『今昔物語集』에 나타난 용의 이미지 고찰

문명재(Moon Myung-jae) 한국외국어대학교 일본연구소 2007 日本硏究 Vol.33 No.-

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.

일본어의 관용표현과 일본문화교육의 접목

문명재 ( Myung-jae Moon ) 한국일어일문학회 2016 日語日文學硏究 Vol.96 No.1

본 고찰에서는 「有り難うございます」「將棋をさす」「家をつぐ」의 세 표현을 대상으로, 그 의미의 배경을 밝히기 위하여 문학 역사 문화 등 다양한 측면에서 접근해 보았다. 「有り難うございます」에서는 인사말의 생성 과정으로서 ウ음편현상과 일본인의 정서에 대해 살펴보았고, 「將棋をさす」에서는 일본 장기의 특징을 통해 「さす」라는 동사의 쓰임을 설명하고 역사적 사건을 통해 일본 장기의 문화적 특징을 생각해 보았다. 그리고 「家をつぐ」를 통해서는 「家(이에)」라는 어휘에 담긴 일본인의 상인정신을 『日本永代藏』에 묘사된 에도시대의 초닌(町人)의 모습을 통해 규명해보고자 하였다. 이상과 같 은 언어와 문화를 접목시켜 이해하고 교육하는 일부의 사례를 통하여, 언어, 특히 관용표현의 교육은 단지 그 의미가 무엇인가를 가르치는데서 그쳐서는 안 되고, 표현의 생성 과정과 그 역사 사회 문화적인 배경을 이해하고 교육하는 것이 반드시 필요하다는 것을 밝히고자 하였다. 그렇게 함으로서 언어교육에 있어서 학습자의 흥미를 높일 수 있을 뿐만 아니라 효율적인 교육의 효과를 얻을 수 있고, 언어와 문화를 접목한 교육을 통해 해당 언어를 사용하는 국가에 대한 종합적인 이해도 가능하게 될 것이다. In this review, approach from different aspects as literature, history and culture and so on, in order to uncover the background of the meaning of the three targeted expressions ‘arigatogozaimasu’ ‘syogiwosasu’ ‘iewotugu’, From ‘arigatogozaimasu’, as a process of creating greetings,looked at the occurrence of u-eumpyeon and Japanese emotion, and from ‘syogiwosasu’, it will be described by Japan`s ‘syogi’ features, I thought about Japan`s ‘syogi’ cultural characteristics through historical events. And through the ‘iewotugu’, evaluate to investigate the appearance of the merchant through the Edo period of Japanese craftsmanship depicted contained in the vocabulary of ‘ie’ to "Nihoneitaigura".Understanding by combining language and culture, such as over and through some examples of education, language particularly idiomatic expressions training, just not cease in teaching what is its meaning, and the creation of a representation of the process and its history, socio-cultural understand the background and the characters were saying that it is necessary to educate.In doing so can increase the interest of the learner in language training is possible to obtain the effect of not only efficient training, through the combined language and culture training will also be a comprehensive understanding of the state of the applicable language.

『금석물어집(今昔物語集)』의 현광사 연기담 고찰 -『일본영이기(日本靈異記)』 의 수용양상을 중심으로 -

문명재 ( Myung Jae Moon ) 한국일어일문학회 2007 日語日文學硏究 Vol.60 No.2

일본문학,일본학 : 『금석물어집(今昔物語集)』의 여성에 대한 고찰

문명재 ( Myung Jae Moon ) 한국일어일문학회 2006 日語日文學硏究 Vol.58 No.2

『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.

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

『今昔物語集』의 陰陽師 고찰

문명재(Moon Myung-jae) 한국외국어대학교 일본연구소 2005 日本硏究 Vol.26 No.-

『금석물어집(今昔物語集)』에 나타난 수영상(受領像) 고찰

문명재 ( Myung Jae Moon ) 韓國日語日文學會 2009 日語日文學硏究 Vol.70 No.2