日本古典文學과 日本文化의 敎育

문명재(Moon Myung Jae,文明載) 한국외국어대학교 일본연구소 2016 日本硏究 Vol.0 No.68

As study Japanese classical literature, particularly narrative literature, you always give attention to the contemporary situation, the background of the work. If you connect and educate those interested can obtain effective results in the Japanese language and culture education. Because the narrative literature is, in a sense also, a record of the history alive. Especially Korea China Japan this three countries in East Asia are belong to the Chinese culture, has lived in affect a similar cultural background since olden times. Buddhism for example, was transmitted to China occurred in India, because spread to Korea and Japan through Chinese character translating Buddhism scriptures, referred to Chinese translation buddhism. However the prosess of Buddhism take root in each country, thereby reflecting the cultural elements of the area also show different characteristics. In this study focusing on this point, on the basis of Korean and Japanese narrative literatures, approached in terms of cultural education. The two letters to the vocabuary associated with filial piety and lineage is also important keywords that share the three countries in East Asia. Above as notes, filial piety shown in Korean and Japanese narrative literatures is showing the difference, the reason is difference in the consciousness about filial piety. In addition, even in lineage two countries are showing the difference of an emphasis on lineage and family business, in particular through the depiction of classic literature you may feel able to realize specific aspects. 日本の古典文学、とりわけ説話文学を研究していると、作品の背景となる時代的な状況について常に関心をもつようになる。このような関心を教育と結び付けると日本語や日本文化教育に効果的な結果が得られる。というのは、説話はある意味では生きている歴史の記録でもあるからである。 韓国、中国、日本の東アジア三国は漢字文化圏に属しており、昔から類似した文化的な背景の中で、互いに影響の受け渡しをしながら生きてきた。仏教を例にとってみても、インドで発生した仏教が中国に伝わり、中国で漢訳された経典を通じて韓国や日本に伝播されたから漢訳仏教圏と言われている。しかし、仏教が各々の国に根を下ろす過程においては、該当地域の文化的な要素が反映されることによって、互いに異なる特徴も現わしている。このような点に注目して本考察では、韓国と日本の説話文学を中心とした古典文学を手掛かりとし、孝と家についての文化教育の面から近づいてみた。 孝と家は関連する語彙であり、この二文字は東アジア三国が共有している重要なキーワードでもある。しかし、各々の国における意味からは微妙な違いが感じられるようである。その違いを文字の概念解釈によって規定しようとするのは限界があり、むしろ古典文学に描かれた世界を通じて理解する方が効果的でありうると思われる。 韓国と日本の説話集に現われた孝は、説話集の体裁と内容の面において違いを見せており、その原因は両国の社会において、儒教的な実践徳目としての孝についての意識の差にあると言える。なお、家においても、両国は家門を重要視する意識と家業を重要視する意識の違いが見られるが、とりわけ古典文学の描写を通じて具体的な様相を実感できるのである。 要するに、漢字文化圏に属する東アジア三国が漢字を共有しながらも微妙な差を見せており、その意識の違いが今日まで繋がっているのを見ながら、その根源に潜んでいる特徴を探し出すためにも、古典文学に対する関心は大変有効であると言えよう。

