『경국대전』「예전」과 『국조오례의』「흉례」에 반영된 종법 이해의 특징에 관한 고찰

장동우 ( Dong Woo Chang ) 한국사상사학회 2003 한국사상사학 Vol.0 No.20

비글견에서 선택적 카테터 삽관법을 이용한 간동맥의 디지털 감산 혈관조영술

장동우,윤영민,김봉경,이영원,윤정희,권오경,성제경,Chang, Dong-woo,Yun, Young-min,Kim, Bong-kyeong,Lee, Young-won,Yoon, Jung-hee,Kweon, Oh-kyeong,Seong, Je-kyung 대한수의학회 1999 대한수의학회지 Vol.39 No.3

The aim of this study was to establish selective hepatic artery catheterization technique through percutaneous femoral artery puncture and to offer digital subtraction angiography (DSA) of hepatic artery in beagle dogs. Percutaneous femoral artery puncture was performed with Sheldinger's method. Microferret$^{TM}$-18 Infusion catheter(William, Cook, Europe) was introduced into abdominal aorta. Then, under fluoroscopy, iopamidol 370(Bracco, Italy) was injected to identify celiac artery and 'J' shaped guide wire was introduced into celiac artery. Catheter could be introduced into celiac artery through guide wire. In this manner, catheter was located at the insertion of hepatic artery and DSA was performed. In DSA of beagle dogs, hepatic artery which was divided into lateral branch, right-medial branch, right-lateral branch of hepatic artery, cystic artery and gastroduodenal artery was opacified without superimposition of any other body structure and so was the parenchyme of liver afterward. In autopsy angiographic finding of resected liver, cystic artery, caudate branch, lateral branch, right-medial branch, right-lateral branch and quadrate branch of hepatic artery were identified. It was concluded that selective hepatic artery catheterization technique was a minimally invasive method that facillitated the approach of hepatic artery and DSA was an excellent tool to visualize the vessle of liver in dogs.

한강(寒岡) 『오복연혁도(五服沿革圖)』의 예학사(禮學史)的 위상(位相)

장동우 ( Dong Woo Chang ) 경북대학교 퇴계연구소 2016 퇴계학과 유교문화 Vol.58 No.-

16세기 후반부터 본격화되는 私家禮 연구는 朝鮮의 時俗을 반영하여 『家禮』를 現地化하는 동시에, 古禮의 정신에 따라 『가례』를 보완하는 공통된 양상으로 진행된다. 후자의 양상은 『儀禮經傳通解』의 수입과 간행 그리고 확산을 통해 각성된 문제의식에 기반한 것이다. 그 점에서 寒岡의 『五服沿革圖』는 이러한 각성을 직접 확인할 수 있는 조선 최초의 저술이다. 『오복연혁도』에 服制라는 단일한 주제로 35개의 도식을 수록한 것과 군주에 대한 신하의 복제는 물론 신하에 대한 군주의 복제까지를 포함하여 다양하게 도식화한 것은 『의례경전통해』의 문제의식을 계승한 것으로, 중국은 물론 조선에서도 그 유래를 찾아볼 수 없는 일이다. 『오복연혁도』는 『의례경전통해』의 圖式들을 원본 그대로 준수한 것이 아닌 改正과 補完이라는 加工 작업을 거쳐 재수록함으로써 『의례경전통해』를 성찰적으로 계승한다. 이는 ``『가례』의 존숭``이라는 편향된 시각을 벗어나 『의례경전통해』로 표상되는 ``古禮의 원형과 정신에 대한 해석의 긴 역사``에 대한 안목을 기반으로 禮制를 정립해야 한다는 寒岡의 문제의식에서 발로한 것이다. Hangang`s 『Diagrams for Historical changes about Five systems of Funeral garments』 is a book that succeeded the issues of Zhuxi`s later works of 『Comprehensive Interpretation of the Text of and Commentaries on the Yili(儀禮經傳通解)』 and developed its content. 『Diagrams for Historical changes about Five systems of Funeral garments』 did not observe the originals of the of diagrams of 『Comprehensive Interpretation of the Text of and Commentaries on the Yili』 but went through a process of revamping and supplement and rewrote it. Stating 35 diagrams related to the simple theme of funeral garments system on the 『Diagrams for Historical changes about Five systems of Funeral garments』 was quite unconventional not only in Chosun but also throughout China in its era. Also, 『Diagrams for Historical changes about Five systems of Funeral garments』 has its status as the first work in Chosun that stated not only the funeral garments system of servants toward the monarch but also the funeral garments system monarch to the servants. 『Diagrams for Historical changes about Five systems of Funeral garments』 has its implication in that it shows detailed evidence that shows it was processed during the 『Yili(儀禮)』 which was the old system of the ritual study in the middle of the 16th century at Chosun and during the flows of traditional interpretations.

