조선왕조 왕릉 문인석상의 복식에 형태에 관한 연구

권용옥(Yong Ok Kwon) 한국복식학회 1981 服飾 Vol.4 No.-

A costume reveals the social charicteristics of the era in which it is worn, thus we can say that the history of change of the costume is the history of change of the living culture of the era. Since the Three States era, the costume structure of this country had been affected by the costume system of the China`s historical dynasties in the form of the grant therefrom because of geographical conditions, which affection was conspicuous for the bureaucrat class, particularly including but not limited to the Kings` familities. Such a grant of the costume for the bureaucrat class (i.e., official uniform) was first given by the Dang-dynasty at the age of Queen Jinduck, the 28th of the Shilla-dynasty. Since then, the costume for the bureaucrats had consecutively been affected as the ages had gone from the unified Shilla, to the Koryo and to the Yi-dynasty. As the full costumes officially used by government officials (generally called Baek Gwan) in the Yidynasty, there existed Jo-bok, Gong-bok and Sang-bok. Of such official costumes, Gong-bok was worn at the time of conducting official affairs of the dynasty, making a respectful visit for the expression of thanks or meeting diplomatic missions of foreign countries. It appears no study was mad yet with regard to the Gong-bok while the studies on the Jo-bok and the Sangbok were made. Therefore, this article is, by rendering a study and research on the styles of costumes of civil servants` stone images erected at the Kings` tombs of the Yi-dynasty, to help the parsons concerned understand the Gong-bok, one of the official costume for Baek Kwan of that age and further purports to specifically identify the styles and changes of the Gong-bok, worn by Baek Gwan during the Yi-dynasty, consisting of the Bok-doo (a hat, four angled and two storied with flat top), Po (gown), Dae (belt), and Hol (small and thin plate which was officially held by the government officials in hand, showing the courtesy to and writing brief memorandums before the King) and Hwa (shoes). For that purpose, I investigated by actually visiting the tombs of the kings of the Yi-dynasty including the Geonwon-neung, the tomb of the first King Tae-jo and that You-neung, the tomb of the 27th King Soon-jong as well as the tombs of the lawful wives and concubines of various Kings, totalling 29 tombs and made reference to relevant books and records. Pursuant to this study, of the 29 Kings` tombs the costume styles of civil servants` stone images erected at the 26 Kings` tombs are those of Gong-bok for Baek-gwan of the Yi-dynasty wearing Bok-doo as a hat and Ban-ryeong or Dan-ryenog Po as a gown with Dae, holding Hol in hand and wearing shoes. Other than those of the 26 tombs, the costume styles of the Ryu-neung, the tomb of the Moon-jo who was the first son of 23rd King Soon-jo and given the King`s title after he died and of the You-neung, the tomb of the 27th King Soon-jong are those of Jobok with Yang-gwan (a sort of hat having stripes erected, which is different from the Bok-doo), and that of the Hong-neung, the tomb of the 26th King Go-jong shows an exceptional one wearing Yang-gwan and Ban-ryeong Po ; these costume styles other than Gongbok remain as the subject for further study. Gong-bok which is the costume style of civil servants` stone images of most of the Kings` tombs had not been changed in its basic structure for about 500 years of the Yi-dynasty and Koryo categorized by the class of officials pursuant to the color of Po and materials of Dae and Hol, Summary of this costume style follows : (1) Gwan-mo (hat). The Gwan-mo style of civil servants` stone images of the 26 Kings` tombs, other than Ryu-neung, Hong-neung and You-neung which have Yang-gwan, out of the 29 Kings` tombs of the Yi-dynasty reveals the Bok-doo with four angled top, having fore-part and back-part divided. Back part of the Bok-doo is double the fore-part in height.

