustainable cause of Confucian s good inheritance and development in contemporary Korea. And An-dong cultural phenomenon is the best “ChongRu-ShangXian“ interpretation of Confucianism in contemporary South Korean society spread. In the course of study、inheritance and development, Confucianism carried out fruitful local practice in Contemporary Korea, forming the good development trend of Korean Confucianism and the Korean characteristics of Confucian studies. With the internationalization of Confucianism, inheritance and development of Confucianism in Korea to local benign succession, characterized both contemporary Confucianism spread and inheritance, and embodies the modern value of Confucianism, not only closely linked with the Korean cultural environment and soil, of course , but also cannot leave Chinese classical culture broad and profound and tremendous influence.

舟山普陀山海洋资源整合及“申遗”初探:要素、类型与路径

王涛,(Wang Tao),金昌庆,(Kim Changgyeong),吴,蕾,(Wu Lei) 부경대학교 인문사회과학연구소 2018 인문사회과학연구 Vol.19 No.3

본 논문은 자원 요소, 선택 유형, 실행 경로라는 세 방면으로 저우산 푸터우산의 해양 자원에 대해 분석을 시도하였고, 이러한 분석을 기초로 해양 자원에 대한 조율과“세계 문화유산 신청 이란 구상을 제시하였다. 이에 저우산위 푸터우산과 그 주변의 부속 섬과 해안 그리고 해역에 대해 세 방면의 해양 자원을 조율하여 자연과 문화의 이중 유산 항목을 선정하였다. 또한 중국의 전형적이고도 독특한 섬, 해안, 해역류의 풍격을 신청 특징으로 삼아 중국 저우산-푸터우산 해양문화풍격”을 신청 명칭으로 제시하였다. 아울러 이러한 구상은 계획에 의거하여 여러 단계와 다양한 조치를 취하여, 지역관광의 활성화와 경제 사회적 친환경 생태에있어 자속적인 발전을 이끌어 내고자 하는 것에 있다.

상하이 루쉰 생가의 보호와 개발에 관한 실증연구

王涛,(Wang Tao),金昌庆,(Kim Changgyeong) 부경대학교 인문사회과학연구소 2017 인문사회과학연구 Vol.18 No.1

중국문단의 거장이자 중국현대문학의 기초를 마련한 루쉰(魯迅)은 중국 근현대 사회와 사상 그리고 문화 등 여러 영역에서 많은 영향력을 끼쳤다. 2016년 10월 19일은 노신 탄생 135주년이자 서거 80주년이다. 이 날에 즈음하여 중국각 지역의 루쉰 연구학자들은 그와 관련된 좌담회나 기념활동을 개최하여 그에 대한 추모와 경의를 표하였다. 루쉰은 상해에서 마지막으로 활동을 하였고, 상해에 있는 그의 생가는 지금 중요한 도시문화 유산으로 되었을 뿐만 아니라, 근현대 상해 문화의 중요한 상징적인 의미로 자리 잡고 있다. 그래서 본 논문은 상해에있는 루쉰의 생가에 대한 보호와 개발 그리고 그 속에 담긴 문제점 등을 실제 방문, 설문지 조사, 인물 탐방 등을 통해 자세히 분석을 하였다. 이를 통해 루쉰생가의 보호와 개발에 따른 이해득실을 자세히 살펴보았다. 아울러 본 연구는 상해 시민이나 상해를 방문하는 여행객들이 근대 상해도시의 변화 가운데 문화적 명사(名士)에 대한 이해와 인식을 더욱 깊게 하고 또 상해 루쉰의 생가로 대표되는 “명사 생가”라는 문화유산 가운데 “비건축(非建築)”적인 인문가치를 일깨움으로써, 현대 도시의 가치 다원화와 더불어 인문적 조화를 제고하고자 하였다. Mr. Lu Xun, is the master of modern literature, the Chinese literary founder, has great reputation and influence in social cultural field. In October 19, 2016, is the 135 anniversary of the birth of the 80 anniversary of the death of Mr. Lu Xun, at this important time, the Lu Xun research community and many Lu Xun text enthusiasts around the every area have organized various seminars, memorial and other activities, to express to Mr. Lu Xun s memorial and tribute. As Mr Lu Xun s last living in Shanghai, the former residence of Lu Xun, is an important cultural heritage of the city, is also an important landmark in the modern Shanghai city and name card of Shanghai culture. Through field visits, questionnaires, interviews and other methods for the Lu Xun s former residence in Shanghai, this research focus on the protection and development of the status quo, the issue of detailed investigation and empirical research, and then analyze its pros and cons. Put forward the corresponding countermeasures, especially in the process of development, suggestions: (1) the integration and optimization of existing resources, develop and guide the cultural special tour line; (2) setting of parking spaces, increase the attractions of logo, improve public transport accessibility; (3) professional training for volunteer instructors, improve the quality and professional explanation; (4) the professional design and integration for Travel souvenirs, strengthen cultural services; (5) increase promotional efforts and improve visibility, enhance the city s cultural identity; (6) connect with the international community, do the combination of online booking and tickets to visit, build and reinforce the name card of Lu Xun s former residence in Shanghai. Through this paper, wish to make the Shanghai people and other tourists more knowledge and understanding for the phenomenon of celebrity culture in Shanghai city in the evolution of expectations, to be familiar non-building humanistic value of Shanghai Lu Xun s former residence as the representative of the celebrities cultural heritage, to enhance the value pluralism and humanistic care in modern city

