『吕氏春秋』中的道家流派

신진식(申?植) 한국도교문화학회 2009 道敎文化硏究 Vol.30 No.-

전국말에서 통일 제국인 진나라로 넘어가는 과도기에 정치권력의 정점에 서 있던 여불위는 삼천 명이 넘는 문객을 초빙하여 전국말 최대의 학술 문화센터를 세웠다. 권력과 지식의 상부상조 관계 속에서 방대한 규모의 학술 서적인 『呂氏春秋』가 탄생하게 된 것이다. 『여씨춘추』는 선진제자백가에 대한 전면적인 정리와 계승을 통해 방대한 집대성 이론 체계를 건립한 것이다. 이 글에서는 『여씨춘추』 중의 제자백가 가운데 道家 학파를 세밀하게 분류하는 작업을 진행한다. 그 중의 각 도가 유파 사이의 관계는 어떠한가, 어떤 차이가 있는가, 어느 편이 어느 도가학파에 속하는가, 각 학파의 어떤 사상을 받아들였는가, 등에 대하여 분석 한다. 『여씨춘추』는 도가학파가 분화되어 가는 상황에 대한 중요한 실마리를 제공하고 있다. 각 도가 유파의 사상이 『여씨춘추』 내에서 어떤 식으로 전개 되고 있는지, 『여씨춘추』와 도가 여러 유파와의 관계는 어떠한지에 대한 연구를 통해 先秦에서 秦漢代에 이르는 도가의 사상지형도를 포괄적으로 새롭게 그려볼 수 있다. 더불어『여씨춘추』가 특정 도가학파의 학설에 치우치지 않고 여러 학설의 장점을 모두 흡수하려고 노력했던 점에 대한 확인을 통해 『여씨춘추』야말로 선진 최후의 이론대작이며 그의 출현은 전국이래의 도가 학파와 백가쟁명의 진정한 총결임을 알 수 있다.

삼국시대의 중국 唐ㆍ五代 道敎 전래에 관한 연구

신진식(申?植) 한국도교문화학회 2008 道敎文化硏究 Vol.29 No.-

당오대도교가 한반도에 들어온 이후 한국도교는 과의, 수련, 민간신앙의 삼대 유파를 형성하게 되었다. 중국의 도교는 이러한 전래과정을 통해 한반도에 일정한 영향을 끼치게 되었던 것이다. 본고는 당나라에서 유학을 했던 신라의 김가기와 최치원을 중심으로 한반도에 도교가 전래되는 과정과 영향관계를 밝히는 것을 목표로 한다. 이를 위해 구체적으로 그들의 수도 과정과 그 족적 그리고 그들이 쓴 도교사상 관련 저작과 도교문학 작품 등을 분석한다. 고구려 사람들이 도교인 五斗米道를 널리 신앙하고 있었는데, 이는 중국도교가 일찍이 한반도에 전파되었다는 것을 말해주는 것이기도 하다. 기록에 따르면 김가기는 종리권의 단공을 전수받고 다년간 수련하여 드디어 도사가 되고 신선이 되었는데 그 과정은 매우 짙은 전기적인 색채를 띤다. 최치원은 우리나라 단학에 영향을 끼친 인물로서 당나라에 유학하여 단도를 수련하고 신라에 돌아온 후 여러 道書들을 지었다. 그는 우리나라 도교역사에서 가장 영향력이 있는 인물이라고 할 수 있을 것이다. 유당학인들을 통해서 들어온 당오대시기에 도교가 우리나라에 영향을 준 사실은 동아시아 문화권의 문화전파의 전형적이 사례로 이해될 수 있다.

