현대 목구조의 발달과 그 이론

홍성목 대한건축학회 1968 建築 Vol.12 No.1

현대 목구조의 발달을 살펴볼 때 각종 목재의 강성상수를 구하는 것과, 또 각종 목재의 탄성상술을 구하는 것과 또 각종 접합의 과학적 분석 이외에, 눈에 뜨이게 매력을 느끼게 하는것이 최근 눈부시게 발달한 합성수지접착제를 이용한 여러 모양의 집성목재(glue-joint)와 합한(plywood)의 자유로운 유형이다. 접착접합(glue joint)의 여러 형태는 우리나라에서도 빨리 이용되었으면 하는 마음이 간절하다. 본고는 필자가 기술연수차 도영, Imperial College of Science and Technology: University of London에서 1966-1967학년도에 있었던 Timber Structure and Technology 과정을 수학한 귀국보고서의 일부이다.

고층건물의 브레이싱 시스템에 관한 연구

홍성목,허명재 대한건축학회 1981 대한건축학회 학술발표대회 논문집 - 계획계/구조계 Vol.1 No.1

『니혼료이키日本霊異記』에 나타난 이상출생담에 관하여 - 하권31화를 중심으로 -

홍성목 한국일어일문학회 2019 日語日文學硏究 Vol.111 No.-

This article focuses on the unusual birthplace transmitted in Gekan 31 of “Nihon Ryouiki”, and the originality and meaning of Gekan 31 are compared and analyzed with the original literature such as “Kojiki”, “Nippon Shoki”, and “Fudoki” is considered. In “Nihon Ryouiki”, in addition to the Gekan 31, you can confirm the story type of the abnormal birth birth in the Zyokan 3 and the Gekan 19. The sacred nature of the “Son of God” and the mother of the anomalous birthplace in mythology cannot be found. In addition, the episodes of Buddhist affairs are always inserted in the story of reverberation between God and a shrine maiden, and the shrine maiden who should give birth to the Son of God Can be confirmed. In Gekan 31, the god of Inaba who gave the oracle that “Stone” is his son is the prince of Emperor Suinin, and the depiction of stone is similar to the ritual of Amaterasu, the ancestral god of the Emperor. Therefore, it can be inferred that this narrative is originally a tradition of the Emperor's family. And the fact that a woman gave birth to a stone can be regarded as a kind of egg tale. The original story of Gekan 31 of “Nihon Ryouiki” is a fusion of the egg tales of the Mino region with the legend of the Emperor Suinin. That's why Kyokai was the compilation process of "Nihon Ryouiki", and the Gekan 31 was a tradition that was closely related to the Emperor family. It seems to have recorded. 本稿は『日本霊異記』下巻31話に伝わる異常出生譚に注目し、『古事記』『日本書紀』『風土記』などの上代の諸文献との比較・分析を通じて下巻31話の独自性と意味を考察したものである。 『日本霊異記』には下巻31話以外にも上巻3話、下巻19話に異常出生譚の話型を確認することができるが、下巻31話とは違ってすべての主人公たちが仏教に帰依したと記されており、神話の中の異常出生譚が内包している「神の御子」とその母親のもつ神聖性を見出せない。更に『日本霊異記』には神と巫女との神婚を窺わせる話に必ず仏教絡みのエピソードが挿入されていて、仏教思想の浸透による神話世界との断絶と、神の御子を産むべき巫女の変質が確認できる。 また下巻31話では、「石」を自分の息子だと神託を下した伊奈婆の神は垂仁天皇の皇子で、石に関する描写も天皇家の祖先神のアマテラスを迎える儀礼と類似しているため、この説話は本来天皇家に纏わる伝承と推測できる。そして女が石を産んだということは卵生説話の一種と見なすことができるが、日本在来の卵生説話はあまり存在してない点と、石から生れた女を追って日本に渡ってきたと記紀に伝わるアメノヒボコとツヌガアラシトの伝承が垂仁天皇条に現われている点から考えてみると、恐らく韓半島から渡っていった卵生説話が美濃地方で垂仁天皇の皇子の伝承と融合したものが『日本霊異記』下巻31話の原型であろう。だからこそ景戒は『日本霊異記』の編纂過程で、下巻31話が天皇家と関係の深い伝承であったため、仏教的色彩を入れずに本来の伝承そのまま、日本の奇異な伝承譚の一つとして記録したものと思われる。

