김일근박사 화갑기념호(華甲紀念號) : 고전산문 ; 불설화고(2) -불가의례수용을 중심으로-

김무조 겨레어문학회 1985 겨레어문학 Vol.9·10 No.-

高麗의 學制 小考

金戊祚 東亞大學校 學生指導硏究所 1971 學生硏究 Vol.2 No.-

愼齋文學의 새로운 考察(Ⅱ) : 그의 體驗的 文學을 中心으로

김무조 東亞大學校 國語國文學科 1982 국어국문학 Vol.4 No.-

Many histories of Korean literature have been published so far by many excellent scholars of Korean literature. However, KOrean scholars of Chinese literature in general have negativelyestimated the value of his literature under the influence of Taoism. It is needless to say that not only the substance but also the from of literature is very important in is development. It is a great contribution of his to Korean literature that Shin-jae revitalized the long-forsaken form of Kyung-Kee Chae-ga, a form of Korean classical lyric song after 500 years of its rise. Kyung-Kee chae-ga, the lyical form developed from the time of King Kojong of Koryo dynasty and it was innovared and improved as Ack-jang, a kind of court lyric and it was Shin-jae that revitalized and completed its form. Moreover, Shin-jae literature, bases on nature as its material as well as on his educational experience and his pilgrimage of his fatherland, must be regarded as a dynamic and vital literature. Though his admiration of An-chook led him to produce some second-rate An-chookian immitation, his style and the novelty of his language should be noted. He recorded in pure Korean language all the conclusive endings that An-chook expressed by yee-doo, an old device of recording the sounds of the Korean language by means of the Chines letters without regard to the lexical meanings and he showed his originality by substituting the letter '爲, for the letter '偉, As for the compostion of Ohryun-song, he wrote five such songs in pure Koraen language when he served as a governor of Hae-soo District so that the common pepole could read and understand easily. Based on the five basic principles in human behaviour which confucius postulated as the basis of his ethics, they were sinple and easy to access and it comprised the inherent value of human existence. Shin-jae must be re-evaluated as an important lyric poet. It is important tonote that his literature was based on his experience, his education, his love of nature and his admiration of his fatherland. And he should be re-evaluated as the last master of Kyung-kee chae-ga and its most important revitalizer.

愼齊文學의 새로운 考察 : 作家論的 側面에서

金戊祚 東亞大學校 國語國文學科 1978 국어국문학 Vol.2 No.-

Shinjye is one of those writers who have been neglected for generations. The status of literature as a means of diffusion of Confucianism hindered him from being sufficiently appreciated. In order to estimate the worth of a writer we should comprehend not only his works but also his academic, cultural, and ideological background, his associates, his literary career, Chinese literay men's influence upon him, and so on. Among the literary men Shinjye admired were Choi Chi-won, Choi Choong, and Cheong Mong-joo . For his mental support Shinjye depended upon An Kyun and An Chook, whom he admired for their profound oriental philosophy. He associated with Lee Hyon-po, Lee Hwang, and Hwang Choon-ryang; he contracted a close friendship with Seo Kyong-tuk and Lee Un-jeok. He kept a regular correspondence with Lee Hyon-po, Lee Hwang, and Hwang Chung-ryang. All these scholars were anthorities on Confucianism, and were instrumental in enabling Shinjye to found White Cloud Collegiate Institute, which was the first "seotang"(lecturehall) in the Yi Dynasty. His Confucianism helped observe the realities of the people's life and save the people from distress. The adamant tenability of Shinjye's literature, which was based upon Confucianism, fairly claims wider and better appreciation.