『곤자쿠모노가타리슈(今昔物語集)』에 나타난 업(業)의 고찰

문명재 ( Moon Myung-jae ) 한국외국어대학교 일본연구소 2018 日本硏究 Vol.0 No.77

『今昔物語集』(以下『今昔』と略す)の人間群像の生き方を究明するためには色々な視角からの接近が必要であるが、「業」は貴賤男女を問わず、彼等が逃れられない槪念の一つであった。人々は自分の現在の姿や事柄を「業」と關連づけて解釋しようとしたのである。したがって「業」は當時の民衆の考え方を知るための重要な手掛かりとなる。 まず惡業と對比される善業は、他にも善心、善根、道心などが類似した槪念として用いられたが、これらを合わせても、說話數においては惡業が絶對的な優位にあることが分かる。これは、「業」という言葉自體に佛敎的な色合いが濃く投影されているからであり、惡業の具體的な行爲と應報が民衆の關心と興味を引いていた故であろう。とりわけ生きていく過程が惡業造りであり、前世の惡業から逃れるために死ぬこともできるという認識が見られたことも注目される。 また、善惡業と冥界との關連においても、當時の多樣な意識世界が展開されている。智光のように優れた學問と修行を積んだ僧であっても、散亂した心では淨土に生まれる善根を造りがたく、賴光のように觀想念佛修行に徹してこそ極樂往生を遂げられるという話には、平安時代の淨土思想が强く反映されていると思われる。 一方、立山地獄說話には冥界の姿が生々しく描かれており、富士山、白山とともに日本の三大靈山として厚く信仰されていた所以が感じられる。冥界で受ける罪苦は生前の「業」によるものであるから誰かが代わられないが、といって絶對的なものでもなかったし、法花經や金剛般若經の讀誦と書寫供養のような佛法の力によって「業」の消滅も可能であった。 定業の認識も强く、衆生の善惡業は恰も万刧を重ねた巖のように、絶對變えられないとする。しかし、これまた地藏菩薩の助けによって業障を消滅して冥界から甦られ、定業の不可變性の中でも救援の手を希求していた民衆の希望が現われたものと見られる。 To identify human life in 『Konzakumonogatarisyu』, we need access from various angles. Karuma was one of the inevitable concepts to all peoples in the hierarchy. People think their present appearance and work are karuma. Thus, karuma becomes an important clue to people’thoughts. First, good-karuma compared with bad-karuma is used as a similar concept to good-heart, good-roots, buddhist-heart. And the number of bed-karuma stories is overwhelmingly more than good-karuma stories. The reason is that buddhist colors are strong in the word ‘karuma’, and specific act and retribution attract attention and interest. Especially noticed, the process of living makes up bad-karuma, and people thought can die to run away from past life karuma. Also in relation karuma and the nether world, various consciousness worlds of the time are being developed. Even if it is a monk as Chiko who has a great discipline and performance, it is difficult to make borning in paradice with a scattered heart. A monk as Raiko who is thorough on a perform buddhist sutra chanting and thinking of paradise in the head, can be born in paradase, reflect strongly the pure land thought of the Heian age. Meanwhile the stories of Tachiyama hell has a vivid description of the underworld. Since suffering in the afterlife is due to karuma, nobody can replaceit. But that was not absolute, like a sutra chanting and transcription of Beopwha buddhism scripture and Kunkangbanya buddhism scripture, by the power of buddhism, it was aiso possible to destroy karuma. Invariant karuma consciousness is also strong, people’karuma can never be changed like ten thousand years of rock. But this can also be eliminated whit the help of Jijang bodhisattva. This means that the people wanted the hand of salvation.

고속도로 유지관리용 교량점검시설 설치 필요성 고찰

문명국 ( Moon Myung Kuk ),박현섭 ( Park Hyun Seob ),허재훈 ( Hur Jae Hoon ),최연태 ( Choi Yeon Tae ) 한국구조물진단유지관리공학회 2014 한국구조물진단유지관리공학회 학술발표대회 논문집 Vol.18 No.2

