韓國 古典文學과 原型

黃浿江 단국대학교 인문대학 국어국문학과 1983 國文學論集 Vol.11 No.-

韓國史에서 近代로의 移行 特質과 近代의 起點

최배근 建國大學校 經濟經營硏究所 1997 商經硏究 Vol.22 No.1

新羅佛敎說話硏究 序說

黃浿江 단국대학교 1973 論文集 Vol.7 No.-

『均如傳』의 民俗學的 理解 : 均如 設話와 鄕歌를 중심으로

황패강 경희대학교 민속학연구소 2000 한국의 민속과 문화 Vol.3 No.-

The Great Buddhist monk Kyunyo(923-973) had been known in his whole aspects including the religious miracles since the KYUNYO-CHON (K-C) was recovered in 1921. According to K-C, he had not written only sixty volumes of books the Avatammska Su˘tra but also had composed eleven poems title “Pohyun-Sibwon-Ka(P-S-K), 晉賢│願歌 (Songs of Samantasbhadra's Ten Oaths)”. The Poems(P-S-K) were expedient to propagate Buddhism for plain people. The lines show us vivid colloquialism of Koryo ages (高麗期 10th century), so they were approved as rare historical materials on folklore. Though the poems(P-S-K) had Buddhistic dogma as subject, they gained literary lyricism and refined rhetorics that could move people deeply. Kyunvo, the poet quoted the Ten Oaths of Samantasbhadra from chapter of ‘Entering into the Dharmadha˘tu(World of Holy Law)’ in Avantamska Su˘tra. Although the P-S-K were originated from the Buddhist Sutra as mentioned above, they weren't similar to the material and detailed plan of the Su˘tra. The poet, Kyunyo kept the populace in mind, so he putted of dogmatic crude style and briefed the main point commanding ordinary spoken language. In addition there should be recognition of the limit caused from letter bound interpretation such as done in this essay. It'll remain as a future problem to be solved. I dare to say.

「詞腦歌」樣式의 考察

黃浿江 단국대학교 인문대학 국어국문학과 1978 國文學論集 Vol.9 No.-

新羅鄕歌硏究 : 「鄕歌」·「鄕札」의 槪念定立을 위한 試考

黃浿江 단국대학교 인문대학 국어국문학과 1975 國文學論集 Vol.7-8 No.-

단군(檀君) 삼대(三代) 신화(神話)의 재조명(再照明)

황패강 국어국문학회 2004 국어국문학 Vol.- No.138

The articles on three generations of Dan-Kun (Hwan-In, Hwan-Ung, Dan-Kun) were recorded in 'SamGukYuSa(三國遺事)', 'JeWangUnGi(帝王韻記)', 'SeJong SilLokJiRiJi(世宗實錄地理地)', and etc. In this paper, 'SamGukYuSaKoGi(三國遺事 古記)' is referred as a primary source whereas the rests are considered as subsidiary references. Even though the history of Dan-Kun(檀君) has been investigated for years, the references mentioned above describe the prehistoric story of the universe and human in a form of mythology. This issue necessitates the mythological interpretations of the references rather than historical interpretations. Accordingly, mythological interpretation of three generations of Dan-Kun(檀君) is summarized as follows. First generation: Hwan-In::: According to 'KoGi(古記)', 'Hwan-In(桓因)' is described as 'Je-Suk(帝釋)' - which is same as an old Indian god - who lived in a heaven called 'Do-Ri-Chun' on top of 'Su-Mi(須彌)' mountain, and controlled thirty three heavens. However, 'Je-Suk(帝釋)' is a figure adopted from Buddism, which corresponds to 'Hwan-In(桓因)', considering its functionality and characteristics. It is called 'Sang-Je-Hwan-In(上帝桓因)' in JeWangUnGi (帝王韻記). Traditionally, in Korean and Chinese culture, the supreme god who dominates universe has been named as 'Ok-Hwang(玉皇)', 'Chun-Je(天帝)', and 'Sang-Je(上帝)' whose shapes and individuality are not supposed to be described. Basically, He does not move around or vacate his position at the center of universe. Hwan-In(桓因) is the supreme god as such. Second generation: 'Hwan-Ung(桓雄)'::: As an illegitimate son of 'Hwan-In (桓因)', he was concerned with mankinds ('Sag-Ui-Chun-Ha 數意天下') and devoted himself to save them ('Tam-Gu-In-Se 貪求人世'), which was noticed by 'Hwan-In'. Having three 'Chun-Bu-In(天符印)' provided by 'Hwan-In', he led three thousand people and descended from heaven to 'Sin-Dan-Su(神壇樹)' on top of 'Tae-Baek(太伯)' mountain. He commanded 'Pung-Baek(風伯)', 'Woo-Sa(雨師)', and 'Woon-Sa(雲師)' who are in charge of agriculture. He controlled crops, life and death, illness, punishment, and good and evil to establish fundamental systems of human society. Also, he managed 360 kinds of human business. Considering these fact, even though he was a god, he shares the similarity of mythological (or cultural) anti-god heroes who positioned himself from divine side to human side, and served for human beings. His admiration of divine world may be related to his status as an illegitimate son. Since he obtained the permission from his father 'Hwan-In(桓因)' and followed his order to descend from heaven, he has to be differentiated from other ethnic-mythological divine heroes who were expelled from divine society as a punishment or who escaped to human world for his faulty behavior. Third generation: Dan-Kun(檀君)::: His final grand mission was to deliver Dan-Kun(檀君), - a demigod and culture hero - who brought civilization and orders to human beings. Hereby, he performed the first marriage of mankind and delivered the forefather of human beings. The mythology of three generations of Dan-Kun(檀君) represents the fate of a human who departed from paradise symbolized as heaven. Hwan-Ung(桓雄) is similar to Adam and Eve as a symbol of original human beings who lost their paradise. Although, the latter lost the paradise forced by others, but Hwan-Ung(桓雄) decided to lose the paradise by his own will. However, human beings are destined to lose their paradise either willingly or unwillingly since they are human. Humans in Paradise Lost cannot abandon the hope for Paradise Regained. The descendants of Hwan-Ung(桓雄) who chose to leave paradise in heaven long time ago, keep nostalgia for paradise far from the earth, and are yearning for returning. The mythology of three generations of Dan-Kun(檀君) implies the original loss by our nation (or mankind) residing deep inside of the consciousness, and the passion for the corresponding recovery.

