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      • KCI등재

        Article : Near-Infrared Spectral Characteristics in Presence of Sun Glint Using CASI-1500 Data in Shallow Waters

        ( Joo Young Jeon ), ( Sun Hwa Kim ), ( Chan Su Yang ) 대한원격탐사학회 2015 大韓遠隔探査學會誌 Vol.31 No.4

        Sun glint correction methods of hyperspectral data that have been developed so far have not considered the various situations and are often adequate for only certain conditions. Also there is an inaccurate assumption that the signal in NIR wavelength is zero. Therefore, this study attempts to analyze the NIR spectral properties of sun glint effect in coastal waters. For the analysis, CASI-1500 airborne hyperspectral data, bathymetry data and in-situ data obtained at coastal area near Sin-Cheon, Jeju Island, South Korea were used. The spectral characteristics of radiance and reflectance at the five NIR wavelengths (744 nm, 758 nm, 772 nm, 786 nm, and 801 nm) are analyzed by using various statistics, spatial and spectral variation of sun-glinted area under conditions of the bottom types of benthos, barren rocks and sand with similar water depth. Through the quantitative analysis, we found that the relation of water depth or bottom type with sun glint is relatively less which is a similar result with the previous studies. However the sun glint are distributed similarly with the patterns of the direction of wave propagation. It is confirmed that the areas with changed direction of wave propagation were not affected by the sun glint. The spatial and spectral variations of radiance and reflectance are mainly caused by the effect of sun glint and waves. The radiance or reflectance of more sun-glinted areas are increased approximately 1.5 times and the standard deviations are also increased three times compared to the less sun glinted areas. Through this study, the further studies of sun glint correction method in coastal water using the patterns of wave propagation and diffraction will be placed.

      • FC 1-4 : A survey of attitudes, knowledge, and behavior regarding sun exposure and sunscreen use

        ( Sih Yeok Jang ), ( Hyeong Ho Ryu ), ( Eun Jung Hwang ), ( Hyun Sun Park ), ( So Yun Cho ), ( Hyun Sun Yoon ) 대한피부과학회 2013 대한피부과학회 학술발표대회집 Vol.65 No.2

        Background: Although sunscreen is used as a primary strategy to prevent sunburn, photoaging and skin cancer, only a few people regularly use sunscreen. Objectives: To investigate the awareness of effects of sunlight, the extent of sun exposure, and the behaviors about sunscreen uses in Korean. Methods: A questionnaire was administered 255 adult patients visited Dermatology Department at Seoul National University Boramae Hospital. It included questions about the awareness of benefit or harm of sunlight, perceived and actual extent of sun exposure, the use of sun-protective methods including sunscreen. Results: Sun exposure was chosen as the major cause of dyschromia (61.2%), skin cancer (62.8%) and wrinkle (28.6%). Respondents were likely to underestimate the extent of sun exposure. On average, quite a few respondents stated that they were exposed to sunlight more than one hour per day (23.1% on weekdays, 53.4% on weekends). But, only 8.7% thought that their sun exposures were problematic and 62.2% of respondents considered moderate sunlight exposure good for health. People`s sun protective behaviors were inadequate: only 30.8% used sunscreen regularly; 18.4% have never used sunscreen. SPF was the most important factor choosing sunscreen and 86.0% used sunscreen labeled SPF over 30. In contrast, only 40.3% used PA+++ sunscreen. Conclusion: Despite a fairly good knowledge about harmful effects of sunlight, people underestimated the risks of their sun exposure and behaviors were suboptimal.