일본에서의 지방자치와 지방교육자치의 관계에 관한 연구

문명현(Moon, Myung-Hyun) 한국비교공법학회 2018 공법학연구 Vol.19 No.2

이 연구의 목적은 일본에서의 일반지방자치와 지방교육자치의 관계를 고찰하여 우리나라 지방교육자치의 개선방안을 위한 시사점을 얻기 위한 기초 자료를 제공하는데 있다. 일본은 제2차 세계대전 이후 미국에 의한 평화헌법의 제정으로 미국식의 새로운 지방교육행정체제로 개편하였다. 지방교육의 기본이념으로서 교육의 기회균등, 교육수준의 유지향상 및 지역의 실정에 적합한 교육의 진흥을 위한 국가와 지방공공단체의 적절한 역할분담 및 상호협력을 취하고 있다. 그에 따른 기본원리로서 교육행정의 지방분권화, 일반행정으로부터의 분리․독립, 주민통제의 원칙을 도입하였으며, 이의 실현을 위하여 지방교육행정체제로서 교육위원회제도를 도입하였다. 일본의 지방교육자치제도는 미국의 영향으로 지방분권이 중시되는 지방교육자치행정을 하고 있으나 각 단계별 교육행정기관 간의 연계성이 강조되고 합의제 집행기관인 교육위원회를 두고 있어 지방분권과 중앙집권적 교육행정이 잘 조화된 체계라 할 수 있다. 교육에 있어서 중앙과 지방의 관계에 대하여는 특히 지방분권개혁추진법, 교육기본법, 지방교육행정법 등에서 제시하고 있다. 교육행정과 일반행정을 통합하여 지방교육자치를 강화하고 있으며, 지방자치단체에서 지방교육자치에 관한 조직은 각 자치단체에 공통적으로 설치되어 있는 교육위원회와 지방의회, 지방자치단체의 장이 교육에 관한 주요 기능을 자주적으로 수행할 수 있도록 하였다. 또한, 일본의 경우 지방재정과 지방교육재정이 일원화되어 있는 체계이며, 지방교부세를 통해 지방 간의 재정조정이 이루어진다. 이는 누리예산의 편성 등 지방교육의 재정부담으로 인한 정치적 논란이 일고 있는 우리나라의 상황에 시사점을 준다고 할 수 있다. 이러한 일본의 지방교육자치제도는 각 지역에 적합한 지역적 교육기능을 회복하고 지역의 모든 교육주체가 공동체의식을 발휘하여 정상적인 학교교육을 위하여 고심하는 우리나라의 현황에 도움이 될 수 있을 것이다. The purpose of this study is to provide a basic data to obtain suggestions for the improvement of local self-government of education in Korea by examining the relationship between local government and local self-government of education in Japan. After the Second World War, Japan was reorganized into a new American local educational administration system due to the establishment of pacifist constitution by the United States. As the basic ideology of local education, it takes proper role allocation and mutual cooperation of national and local public organizations to promote equalization of education opportunities, improvement of education level and promotion of education suitable for local situation. As a basic principle, local decentralization of educational administration, separation and independence from general administration, and the principle of inhabitants’ control were introduced, and to this end, the education committee system was introduced as local education administrative system. Although the local self-government of education system in Japan has local self-government of education administration that emphasizes local decentralization due to the influence of the United States, the linkage between educational administration agencies at each stage is emphasized while having an education committee, a collegiate administrative agency. It is a harmonious system between local decentralization and centralized educational administration. The relationship between the central and local governments in education is presented, in particular, by the Decentralization Reform Promotion Law, the Basic Education Law, and the Local Education Administration Law. Local self-government of education is strengthened by integrating education administration and general administration. In the local government, the organization related to local self-government of education is divided into the education committee and the local council, which are common to each local government, and the head of local government to perform the major functions of education independently. In addition, in Japan, local finance and local education finance are unified, and financial adjustment is made between provinces through local allocation tax. This suggests the situation in Korea where political controversy arises due to financial burden of local education such as the budget of Nuri Curriculum. Such local self-government of education system in Japan will be able to restore the local educational function suitable for each region and help the situation of our country where all the educational agencies in the region show community consciousness and struggle for normal school education.

Melorheostosis 2예 보고

문명삼(Myung-Sang Moon),김한주(Han-Joo Kim),공병한(Byeong-Han Kong),송석환(Seok-Whan Song) 대한정형외과학회 1985 대한정형외과학회지 Vol.20 No.1