중국의 물권법(物權法) 제정(制定)과 그 사회적 영향

권용옥 ( Yong Ok Kwon ) 한국외국어대학교 외국학종합연구센타 중국연구소 2007 中國硏究 Vol.40 No.-

양수명 동서문화관의 현대적 의의

권용옥(Yong Ok Kwon) 중국학연구회 2001 중국학연구 Vol.21 No.-

N/A

現代韓中儒學的硏究

권용옥 ( Yong Ok Kwon ) 충남대학교 유학연구소 2011 儒學硏究 Vol.25 No.-

韓中兩國接壤, 文化交流源遠流長。儒學作爲中韓兩國傳統社會的主流文化, 沿存于兩千余年。這樣以來, 儒學在韓國得以展開和發展, 中國儒學發展的幾個階段都有一定的影響和表現。儒學, 到了現代社會, 由于西方强勢文化的沖擊及社會政治的變遷而退居邊緣。因此現代儒學地位與社會轉型的問題, 已討論了20幾年, 論者各執異見。其實, 這也是個隨時間推移· 社會發展而在不斷變化的問題。諸問題中本篇探討的是兩個重点。首先討論的是儒學思想的本質問題。其內容注重于"仁之道"·"民本思想"·"禮思想"。其二是中韓儒學的現代轉型問題。內容包含着現代韓中兩國儒學發展之異同和타的地位變遷如何· 兩國社會轉型與儒學轉型的相應關系等幾個問題。 Being connected by land, China and Korea maintain historically long cultural exchange. Confucianism is the mainstream culture of both nations` traditional society, and is already preserved for about two thousand years。Confucianism in Korea has been affected correspondingly along with its developing stage in China, and developed with the expression of the times. Confucianism in modern society was pushed out to the edge of the public interest due to the powerful impact from western culture and the social and political changes. Due to these factors even many scholars have been discussed for about last 20 years on the position of present-day Confucianism and the social transition problem, every panelist put out a different opinion。Such a divergence in opinion is a current trend of the times and changes constantly with social development。This paper is focused the following two subjects among those many.The first subject discussed is the essence of Confucianism thought whose core contents is reason of perfect virtue, democracy thought, and etiquette thought。The second one is the matter of social transition of Confucianism in both China and Korea. The contents in second one are the same point and the different point of Confucianism development in present-day China and Korea, matter concerning on the status change of Confucianism in nations, and interrelation between social transition and Confucianism transition in both countries.

연구논문 : 회재(晦齋) 이언적(李彦迪)과 양동(良洞) 마을

권용옥 ( Yong Ok Kwon ) 충남대학교 유학연구소 2012 儒學硏究 Vol.26 No.-

良洞마을은 2010년 8월 1일 유네스코(UNESCO)세계문화유산으로 등재 되었다. 그리고, 조선시대의 儒敎風習을 가장 잘 보존하고 있는 한국을 대표하는 전형적 班村으로, 慶尙北道 慶州市 江東面에 위치하고 있다. 2010년 現在 135여 가구가 살고 있는데, 그 중 月城孫氏 30여 가구, 驪江李氏 90여 가구가 남아 兩大 門閥의 同族 集團村을 이루고 있으며, 현재도 月城孫氏의 宗孫인 孫成熏(孫昭의 20代孫)이 그의 종가에 거주하고 있고, 驪江李氏의 宗孫인 李址洛(李彦迪의 17代孫)도 현재 종가에 거주하며 500여 년 동안 후학들에게 문화유산을 전수하는 작업을 계속 하고 있다. 필자는 본연구의 2장에서는 회재 이언적의 생애와 사상을 중심으로 살펴, 유년기부터 63세의 일기로 세상을 떠날 때까지 학문과정과, 역저 및 사상을 고찰해 보았으며, 3장에서는 양동마을에 현재 보존되고 있는 대표적인 양대 가문의 大宗家 無添堂과 書百堂 그리고 派宗家인 香壇과 觀稼亭에 대해 고찰했으며, 4장에서는 회재 이언적 철학의 출발과 사상 및 한국 유학사에서의 회재의 위상에 대해 고찰하였다. 이언적이라는 정신적 지주가 있고, 또 그를 보존하려는 후손이 있는 한 양동마을은 영원한 문화유산으로 남을 것이라 본다. Yangdong Village, with Hahoe Village, was registered by the UNESCO World Cultural Heritage at the 34th World Heritage Committee Council held in Brazil on August 1, 2010. The present Yangdong Village, which used to be called Yangjwa-dong in ancient times, is located in Gangdong-myeon, Gyeongju-si, Gyeongsangbuk-do. It is a typical Korean aristocratic village with indicates the well-kept Confucian manners and customs of the times. Yangmaegong Sohn-So (1433-1484), the founding father of Yangdong Village, is a son-in-law of Yu Bok-Ha (Pyeongdeok Yu) who took up the government office of Manho. He came to reside in this village and formed the founding family of Weolseong Sohn with an ensuing connection with Yi-Beon, father of Yi Eon-Jeok of the Yeogang Yi family. These two families of Weolseong Sohn and Yeogang Yi have handed down the tradition of Yangdong Village to their descendents even until today. What the author explores in this study is the fundamental reasons for the well-kept reputation of Yangdong Village until today. How much cultural heritage, of which the world recognizes their values, are maintained in Yangdong Village? By focusing on the scholarly attainments and philosophical ideas of Yi Eon-Jeok, the spiritual mainstay of Yangdong Village, this paper aims to reach a deep understanding of the Village registered at the World Cultural Heritage.