清代的雪灾区域分布与政府减灾

石涛,(석도),张,浩 경북대학교 아시아연구소 2008 아시아연구 Vol.- No.2

对于以农业为主导的中国古代社会,农业生产关乎国计民生。清代处于中国近代化转型的关键时期,经济增长与否是目前国际经济史学界关注的问题。灾害的发生影响农业,从而引发古代经济衰退。因此,灾害研究在清代经济史研究中占有不可或缺的地位。尽管由于认识上的问题,雪灾并没有引起过多的重视,但事实上,雨雪非时对于农业生产有着重大的影响,也是古代社会增长与衰退的晴雨表。因此,对清代比较零乱的雪灾记录进行整理,找出雪灾暴发的地域性特点,以及政府救灾的绩效,具有一定的理论价值和现实意义。

An Analysis on Tourism Contract Lawmaking under China‘s Civil Code

Jiang Tao(江 涛,) 세계문화관광학회 2010 Conference Proceedings Vol.11 No.0

面对持续、快速、全面发展的旅游业,我国旅游立法明显滞后,在旅游活动中频发旅游纠纷, 但现有法律却没有相应规定。四部民法典草案均将旅游合同列为单独的有名合同,通过对四部民法典草案之旅游合同的研究,从立法角度分析我国当前旅游合同存在的问题,对四个文本民法典的异同,结合旅游活动的特殊性,进行评析并提出立法建议,从而为合理解决旅游合同纠纷提供法律依据。 Faced with the sustainable, rapid and comprehensive development of tourism industry, tourism legislation in China lagged behind in tourism. Although travel disputes occurred, there were no corresponding provisions of issued laws. In these four draft Civil Code; travel contracts were named as a separate contract. By the research of travel contracts, the current problems of them, from the legislative point of view, are dealt with. Combined with the specialty of tourism activities, the similarities and differences between the four texts of Civil Code are discussed and assessed, in order to offer legislative proposals as a legal basis for the reasonable solution to travel contract disputes.

『红楼梦』的数字化与翻译研究

洪涛 한국중국소설학회 2006 中國小說論叢 Vol.23 No.-

디지털화된 『홍루몽』텍스트는 많은 오류를 감소시키고, 연구 효율을 높일 수 있다. 그러나 저본의 문자와 관련된 문제를 제대로 처리하지 않는다면 디지털화의 작용을 삭감시킬수도 있다. 이밖에도 어떤 연구에 있어서는 디지털화된 텍스트는 잠시 무용지물이 될 수도 있다. 예를 들어 『홍루몽』판본 가운데 “宁”의 쓰임은 판본에 따라 피휘를 한 경우도 있고, 피휘를 적용시키지 않은 경우도 있다. 이는 곧 『홍루몽』판본 연구의 피휘자 문제를 야기하는데, 이러한 피휘자 문제는 『홍루몽』의 형성 년대와 관련이 있다. 디지털화된 텍스트는 종종 문자를 규범화시켜, 원래 저본의 문자를 필획을 감소시켜 구체적 상황을 드러내지 않게 만들기도 한다. 따라서 피휘자 문제를 연구할 때는 저본을 반드시 참조해야한다. 또 『홍루몽』批语에 대한 디지털화를 진행해야한다. 또한 『홍루몽』의 디지털화는 번역 연구에 중대 작용을 한다.

