한국 지하수의 미래를 위한 연구개발(R&D) 이슈 및 방향

이강근(Kang-Kun Lee) 대한지질학회 2018 대한지질학회 학술대회 Vol.2018 No.10

대한제국 이전 고종 재위기 궁궐내 외교장소와 접견의례의 변화

이강근(Lee, Kang-Kun) 서울시립대학교 서울학연구소 2018 서울학연구 Vol.- No.72

이 硏究의 目的은 朝鮮王朝 高宗 在位期의 宮闕內 外交場所의 變化 樣相과 그 原因을 밝히는 데 있다. 高宗 在位期 가운데 大韓帝國 以前 時期인 1863년~1895년에 限定하여, 相互條約을 맺고 漢城에 外交 公館을 설치한 駐在國 外交官을 對象으로 宮闕內 어느 場所에서 어떤 儀禮가 進行되었는지를 고찰하였다. 外交活動의 質的 變化가 일어나는 1880년을 境界로 두 時期로 나누어 고찰하되, 1863년~1879년까지를 前半期, 1880년~1895년을 後半期로 명명하였다. 즉 前半期에는 淸나라에서 온 使臣으로부터 勅書를 받고 接見하는 儀禮가 國王이 臨御한 宮闕의 正殿에서 거행되었으며, 昌德宮 仁政殿, 景福宮 勤政殿, 慶熙宮 崇政殿, 昌慶宮 明政殿 등이 그곳이다. 그러나 後半期에는 1876년 日本과의 修好條約을 契機로 各國의 外交公館이 漢城府 안에 設置되었고, 1880년 11월 昌德宮 重熙堂에서 日本公使를 接見한 것을 信號彈으로 하여 駐在國 公使나 領事를 國王이 宮闕 안 建物에서 接見하는 일이 잦아지게 되었다. 그런데 國王이 昌德宮에 臨御한 時期에는 주로 昌德宮 便殿, 重熙堂, 熙政堂 등이 接見場所로 活用되었지만, 國王이 景福宮으로 移御한 1885년부터는 景福宮內 峨嵋山 以北의 大妃 寢殿, 王大妃 寢殿, 大王大妃 寢殿등이 29回나 接見 場所로 활용되었다. 또 1890년 以後부터 1895년 俄館播遷으로 景福宮을 비우기 前까지는 再建이 完了된 康寧殿, 交泰殿 領域에서 10餘 回의 接見이 擧行되었고, 香遠池 周邊의 乾淸宮과 長安堂, 集玉齋와 寶賢堂, 集慶堂과 咸和堂 등 大內 別堂에서 40여 回의 接見이 이루어졌다. 이렇듯 朝鮮의 首都 漢城에 設置한 公館에 駐在하는 外交官이 朝鮮의 國王을 陛見하는 外交 節次와 儀禮는 1880년 11월 이후에 새롭게 시작된 것이며, 조선시대 交隣 外交의 節次와 儀禮를 參酌해 만들어진 것이었다. 그러나 國王이 西洋 여러 나라의 儀禮에 關心을 表明하고 이를 反映하는 過程에서 점차 拜禮를 廢止하고 손 인사와 서서 하는 揖禮로 간소화하였다. 接見儀禮의 簡素化로 接見場所를 便殿이나 便殿 性格의 건물에서 해야 할 必然性은 줄어들었으며, 大內의 別堂에서도 얼마든지 거행할 수 있는 의례로 변경되었다. 昌德宮에서 景福宮으로 移御했을 때에는 便殿이나 寢殿 영역이 燒失되어 있는 상태였기 때문에, 國王 高宗이 接見場所로 선택할 수 있었던 곳은 외교장소로는 한번도 사용한 적이 없었던 大內의 寢殿이나 別堂이었다. 물론 大內의 寢殿이나 別堂을 고루 外交活動의 舞臺로 사용한 것은 완전히 새로운 宮闕 運用方式이었다. 大內 깊숙이 外臣의 발길조차 허용하지 않던 곳에 外國의 外交官이 자주 드나들면서 景福宮 全體가 政治的인 空間으로 탈바꿈되었고, 傳統的인 宮室制度의 二分法은 그 意義를 喪失하게 되었다. The purpose of this study is to clarify the changes of the diplomatic places in the Royal Palaces that occurred during the reign of King Gojong of the Joseon Dynasty prior to the Daehan Empire. And it was limited to the period from 1863 to 1895 to examine the ceremonies of meeting the diplomats of the foreign countries who established mutual treaties and established diplomatic missions in Hanseongbu District. On the basis of 1880, when the qualitative changes in diplomatic activities took place, the period was divided into two periods, from 1863 to 1879 in the first half, and from 1880 to 1895 in the latter half. In the first half, a diplomatic ceremony was held at the main hall of the Royal Palace, where the king received an imperial rescript from the envoy from the Qing Dynasty. It is here such as Injeongjeon in Changdeokgung, Geunjeongjeon in Gyeongbokgung, Myungjeongjeon in Changgyeonggung, Sungjeongjeon in Gyeonghuigung. In the second half of the year, however, diplomatic missions of each country were established in the Hanseong District after signing the Korea-Japan treaty of 1876. And in November 1880, Joonghuidang in Changdeok Palace was firstly used as the place of an official meeting with foreign minister. During the period when the King Gojong was in Changdeok Palace, Pyunjeon, Joonghuidang and Huijeongdang were used as the places of official ceremonies with diplomatic missions. However, from 1885 when the King Gojong moved from Changdeok Palace to Gyeongbok Palace, until 1890, Hungbokjeon and Mangyeongjeon were used as an official meeting place 28 times. From 1890 onwards, until 1895, over ten formal interviews were held in the Kangnyeongjeon and Gyotaejeon. And over forty formal ceremonies were held in Geoncheonggung, Changandang, Jibokjae, Bohyundang, Jibgyeongdang and Hamhwadang. The diplomatic process and ceremony was newly started after November 1880 and was made based on the procedures and rituals of the Joseon diplomacy. However, in the process of expressing interest and reflecting the ceremonies of the western countries, the King gradually reduced the traditional process of ceremony and reflect the ceremonies of Western countries. As a process of an official ceremony has simplified, the conditions which the place or building for ceremony are reduced. So an official ceremony can be held at some buildings in Royal Palace. Of course, it was a completely new palace management system. As a foreign diplomat frequently come in and out the Royal Palace, which did not even allow a loyal subject to go inside, the whole of Gyeongbok Palace was transformed into a political and diplomatic space and the traditional archaic layout -the front the public or political space, the rear the private or residential space- lost its significance.

