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金文基 慶北大學校 東洋文化硏究所 1978 東洋文化硏究 Vol.5 No.-
This paper attempts to examine the author, the period of writting, the special features in the contents and forms, and a significance in the history of literature of Seo-Bang-Ga, one of Gyeong-Gi-Chae-Ga (a poem of Gyeong-Gi-Chae). Seo-Bang-Ga is a literary work which I have first found in the buddhist book-The Method of Buddhist Invocation. The author, Euy Sang is an unidentified person. But, I think someone might write using Euy-Sang's (Silla Dynasty) name to enhance the value of the work. And, I assume that it was written in the early period under the rule of King Sae-Jong. The scenes of the paradise are described very well in it. The contents is composed of scenes suitable for propagation of Buddhism in the typical forms of Gyeong-Gi-Chae-Ga. And, this poem was written with a rhythmical beauty; the 1st to 3rd lines are trimeter, 4th to 6th are tetrameter. Seo-Bang-Ga with 10 stanzas belongs to the second terms in the process of development of Gyeong-Gi-Chae-Ga and is very excellent literary work. As the contents of Seo-Bang-Ga is about Buddhism, I think Seo-Bang-Ga is a good proof that not only Confucianists but also Buddhist should be included among the arthors of Gyeong-Gi-Chae-Ga.
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金文基 慶北大學校 東洋文化硏究所 1982 東洋文化硏究 Vol.9 No.-
The genre of Gasa literature, an old form of Korean verse, is generally devided to Yangban-Gasa(兩班歌辭) written by noblemen, Pyeongmin-Gasa(平民歌辭) enjoyed by the masses, Gyubang-Gasa(閨房歌辭) enjoyed by women by the readers. The study by far has usually been lopsided to Yangban-Gasa and Gyubang-Gasa, and Pyeongmin-Gasa has not been studied so earnestly. The author revised Pyeoungmin-Gasa into Seomin-Gasa, gave the definition of it and tried to make differences between the Yangban-Gasa and Seomin-Gasa in their contents, forms, expressive ways, aesthetics and etc. The Seomin-Gasa was written by Seomin, the common people and based on the way of thinking, in other words, the consciousness of Seomin. Accordingly the Seomin-Gasa reflects and shows the Seomin's ideas, emotions and lives. The Seomin may again be devided further to Jungin, the middle people(interpreter, craftman, doctor and so on), Yangmin, the good masses and Cheonmin, degraded people such as butchers. The thinking ways of Seomin and Yangban are hard to distinguish so clearly, however I can do as follows: Yangban's thinking; ① ideal, customary ② logic, formalistic ③ conservative, closed ④ positive(affirmative), smtoodly subject Seomin's thinking; ① real, empirical ② chaos, variety ③ progressive, reformative ④ critical, resistive Then, the Seomin-Gasa is, I may say, written and enjoyed by the common people and reflecting real and critical consciousness of the Yangmin and Cheonmin including Jungin. The Seomin-Gasa can be devided further into subgroup of the recital Gasa and singing Gasa. The former includes the sorts of crictics of reality, mutual love and sorts of lamentation, and the latter does Backgu-sa(white dove song) in Twelve-Gasa, Sibjang-ga and Jipjang-ga in Jap-ga(miscellaneous songs) and Heodu-gasa of Pansori(Korean traditional long epic song). The Gasa was appeared around in the latter part of 17 century. The proof is as follows; ① In Chunggu-youngeon (the collections of Sijo and others) compiled by Kim Chun-taik in 1728, there are Sangsa-byeolgok (a song of nutual love), Chunmyeon-gog, Gwanju-ga and etc. ② Pyeongmin singers such as Kim Chuntaik, Kim Su-jang and Kim Seong-gi were acting in King Suk-jong and Jeong-jo, and ③ After Ching's Invasion (Byeongja wars) the form of Gasa were turned out to be singing forms, essays and long styles ④ Sakdaiyeob (songs in fast tempo) loved by the common people since King Sug-jong was developed, ⑤ many transitional works of Seomin-Gasa's such as Nuhang-sa, Yongsa-eum, Tangung-ga, Wuhal-ga and so on were appeared in the middle part of 17 century.
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김문기 평택대학교 1998 論文集 Vol.11 No.-
17세기에 독일 루터교회에서 일어난 경건주의 운동의 창시자인 슈페너는 신학자이자 훌륭한 목회자였다. 슈페너가 휼륭한 목회자로서 일생을 마친 것은 그의 어렸을 때의 경건한 주의환경과 경건의 훈련이 밑바탕으로 작용하였기 때문이다. 슈페너는 슈트라스부르크에서 부목사로 목회를 시작했으며 프랑크푸르트에서는 목사단의 대표로서 20년 동안 사역하였다. 이곳에서 경건주의의 대표적인 책이라고 할 수 있는 '경건한 소원들'(Pia Desideria)이 1675년에 출판되었다. 그 후 1686년부터 1691년가지 당시 독일 루터교회에서 가장 명예스럽고 대표적인 목사직이라 할 수 있는 작센(Sachsen) 선제후국의 궁정수석목사로 사역하였다. 그러나 이 기간이 슈페너에게는 목회에서 가장 힘든 시기였다. 마지막으로 슈페너는 베를린에서 목회하였다. 이곳에서 목회하는 기간이 슈페너에게는 가장 절정적인 시기였다. 슈페너는 이상적인 목회자상을 성서에서 찾고 있는데 그것은 바로 예수 그리스도이다. 그는 예수 그리스도가 나타내준 목회자상을 다섯 가지로 말하고 있다. ① 목회자는 교인들을 영적으로 알아야 한다. 이것은 영적인 돌봄이다. ② 목회자는 교인들을 영적인 양식으로 먹어야 한다. ③ 목회자는 교인들의 본이 되어야 한다. ④ 목회자는 교인들을 보호해야 한다. ⑤ 목회자는 교인들을 위해 목숨을 버릴 수 있어야 한다. 슈페너는 이러한 목회자상을 제시하면서 자신 또한 다음과 같은 목회자로 살았다. ① 신자들에게 관심을 쏟는 목회자였다. ② 양심적인 목회자였다. ③ 하나님의 말씀을 실천하는 목회자였다. ④ 금욕과 절제의 목회자였다. ⑤ 소외층에 대한 관심을 가진 목회자였다. ⑥ 성서 중심의 설교자였다.
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휴대전화 개발 과정에서의 품질기능전개와 계층화과정 기법 적용에 관한 연구
김문기,김용대 한국기술교육대학교 2006 論文集 Vol.12 No.1
The major concern in developing new products is to satisfy customers' needs and to work mutual cooperation between the related departments. The objective of this study is to develop the strategy of designing a cellular phone which meets the conditions using QFD(Quality Function Deployment) and AHP(Analytic Hierarchy Process) methods. The basic concepts of the methods are introduced. Then, those are applied to analyze 5 main parts and 4 departments which are necessary to design a cellular phone. The effectiveness of the proposed method is demonstrated through simulation study.
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