서민불교에서의 효 의미 찾기 - <회심곡>을 중심으로 -

장정태 ( Jang¸ Jeong Tae ) 한국청소년효문화학회 2021 청소년과 효문화 Vol.37 No.-

In our society, the word people was always used in the 1980s. Wonhyo's Buddhist Pavilion was found in the Jeongto Faith with the People. In this paper, the traditional form of faith called folk belief and folk Buddhism is described as people's Buddhism. However, the research results of existing researchers were expressed in the original form as much as possible in order to respect them. was recognized as a way of enlightening the original effect. The name of the Buddhist opposition group was also popular Buddhism. Since then, as the awareness of the era of common people Buddhism sprouted, many monks, including Wonhyo, alternatives and plainclothes in the history of the Three Kingdoms, began to be recognized as advocates of common people Buddhism. They must have been well aware of the religious needs and suffering of ordinary people while living with ordinary people. Most of them lived in the village or downtown area, farming without listening to their wives and daughters, describing the humanities of Buddhism in the same language as ordinary people. However, researchers also perceive Buddhism as a way of surviving a group of monks who were excluded from the authoritative order. Monk groups accept folk beliefs as a means of missionary work through expedient means. However, Buddhism is not an advanced academic religion, but one that is understood by ordinary people. It can become a common people Protestant or a common people Catholic when it meets Protestantism. Some are Buddhist figures that may be decried as a belief of ups and downs through the inclusion of some folk elements. The term ordinary people in Buddhism refers to ordinary people who do not have official duties and do not have social privileges over aristocrats, etc. Buddhism is literally a form of Buddhism in which priests approach the common people. He is a priest who approaches and listens to them, not a wait. And the common people are Buddhism on their own terms. It can be a belief of ups and downs and blind faith. As long as this form of faith exists, Buddhism and religion of the common people can have vitality. Filial piety is the most basic ethics in our society. So filial piety is also called the root of white blood and virtue. This symbolizes the image of an old man carrying his son on his back when he sees the letter hyo. In other words, serving filial parents (old and decrepit) is the basis of all service. The idea that filial piety is encouraged in traditional society but Buddhism is not tolerated has been kept as a social unwritten rule. But in modern society, it is nothing but a personal matter. They endure all sacrifices for their children and are stingy about their parents. It does not appear to be a problem at home, but also in social welfare policies. < Hoesimgok > is a Buddhist monk of the Joseon Dynasty, named Hoesimgok (1250-1604) was a Buddhist monk during the reign of King Myeongjong and King Seonjo. After losing both parents at the age of ten, he came to Seoul with the help of Pastor An Ju and failed to enter Jinsa-si. He was on his way to Jirisan Mountain.Jeong Ji-eun, a study on the origin and development of Hwachung, followed Pastor An Ju of Dongguk University's Graduate School of Culture and Arts, 1998 p.23 and studied at Banjae, so he went to Jirisan Mountain with some of his classmates to study scriptures and visited Monk (1485-1571).(Kim Seung-dong Pyeonjeo, Buddhist Temple, National History, 2011 and p.569), and Joseon Buddhist monk Cheongheo Jeong's annex (Unheo Yongha, Buddhist Temple, Dongguk Station Gyeongwon, 1985 and p.p.974-975) It is composed of 232 Buddhist lyrics. Built around the end of the 16th century, it is published in the Gwonseonyeombulmunmunmunmunmun published by Haeinsa Temple in 1776 (the 52nd year of King Yeongjo's reign) in 1704 (the 30th year of King Sukjong's reign). It is recorded in pure Korean along with Seowangga composed by Naong Hwa-sang, called Hoesimgagok. The lyrics are about 232 verses of Songbul, a song about filial piety to parents, abandoning greed, doing many good things, and cleaning up one's true feelings properly to go to heaven and sing taepyeong. < Hoesimgok > was often sung by Buddhist monks, geolipseungs for Buddhist monks, and Dongryangseungs for Buddhist temples, and was sung by entertainment groups such as Mo yeonseung and Mo yeonpae. < Hwachimgok > is also called < Hwachung > depending on the subject of the song. This distinction was given as it began to be called differently from what is called in secularized general society. Currently, it is divided into Park Songamryu's Buddhist Hoesimgok and Gyeonggi folklore's taste. It is highly likely that Goesimgok, which we easily hear and know, is Goesimgok, which was distributed by Anbi-chwi. < Hoesimgok > is a Buddhist monk and has a mixture of folk elements other than Confucianism, Taoism, and shamanism, which is believed to be due to the fact that it was not easy for pure Buddhist elements to spread in the private sector. Although Confucianism was inserted into the introduction, the people who enjoyed Hoesimgok were ordinary people. Mostly considering the issue of death, he tried to appease the freeness of life through Buddhist doctrines. Such attempts include both religious ideas and popularity that comfort the lives of ordinary people. But the important thing is that Hoesimgok was not just music to spread other ideas, but to preach Buddhist ideas.