조선후기 강화 지역 築城役에 대한 연구

이강근(Lee, Kang Kun) 서울시립대학교 서울학연구소 2013 서울학연구 Vol.- No.51

In this essay, I studied about the construction of forts in Gangdobu(江都府) during the Reign of King Sookjong(1674-1720). Now there are diverse fortresses such as Dondae(墩臺), Woesong(外城), Naesong(內城) in Ganghwado Island. From the Reign of King Gwanghaegun(1608-1623), Gangdo had been determined as a refuge(保障處) from Quing’s invasion by the government. King Injo(1623-1649) who reside in Gangdo for three months during Quing’s invasion in 1627, made a plan to fortify Gangdo as a refuge. He ordered to secure arms and military provision and then reconstruct the city wall of Ganghwa and forts along the seashore. But the plan was not carried out. On the other hand King Hyojong(1649-1659), the son of King Injo, installed seven coastal defence units Jinbo(鎭堡). King Sookjong(1674-1720), the great-grandson of King Injo, had construct a 48 forts named Dondae at strategic points along the seashore from all directions in 1679 and after construct long fortress wall between Dondaes from north-east seashore in 1692. And that had reconstruct the city wall of Ganghwa in 1711. As a result of construction during 30 years or so, he had completed a millitary denfence system to secure a refuge from Quing’s invasion. In this thesis, I searched a process of contruction of forts in Gangdobu and tried to certify the relation with Seoul city Wall and Bookhansan mountain Wall. The former was contructed in 1710, the latter in 1712. All fortresses was constructed or recontructed as a capital defence system for the defense for Quing’s invasion. The costruction system of fortified architecture was made of millitary personell and Buddhist Monk. The contruction techniques, methods and skills of two different working group was mixed in a wall and a battlement.