經南地方의 佛經冊板 調査硏究

金戊祚 東亞大學校 大學院 1980 大學院論文集 Vol.4 No.2

Ⅰ. Preface Among the our cultural heritages, the publication culture has a special aspect in the world hitory. Even movable wooden types, not to speak of movable metal types, had a remarkable development. Among the rest, the printing art by wooden plates was greater than that of any other country in the world. The wooden plates printing had a great development during the period of Chosun Dynasity. Ⅰ visited nearly all the temples through Gyeong Nam district to grasp the present situation of wooden plates which came to a crisis. Now Ⅰ intend to reveal the present situation in detail. After Ⅰ explained of the history of the Buddhist Scriptures books. I am going to investigate the present situation of the wooden plates which printed them. Ⅱ.「The Buddhist Scriptures books which many temples in Gyeong Nam district have published, revealed through the various booklets」 There are many publications on Buddhism which each temple in Gyeong Nam district has published. Among the rest, Ⅰ will study only the Buddhist Scriptures books with publication date. The names of temples with publications on the Buddhist Scriptures are as follows; ① Gan Wol Sa ② Gam Ro Sa ③ Gae Heung Sa ④ Gyun Bul Am ⑤ Gug Tae Sa ⑥ Gun Ja Sa ⑦ Neung In Am ⑧ Dae Won Am ⑨ Bum Eo Sa ⑩ Byeog Un Am, etc.(There are 39 temples.) A few typical books published by those temples are as follows; ① Hyun-Su Je-Seong Beob-Su ② Myo-Beob Yeon-Hwa Geong ③ Yuk-Kyeong Habbu ④ Beob-Jib Byel-Haeng-Log Jeol-Yo ⑤ Weon-Don Seong-Bul-Lon ⑥ Su-Lyug Je-Eui Chan-Yo ⑦ Go-Bong Hwa-Sang Seon-Yo ⑧ Mog-U-Ja Su-Sim-Gyeol ⑨ Un-Su-Dan Gasa ⑩ Yeom-Bul Bo-Gweon-Mun There are 151 kinds of books. Among them, there are 17 kinds of books published during the period of the 17th century and the 18th century (51%). From these facts, we can guess people wished to be converted to Buddhism after the Japanese invasion. Ⅲ.「The situation of the wooden plates used for printing the Buddhist Scriptures books preserved at temples」 This is the result which Ⅰ investigated in the summer of 1978, the Buddhist Scriptures books of many temples located in Gyung Nam district with Prof. Yoo, Tak-Ⅱ, Busan University. ① There are 71 Rinds of books at Hae In Sa, but the number of the plates we could not understand ina short time. The preservation situation is better than that of any other temple, and the kinds of the wooden plates are very valuable culturally. ② At Ssang Gue Sa, forty-three kinds of books are preserved. (Fifteen kinds by Neung In Am; Twenty-eight kinds by Ssang Gue Sa) ③ At Tong Do Sa, twenty-six kinds of wooden plates used for printing the Buddhist Scriptures books are reserved. (Nine kinds by Un Heung Sa, Ulsan; severteen kinds by Tong Do sa,) Here, the preservation situation is also good, but the arrangement of the books is had. ④ At Bum Eo Sa, 15 kinds of books are preserved. ⑤ An Jeong Sa, 4 kinds. ⑥ Un Heung Sa, 11 kinds. ⑦ Ok Cheong Sa, 1 kinds. ⑧ Pyo Choong Sa, 5 kinds. Judging from the old records, there are too many destroyed. Ⅳ. Conclusion ① One hundred and fifty-one kinds of Buddhism books from 39 temples in Gyeong Nam district were published. ② In many cases, the wooden plates for printing the Buddhism books were carried from small temples to large temples. ③ Most of these wooden plates used for printing the Buddhist Scriptures books werer made between the period of the 17th century and the 18th century. ④ At the present time only six temples have the wooden plates for printing the Buddhist Scriptures books, therefore judging from the old records, we can say that there are many missed.

金萬重硏究 : 그의 人間과 生涯를 中心으로

金戊祚 東亞大學校 1968 東亞論叢 Vol.5 No.-

西浦小說硏究 : 特히 그의 兩面性을 中心으로

金戊祚 東亞大學校 1974 東亞論叢 Vol.11 No.1

西浦小說의 硏究 : 그 內容을 中心으로

金戊祚 東亞大學校 1970 東亞論叢 Vol.7 No.-

三神神話의 階層的 秩序

김무조 효성여자대학교 한국전통문화연구소 1987 韓國傳統文化硏究 Vol.3 No.-

隧神攷 : 女性象徵을 中心으로

金戊祚 대구효성가톨릭대학교 사회과학연구소 1972 女性問題硏究 Vol.2 No.-