『여유당전서』 "경집(經集)" 필사본에 관한 고찰 -규장각본과 아사미문고본의 비교를 중심으로

장동우 ( Dong Woo Chang ) 다산학술문화재단 2009 다산학 Vol.- No.15

본 연구는 기존의 연구를 기반으로 아사미문고The Asami Library 소장경집經集 관련 필사본筆寫本과 국내에 소장되어 있는 이본異本과의 대조對照를 통해 필사본들의 대체적인 계열을 확정하고자 하는 것이다. 이상의 분석을 요약하면 다음과 같다. 첫째, 『시경강의』의 경우, 아사미본이 규장각奎章閣본보다 선행先行본이며, 규장각본은 신조선사본보다 선행본이다. 신조선사본은 아사미본 또는 규장각본과는 달리 다산의 허가가 없으면 안 될 정도의 개정改正이 이루어지고 있다. 이는 규장각본과 신조선사본의 중간에 또 다른 필사본이 존재했음을 보여주는 것으로 추정된다. 둘째, 『매씨상서평』의 경우, 아사미본에서 규장각본 그리고 신조선사본으로 개정이 매끄럽게 진행되고 있다. 셋째, 『상서지원록』의 경우, 보유補遺본이 아사미본보다 선행본이다. 규장각본은 아사미본을 보완하여 보유본에 근접하고 있는 경향을 보여준다. 넷째, 『상례외편』 「단궁잠오」의 경우, 아사미본과 규장각본은 선후관계를 따질 수 없을 정도로 내용상 차이가 없다. 여유당집본과 신조선사본의 경우도 마찬가지다. 문제는 규장각본과 여유당집본의 관계인데, 이 또한 『시경강의』의 경우에서처럼 또 다른 필사본의 존재를 상정하지 않으면 설명하기 어려운 점이 있다. 다섯째, 『춘추고징』의 경우, 아사미본이 규장각본보다 선행본이다. 다만 규장각본과 신조선사본 사이에는 『시경강의』의 경우와 동일한 문제가 놓여 있다. 여섯째, 『악서고존』과 『상의절요』 그리고 『논어수차』의 경우, 아사미본이 규장각본보다 선행본이다. 『악서고존』과 『상의절요』는 신조선사본과 거의 동일한 것이므로 신조선사본의 저본底本으로 볼 수 있다. 최소한 『시경강의詩經講義』와『상례외편喪禮外編』(「檀箴誤弓」) 그리고 『춘추고징春秋考徵』의 경우는 아사미문고본을 반영하여 만들어진 규장 각본(사암경집)을 신조선사본의 저본으로 볼 수 없다. 즉 신조선사본과 규장각본(사암경집)을 연결시켜 줄 또 다른 판본이 존재해야 한다는 것이다. The purpose of this study is to confirm the general series of the transcribed texts through comparing between the transcribed text related to Gyeongjip(經集) possessed by the Asami Library and the Ibon(異本) possessed by a country, based on the existing research. Given summarizing the above analysis, those are as follows. First, in case of Sigyeonggangui, the Asami copy(本) is more prior to Gyujanggak(奎章閣) copy. The Gyujanggak copy is more prior to Shinjo-seonsa copy. The Shinjoseonsa copy is being revised enough to fail to be done without Dasan`s permission, unlike Asami copy or Gyujanggak copy. This is estimated to show that another transcribed text existed in the middle of Gyujanggak copy and Shinjoseonsa copy. Second, in case of Maessisangseopyeong, the revision is being smoothly made from Asami copy to Gyujanggak copy and Shinjoseonsa copy. Third, in case of Sangseojiwonrok, the Boyu(補遺) copy is more prior to Asami copy. The Gyujanggak copy supplements Asami copy, thereby showing tendency of coming close to Boyu copy. Fourth, in case of Sangryeoepyeon and Dangungjamo, the Asami copy and the Gyujanggak copy have no difference in light of contents enough to be unable to distinguish the front-and-rear relationship. It is same even in case of Yeoyudangjip copy and Shinjoseonsa copy. A problem is the relationship between Gyujanggak copy and Yeoyudangjip copy. This is also difficult to explain without supposing the existence of another transcribed text like a case of Sigyeonggangui. Fifth, in case of Chunchugojing, the Asami copy is more prior to the Gyujanggak copy. Still, There is the same problem as Sigyeonggangui between Gyujanggak copy and Shinjoseonsa copy. Sixthly, in case of Akseogojon, Sanguijeolyo and Noneosucha, the Asami copy is more prior to Gyujanggak copy. Akseogojon and Sanguijeolyo are almost same as Shinjoseonsa copy, thereby being able to be seen as the original text of Shinjoseonsa copy.

