특별논문 : 주시경과 제자들의 단군에 대한 이해

조남호 ( Nam Ho Cho ) 국제뇌교육종합대학원 국학연구원 2015 선도문화 Vol.19 No.-

This essay focus on Dangun by Ju, Si-Gyeong and his followers. It have religious, cultural, linguistic, historical parts. Ju, Si-Gyeong convert Chistianity to Daejonggyo, for the sake he preserve korean spirit against Japanese invasion in Korea. He insists il, nature, cheon, li is same in ontology. I think it is an enlightenment with mystery experince in Daejonggyo. He says language exist in Dangun dynasty. this idea is succeed to his followers. In religious parts, Lee, Byeong-Gi and Kwon, Deok-Kyu join in Daejonggyo cannon interpretation, and insists trimurti. In cultural part, Lee, Yun-Jae asserts the foundation day of Dangun dynasty is a national holiday, it means a identity of national state. Choi, Hyeon-Bae insists Dangun descend in Baek-Du mountain, it is oriental light in occidental darkness, and relief for mankind. Jeong, Yeol-Mo and Lee, Yun-Jae asserts korea is civilized country for hangul and Dangun. Choi, Hyeon-Bae and Kwon, Deok-Kyu says language and letter exist in Dangun dynasty, it is a Cho-Sun spirit. Kwon, Deok-Kyu, Kim, Yun-Keyong, Sin, Myeong-Gyun, Lee, Yun-Jae insist on Kija-chosun have not exist in korean peninsula, or exist in Dangun teritory western part.

천부경 해석의 문제점(1)

조남호 ( Nam Ho Cho ) 국제뇌교육종합대학원 국학연구원 2006 선도문화 Vol.1 No.-

The purpose of the study is to examine the old interpretation of the ChunBuKyung and to present a new interpretation on it. Old interpretation was applied with Modem physics, Ho-tu-luo-shu, and number classification. But it is speculative and extemporaneous, so that it misses the potentialities and value of the ChunBuKyung. The ChunBuKyung is not speculative metaphysics but the symbolized of the individual training experience. An example for this understanding is Cheon-Bu-Sin-Kong. Training experience makes a demand not the thought of substance but the change of mind and body. This is based upon the thought of ki. The thought of ki is that of feeling. Rational reason can not apprehend it. This interpretation is the core of Korean Sundo Culture.

강화학파의 중흥

조남호(Cho, Nam-ho) 인천대학교 인천학연구원 2008 인천학연구 Vol.9 No.-

This paper has been studied the thought of Lee Choong-Ik. He is influenced by Lee Zhi, Chinese Yang Ming Scholar. He learns from Lee Zhi especially on essay and he constructs a buddhist temple at Mt. Mani as Lee Zhi done. But he recognizes the limit of Lee Zhi's thought on history. Lee Zhi insists the utilitarianism of history. So he points out Lee Zhi's limitation of the history recognition. Most of Cho-Sun Yang Ming scholars. criticize him, however, Lee Choong-Ik follows Lee Zhi who is willing to get out of the contemporary limitation through his individual liberalism. Lee Choong-Ik wants to get example of his liberalism. However it is ignored. After this he starts to deliberate on the dimension of total society, which is different from Chinese Yang Ming to dream on reform and renovation from the lower class through private lectures. Lee Choong-Ik is deeply interested in buddhism much more compared of any other Cho-Sun scholars. He understands all around the school of Middle way, Yogacara, and Zen. This interest is not in the buddhism simply, but he seeks salvation of human being's anxiety which Yang Ming school finds in human nature. And he has another interest of the philology. He seeks on the philology of a language and character based on Confucian canonics which shows Yang Ming's rational characteristics. He has a difference from his former generation, Lee Kwang Sa, Lee Kwang Shin, who have another thinking on the relation between Zhu Xi and Yang Ming. Furthermore Lee Choong-Ik studies the way of buddhism and philology. This is a distinction of Gang-hwa Yang Ming.