한국건축사 연구 50년

이강근 ( Kang Kun Lee ) 일지사 1996 韓國學報 Vol.22 No.2

Simulation of Groundwater Flow in Multi-Layered Aquifers : 'QUASI' Three-Dimensional Model

Kang-Kun Lee(이강근) 대한지질학회 1993 지질학회지 Vol.29 No.2

고준위 방사성 폐기물 관리와 지질학자의 역할

이강근(Kang-Kun Lee) 대한지질학회 2017 대한지질학회 학술대회 Vol.2017 No.10

조선 전기 궁궐의 ‘大內’에 대한 연구

이강근(Lee, Kang-Kun) 서울시립대학교 서울학연구소 2020 서울학연구 Vol.- No.78

궁궐 건축 연구에서는 쉽게 해결할 수 없는 어려움이 있다. 그중 하나는 중국고전 텍스트 또는 역사서에 인용된 용어의 모호성이다. 중국의 역사에 통달한 사관이 기록한 조선왕조실록에는 그들의 유교적 세계관이 투영되어 있으며, 이는 조선 궁궐의 대내를 다루는 문장에도 반영되어 있다. 대내라는 용어의 사전적 정의와 역사 기록 사이에는 모순이 있다. 아이러니하게도 조선 왕조 궁궐 건축의 거주 영역을 설명하는 데 사용된 용어는 실제의 역사적 현실을 제대로 반영하고 있지 못하다. 특히 대내에서 임금이 영위하도록 요구된 삶은 유가의 경전에 서술된 ‘성인 군주상’에 맞추어져 있었다. 창건 경복궁의 內殿 영역에는 燕寢, 小寢殿, 報平廳이 포함되어 있었으나, 창건 창덕궁에서는 내전 영역에서 보평청이 제외되었다. 태조부터 단종에 이르기까지는 내전이라는 단어가 대내라는 단어보다 더 자주 기록되었다. 그러나 세조에서 선조까지는 대내라는 용어가 내전이라는 용어보다 훨씬 더 빈번하게 기록되었다. 이는 대내가 내전 영역을 가리키는 말로 정착되어 가고 있음을 뜻한다. 경복궁에서 소침전은 연침과 보평청 사이에서 동쪽과 서쪽을 향하도록 세워졌다. 연침의 이름은 康寧殿, 보평청의 이름은 思政殿이었다. 창덕궁에서 침전의 이름은 大造殿, 보평청의 이름은 宣政殿이었다. 강녕전과 대조전은 왕실과 왕비가 살고 있는 일상의 장소이지만, 왕실의 의식을 수행하고 높은 신하를 만나서 정치를 논의하는 장소로도 사용되었다. 강녕전과 대조전의 정문은 내부에서 외부로 가는 경계이자 외부에서 내부로 돌아가는 귀착점이었다. 이 정문이야말로 대내의 남쪽 경계였다. 그러나 동쪽, 서쪽 및 북쪽 세 방향에서 대내의 경계를 찾는 일은 쉽지 않다. 안팎 경계의 안쪽에는 왕과 왕비, 왕실의 웃어른과 자손들이 각기 따로 정한 침전 영역에서 내시와 궁녀의 도움을 받으며 의식주 생활을 영위하고 있었으므로 이 영역을 이르는 이름이 따로 있었을 것이다. 왕의 침전을 大殿, 왕비의 침전을 中殿, 대비의 침전을 慈殿 등으로 부른 사실은 잘 알고 있지만, 이 모든 침전들이 함께 모여 왕실 일가족의 생활영역을 구성하고 있는 장소를 大內라고 불렀던 것은 아닐까. 궁궐은 모두 임금의 권한 아래 있었으므로 왕의 입장에서는 안과 밖을 나눌 필요가 없었을지도 모른다. 오히려 ‘안과 밖’을 뚜렷이 구분하려는 데에는 신하들의 입장과 사상이 반영되었다. 안과 밖을 나누려는 목적은 안에서의 일상생활보다는 밖에서의 정치활동을 중요시하도록 임금에게 요구하는 데 있었다. 의례와 관련한 예문 속에서 ‘대내’는 상투어로 등장하지만, 의례 실행은 구체적인 장소에서 이루어지게 마련이었다. 조선전기에 왕실 일가의 거처이자 정치활동의 중요 장소로 활용된 궁궐은 경복궁과 창덕궁이었다. 창경궁도 대비의 처소로 지어지고 사용된 궁궐이지만, 임금의 時御所로 사용된 기간이 많았다. 따라서 세 궁궐에는 모두 ‘대내’라고 불러야 할 영역이 있었다. 이 글에서는 각 궁궐에서 대내의 범위를 특정하기 위해서 대내의 안과 밖을 나누는 물리적 경계를 확인하고자 하였다. There are difficulties that can not be solved easily in the study of palace architecture. One of them is the ambiguity of the terms quoted in Chinese classical texts or history books. Since the Confucian official historian who studied the history of China recorded the