供給信賴度를 考慮한 配電系統의 電壓 管理

장정태(Jang Jeong Tae),홍순학(Hong Sun Hak),김건중(Kim Kern Joong),심국진(Sim Kuk Jin) 대한전기학회 1990 대한전기학회 학술대회 논문집 Vol.1990 No.11

한국 서원의 설립배경과 공간배치

장정태 ( Jang Jeong-tae ) 한국사상문화학회 2020 韓國思想과 文化 Vol.102 No.-

조선은 건국과 함께 기존의 사회질서로 자리 잡고 있던 불교가 아니라 성리학을 기반으로 하는 성인이 다스리는 이상적 국가를 지향했다. 건국의 주체세력들은 고려의 교육제도인 관학체제를 유지하고 있다. 공교육 기관으로 성균관 중심으로 하는 향교를 설립했다. 그리고 16세기 태동하기 시작한 사립 교육기관 성격의 서원과 개인적인 사숙교육 기관으로 서당이 있다. 조선의 멸망과 함께 향교와 서원은 교육기관으로 기능이 상실된 반면 서당은 19세기 말-20세기 초 일제에 의한 교육제도가 강제로 시행되기 전까지 존속되었다. 성균관과 향교는 준 공직자 양성기관의 성격이라면 서원과 서당은 인격 완성을 주로 담당하고 있다. 특히 서원은 설립 목적에서 알 수 있듯 후학에 대한 강학과 선현에 대한 제향이다. 16세기 이후의 조선 사회는 사림에 의해 주도되었는데 사림세력의 정치적 성장에 서원이 큰 역할을 하였다. 이들은 고려 말 정몽주, 길재의 계열로 불사이군(不事二君)을 내세워 정치참여를 거부하였던 지식인들이다. 성종 때가 되어서 중앙정계에 진출하기 시작하였다. 그들은 성리학에 기반을 두어 도덕과 의리를 숭상하고 학술과 언론을 바탕으로 왕도정치를 구현하려 하였다. 서원은 명목상 어디까지나 교육 시설이었으므로 정치적 반대세력으로부터의 견제를 피할 수 있다고 생각했기 때문이다. 이제 사림들은 서원을 통해서 학연성(学縁性)을 돈독히 하면서 자신들의 힘을 키울 수 있게 되었다. 서원은 지방정부나 사대부들의 국가 인재를 양성하기 위한 교육기관으로 설립할 때 먼저 “지령의 인걸”이라는 명제에 따라 주변의 지형·지세를 자세히 살펴 땅속에 흐르는 생기를 받아 훌륭한 인물을 배출할 수 있는 좋은 장소를 선택하고 자리 잡은 다음, 그 토대 위에서 선비정신을 기르고 상하 위계를 중시하는 전통적 기본질서를 이루고자 했다. 공간구성은 자연과 조화와 더불어 유교, 도교, 불교, 음양오행설, 풍수지리 사상 등을 참고하여 건축했다. Joseon, a country of Neo-Confucianism, has a consistent policy since the founding of Yi Seong-gye. It is an ideal country dominated by Confucianism. Confucianism, which dominated the social system such as human life and behavior, was possible because there was a single educational system behind such same-body thinking to dominate a society. At the same time as Joseon was founded, it maintained the government-school system, the educational system of Goryeo. It is a local education aimed at fostering public officials. The party strife, which began in the mid-Joseon period, will be settled in the central government for various reasons such as "falling" and "goyang." Seowon, a private educational institution formed around these intellectuals, will form a school-oriented threshold, which is a private educational institution and the biggest malady of Joseon. Such single-purpose private schools formed a single thinking system. Seowon's single-minded system, which was formed around the characters of the incense, forms a force through the same ideology. Despite the contradiction of the seowon, it has been maintained for a long time. The roots of school ties in our modern society are also centered around seowon. Seowon was recognized as an altar and educational institution along with the local Confucian school, and its function was recognized as an end to the social status system. Eventually, many Confucian academies were abolished by the "Seowon Iron and Steel Decree" at the end of the Joseon Dynasty in 1868. Along with this negative aspect, Seowon is once again drawing attention as it was registered as a UNESCO World Heritage site in 2019. According to the classification of senior citizens in Seowon, most of them are from their birthplace. Because the construction and maintenance of the seowon is expensive, there are many people friendly to the construction of the seowon, and the place where descendants can support the operation from generation to generation is the birthplace (home), which has the strongest connection with the seowon. In addition, there were places of association such as longevity, resting place, and graveyard. Joseon, founded on the basis of Neo-Confucianism, was not simply an infusion of knowledge in cultivating talent. Through mental and physical training, he has established himself to foster talented people with both intellectual and moral bodies. The direct hierarchical order, which was pursued in traditional society with a spatial concept, has changed to various thinking systems today, but it remains unchanged in the educational goal of cultivating great talent in sacred places. According to a study on the establishment of educational institutions using other religious facilities, it was confirmed that the location was selected with a feng shui eye despite the proviso that it was close to the government office.