『니혼료이키日本霊異記』에 나타난 채무담 고찰

홍성목 한국일어일문학회 2018 日語日文學硏究 Vol.104 No.2

In this paper, we have taken up various debt-related stories in the “Ryoiki”, and with the perspective of the history, society, and living conditions at the time, with the purpose of choosing such narrative with the purpose of scenic harvest. As you can see from the description that “Some people greedy on the objects of the temple and are born a calf” in the preamble of the first volume of the “Ryoiki”, Kyokai observed that the borrower who died without repaying “We have to return debt.” he said, as one of the bad news that must be compensated for in the afterlife. Kyokai examined why the story such as this was incorporated in the “Ryoiki” focusing on the tale about the debt of the temple and reached the following conclusion. When Kyokai compiled the “Ryoiki”, he had to make economic arrangements on my own with all the central temples such as Daianji and Todaiji and other rural temples like Yakuouji. In this trend of the era, Kyokai must have given a very positive evaluation on the way of lending business, in terms of securing and maintaining the financial resources of the temple. It seems that Kyokai wrote such a story in the “Ryoiki” because it recognized that the combination of temples, money and property, which seemingly does not suit, is indispensable for the management and maintenance of the temple. Furthermore, according to the 38th episode of “Ryoiki”, the bottom volume, it is clear that before Yakusizi became a monk, Kyokai was living a very hard life. In other words, Kyokai observed the problem of how important the property is important more than anyone, and because he knew that money was always required for the maintenance of the temple, the debt of the temple was “Ryoiki” It seems to have adopted the narrative that it must always be counterproductive. 本稿は『霊異記』の中の様々な債務関連説話をとりあげ、当時の歴史・社会・生活状況をも視野に入れて、景戒が如何なる趣旨をもってこうした説話を択び『霊異記』にとり入れたのかについて考察したものである。『霊異記』に収載されている116話の説話群の中には、個人やお寺から借りたお金を返さずに死んでしまった人が、牛に生まれ変わって前世の負債を返済という説話が多く収められている。『霊異記』上巻序文の「或るは寺の物に貪り、犢に生まれて債を償ふ」という記述からわかるように、景戒は、返済せずに死んだ債務者は「牛に生まれ変わって債務を返差なければならない」と、負債は来世にでも償わなければならない悪報の一つとしている。景戒はなぜこうじた説話を『霊異記』の中に組み入れたかについて、お寺の債務に関する説話を中心に調べ、次の結論に至ったのである。 『霊異記』の編纂された頃は、大安寺と東大寺などの中央の官寺と、薬王寺のような地方のお寺がそろって自力で経済面の工夫をしなければならなかった。こうした当時の時代の流れの中で、景戒はお寺の財政の確保と維持という側面で、貸し付け業という方法について大変肯定的な評価をくだしていたに違いない。景戒はお寺とお金と財物という、一見似合わない組み合わせがお寺の経営と維持に欠かせないものであると認識したゆえに、『霊異記』の中にこうした説話を収録したと思われる。さらに、『霊異記』下巻38話によれば、景戒が薬師寺の僧侶になる前に、とても困窮な生活をしていたことがよくわかる。すなわち景戒は財物が如何に大事かという問題を誰より切実に悟っており、お寺の維持のためには必ずお金が要るということをわかっていたからこそ、『霊異記』の中にお寺の債務は必ず反さなければならないという説話を取り入れたと考えられる。

日本神話の文化的継承と変容 - 宮崎駿監督作「もののけ姫」を中心に -

홍성목 일본어문학회 2023 일본어문학 Vol.102 No.-

We believe that the difficulty of “Princess Mononoke”, an animated feature film directed by Hayao Miyazaki and released by Studio Ghibli in 1997, is due to the inclusion of the worldview of Japanese mythology as conveyed in Japanese mythology. This is because the animals that play an important role in this work, namely the boars, the dogs, and the deer, have their own images in Japanese mythology and are essential to understanding this work. In Japanese mythology, the boar appears as a being that brings death to champions. This is why the boar is thought to have come to appear in “Princess Mononoke” as a being that places a death curse on the main character Ashitaka. It also seems that the ancient Japanese believed that the white dog had special abilities and was conceived of as an animal that helped people. Therefore, the white dog may have been chosen as the animal to help Ashitaka and San. Deer have long been considered sacred in Japan, and are also regarded as pests that destroy crops. The dual nature of ‘life and death’ of the Deer God depicted in “Princess Mononoke” is a manifestation of the deer’s dual nature as a sacred animal and as a vermin that destroys crops. In other words, the double-sidedness of the deer is reflected not only in their appearance but also in their characteristics.