      • KCI등재

        Near-Infrared Spectral Characteristics in Presence of Sun Glint Using CASI-1500 Data in Shallow Waters

        Jeon,,Joo-Young,Kim,,Sun-Hwa,Yang,,Chan-Su The Korean Society of Remote Sensing 2015 大韓遠隔探査學會誌 Vol.31 No.4

        Sun glint correction methods of hyperspectral data that have been developed so far have not considered the various situations and are often adequate for only certain conditions. Also there is an inaccurate assumption that the signal in NIR wavelength is zero. Therefore, this study attempts to analyze the NIR spectral properties of sun glint effect in coastal waters. For the analysis, CASI-1500 airborne hyperspectral data, bathymetry data and in-situ data obtained at coastal area near Sin-Cheon, Jeju Island, South Korea were used. The spectral characteristics of radiance and reflectance at the five NIR wavelengths (744 nm, 758 nm, 772 nm, 786 nm, and 801 nm) are analyzed by using various statistics, spatial and spectral variation of sun-glinted area under conditions of the bottom types of benthos, barren rocks and sand with similar water depth. Through the quantitative analysis, we found that the relation of water depth or bottom type with sun glint is relatively less which is a similar result with the previous studies. However the sun glint are distributed similarly with the patterns of the direction of wave propagation. It is confirmed that the areas with changed direction of wave propagation were not affected by the sun glint. The spatial and spectral variations of radiance and reflectance are mainly caused by the effect of sun glint and waves. The radiance or reflectance of more sun-glinted areas are increased approximately 1.5 times and the standard deviations are also increased three times compared to the less sun glinted areas. Through this study, the further studies of sun glint correction method in coastal water using the patterns of wave propagation and diffraction will be placed.

      • KCI등재

        일장기(日章旗)와 불교의 상관관계

        천선미(Chun, Sun Mi) 동아시아일본학회 2014 일본문화연구 Vol.0 No.51

        This study examines the relationship between the national flag of Japan and Buddhism. Prince Sh?toku, who made Japan a Buddhist nation and sought to establish it as a sound and independent nation, chose the sun, signifying Vairocana, as the national symbol and ‘日ノ本, meaning the source of the sun, as the name of the country. The historical records of Japan written in the 8th century, 『Kojiki』 and 『Nihon Shoki』, presented the origin myth of the nation for the first time, and the sun was used as a major symbol. Considering the time these records were written, the sun symbol was most certainly influenced by Buddhism. In addition, sun patterns had been used on the Japanese commemorative day and regarded as a talisman for the safety of noblemen since the Heian period, well before one was used in the national flag. This was because a sect of Buddhism, Shingon Buddhism, thought to have incorporated incantations or mysterious miracles, was widespread at the time, and the sun symbols of their central Buddha Mah?vairocana were therefore imitated. Sun patterns spread more widely during the Edo period, being used even in everyday objects and in a variety of colors. However, the important point is that the red sun pattern, which is now on the national flag of Japan, was a talisman, featuring a sacred color. Conclusively, sun patterns had been seen by the Japanese as guardians for individuals and the nation, well before they were used in the national flag. What is notable is that the sun patterns in Japan began under the influence of Korea Buddhism, which was introduced to Japan in the 6th century from Baekje, Goguryeo, and Silla.

      • SCOPUSKCI등재

        원저 : 한국인에서 일광노출과 자외선차단제에 대한 인식과 사용 행태 연구

        장시혁 ( Si Hyeok Jang ), 박현선 ( Hyun Sun Park ), 조소연 ( So Yun Cho ), 윤현선 ( Hyun Sun Yoon ) 대한피부과학회 2015 大韓皮膚科學會誌 Vol.53 No.1

        Background: Although sunscreen is used as a primary strategy for the prevention of sunburn, photoaging, and skincancer, few people regularly use sunscreen. Objective: To investigate awareness regarding the effects of sunlight, the extent of sun exposure, and sunscreen usebehaviors in Korean subjects. Methods: A questionnaire was administered to 467 adult patients who visited the Dermatology Department at SeoulNational University Boramae Hospital. The questionnaire covered demographic characteristics, causes of wrinkles,sunspots, and skin cancer, awareness of the harmful effects of sun exposure, perceived and actual extent of sunexposure, and the use of sun-protective methods including sunscreen. Results: Sun exposure was selected as the major cause of age spots (60.6%), skin cancer (60.9%), and wrinkles(25.9%). Respondents were likely to underestimate the extent of sun exposure. On average, quite a few respondentsstated that they were exposed to sunlight for more than one hour per day (22.7% on weekdays, 52.4% onweekends). However, only 9.4% of respondents thought that their sun exposure was problematic and 62.7% ofrespondents considered moderate sunlight exposure healthy. Respondents`` sun-protective behaviors were inadequate:only 29.8% used sunscreen regularly, and 16.5% have never used sunscreen. SPF was the most important factor inchoosing sunscreen, and 83.3% used a sunscreen with a labeled SPF over 30. By contrast, only 34.6% ofrespondents used PA+++ sunscreen. Conclusion: Despite fairly good knowledge regarding the harmful effects of sunlight, subjects underestimated therisks of their sun exposure and sun-protective behaviors were suboptimal. Education on the risk of UV exposure andeffects of sunscreen is still needed. (Korean J Dermatol 2015;53(1):16∼22)