Annals of Joseon Dynasty, their Confucian world view is also contained in the sentences dealing with the Daenae of the Joseon Dynasty’s palace. There is also a contradiction between the dictionary definition and the historical reality in the use of the term Daenae. Ironically, the terms used in describing the residence quarter of palace architecture of the Early Joseon dynasty did not properly reflect the reality of the actual settling in history. In this dialectical study, I focused on this problematic situation. Especially, the life in the Daenae(大內) was required to live as an old saint-monarch in the Confucian position, Confucian officials’ idealist views were always learned and forced in dialogue with the king. In the Naejeon(內殿) Quarter of the first built Gyeongbokgung Palace there were Yeonchim(燕寢), Sochimjeon(小寢殿) and Bopyungcheong(報平廳) in 1395. But In the Naejeon(內殿) Quarter of the first built Changdeokgung Palace Bopyungcheong was excluded in 1405. From the first King Taejo to the King Danjong, the term Naejeon was more frequently recorded than the term Daenae. But from the King Sejo to the King Seonjo, the term Dae nae was more frequently recorded than the term Naejeon. Daenae means Naejeon Quarter. In Gyeongbokgung the small residences were set up with to face east and west between the main residence and Bopyungcheong. The name of the main residence was Gangnyeong-jeon(康寧殿) and the name of Bopyungcheong was Sajeong-jeon(思政殿). In Changdeokgung the name of the main residence was Daejojon(大造殿) and the name of Bopyungcheong was Seonjeongjeon(宣政殿). Although Gangnyeonjeon and Daejojeon were a place of everyday life with a king room and a queenroom, it was also used as a venue to conduct royal ceremonies, meet the ministers and discuss politics. The main gate of Gangnyeonjeon and Daejojeon was a border that goes from inside to outside and a destination that goes from outside to inside. This main gate was the southern landmark of the Daenae. It is not easy to find internal boundaries in three directions; east, west, and north. And a follow-up study I clarify it in the late Joseon Dynasty.