『今音物語集』의 애욕댐(愛欲談) 고찰

문명재(Moon Myung Jae) 韓國外國語大學校 外國學綜合硏究센터 日本硏究所 2015 日本硏究 Vol.0 No.65

본 고찰은 『今昔』의 작품 세계를 통하여 과거 일본인들의 삶의 세계를 조명하고 작품의 문학성을 음미하는 과정의 일환으로 이루어진 것으로, 예로부터 인간의 삶과 밀접한 관련을 가지고 이어져 온 「애욕(愛欲)」을 중심으로 그 적나라한 모습을 밝혀 보고자 한 것이다. 시대와 장소를 막론하고 남녀 간의 성애(性愛)는 인간의 관심사였던 만큼 『今昔』에도 많은 이야기들이 전해오고 있는데, 성(聖)과 속(俗)을 넘나드는 공간을 무대로 하여 헤이안(平安)시대 일본인의 삶의 궤적을 보여주고 있다. 경전을 서사하는 신성한 작업 도중에 벌인 정사로 인하여 죽음에 이른 다지히(丹治), 법문을 듣고 있는 아내를 불러내어 억지로 관계를 맺다가 죽음에 이른 남편, 이들은 모두 성(聖)을 모독한 욕정이 불러온 불행한 결말이었다. 그리고 수행자의 경우는 욕정으로 인하여 색욕을 금하는 계율을 어김으로써 다년간 쌓아온 공덕이 수포로 돌아가고, 심지어는 소메도노(染殿) 왕후의 경우처럼 귀신이 되어서까지 욕정을 채우는 무서움을 보여주기도 하는데, 이러한 수행자의 파계를 보면서 이성에 대한 욕정의 무서움을 실감하게 된다. 또한 기혼자의 잘못된 욕정은 외도로 이어지고 심지어는 아내가 정부(情夫)와 모의하여 남편을 살해하는 경우도 있어 오늘날과 크게 다트지 않은 시대상을 보여주기도 한다. 흥미로운 것은 서로 어울리지 않을 것 같은 욕정과 해학을 접목하여 심각한 상황에서도 웃음을 발견하게 된다는 점인데, 이것은 『今昔』라는 작품이 인간의 삶의 곳곳에서 해학을 찾아냄으로써 설화문학으로서의 흥미를 이끌어내는 특징을 지니고 있음을 말해준다. 이처럼 『今昔』의 애욕담은 당시의 시대상을 살필 수 있는 다양한 사건들을 기술하면서, 사건의 단순한 전개에 그치지 않고 아쿠타가와류노스케(芥川龍之介)가 묘사의 생생함과 야만스러움이란 말로 적시(摘示)했듯이, 『今昔』만의 특징적인 문학성을 재확인하게 해준다. Sexual love between men and women is a main concern without distinction of age and place. Tus study analyzes past Japanese picture of life and appreciate literary value through the world of 『Konzaku』. Tazihi met a tragic death due to a sexual intercourse while copy the scriptures, a husband met his death because of sex against his wife's will, these are all unhappy ending caused by sexual desire. And a disciplinant's breaking the Buddhist commandments lost his good deeds, it shows afraid of sexual desire. Also a wrong lust of married people caused adultery, further more she plotted to kill her husband This is characteristic of the phases of such as today. What's interesting is that grafting humor onto sexual desire. This unlooked method makes our readers laugh in a serious situation. And to conclude, The sexual desire stories of 『Konzaku』 not only describe the phases of Japanese Heian period, but also represents a literatury value which is specific.

A Usecase of Design MR-IoT/AI convergence Platform in Military Surveillance System

Geunkyung Choi,Wonchul Park,Dae-ha Yoo,Byeong-hee Roh 한국차세대컴퓨팅학회 2022 한국차세대컴퓨팅학회 학술대회 Vol.2022 No.10

Internet of Things (IoT), Artificial Intelligence (AI), and Mixed Reality (MR) are recognized as ones of the most promising core technologies to lead the 4th industrial revolution. In this paper, we introduce a use case of MR-IoT/AI convergence Platform, which provide a general platform architecture to be utilized various filed of areas, to be applied for military surveillance system.