      • 孫文의 民族主義에 관한 硏究 : 辛亥革命期를 中心으로 With a Major Focus on the Shin Hai Revolution

        羅善吉 東亞大學校 大學院 1986 大學院論文集 Vol.11 No.-

        This paper aims to investigate how sun wenism became the foremost political doctrine of today's China, wich a major focus upon the developmental processes of historical events. Sun Wen walked the course of anti-imperialism, anti-Ch'ing revolutionist to save China from the incompetent Ch'ing dynasty and the economic exploitation of western powers. Sun Wen initiated his unique Three People's Principles, which acted not only as central ideas behind a series of revolutionary movements in his time but still are providing with a core political ideology for China today. Under this perspective, this paper is composed of following frameworks. In Chapter Two, Sun's activities are summerized centering aroung the Tung meng Hui which was established before the shinhai revolution. The organization functioned as a unifying center for the various revolutionary forces that were widely diversified during Sun's esile in Japan. It was during this time that Sun Wenism came into being, acting both as a central idea for the anti-Ch'ing revolution and as an underlying ideology of the foundation of the Republic of China. Chater three illustrates the development of the shinhai Revolution alng with the then Sun Wen's diplomatic activities. It also clarifies how Sun's revolutionary spirit shows up throughthe progress of the formation of the Republic of China. wian s'kai's anti-revolutionary government which drove the revolution into a failure, and the process of the formation of the Kuomintang are also explained in detail. Finally, The author tried to point out some limitations of Sun's nationalism and his revolutionary movements and to explain how they influenced the revolutionitself and caused subsequent political events in chiness history. Sun Wen's nationalism should be understood not as a mere racial emotionalism but as a revelation of modern democracy in that he advocated the people's rights objecting to th imperial despotism. He longed for a democratic government in China and his efforts contributed to the birth of the first republican government in Asia, wherein lies the historical singnificance.