『상변통고(常變通攷)』의 예학사적(禮學史的) 위상(位相): - 『사례상변통고(四禮常變通攷)』, 22권필사본(卷筆寫本)·30권목판본(卷木版本) 『상변통고(常變通攷)』의 비교를 중심으로

장동우 ( Chang Dong-woo ) 퇴계학연구원 2020 퇴계학보(退溪學報) Vol.147 No.-

The Silichangbiantongkao sets the list of suspicious sentences and the changed procedures derived from the Jiali without distinction between text and annotations. And it examined by using the theory of ritual of the Toegye School Scholars, which was developed with Toegye as the founder. The 22volumes-manuscript inherits the problem consciousness of the Changbiantongkao, but relocated the list of suspicious sentences and the changed procedures in compliance with the Jiali’s text and annotation system. The 30volumes-woodblock print not only contains the text of the Jiali on the layer of the text, but also complements the required items. On the layer of the annotations, after restoring the annotations of the Jiali, the book was developed to enhance the formal accuracy and content relevance of the previous book cited in The 22volumes-manuscript. In the process, The 30 volumes-woodblock prints provide standard guidelines for the practice of rituals, if not professional ones such as the Silibianlan, in a large framework and clearly show differences in positions to limit the scope of the Jiali research to the rites of the scholars.

『국조오례의(國朝五禮儀)』에 규정된 대부(大夫)ㆍ사(士)ㆍ서인(庶人)의 사례(四禮)에 관한 고찰

장동우 ( Chang Dong-woo ) 인하대학교 한국학연구소 2013 한국학연구 Vol.0 No.31

This study is to compare the origin of the regulations of the four ceremonial occasions of coming of age (冠禮), wedding (昏禮), funeral (喪禮), and ancestral rituals (祭禮) of the generals and plain people stated in the National Five Rituals (『國朝五禮儀』) of the Chosun era’s national ritual book and to clarify the standards and characteristics of the family ritual in the 15th century as it is stated as the blanked years of ritual studies in Chosun era and to form a foundation for an adjusted interpretation with the ritual studies of Chosun era. The regulations related to the four rituals of the general and plain people stated in the National Five Rituals has reflected the main parts of the Zhu Xi's Family Ritual (『朱子家禮』). For example, ‘ritual of coming of age’ and ‘ritual of wedding’ is to take the Zhu Xi's Family Ritual as the basic standard and has modified and adjusted it to Chosun era for the factors that differed with China such as clothe and accessory (服飾), tools used in life (器物), food (飮食) etc. ‘the ritual for ancestral (祭禮)’ and ‘ritual for funeral (喪禮)’ was based on the Zhu Xi's Family Ritual and most of the provisions seems to have reflected the previous policies of Korea (高麗). It is because regulations that cannot be found in the Chinese national rituals of Rituals of Opening the Origin (『開元禮』) Rituals of Ruling the People with politics (『政和禮』) Rituals of Gathering Opinions (『明集禮』) exists. Such features of the four rituals stated in the National Five Rituals has made the study for Zhu Xi's Family Ritual since the 16th century form a manual of rituals for act based on the funeral and ancestral rituals. In the 17th century, in terms of the family ritual, it has been intensified through the issues of supplementing of the Zhu Xi's Family Ritual from the old rituals. Along with this, the national rituals has been reviewed through the controversy of rituals (禮訟). Based on such work, in the 18th century, for the family ritual and national ritual, the work of gathering and revising and supplementing the previous performance has been finalized.