100 PPM 관리체제하의 실시간 공정관리 방안

조남호,신숙현 ( Nam Ho Cho,Suk Hyun Shin ) 한국품질경영학회 1997 품질경영학회지 Vol.25 No.1

대종교 계열 학자들의 영토 인식

조남호 ( Cho Nam-ho ) 국제뇌교육종합대학원 국학연구원 2017 선도문화 Vol.22 No.-

This essay is the territory of Daejonggyo scholars. This essay has six parts. territory Tan Kun Cho Sun, Baek Du Mt, Pyung Yang, Han Sa Gun, Bal Hae. Ulleng island, dok do(island), Jeju island. Daejonggyo scholars have diversity on territory Tan Kun Cho Sun. It`s north is Heilong river in China that many scholar have insist, Baical Lake in Russia, etc. south is Hawang Hae Do, Chun Cheon, Han River, Jeju island in Korea. east is Dong Hae, Ulleng island, Tae Pyeong yang etc. west is Hawang Hae, Nan he and Liao he, Shan xi in China, etc. In location of Pyung Yang, many scholars insist that Pyung Yang exist in north china, several transfer to north korea now. In location of Han Sa Gun, many scholars insist Han Sa Gun exist in north china, but Ahn Je Hong·Chang Do Bin claim it exist in north korea. Daejonggyo scholars insist Tae Bae MT is not Myo Hwaeng MT, but Baek Du Mt. This Baek Du Mt have a meaning that is Tan Kun Cho Sun. Bal Hae is korea history by Daejonggyo scholars `Lee Yun Je` wrote at 「Kweguol Ahn Yong Bok, the diplomatic question of Cho Sun two hundred years ago around as the center `Dok island` that Ahn Yong Bok was explaining in matters of Japanese activities. Especially about `Song island`. This is just Dok island`. In addition to, `Kwon Duk Kyu`, `Kim Yun Kyung`, also exposed territory-sea consciousness around at the center `Je Ju island.`

산업표준화 제도의 발전방향연구

조남호(Nam Ho Cho),박명규(Myong Kyu Park),윤인찬(In Chan Yoon) 한국산업경영시스템학회 2002 한국산업경영시스템학회 학술대회 Vol.2002 No.추계

국어사전에 수록된 접미사 비교 검토 ― 국립국어원 『표준국어대사전』과 고려대 『한국어대사전』을 중심으로

趙南浩 ( Cho Nam-ho ),盧明姬 ( Noh Myung-hee ) 성균관대학교 대동문화연구원 2022 大東文化硏究 Vol.117 No.-

본고는 학계의 연구 성과를 반영한 것으로 판단되는 국립국어원 『표준국어대사전』(1999)과 고려대 『한국어대사전』(2009)의 접미사 수록 현황을 분석하였다. 『표준』의 354개 접미사와 『고대』의 347개 접미사를 비교한 결과 『표준』에만 수록된 접미사는 83개, 『고대』에만 수록된 접미사는 60개가 확인되었다. 『표준』에만 수록된 접미사에는 더 분석 가능한 접미사(‘-ㅁ직스럽-, -ㅁ직하-’ 등)를 하나의 표제어로 올린 것과 동일한 한자를 명사와 접미사 두 가지로 올린 경우(‘-가량06(假量), -곡08(曲)’ 등)가 있었다. 두 사전에 공통으로 수록된 접미사는 뜻풀이 범위를 비교하였다. 두 사전 모두에서 고유어 접미사보다 한자어 접미사의 뜻풀이 범위가 상대 사전과 비교하여 넓은 예들이 많았다. 한자어 접미사의 경우 뜻풀이 보완이 이루어져 추가된 뜻풀이가 확인되는 것이다. 두 사전의 뜻풀이 범위가 동일한 접미사 중 184개가 뜻풀이 개수까지 동일하였다. 뜻풀이 개수는 다르지만 범위가 동일한 것으로 판단한 경우는 『표준』보다 『고대』가 뜻풀이를 세분한 예가 많았다. 결과적으로 『고대』가 『표준』보다 뜻풀이를 더 추가하거나 세분하여 제시하는 경향이 있는 것으로 해석된다. This paper aims to examine all the suffixes which are entries of 『Standard Korean Language Dictionary, SKLD』(1999) and 『Korea University Korean Dictionary, KUKD』 (2009). First, this paper compares and analyzes the commonality and differences between 354 suffixes of SKLD and 346 suffixes of KUKD. As a result, 83 suffixes are identified to appear only in SKLD while 60 suffixes are identified to appear only in KUKD. Among SKLD-only suffixes, there are two kinds of entries where the one is related to more analyzable suffixes, the other is related to double word classes such as noun and suffix. Second, this paper compares and analyzes the meaning definitions of common suffix entries of both dictionaries. Both dictionaries show that Sino-Korean suffixes have more extensive meaning ranges than native Korean suffixes. Among the entries with the same meaning ranges, 184 entries are identical with regard to the number of senses, and KUKD shows the finer sense differentiation than SKLD.

신규식과 대종교(Ⅰ)