중국(中國) 현대신유학(現代新儒學)의 연구동향(硏究動向)과 과제(課題)

권용옥 ( Yong Ok Kwon ) 한국외국어대학교 중국연구소 2010 中國硏究 Vol.50 No.-

Today, Chinese society faces the depreciation of tradition and culture. It is not a tangible trial but a meaningful endeavor to examine the process of the development of New Confucian as well as Chinese present priorities. In addition, it is evident that a comparison between Chinese traditional values and western ones will be a crucial clue to drawing real values from Chinese tradition and culture, as New Confucian scholars have examined over time. Chapter 1 examines not only the culture-related debates initiated in the May 4th New Culture Movement period, in which Chinese modern New Confucian began to burgeon, but also the process of New Confucian movement. Chapter 2 deals with how Chinese modern New Confucian sprouted at the first time and through which process they have developed. Chapter 3 considers three points: how several perspectives of Chinese modern New Confucian has changed since the beginning of 21 C; how New Confucian will treat ecosystem by setting up a new theory; what the issues at hand we will have to solve are. These discussions will help contemporaries establish their spiritual values and new criteria of thinking in a rapidly changing circumstances.

사회과학(社會科學) : 21세기(世紀) 중국사회(中國社會) 사영기업주계층(私營企業主階層)의 성장과정(成長過程)에 대한 고찰(考察)

권용옥 ( Yong Ok Kwon ) 한국외국어대학교 외국학종합연구센타 중국연구소 2008 中國硏究 Vol.43 No.-

習近平政府의 法治中國建設

권용옥(Yong-ok Kwon) 인문사회과학기술융합학회 2018 예술인문사회융합멀티미디어논문지 Vol.8 No.7

시진핑이 법치를 앞세워 강력한 부패와의 전쟁을 선포하며, 2013년 법치중국 건설을 주창하기에 이른다, 법치중국의 개념은 첫째로 중국 스스로 결정한다는 자주적, 둘째로 국가가 주도한다는 국가 추진형, 셋째로 역사를 되살펴 생각한다는 반사성이다. 그 전략적 목표를 보면 법치 현대화를 통해 중국공산당 설립 100주년(2020년)까지 먹는 문제를 완전히 해결하고, 중국성립 100주년(2050)에는 부강한 사회주의 현대화를 완성한다는 목표를 이루는 것이다. 시진핑이 계속해서 발표하는 연설、담화、지시 등등을 종합해보면, 법치의 본질、법치의 가치、법치문화、법치 사유 등등 법치 중국과 상관되는 사유체계의 기초가 잘 형성되어 있다. 법치 중국건설의 중대 임무는 1) 과학 입법、2)엄격한 법 집행, 3) 공정 사법、4) 전 국민의 법 수호, 이 네 개의 기본 임무와 여덟 개의 중점 정책으로 나누어 설명할 수 있다. 결국은 중국 국내와 국제사회에서도 통하는 법치체계를 건설하자는 것이다. The concept of Constitutional China is to declare a war on strong corruption with the rule of law and to advocate the construction of the rule of law in 2013. Constitutional China pursues the self-determination of China itself, the state-driven model, and the self-reflection on its history. The strategic goal is to complete the food problem on the occasion of the centennial anniversary of the Communist Party of China (2020) through the modernization of the rule of law and complete the modernization of socialism in the 100th anniversary of the establishment of China (2050). Summarizing the speeches, statements, directives, etc. that Xi Jin ping continues to announce, we find that the basics of ideological systems of the rule of law, such as the essence of the rule of law, the value of the rule of law, the culture of the rule of law, the reflection on its rule of law, and so on are well-organized. The major task of the construction of Constitutional China is to explain the four basic duties such as scientifical legislation, strict law enforcement, fair justice, and all people’s compliance with the national law, and the extra eight key policies. In other words, that means constructing a constitutional system working across the board both in China and in the international community.

21세기(世紀) 중국사회(中國社會) 계층분화(階層分化)의 신추세(新趨勢)

권용옥 ( Yong Ok Kwon ) 한국외국어대학교 외국학종합연구센타 중국연구소 2006 中國硏究 Vol.38 No.-

梁漱溟 思想의 形成과 實踐

權容玉 남서울대학교 2004 남서울대학교 논문집 Vol.10 No.3

Liang, Shu-ming who is respected as a pioneer of Chinese Modem New Confusian, had to start reading with classic works and immediately read applied science works in his younger days under his father's compulsion. In general, ordinary Chinese children used to read only classics. He entered the first established Chinese Western elementary school and had an opportunity of learning English. In this sense, he spent his younger days differently from others. He went through his academic trial in his adolescent period and finally became a professor in Beijing University at the age of 24 in 1917. His next 7 years had been passed by producing a variety of achievements. From 1925 until 1940, he actively devoted himself to many social activities such as the school management, the establishment of 'country village'(향촌), the democratic federation, etc. This article will investigate his life of 90 years based on four subjects as follows: the first is about Liang' younger days; the second is about not only the relation between Liang himself and Beijing University but also his research courses on eastern-western cultures; the third, how Liang' thought was formed; the last will investigate his practice of his establishment of 'country village'(향촌) and consider the formation of Liang's thought and his practice in detail.