韓國 高度成長期(1963~1979)의 金利差地代의 추계

김석숭,최배근 건국대학교 경제경영연구소 2001 商經硏究 Vol.26 No.1

The purpose of this study is to estimate 'Interest Differential Rent' in the era of rapid economic growth in Korea. Rent is defined as a receipt in excess of a resource owner's opportunity cost, and can be generated through the government intervention. The Korean government has taken a leading role in the economic development. In particular, the government has intervened the allocation of resources in the financial sector, and it generated 'Interest Differectial Rent' from credit rationing and commercial loans borrowing. The government's allocation of resources in the financial sector generates 'Interest Differential Rent' on a large scale from 1963 to 1979. Firms made efforts to gain artificial rents generated by the government. Such rent-seeking activities led to wasteful use of resources, and caused corrupt socio-economic structure. Because corruption lowers private investment, thereby reducing economic growth, it can affect income inequality and poverty. In fact, 'Interest Differential Rent' worsened income distribution in Korea.

Continuous Small Efforts Lead to Desirable Outcomes

Chi-Un Pae(Chi-Un Pae) 대한정신약물학회 2023 CLINICAL PSYCHOPHARMACOLOGY AND NEUROSCIENCE Vol.21 No.1

한국산의 죽류에 (竹類) 관한 연구 ( 제5보 ) Phyllotachys reticulata ( 참대 ) 의 연명식별법에 대하여

정현배 (Hyon Pae Chong) 한국식물학회 1962 Journal of Plant Biology Vol.5 No.2

CHONG, Hyon Pae (Chonchun Agricultural Coll.) Studies on the Bamboo in Korea. Part 5. A trial method of judging the age of Phyllotachys reticulata. Kor. Jour. Bot. V(2): 13-16. 1962. Without annual ring, the bamboo can not measured by ordinary mensuration method. Other methods yet tried failed to prove the reliability. That means, as often pointed out, that the bamboo lumbering (including forest management) is not free from being precarious. Noting the fact, this author performed a series of comparative observations on a group of bamboos in different stages of growth in order to find out if there is any surer mensurability. A conclusion has been reached that the external feature of joints of branch has close connection with the age of bamboo, that the joints of the third major branch counting from the ground have, as shown in the first table, the most probability, its mean being 94.3 per cent, and that those in ages of 3 to 5 have the probability of 100 per cent, showing the far greater accuracy as compared with those in older ages. The above conclusion needs to be adjusted with the following findings; 1) When observed disregarding the joint-tongue(the remainder of the preceeding year`s sheath), the major branches show no better probability than the minor ones. 54 to 78 per cent of them shows no difference between them. Prebability is averaged by 60 per cent. 2) When in spring the old sheaths drop away from the joints, the new ones sprout out in their places and consequently the joints present an appearance of a kind of joint-ring. But since this joint-ring does not always exactly represent the plant age, some other method muat be sought after to count the age. This author noticed what is called joint-tongue the tongue-like part of triangle shape which remains at the base of the sheath of the fallen leaf. A fact was ascertained that when the number of the joint-ring coincides with that of the remaining joint-tongue, it exactly indicates the age of the plant.