변례서(變禮書)를 통해 본 조선후기 『가례(家禮)』 연구의 특성 및 함의 ―『예의답문분류(禮疑答問分類)』와 『예의류집(禮疑類輯)』을 중심으로―

장동우 ( Chang Dong-woo ) 고려대학교 민족문화연구원 2018 민족문화연구 Vol.81 No.-

Yilijingzhuantongjiexi (儀禮經傳通解續) is the first to be categorized into six categories of transformed-rituals, and in China, such categories are maintained only after a few variations. However, in the case of Joseon, the study of the transformed rituals were closely related to the study of the Family Rituals (家禮) from the beginning, so it shows a unique personality different from China. This is not the testimony of the confuscian text, but the practicing centered. This aspect was established at the stage of the 17th century Yeuidapmunbunryu (禮疑答問分類) and reached the peak of the early 18th century Yeuiryujip (禮疑類輯). Yeuidapmunbunryu establishes a system of transformed adulthood rituals, transformed weddingrituals, transformed funeral rituals, and transformed sacrifice rituals that are adapted to the Family Rituals system, and transforms the frame from the Chinese literature centered to the discussion of Joseon scholars centered. Yeuiryujip maximizes the possibility of performance by organizing the increased transformed rituals theories through the organization of categories. In addition, the opposing points of the discussion related to the case and the arguments are accumulated without the academic consciousness. Yeuiryujip is a writing to verify the legitimacy of the transformed rituals and to lay the foundations for responding to the problems of the transformed rituals that are inevitably faced in the course of courtesy. In this respect, Yeuiryujip shows at the highest level that the study of the Family Rituals of the Joseon Dynasty has progressed accumulately and forcused on practicing.

『주자가례』 성복장의 연원에 대한 고찰

장동우(Dong Woo Chang) 연세대학교 국학연구원 2002 동방학지 Vol.116 No.-

왕권과 예치(禮治)에 대한 『주례(周禮)』의 문제의식

장동우 ( Dong Woo Chang ) 연세대학교 국학연구원 2006 동방학지 Vol.133 No.-

유가(儒家)의 예학(禮學)을 읽는 하나의 독법(讀法)

장동우 ( Chang Dong-woo ) 인하대학교 한국학연구소 2014 한국학연구 Vol.0 No.33

This thesis starts from checking that a reasoning type based on relation is at one of the main axis of the grounding of ethical conflicts that is undergone by us living in the 21st century of Korea and to find the source within the Ritual of Confucius school and to look into the composition principle of Ritual and its realization method and the text. Ritual of the Confucius school is based on voluntary spirit of ‘warmth that loves and cherish’ and ‘respect that pays tribute and looks up to’ and sets the regulations and sees these two as non compatible and opposed to the school of law that unilaterally integrates based on the latter, it unites it based on the former and has its reckoning of setting a fulfilling nation that is filled with the spirit of harmony. Such analysis is in terms of the ‘watch tower of modern era’, the reasoning method that is relation-centered which needs to be demolished that is overdue can be thought of being rediscovered within the human spirit value as a tool to oppose to the power of national authority that is progressed along with the utilitarian human ideology in terms of the ‘text of its era’.