毒品犯罪的经济分析刍议

苏明月(Su, Ming-yue);刘远涛;(Liu, Yuan-tao) 경희법학연구소 2010 경희법학 Vol.45 No.2

This article is focused on drug crimes, the authors make use of the latest results of economic research in economics to analyze the drug crimes and the punishments imposed upon such crimes. The purpose of this article is further understanding the theory and practice of criminal law from a different point of view. This article is divided into four parts. In the first part, the authors explain basic theoretical premises of economics, they held such a view that the social phenomena are economic phenomena, and the theory of economics can also be used in other area of social science. So it is reasonable to apply economic theory in the research of law. In the second part, the authors utilize the most fundamental law of economics, “the law of demand and supply” to explain the drug crimes and criminal policy. In the third part, the authors regard the drug as a kind of commodities. By analyzing the tributes of such a special commodity the authors want to explain that proper criminal policy must be applied to the drug as a commodity of low elasticity of demand. In the fourth part, the authors give some advices on the fields of the academic, the legislative and the judiciary to fulfill the economic approach to criminal law.

當中醫遇見科學

李晓,涛,(Li XiaoTao) 경북대학교 아시아연구소 2010 아시아연구 Vol.- No.10

五四前後,“科學”成為判斷事物正確與否的重要標準。近代傳入中國的西方醫學因其具“科學性”而得到提倡,反之,中國傳統醫學因“不科學”而遭到一些人的懷疑與摒棄。1912 年,北洋政府將中醫拒之教育系統門外,1929年,國民政府又以“中醫不合科學”為由,要求廢止中醫。同時,醫學界乃至學術界也展開了激烈的中西醫論爭。一些五四學人以“科學”為利刃,迫切要求將中醫斬草除根。在政府行為與報刊輿論的雙重壓力下,中醫一方面批駁“廢醫”論,一方面也開始反思自身,並走上了一條自我革新之路。在這場中醫革新之路中,“中醫科學化”運動影響最為深遠。“中醫科學化”運動主張以科學的方法研究中醫,從而在某種程度上改變了中醫與科學對立的局面。可以說,中醫能夠保留至今,與“中醫科學化”運動有著密不可分的關係。然而,在當時,“中醫科學化”運動並未得到中西醫學界所有人士的贊同。“廢醫”論者認為傳統的中醫已經腐朽不堪,根本無法實現“科學化”;中醫界一些人士則認為“科學”一詞包羅萬象,中醫也屬於科學的範疇,實現“中醫科學化”運動,等於默認中醫不科學。另有中醫界人士認為,中西醫學是否合理,應該以“療效”而不是科學作為衡量標準。這種否定科學作為事物衡量標準的論調在科學昌明的五四時代,是很難得到人們支持的。然而,在當今時代,我們仔細思索,不禁也會產生疑問: 中醫為什麼一定要科學化呢?為什麼一定要用“科學”來決定中醫的命運呢?時至今日,中醫依然處於兩難境地,也許跳出“科學”語境,從醫學與文化關係的角度,能夠解決中醫自我革新問題。 Before and after “May Fourth Movement”, the "science" has become the important criterion to judge right or not. Modern western medicine introduced to China was promoted because of "science", whereas Chinese traditional medicine was doubted and abandoned for "nonscience" by some people. In 1912, the Beijing Government refused Chinese traditional medicine to join in the education system; in 1929, the National Government, with the grounds that "Chinese traditional medicine is nonscience", tried to abolish it. Meanwhile, the medical circles and even academe have engaged in a fierce debate about Chinese and Western medicine. Under the dual pressure of government act and public opinion, Chinese traditional medicine rebutted on the one hand, while on the other hand, began to reflect on their own, and embarked on a road of self-innovation. In the way of this medicine innovation, "scientization of Chinese traditional medicine" movement has been the most profound. This movement advocated studying Chinese traditional medicine by scientific methods, which to some extent changed the confrontation between Chinese traditional medicine and science. It can be said that the reason why Chinese traditional medicine could be preserved closely linked with this movement. However, at that time, "scientization of Chinese traditional medicine" movement has not been endorsed by everyone in the medical circles. Someone in the western medical circles argued that the Chinese traditional medicine has been too corrupt to achieve "scientific". Some people in the Chinese medical circles thought that "science" is all-inclusive, and the Chinese traditional medicine also belonged to the scope of science; to achieve that movement is equal to default nonscience of Chinese traditional medicine. Another people in the Chinese medical circles believed that whether the medicine is reasonable, should be measured by the effect rather than the science. This argument that denied science as a criterion was difficult to get supports in that scientific time. However, in the present era, when we think over carefully, we can not help have questions: Why Chinese traditional medicine must be scientization? Why used "science" to determine the fate of traditional Chinese medicine? Today, Chinese traditional medicine is still in a dilemma. Escaping from the "scientific" context, from the perspective of medical and cultural relations, self-innovation of Chinese traditional medicine could be solved.