방염제도 운영의 고찰

장정태(Jeong Tae Jang)(張正泰) 위기관리 이론과 실천 2013 Crisisonomy Vol.9 No.12

우리나라의 최근 5년(2008-2012)동안 전국에서 발생한 화재는 연평균 45,187건 발생에, 재산피해액 2,896억원, 인명피해자 2,227명이고, 특히 작년에는 2011년에 비해 재산피해액이 330억원(12.8%) 늘어난 2,895억원 이었으며, 인명피해자도 361명(19.4%) 증가한 2,223명 이었다. 본 논문에서는 이와 같은 재난 피해를 줄이기 위해 방염의 중요성과 보다 적극적인 방염대책 운영이 필요함을 강조하여 방염의 이론적 고찰로 방염원리, 방염제도의 역사와 우리나라의 운영실태의 분석으로 방염제의 종류와 제조현황, 방염처리 대상물, 방염처리 방법, 방염성능 검사방법, 국내 방염제 사용실태 등을 살폈으며, 우리나라 방염제도 운영의 문제점 분석으로 우선적으로 방염성능 판정기준과 적용사례를 통해 현재 사용중인 연소시험기가 공인, 검증되지 않았으며 측정의 많은 부분이 검사자의 육안 식별에 의존함으로 이의 공인 검증의 필요성과 자동화된 연소시험기기의 사용이 필요함을 제시하였다. 이밖에도 방염성능의 유효기간 지정, 소방관서의 후처리검사를 전문 검사기관이 행하는 문제, 화재예방, 실내장식물의 유기재료 사용면적의 제한, 검사이후 임의로 구조물이나 용도를 변경시 누락되지 않고 다시 검사할 수 있는 관리, 실내에 사용되는 장식물의 방화ㆍ방염성능의 등급별 지표 및 기준 설정의 필요성을 각각 고찰하였다. The occurrence of a fire in an annual average Korea's recent five years(2008-2012), is 45,187 affairs, property damage 290 billion won and 2,227 people victims. In particular last year, the property damages increased 33.1 billion won(12.8%) and 361(19.4%) victims compared to in 2011. This paper presents the importance of disaster damage and reduce the victims by the flame resistance management. so, this analyses definition, principle, treat methods, our country's history, the status of manufacturers, test procedures, problems of measurement burning tester, a lot of countermeasures for the flame retardant system.