『続古事談』五○(第二ノ一二)に現れる高麗朝廷による医者派遣要請と韓日交流

홍성목 일본어문학회 2019 일본어문학 Vol.86 No.-

This article focuses on the doctor dispatch request by the Koryo Imperial Court, which appears in Zokukozidan 50 (2nd No. 12), examining why this case was describedin a narrative collection like Zokukozidan 100 years later. Further, it analyzes the Korea‐Japan exchange, recorded in “Koryosi” edited during the Joseon Dynasty, “Susaki” of the Sadaizinn Minatono Toshihusa, and “Tyouyagunzai” etc. The Korea‐Japan exchange is studied based on a record of doctor dispatch request from Korea to Japan. After Koryo reunified the three countries in 936, there were several times when they dispatched an embassy to Japan and asked for exchange with Japan, but after Japan refused it, there were few official exchanges between the two countries. There was almost no exchange, so the relationship between Koryo and Japan was not hostile until the Bunso period, but it continued to be less than good. Under these circumstances, Bunso, who took the lead, seems to have aimed at normalizing relations with Japan using his own disease. However, the request for sending a doctor at Bunso was closed in the form of a denial by the Japanese side. However, it seems that this case has become quite a hot topic among Japanese courts and people of that time. That is because this incident is also posted and transmitted in the Zokukozidan about 100 years later. Of course, although the Japanese side refused it and it was not possible to dispatch a doctor, the leaders of the two countries have sought to improve the relationship with each other unlike before, and it seems that exchanges by merchants who caught it sensitively become active. 本稿は『続古事談』五○(第二ノ一二)に現れる高麗朝廷による医者派遣要請の話を中心に、なぜこの事件が100年後の『続古事談』のような説話集にまで残されているのか、そしてそれに裏打ちされる韓日交流について、朝鮮王朝時代に編纂された『高麗史』と左大臣源俊房の日記の『水左記』、そして『朝野群載』などに記されている高麗から日本への医者派遣要請の記録を取り上げ韓日交流について考察したものである。 高麗は936年、後三国を統一した直後幾度にわたり日本に使者を派遣し日本との交流を求めたことはあったが、それを日本が拒否して以降、高麗との日本との公式的な交流はほぼ行われていなかった。そのため高麗と日本との関係は、文宗の時代になるまで敵対関係ではなかったものの、良好ともいえない状態が続いたのである。こうした状況の中で即位した文宗は、自分の病気を利用し日本との国交正常化を狙ったと思われる。しかし文宗の医者派遣要請は日本側の拒否というかたちで幕を閉じた。ところが、この事件は当時の日本の朝廷及び人々の間でかなり大きな話題になったらしい。それはこの事件が約100年後に成立した『続古事談』にも載せられ、伝えられているからである。もちろん日本側がそれを拒否し、医者派遣まではいたらなかったものの、両国の首脳部は今までと違って互いに関係の改善を求めようとし、それを敏感にキャッチした商人たちによる交流が活発になったと思われる。

병렬 절단벽의 효율적 해석을 위한 변환요소의 개발에 관한 연구

홍성목,김호수 대한건축학회 1990 大韓建築學會論文集 Vol.6 No.4

古代日本の三輪山信仰- オホモノヌシ伝承を中心に -

홍성목 한국일본사상사학회 2013 일본사상 Vol.0 No.25

Mimoroyama, Omononushi that is enshrined, that is Miwa, rituals have been conducted for a long time, it was the old sun god worship. The sun god rituals for Miwa, it is believed that the Yamato basin interior and was done one received by the imperial family of the leader of the (so-called Miwa dynasty) coalition government of the powerful family in the foothills region of Miwa especially four century. As for the relationship between the imperial family and Miwa, the empress of almost all Miwa dynasty is a woman from the powerful family centered on the region of Miwa, temple area, both imperial tomb be placed around the Miwa are. It is believed that Miwa dynasty of ancient, was a society of Saisei match and embraced the Omononushi of Miwa, tells the emperor, such as empress and Saio becomes the sum to be the oracle, Emperor of performing politics. Emperor’s and from the article that determines the coffin of the Imperial Family, spirit to tell the "Nihonsyoki", I ask about the depth of the relationship Miwa ritual and imperial further. Are the families that appeared newly named alternative to Kawachi dynasty from Miwa dynasty, the so-called dynasty change period, brought over human system, or Omiwa, who festival wait for this God was a Workers from pottery production deep relationship to it. The Omiwa said, measure the monopoly of ritual rights of Miwa it left off once Miwa dynasty Thereafter, are fused with Omononushi of Miwa God marriage talk of the snake god and self-continental system legacy, and was referred to as descendants of this God seems. The ties with the imperial family to have the right ritual, between active and long diplomatic and military negotiations with the Yamato dynasty and the countries of the Korean Peninsula, Omiwa said, has received the favor of the emperor. However, when it comes to the age of Tenmu and Zito emperor, and emerged as a new solar field Shinsai Ise on behalf of the Miwa, begin to decline in the glory of Omiwa clan. In the background, Tenmu that won the run of Imshin, in order to build the absolute monarchy of strong centralization, to strengthen review the sun god faith traditional with the introduction of Ritsuryosei, "The son of the Sun," the emperor in other words, would have involved with that began to deification and descendants of the sun god.

영국의 주택건설

홍성목,Hong, Seong-Mok 대한건축사협회 1968 建築士 Vol.3 No.7

미국의 주택샌산에 필요한 노동량(연인시)의 분석

홍성목,Hong, Seong-Mok 대한건축사협회 1969 建築士 Vol.4 No.13