申櫶의 國防論

朴?殖 역사학회 1988 역사학보 Vol.117 No.-

神經遮斷과 疼痛治療

金?植 최신의학사 1973 最新醫學 Vol.16 No.9

芥川龍之介の運命観

林?植 대한일어일문학회 2012 일어일문학 Vol.55 No.-

Although The Man of the West, written by Ryunosuke Akutagawa, can be regarded as “the chronicle of Akutagawa’s Jesus”, there are parts that mention about John the Baptist in the work. By focusing on them, this research has a purpose on contemplating and comparing Akutagawa’s notion on John with that on Jesus. John was born by the revelation of God, which is same as the process of Jesus’ birth. However, Akutagawa regards the way that John was born by the normal woman as 〈coincidence〉, and by insisting this is identical to the case of Jesus, he considered it as a 〈coincidence〉 applied to the 〈destiny〉 of human’s life. Akutagawa also asserted that 〈inheritance, circumstance, coincidence〉 control human’s 〈destiny〉. John was destined to live at wilderness with the gene revealed by God well before his birth. However, since Jesus’ gene was from the Holy Spirit, His father, His destiny was to be controlled by the Holy Spirit throughout His lifetime. Also, even though John was born in the family of high priest, he ascetically lived in the wilderness, like barbarian. However, at the moment of death, while John was dead by 〈cultural Salome〉, Akutagawa thinks that 〈cultured〉 Jesus was 〈dead at the highest degree of savageness〉 by being crucified. After all, through the lives and deaths of John and Jesus, it seems that Akutagawa must have clearly realized that 〈inheri tance, circumstance, coincidence〉 control human’s 〈destiny〉.

의학영상저장 전송시스템과 원격의료영상 전송시스템

崔?植 대한의학협회 1995 대한의학협회지 Vol.38 No.9

芥川龍之介におけるヒューマニズム

林?植 대한일어일문학회 2013 일어일문학 Vol.60 No.-

The purpose of this thesis is to contemplate true meaning of an author’s humanism through the view toward humans in Tu Tze-Chun, a fairy tale written by Ryunosuke Akutagawa. Although the original work of Tu Tze-Chun is from China, especially there are two significant differences in the bottom half of the book with the original one: the reason Tu Tze-Chun, the main character, wanted to be a hermit, and the ending part. This study considers such differences. Tu Tze-Chun tries to become a hermit because he felt despair about humans’ heartlessness, although he does not repent for his life of debauchery. Eventually he overcomes many difficulties to become a hermit. However, after he sees his parents’ suffering in the hell, when his mother whispers him that, among such pain, she only hopes for a happiness of her son, Tu Tze-Chun, he shouts out loud, “mother”. This violates the warning that one should not speak at all in order to become a hermit. Even though he cannot be a hermit eventually, he now decides that “[w]hatever [he] become[s], all [he] want is to live a decent and honest life”. Hence, an old man who is actually a hermit says he would give a house in the holy place owned by himself to Tu Tze-Chun as a prize. As we see Tu Tze-Chun’s life like above, the author’s view toward humanism is described in the part that although Tu Tze-Chun is disappointed with humans’ egoism, he restores his own humanity due to his mother. However, Akutagawa could not convice himself whether Tu Tze-Chun can live the world as he decided, because Akutagawa regards the human life as a hell. This is proven in the part that there is no description of Tu Tze-Chun’s reaction about the house hermit gave to him. After all, it is shown that although Akutagawa was hoping for a humanistic human, he knew real humanism in humans’ life is impossible, and had a skeptical view toward its actual realization.

芥川龍之介におけるヨハネと漱石のイメージ

林?植 대한일어일문학회 2014 일어일문학 Vol.63 No.-

The purpose of this research is to study a writer’s notion about John the Baptist who appears in Ryunosuke Akutagawa’s work, “The Man of the West”. Although Akutagawa reflected his own thoughts about Jesus’ life in this work, John the Baptist, who had a close relationship with Jesus, also appears in it. The reason Akutagawa had a special attention on John the Baptist is because, by giving baptism to Jesus, Jesus began His official missionary activities after that. In other words, Akutagawa regards John the Baptist as a benefactor who opened Jesus’ natural gifts, and this is because, from John the Baptist, he felt similar image of his teacher, Soseki Natsume, who encouraged him to make a debut as a writer. In short, for Akutagawa, both John the Baptist and Soseki Natsume seemed to be benefactors and solid guardians. However, Akutagawa realized that there were ugly true natures of human hidden behind both. Although Akutagawa was Soseki’s disciple, only short after he became such, he discovered Soseki’s another aspect as a “lunatic genius”. It turned out that was an emotion feeling superiority by comparing oneself with others, and an emotion that one hates losing to others by always thinking about them, which was a jealousy, a natural character of humans. Akutagawa described John the Baptist with distortion from the Bible by saying that such jealousy also exists in John the Baptist, and this was due to a reflection of a notion about Soseki to John the Baptist. In the end, through this work that studied John the Baptist, Akutagawa’s human view could be grasped.