사찰에서 꽃핀 조선조 최초 사학(私學) 소수서원

장정태 ( Jang¸ Jeong Tae ) 한국사상문화학회 2021 韓國思想과 文化 Vol.104 No.-

서원(書院)이란 본래 선현을 제향하는 기능과 후진을 교육하는 제(齋)1)가 결합하여 발생한 지방 민간사립 중등교육 기관이다. 우리나라에서는 16세기에 성립하여 17세기에 전국적으로 발달하였다. 조선왕조는 건국부터 숭유정책(崇儒政策)을 국시(國是)로 내세워 중앙에는 성균관(成均館)과 사학(四學), 지방에는 향교(鄕校)를 교육체제로 구축하여 관학(官學)을 크게 장려하였다. 이와 별도의 개인 사숙교육으로 서당이 있다. 향교와 서원이 조선의 멸망과 함께 유명무실된 반면 서당은 가장 오랫동안 존재한 교육기관이다. 1543년 백운동서원을 시작으로 지방에서 서원이 설립되면서 서원은 관학을 능가할 정도로 유생들에게 인기있는 교육기관이 되었다. 그리고 17세기 중반 이후에는 서원에서 성장한 사림들이 중앙으로 진출하여 정당을 이루어 붕당정치를 이끌어나가는 중심세력으로 활동함으로써 서원은 조선 후기 사회의 이데올로기를 뒷받침하는 사상적 근거지로서 역할을 하였다. 한편 서원의 자리로서 절터 또는 퇴락한 사찰 부자재를 이용하는 경우도 있었다. 이들 장소는 경관이 뛰어나기 때문에 서원이 들어서기에 좋은 여건이 된다. 그 사례를 살펴보면 소수서원, 옥산서원, 노강서원, 임고서원, 청성서원, 도봉서원 등은 그러한 곳이었다. 사찰에서 서원으로의 전이는 문화의 교체에 따른 공간 점유의 계승이라는 측면도 있겠으나 새 질서의 수립이라는 정책적 측면에서 기존의 질서파괴라는 정치적 의도가 있었다. Seowon is a local private secondary education institution originally developed in the 16th century and nationwide in the 17th century, which was established in Korea by combining the functions of worshiping Seonhyeon with the ancestral rites. The Joseon Dynasty promoted the policy of Soongyu from the founding of the Joseon Dynasty, which greatly encouraged government education by establishing Sungkyunkwan and Sahak in the center and Hyanggyo in the provinces. There is a seodang as a separate private education. While Hyanggyo and Seodang became famous with the fall of Joseon, Seodang is the longest-standing educational institution. Starting with Baekdongseowon Confucian Academy in 1543, the Confucian Academy became a popular educational institution for Confucian scholars to surpass government studies. After the mid-17th century, the Confucian scholars who grew up in the Confucian Academy entered the center and formed a political party to act as a central force leading the Bungdang politics, serving as an ideological base to support the ideology of society in the late Joseon Dynasty. While Seowon in the 16th century did not completely turn a blind eye to past examination studies, after the defeat of the Byeongja Manchu in 1636, Seowon reached its development period as an educational institution that confronts the government of the subordinate state. In addition, the Seowon has increased its role and influence in society by recognizing relative schools and relative parties in forming schools based on academic research and discussing public opinion. In some cases, a temple site or a temple that has been abandoned may be used as a seat for a Confucian academy. These places also have excellent scenery, making it a good condition for a seowon to beowon. Sousoseowon Confucian Academy, Oksanseowon Confucian Academy, Nogangseowon Confucian Academy, Imgoseowon Confucian Academy, and Cheongseongseowon Confucian Academy were such places. Although the transfer from temple to seowon may be an inheritance of space ownership due to the change of culture, it was intended in terms of policy to establish a new order. Sosuseowon Confucian Academy is a recognized educational institution that has greatly influenced the establishment and operation of other Confucian academies. This includes the establishment and development of Sosuseowon Confucian Academy, which not only serves as a place for the performance of local Confucian scholars and educational functions, but also plays a central role in political and social activities. Before receiving the sap, Baekdongseowon was not well received by Punggi people. This was because although Seowon was established in Punggi, educational opportunities were open to Confucian scholars from all walks of life in Gyeongsang-do. Afterwards, Punggi's people actively participated in the Confucian academy as they received private money and established the status of private schools recognized by the government. As Sososeowon Confucian Academy was established as a political and social organization of the local community, it was established and operated throughout the country to develop into a central institution of Joseon history.