조남호(Nam-ho Cho) 한국외국어대학교 역사문화연구소 2022 역사문화연구 Vol.84 No.-

본 논문에서는 이 글은 신규식 선생의 대종교 사상을 그의 문집인 『아목루』에 실린 시와 『한국혼』의 내용을 중심으로 살펴보고자 한다. 신규식은 나철이 대종교를 중광할 때, 선교하러 만주로 떠날 때, 만주에서 교당을 건립할 때, 이적을 행할 때, 구월산 삼성사에서 자결할 때 모든 행적을 시로 읊었다. 그에게 나철은 생명의 은인이며 단군의 화신으로 여겼고. 나철의 자결을 예수가 십자가에 못박히는 것에 견주고 나철의 선교 어려움을 석가의 어려운 깨달음에 비견하였다. 그는 대종교의 교리인 삼신이 하나이고 그것이 단군임을 믿었고, 단군을 모신 천궁을 세워 날마다 기도를 하였다. 삼진을 통해 신인합일이 되는 것을 수양공부를 하였다. 신규식은 새로운 나라가 단군이라는 정체성 기준을 가지고 건립되어야 한다고 생각하였다. 이것은 임시정부에도 반영되었다. 단군을 중심으로 하는 민족국가 건설은 이 시기의 역사적 과제이며 독립운동가들의 열망이었다. 신규식은 나철의 대종교 선교가 한민족의 정체성이 한반도에 국한되지 않고 간도지역까지 확대하여 재확인하였다. 간도지역의 한민족 정체성 회복은 항일투쟁시기에 독립운동의 기지가 되었고 다시 1948년 중화인민공화국 성립 이후에 조선족 자치구를 건립하는 데 든든한 기초를 놓는 대역사이었다. 대종교의 간도지역 선교 의의는 고려시기와 조선시기에 고구려 고토 회복을 외치면서 애써왔으나 큰 성과를 이루지 못하였지만 대종교가 마침내 이루었다는 것이다. 현재 한민족의 정체(政體, government)가 남한, 북한, 조선족 자치주 셋을 이루는 계기가 되었다. 신규식은 역사적으로 만주가 단군 이래 우리 영토라는 인식을 갖고 있었다. This study This article intends to examine Shin, Kyu-sik's thoughts on the Daejonggyo by focusing on the poems 'Amokru' and contents of 'Korean Soul' in his collection of works. Shin, Kyu-sik wrote poetry about Na, Cheol's deeds when he majored in Daejonggyo, when he left for Manchuria for missionary work, when he built a church in Manchuria, when he performed a miracle, and when he committed suicide at Samseongsa Temple in Guwolsan. To him, Na, Cheol was regarded as a life saver and the embodiment of Dangun. Na, Cheol's self-determination was compared to Jesus' crucifixion, and Na, Cheol's missionary difficulties were compared to Shakya's difficult realization. He believed that the three gods, the doctrine of Daejonggyo, were one and that it was Dangun, and he built a heavenly palace that enshrined Dangun and prayed every day. He studied cultivating to become a rookie unity through strikeout, and revealed that he had no original guilt in Christianity. Shin, Kyu-sik thought that a new country should be established with the identity standard of Dangun. This was also reflected in the Provisional Government. In addition, one can understand the new ritual only by understanding Daejonggyo. Building a nation-state centered on Dangun was the historical task of this period and the aspirations of independence activists. Shin, Kyu-sik reaffirmed Na, Cheol's missionary work on Daejonggyo by extending the identity of the Korean people not only to the Korean Peninsula, but also to the Gando region. The restoration of the Korean national identity in the Gando region served as a base for the independence movement during the anti-Japanese struggle and was a great story that laid a solid foundation for the establishment of the Korean-Chinese Autonomous Region after the establishment of the People's Republic of China in 1948. The significance of Daejonggyo's mission to the Gando region is that it was achieved in the Goryeo and Joseon dynasties, even though efforts were made to restore the Goguryeo homeland, but did not achieve great results. The current identity of the Korean people (政体, government) became an opportunity to form three autonomous provinces: South Korea, North Korea, and Josen ethnicity. Shin Kyu-sik has historically had the perception that Manchuria has been our territory since Dangun.

국어사전에서의 속담 표제항 선정

조남호(Cho Nam-Ho) 한국사전학회 2003 한국사전학 Vol.- No.1

A proverb is a fixed form of expression, but it can be transformed in various ways in actual usage. A word is also transformed in various ways in actual usage, but only the most representative form is indicated in the dictionary. Only the most representative form of proverbs is likewise indicated in dictionaries. However, if we compare the forms of proverbs in Korean dictionaries, we can see that each dictionary has its own standards in describing the proverbs. It appears there is no consistent principle in selecting the standard proverb. This paper discusses the problems associated with each example cited by comparing four recently published Korean dictionaries. These problems pertain to replacement of sentence components, replacement of particles and endings, sentence components in varying order, and the addition or deletion of sentence components.

1930년대 대종교 계열 학자들의 이승휴와 제왕운기에 대한 연구

조남호 ( Cho Nam Ho ) 국제뇌교육종합대학원 국학연구원 2020 선도문화 Vol.28 No.-

This essay focuses on the study of Dejeong-gyo scholars on Jewangunki during the Japanese colonial period. The discussion of Jewangunki in the 1930’s helped to re-fire the fire that had been fading away for some time at the parishioner. In particular, the discovery and publication of Jewangunki served as catalysts. Among them, Hwang Yi Dong and Nakamura Hidetaka played a role in discovering and publishing, Choi Yik Han studied Lee Soung Hue deeply, and Jung In Bo and Ahn Jae Hong criticized him with their own historical perspective. Jung In Bo admitted it in point of Hongikyingan, but he was critic in point of view of Tan gun as a human being. Nevertheless, they all agree that Lee Seung Hue’s records have become orthodox views in Chosun. This means that the period of Japanese colonial occupation after the end of Goryeo has become a period of reconstruction for the study of the Tangun. On the other hand, Nakamura, like a Japanese scholar, said Tangun was created gradually at the end of the Goryeo Dynasty, and he was considered a desire to expand the territory of the Goryeo Dynasty. Dejeong-gyo scholars saw him as Tangun Chosun Dynasty. The legend and territory of Tangun Chosun Dynasty is real. This is why Japanese and Koreans look at him differently.