장곡사 금동약사여래좌상의 신앙내용과 제작 주체

최연식(崔?植) 미술사연구회 2015 미술사연구 Vol.- No.29

In this paper I tried to examine who took the initiatives in the creation of the Gilt-bronze Seated Bhaisajyaguru (Medicine Buddha) Statue of Janggoksa temple and what they and the other participants expected for projects. According to the main petition made by Master Baeg’un and other short prayers of other lay people found inside the statue, Master Baeg’un moved the creation and his clerical and lay followers carried it out successfully. Especially the monk In’gyeom played a key role in collecting the donations, and among more than one thousand participants Mrs. Choe of Nakrang County was most important contributor. The participants hoped to get the longevity and the rebirth in the Sukhāvatī, the paradise of Buddha Amitabha. Usually Buddha Bhaisajyaguru was thought to be the reliever of the diseased, but there is no mention of healing in the petition and prayers. As the longevity and the rebirth in the Sukhāvatī are the most serious hopes for the people, we can infer that Buddha Bhaisajyaguru was regarded as most close Buddha who could be relied on both during and beyond the life. Master Baeg’un who initiated the project and also wrote the main petition is thought to be ‘Baeg’un Gyeonghan,’ one of the famous Three Chan Masters who established the Kanhua-Chan tradition in Korean Buddhism in the latter half of the fourteenth century. Despite of his fame and importance, any earlier activity of Baeg’un Gyeonghan before 50 year old is not known. The materials found in the Gilt-bronze Seated Bhaisajyaguru Statue might be used to show his early activities, when he was not fully dedicated to the Kanhua-Chan yet.

《大東金石書》 所載‘ 包川 某寺碑’와 海龍王寺 圓悟大師

최연식(崔?植) 한국목간학회 2010 목간과 문자 Vol.5 No.-

《大東金石書》에는 ‘(包川) 某寺碑’ 혹은 ‘寺圓悟大師碑’라는 이름으로 碑片 일부의 탁본이 수록되어 있다. 8行 90여字에 불과한 내용이지만 승려의 입적과 그를 위한 碑의 건립에 관한 내용이 서술되고 있는 것으로 볼 때 이 碑는 고승의 탑비로 추정되며, 해당 고승은 비문 중에 ‘海龍王故圓悟大師’로 언급 되고 있는 海龍王寺 圓悟大師로 볼 수 있다. 비문에는 또한 비문 찬술자인 金廷彦의 이름이 나타나고 있는데, 그가 翰林學士로 활동한 시기와 비문에서 새로운 국왕의 즉위를 언급하고 있는 것을 고려할 때 이 비는 950년대 혹은 970년대 후반에 건립된 것으로 보인다. 아울러 圓悟大師의 入寂은 940년대 후반 혹은 970년대 전반으로 추정된다. 海龍王寺는 고려 태조대에 중국 福建지방에서 우리나라 최초로 完帙의 大藏經을 구해온 普耀禪師와 제자 洪慶(=弘慶)의 師弟가 건립한 선종 사찰로 확인되며 包川의 海龍山에 있었던 것으로 알려지고 있다. 이곳 海龍王寺에 祖師로서 탑비가 봉안되었던 圓悟大師는 활동시기 및 해룡왕사의 조사라는 공통점 등으로 볼 때 普耀禪師나 洪慶(=弘慶) 중 한 사람이었던 것으로 추정된다.