한국불교와 민간신앙의 혼합현상

장정태 ( Jang Jeong-tae ) 한국사상문화학회 2019 韓國思想과 文化 Vol.96 No.-

한국사회는 불교, 유교, 기독교, 구한말 창교한 자생적 민족종교를 비롯하여 민간신앙까지 어우러져 함께 공존하는 사회이다. 이렇듯 여러 종교가 자신들의 고유한 영역을 주장하면서 혼합을 이루는 현상을 종교학에서는 종교혼합주의(Syncretism)라고 한다. 종교혼합주의는 본질적으로 상이한 종류 혹은 완전히 정반대의 성격을 가진 여러 믿음을 조화 안에서 공존 시키고 다양한 학파의 사상을 융합하기 위한 노력이라 할 수 있다. 특히 불학, 신학, 종교적 신화의 영역에서 근본이 전혀 다른 몇 개의 전통을 하나로 합하고 유추하여 저변에 깔려 있는 조화를 공고히 하는 시도로 나타난다. 고대 이집트에서는 각 도시와 지방의 신들과 신화, 신학들을 혼합하여 새로운 강력한 신앙을 만들기도 하였다. 알렉산드로스 대왕에서 시작된 헬레니즘 시대, 로마 제국 시대에 각지의 다른 종교들이 서로 결합되기도 하였다. 3세기에 이란의 마니는 기독교, 조로아스터교, 불교의 요소를 혼합하여 마니교를 창시하였으며, 16세기에는 무굴 제국의 구루 나나크가 이슬람교와 힌두교의 요소를 혼합하여 시크교를 창시하였다. 동아시아에서는 혼합주의의 특징으로 삼교합일로 나타나 불교, 유교, 도교가 되고 있다. 한국에서 혼합주의는 신라시대 크게 발전하게 된다. 원효는 그의 『대승기신론』에서 화쟁사상으로 해석하고 있다. ‘화’는 일치와 조화를 ‘쟁’은 다양성을 제시한다. Korean society is a society in which folk beliefs as well as Buddhism, Confucianism, Christianity, indigenous ethnic religion created in the end of Chosun Dynasty coexist together. It is a society of religious pluralism that can not be found in world history. There are few societies where heterogeneous and diverse religions coexist without great conflict. Syncretism is a phenomenon in which various religions are mixed while claiming their own unique realms. Essentially, Syncretism can be said to be an effort to make various beliefs with different kinds or completely opposite character coexist in harmony and to converge the ideas of various schools. Particularly in the fields of Buddhism, theology, and religious myth, it appears to be an attempt to consolidate the underlying harmony by combining and deducing several traditions with completely different bases. In East Asia, the feature of Syncretism appeared as combination of three religions, which became Buddhism, Confucianism, and Taoism. In Korea, Syncretism developed greatly in the Silla Period. Wonhyo interpreted it as the thought of ‘Hwajaeng’ in his 『Mahayana Shaddhotpada Sastra』. 'Hwa' presents unity and harmony, and 'Jaeng' presents diversity. Syncretism is to respect harmony and diversity. In this paper, the researcher intentionally selected the 'Syncretism of Korean Buddhism and Folk Beliefs' as headwords. It is a theme that we wanted to avoid or disregard ourselves while being embedded in the phenomenon of Korean Buddhism. The boundary between Buddhism and folk belief became shallow while we were avoiding and disregarding. At one point they were being believed in one space together. It is difficult to define purity in religion. It may not have existed originally. It is only defined by subjective judgment of people. In particular, those with strong religious beliefs have a strong belief that their form of belief is done as taught by the founder. This belief was convinced by the priests leading the believers' beliefs. Such a group leads the believer to 'prayer response,' 'attaining Buddhahood (folk belief),' and 'A place where prayer works well' than the ability to resolve the desire of those seeking power and wealth. 'Korean Buddhism and folk belief' discussed the present phenomenon which is a mixture of Buddhism and faith classified as superstition. There is no superstition. There is only an uncomfortable belief for the group with tangible and intangible force. They just divide the faith into faith for blessing and despise it. Most religions are based on blessing. There are thoughts that only my belief is an exception. The purpose of this paper is to examine the acceptance of Buddhism and folk beliefs especially Buddhism in the field. Its appearance is always changing. Continuous observation is needed about to what type it is changing.