『今昔物語集』의 창의성 고찰 - 역사와 설화 사이-

문명재 ( Moon Myung-jae ) 한국외국어대학교 일본연구소 2021 日本硏究 Vol.- No.90

『今昔』の説話が歴史的史実といかなる関連を持っているかを見ることは、『今昔』の文学性を究明するために必要な過程であろう。本考察は『今昔』に描かれた日本仏教伝来という歴史的事件と聖徳太子との関連叙述に焦点を合わせ、『日本書紀』を中心とする関連資料との照合を通して、史実から説話への過程について、その意味を分析してみたものである。 日本に仏教が伝わった後、朝廷でそれを受容するまでは紆余曲折があったし、歴史上重要な出来事であっただけに、史料でも詳しく記している。その中心に聖徳太子があり、彼に対する民衆の高い尊崇が彼を超人的聖人に再誕生させているが、その過程と結果の一つが『今昔』の聖徳太子説話なのである。 本考察では『日本書紀』のような正統史料の史実が、『日本霊異記』 『三宝絵』 『聖徳太子伝暦』などの文献を経て『今昔』の説話に至る過程を検討してみたが、一つの説話が生れるまでは多くの資料の重疊が地層のように蓄積されていることが知れる。従って説話文学を鑑賞、研究するにおいて、現在の記録の裏に数多く見えない資料が存在することを忘れてはいけないだろう。このような視角から『今昔』の聖徳太子説話を見ると、相当の部分は既に『日本霊異記』をはじめそれ以前の説話的文献の段階で形成されていたものであることを否めない。しかし、その部分を除いても、太子中心的叙述方法と神聖性の強調など、『今昔』なりの注目すべき特徴が随所で息づいていることが分かる。但し、史実から説話への過程において、事実と異なるところも存在していることが分かるが、それが編者の構想によったものかどうかは別にして、現存の姿を『今昔』の文学的特性として評価し、史実から説話への過程として受け止めるべきであろう。何故なら、『今昔』は史実の記録ではなく暮らしの記録なのであり、それゆえ説話文学なのである。 It is thought that examining how the folktale of 『Konzaku』relates to historical facts is an essential process in clarifying the literary nature of 『Konzaku』This review analyzes the meaning of the process from historical to narrative by focusing on the historical event of Japanese Buddhism tradition described in 『Konzaku』and the related description of Prince Shotoku, and comparing it with various related materials centered on 『Nihonshoki』. After Buddhism was introduced to Japan, there were many twists and turns from the government to accept it, and as it was an important event in Japanese history, it is recorded in detail in historical records. Prince Shotoku is at the center of it, and the high respect of the people for him is reborn as a superhuman saint, and one of the processes and results is the story of Prince Shotoku in 『Konzaku』. In this review, we reviewed the process of leading to the tales of 『Konzaku』 through literature such as 『Nihonshoki』『Nihonryoiki』『Sanboe』and 『Shotoku taishidenryaku』, until one story is born, we can feel that a lot of data is accumulated like a stratum. Therefore, in appreciating and studying narrative literature, it should not be forgotten that there are numerous invisible materials behind the current records. From this point of view, it is difficult to deny that much of the story of Prince Shotoku in 『Konzaku』 was already formed in the previous narrative literature stage, including 『Nihonryoiki』. However, in the process of changing from historical facts to folk tales, we find that there are parts that are different from the facts, However, even if that part is excluded, it is confirmed that the notable characteristics of 『Konzaku』, such as the emphasis on prince-centered description method and sacredness, are breathing in various places. However, it is found that there is a different part from historical facts in the process of storytelling, whether it was based on the idea of the writer or not, it should be evaluated as a literary characteristic of 『Konzaku』 and accepted as a process of storytelling in history. Because 『Konzaku』 is not a record of history, but a record of life, so it is a folktale literature.

신화와 설화를 통한 지역연구 ; 일본 신화와 설화를 통해 본 신(神)의 세계

문명재 ( Myung Jae Moon ) 한국외국어대학교 국제지역연구센터 1999 국제지역연구 Vol.3 No.4

일본 설화문학 연구방법론 고찰 : 『금석물어집(今昔物語集)』를 중심으로

문명재 ( Myung Jae Moon ) 한국일어일문학회 2007 日語日文學硏究 Vol.63 No.2