SEEDS 지하수 연구단(GAIA사업)의 성과와 활용 : 1) 오염부지 특성화, 자연저감 및 현장 원위치 정화기술 적용성

이강근(Kang Kun Lee),이성순(Seong-Sun Lee),양재하(Jae-Ha Yang),김훈미(Hunmi Kim),여인욱(In-Wook Yeo) 대한지질학회 2015 대한지질학회 학술대회 Vol.2015 No.10

A Study on the Thermal Structure of the Kyeongsang Basin

Kang-Kun Lee(李岡根),Uk Han(韓郁),Kiehwa Lee(李基和) 대한지질학회 1986 지질학회지 Vol.22 No.4

토함산 석굴에 대한 건축사적 해석

이강근 ( Kang Kun Lee ) 한국불교미술사학회 2016 강좌미술사 Vol.46 No.-

Architectural history has evolved with the progress of construction technology. Modern architecture in the West, in particular, has been developed on the basis of technological development that resulted from the Industrial Revolution. Developing an architectural structure of a new style can be successfully conducted only after obtaining complete technological knowledge via experiences. The birth of new architecture takes place only after a matrix has formed via experimentation with new technologies. However, no one can say that experimental effort always results in success. Good fortune may bring success in one``s first attempt, but that does not guarantee that it will bring the same results in actual works. That is why we sometimes witness an unexpected catastrophe in construction projects. Even today, it is not uncommon for Korean architects to invite experts from overseas to prevent such misfortune when they attempt new construction works. The status of Seokguram in Korean architecture is unique, and many art historians argue that it is one of the finest architectural achievements in the world; the perfect Buddha image enshrined at the center of the hall, the layout of the stone deities surrounding the Buddha, and the structural grandiosity that creates a solemn religious atmosphere are among the elements the building is praised for. Some add that the perfect location, particularly in connection with Daewangam (Rock of a Great King) which is known as the underwater tomb of King Munmu, and the proportion and balance between the principal Buddha image and the spatial dimension of the hall are also worthy of praise. One might argue that the most striking feature of this man-made grotto is the vaulted roof of its main hall, since Korea had no precedent of such construction until then. Art historians believe that the new architectural structure consisting of a circular plane with its matching dome was suggested to the Silla people as an ideal grotto temple for representing the world of Buddha. If that was the case, what difficulty did they have in the course of materializing their vision of the perfect Buddhist temple? Was the construction of the temple actually completed in just one attempt thanks to one architectural genius as it was recorded and as an ancient history book outlines? The History of the Three Kingdoms (Samguk Yusa) had this to say about Seokguram: [He] built Bulguksa (Temple of Buddhist Land) for the parents of this world, and Seokbulsa (Temple of Stone Buddha) for the parents of the other world When he was carving a large stone canopy to enshrine a stone Buddha, the stone suddenly split into three parts. Dae-seong Kim was vexed at this and then fell into a deep sleep. At that time a heavenly deity descended and completed it before returning. Seokbulsa in this record means today``s Seokguram at Tohamsan Mountain. Then, we can surmise that the builders of the grotto incurred a major accident in constructing the vaulted roof (the canopy in the record). What is interesting here is that the dome was completed in a single night, not by Dae-seong Kim who was in charge of the construction, but by a deity sent from the Buddhist paradise. The ceiling of today``s grotto has its lotus-shaped capstone divided into three parts. This tells us that the record is not very far from the truth, although one can plausibly argue that the mention of the heavenly being was fabricated for religious purposes. What is certain here is that the builders had a difficult time in the construction of the dome. The typical ceiling of stone structures during the Three Kingdoms period was the corbelled vaulted ceiling, a style that had widely spread from the grotto temples in the Near East to the stone-chamber tombs of Goguryeo. However, building a hemispheric ceiling with stones over a circular floor plane was surely a new venture at the time. We can then infer from the record that the accident, in which a large stone fell from a 9m height and split into three parts, took place at the very moment when the builders were attempting to top the vaulted ceiling with a single capstone. Then, how were they able to complete the building after the accident? The size of the capstone (2.47m in diameter at the lower part, 3m in diameter at the upper part, and 1m in thickness) tells us that it must have weighed about 20 tons. That it still retains the three-part split reveals that they must have used the same stone they had dropped in the earlier effort. Topping the ceiling with a split capstone should have been a far more difficult task than using a new, unimpaired stone. But they succeeded in using the old stone. How did they accomplish this? The builders under the leadership of Dae-seong Kim thought that a solution may lie in using wedge-shaped stones. Hence, they put a number of wedge stones all over the ceiling including at both ends of the capstone. Carved in the shape of a nail, these stones were designed to support the capstone by being squeezed between other stones forming the ceiling. The result was so incredible that they thought it was achieved not by their concepts and efforts, but by the intervention of some heavenly deity. Gradually, their success became legendary to later generations who believed by the time the history book was written that it was a work of a heavenly being rather than human beings. For today``s art historians, the builders who invented a new principle of structural dynamics are the ones that should be praised. It was a triumph achieved through the unyielding spirit of great architects.