타액자당분해효소활성과 흡연량 , 음주량의 상관성

장정태 ( Jeong Tae Jang ) 대한예방치과·구강보건학회 1990 大韓口腔保健學會誌 Vol.14 No.1

한국불교 속의 산신신앙 연구 -『삼국유사』에 나타난 산신신앙을 중심으로-

장정태 ( Jeong Tae Jang ) 한국불교사연구소 2013 한국불교사연구 Vol.3 No.-

한국은 불교, 유교, 기독교, 자생적 민족종교를 비롯하여 샤머니즘까지 어우러져 함께 공존하는 사회이다. 세계사에서도 그 유래를 찾아 볼 수 없는 다양한 여러 종교들이 큰 충돌없이 지내는 사회도 드물다. 이렇듯 여러 종교가 자신들의 고유한 영역을 주장하면서 혼합을 이루는 현상을 종교학에서는 종교혼합주의(Syncretism)라고 한다. 종교혼합주의는 본질적으로 상이한 종류 혹은 완전히 정반대의 성격을 가진 여러 믿음을 조화 안에서 공존 시키고 다양한 학파의 사상을 융합하기 위한 노력이라 할 수 있다. 특히 신학, 종교적 신화의 영역에서 근본이 전혀 다른 몇 개의 전통을 하나로 합하고 유추하여 저변에 깔려 있는 조화를 공고히 하는 시도로 나타난다. 이런 현상들은 우리나라 사찰에 가 보면 쉬 접할 수 있는 것이다. 역사와 전통이 있는 사찰은 물론 도심 빌딩 숲에 있는 작은 포교원에도 종교혼합적 모습을 쉽게 접할 수 있다. 산신각, 칠성각, 명부전, 조왕 등 전각에서 뿐만 아니라 자연숭배, 정령숭배, 주력(呪力)숭배, 신당(神堂)숭배 등 불교교리와는 직접적으로 관련없는 민간신앙의 요소가 자리잡고 있다. 민간신앙의 요소를 불교가 흡수한 한국불교의 모습이랄 수 있다. 우리 전통사회에서는 거주하는 사람에 따라 건물의 이름이 정해졌다. 건물은 위로부터 전(殿)―당(堂)―합(閤)―각(閣)―제(齊)―헌(軒)―루(樓)―정(亭)의 8품계로 나뉘었다. 민긴신앙의 전각인 산신각, 삼성각, 칠성각 등 각(閣)은 4번째 해당된다. 결국 불교가 민간신앙을 포용하면서 그 격을 상당히 낮게 평가한 것으로 알 수 있다. 또한 대다수 전각들은 대웅전이라고 하는 불교의 주불인 석가모니 부처를 모신곳을 지나가도록 하는 방법을 통해 불교와 친숙하게 하는 포교방법을 동원했다. 민간신앙을 하는 사람들의 대다수는 높은 곳에 위치한 것을 신과 가까이 하는 것으로 인식 대웅전 뒤편에 건축한 것에 대해 크게 문제를 삼지 않았다. 부처님보다 더 높게 받들고 있다는 고마움으로 느끼고 있다. 이와 같은 속 깊은 배려심은 한국불교가 민족종교화 될 수 있었다고 본다. 본 연구에 주제가 되는 산신은 국조라 할 수 있는 단군왕검을 불교 안으로 수용하면서 우리 민족성과 환경에 잘 적응함으로써 우리 민족, 국가, 풍토, 습속에 맞는 불교를 이룩했다. Korea is a society where various religions coexist in harmony, including Buddhism, Confucianism, Christianity, autogenic folk religion as well as shamanism. Such a society where various religions get along with each other without a big clash is a rare case, which cannot be seen in world history. Like this, such phenomenon that various religions mingle with each other by insisting their own endemic area is called Religious Syncretism in the science of religion. Religious Syncretism can be said to be an effort to enable various beliefs with fundamentally different kind or completely opposite characteristics to coexist in harmony and blend the thoughts of various schools. Particularly, it appears as an attempt to unite several traditions which have completely different roots in the area of theology, religious myth and infer in order to solidify the harmony which lie at the bottom. These phenomena can be easily encountered when we visit a Korean Buddhist temple. We can easily see religious syncretism in a small propagation center in concrete jungle of the downtown, besides in the Buddhist temples which have history and tradition. There are the elements of folk belief, which are directly irrelevant to Buddhism doctrine, e.g. nature worship, spirit worship, incantation(呪 力) worship, ancestral shrine(神堂) worship, etc., got settled, not only in the facilities, e.g. Sansingak, Taoist shrine, Myeongbujeon, Jowang, etc. It can be said to be the figure of Korean Buddhism, which absorbed the elements of folk belief. In our traditional society, name of the buildings are made along with the people who reside in. A building was divided into 8 grades, Jeon(殿) ― Dang(堂) ― Hap(閤) ― Gak(閣) ― Je(齊) ― Heon(軒) ― Lu(樓) ― Jeong(亭) from the top. The royal palace of folk belief, Gak(閣), e.g. Sansingak, Samseonggak, Taoist shrine, etc. fall under the 4th grade. Eventually, in can be confirmed that the class was rated considerably low, while Buddhism was embracing folk belief. Also, most of the royal palaces mobilized propagation method to get familiar to Buddhism through the means of letting them pass by Deawoongjeon i.e. the shrine of Buddha Shakyamuni, which is the main Buddha of Buddhism. Most of folk believers did not largely made an issue about building their shrine behind Deawoongjeon, and their shrine being located up high, which they perceived to be near to the spirit. They felt thankful for respecting their spirit higher than Buddha. It can be said that such ulterior thoughtfulness could make Korean Buddhism as the National religion. Sansin, which is the subject of this study, accomplished Buddhism which is suitable for our people, country, climate, and convention by well adapting to the our ethnicity and the environment, accepting King Dangun, which can be said to be national religion, within Buddhism.

화쟁보살 원효의 화쟁사상과 오도송지

장정태 ( Jang Jeong-tae ) 한국사상문화학회 2022 韓國思想과 文化 Vol.105 No.-

원효의 화쟁사상은 붓다가 활동하던 인도 사회에서 인도 원주민을 정복한 아리한(Aryans)의 종교는 자기보다 낮은 종교를 무시하거나, 그 존재를 말살하기 위하여 싸우거나 하지 않았다. 그가 만나는 새로운 힘들은 자기 안으로 융화시키고 유일하고 자신들의 종교가 유일한 참된 종교라는 배타적 광신은 없었다. 이러한 인도인들의 사유 경향이 붓다에게 이어져 불교에서 和의 사상을 있게 하였다. 붓다에서 싹이 나타났으며 붓다 이후 1200여 년 만의 신라 통일기에 나타난 원효가 실천을 중시하면서 화쟁사상의 기치를 높이 든 것은 바로 붓다 이후 대승불교에 이르기까지 和의 정신의 시대적 재현이다. 원효는 화합과 통일의 사상, 조화와 평등의 원리를 가지고 서로 다른 주장으로 갈려 있는 불교 이론을 화쟁하며 왜곡된 불교 풍토를 쟁화(諍化)하려 하였다. 이처럼 간절한 염원이 담긴 화쟁적 논리는 무엇보다도 그 자신이 처해있는 시대 상황 속에서 마치 불난 집처럼 온갖 갈등과 대립과 모순과 아집으로 가득 찬 현실사회를 구출하려는 것이었다. 그리하여 화기(和氣)를 불어넣고 조화회통(調和會通)의 대도를 열어 이 동녘 해돋이 땅에 이상사회를 건설하려는 무애한 원력을 발하였다. 불교와 유교 그리고 도교까지도 화쟁하려 하였던 원효불교의 이상은 실로 심물일원(心物一元)에 있고 개전불이(個全不二)에 있으며 나아가 심주물종(心主物從)의 세계를 추구하고 심체물용(心體物用)의 체계를 확립하는 데 있었다. 그런 이유에서도 원효의 화쟁주의는 세계사상에 도전하는 동양 정신의 종합된 표현이며 따라서 그것은 유현한 동양사상의 진수라 할 수 있다. 이론이 아니고 실천행이었던 화쟁론이야말로 매우 진보적인 사상인 까닭에 그것이 이 시대에 충만할 때 물질우위, 인간비하의 정신풍토는 치유될 수 있으며 나아가 인류사회의 영원한 평화는 성취될 수 있다. 화쟁사상은 단순히 화해이론이 아니라 견해들의 차이를 모아놓음으로써 소통의 가능성을 높이려는 소통이론이라는 관점이 이에 해당한다. 그러나 원효가 ‘화쟁’이라는 말로써 풀어보려고 했던 문제 상황은, 단지 ‘교설에 대한 다른 견해들의 존재’라기보다 ‘다른 견해들의 배타적 대립과 불통’이라는 ‘이견(異見)들의 비생산적, 소모적 관계로 보는 것이 더 적절할 것이다. In the Indian society where Buddha was active, the religion of Arians, who conquered indigenous Indians, did not ignore lower religions or fight to destroy their existence. The new powers he meets integrate into himself and there was no exclusive fanaticism that their religion was the only true religion. This Indian tendency to think led to Buddha, which led to the idea of wawa in Buddhism. Buds appeared in Buddha, and it is the reenactment of the spirit of wawa from Buddha to Mahayana Buddhism that Wonhyo, who appeared in the Unified Silla Period more than 1,200 years after Buddha, raised the banner of Hwajeon ideology. Wonhyo tried to dispute the distorted Buddhist climate by arguing the Buddhist theory divided by different arguments with the idea of harmony and unification, harmony and equality. The controversial logic with such a desperate desire was, above all, to rescue a real society filled with all kinds of conflicts, confrontations, contradictions, and stubbornness like a house of fire in the current situation of his own. Thus, he breathed in the spirit of fire and opened a large road of the Harmony Hoetong to create an ideal society on the land of the sunrise at the dawn of the east. The ideal of Wonhyo Buddhism, which even Buddhism, Confucianism, and Taoism tried to argue, was indeed in the Simmul area, in the open war, and furthermore, in pursuit of the world of Simjubuljong and establishing a system of mind-body use. For that reason, Wonhyo's controversialism is a comprehensive expression of the oriental spirit challenging world thought, and therefore, it can be said to be the essence of fluent Eastern thought. Since the theory of controversy, which was not a theory but an act of practice, is a very progressive idea, when it is filled in this era, the spirit of material superiority and human degradation can be cured, and furthermore, eternal peace in human society can be achieved. This is not just a reconciliation theory, but a communication theory that aims to increase the possibility of communication by collecting differences in opinions. However, it would be more appropriate to view the problem situation that Wonhyo tried to solve with the word war as an unproductive and consumptive relationship of differences, such as exclusive confrontation and discommunication of different views, rather than just the existence of different views on the doctrine.

지진재해를 대비한 효과적인 대응책 연구

장정태(Jeong Tae Jang)(張正泰),김대원(Dae Weon Kim)(金大源) 위기관리 이론과 실천 2011 Crisisonomy Vol.7 No.3

최근에 발생한 지진재해를 보면, 그 피해가 너무 커 방심했던 자연재해에 대한 경각심을 크게 일깨워주고 있다. 특히 일본의 지진피해는 쓰나미와 원자력발전소의 방사능 피해를 더하여 더욱 주의를 요하는 데 우리나라도 절대 안전지대가 아니므로 이에 대한 적절한 대응책이 강조되는 시점이다. 따라서 본 논문에서는 지진현상에 대하여 구체적으로 이해하는 것이 중요함으로 지진의 정의와 이의 발생원인, 지진재해 현상, 우리나라의 지진발생이력 등을 분석하였다. 또, 지진이 발생한다면 어떻게 적절한 대응책을 펴야 할 것인가에 대하여 장소별 기본행동 요령, 피해감소를 위한 지진관리 시스템의 운용, 내진설계 강화, 지진대응 교육의 생활화를 분석 하였으며, 지진 피해시 신속한 복구를 위한 소방행정의 지진팀 조직과 공동처리반 구축 필요성을 제시하였다. Looking at recent earthquake disaster, the damage was too big vigilant awareness of natural disasters and it has significantly memorial to remind us. Especially, Recent Earthquakes in Japan. have occurred the tsunami and the radiation damage of nuclear power plants. So, we need to require more attention and appropriate countermeasures, because our country is not an absolute safe zone of earthquake. Therefore we need to understand earthquake in detail, this paper analyzed the definition, the phenomena, the cause, the analysis of historical data in Korea of earthquakes, and if an earthquake occurs, how about we should do the appropriate countermeasures with the default behavior according to location, also, presents to reduce earthquake disasters with the earthquake management system, seismic strengthening design, rapid response Team at the Fire Administration, and the multi task team for effective recovery in earthquake disaster fields under the regional chief fire fighter.