      • 康津 無爲寺 極樂寶殿 阿彌陀三尊壁畵

        崔宣一 경주대학교 경주문화연구소 2002 慶州文化硏究 Vol.5 No.-

        본 논문에서는 전라남도 강진군 성전면 월출산에 위치한 무위사 극락보전 내에 그려진 아미타삼존벽화를 중심으로 조선전기 불교미술의 접근을 시도해 보았다. 아미타삼존벽화는 화면 좌·우측 하단의 화기(畵記)를 통하여 1475년에 허순(許順)과 영이(永伊) 등이 발원(發願)하여 해련(海蓮)비구 등이 그렸는데, 조선시대 정치적으로 숭유억불정책(崇儒抑佛政策)을 했음에도 불구하고, 불교가 고려시대와 마찬가지로 왕실과 사대부를 비롯한 일반 백성들까지 커다란 영향을 미쳤다는 사실을 알려 주는 유물이다. 그러나 조선전기 불교미술품은 임진왜란과 병자호란을 거치며 대부분 소실되는 비운을 맞았고, 특히, 불화(佛書)는 불상이나 범종과 달리 박락(剝落)과 퇴색(退色)이 진행되어 소각공양(燒却供養)하는 경우가 많아 무위사 아미타삼존벽화는 조선전기 벽화 가운데 대표적인 기년명 작품이다. 아미타삼존벽화는 견본(絹本)이나 지본(紙本)과 달리 벽면에 황색을 칠하고. 그 위에 흑선을 사용하여 세련된 필치로 윤곽을 잡고, 적·청·녹색을 칠한 후, 중요부분을 적색으로 마감하였다. 화면은 높은 연화대좌에 앉은 아미타불을 중심으로 관음·지장보살이 서 있는 삼각형 구도로 상단 좌우에 나한상 3구와 화불 2구를 배치하였다. 전체적으로 신체와 의습선 및 문양을 세밀한 필치로 그려 고려불화의 표현기법을 계승하고 있지만 아미타불의 가슴에 卍(만)자 대신에 적색으로 범어 "옴(??)"자를 써넣은 점이나 세부 문양 처리에서 고려불화와 다른 차이점을 가진다. 이 벽화에서 가장 중요한 점은 아미타불의 협시보살로 대세지보살 대신에 지장보살을 배치한 것이다. 이와 같은 아미타삼존의 도상은 이미 고려불화 가운데 호암 미술관 소장 아미타삼존도 등에서 볼 수 있지만, 아직까지 이러한 도상이 성립된 근거를 밝힐 수 있는 경전이나 문헌은 찾아 볼 수 없다. 그럼에도 불구하고 이와같은 아미타삼존 도상이 조선전기, 15세기 불화와 불상으로 많이 제작되었다. 현재까지 알려진 기년명(紀年銘) 불화는 1476년 무위사 아미타후불벽화, 1495년 원광대학교 박물관 소장 아미타칠존도 등이고, 불상은 조선역사박물관 소장 1429년 금동아미타삼존불, 1451년 금강산 내강리 출토된 아미타삼존상, 국립중앙박물관 소장 1458년 천주사 목조여래좌상, 1478년 무위사 극락전 목조아미타삼존불상, 국립중앙박물관 소장 1516년 석조지장보살상 등이다. 또한 1637년과 1644년 제작된 목조아미타불감 등에서도 볼 수 있어 조선후기까지 유행하였음을 알 수 있다. 그런데 1476년 아미타삼존벽화가 그려질 당시, 무위사에서는 1430년에 건립된 극락보전에 후불벽을 세웠고, 1478년 목조아미타삼존불을 봉안한 일련의 과정이 순차적으로 이루어졌다. 이 이유에 대해서는 1481년 이전의 기록을 중심으로 1530년에 발간한 『新增東國輿地勝覽』에 "세월이 오래되어 무위사를 중수하고, 이로 인해 수륙사(水陸社)로 하였다"는 내용을 통하여 이러한 일련의 과정이 수륙사 지정과 밀접한 관련성이 있음을 알 수 있다. 수륙재는 육지나 물에 살던 유정(有情 : 生物)들이 죽은 뒤에 천도되지 못하고 떠도는 영혼과 전쟁이나 그 밖의 재앙으로 객사한 영혼들을 천도하기 위한 불교행사이다. 조선 전기 태조는 고려 왕씨(王氏)의 영혼을 달래는 수륙재를 견암사와 석왕사에서 지내 주었고, 진관사는 국행수륙재(國行水陸齋)를 하는 사찰로 지정한 것을 통하여 조선전기 수륙재가 왕실을 비롯한 백성들까지 중요한 불교행사였음을 알 수 있다. 또한 이러한 목적으로 15세기 전반과 중반에 제작된 많은 금동아미타삼존불이 강원도 금강산에서 출토되어 이 시기에 죽은 이의 극락왕생을 기원하는 불교의식이 많이 거행되었음을 추측할 수 있다. 따라서 강진 무위사 극락보전의 불상과 불화는 수륙재를 지내기 위한 목적으로 조성되었고, 조선전기 개국과 왕위찬탈에 대한 사회적인 혼란으로 죽은 자의 극락왕생을 기원하는 불교행사와 불교미술품 제작이 활발하였음을 알 수 있다 이후 조선전기 불교미술에 대한 구체적인 문헌이나 유물이 발견된다면 한국 불교미술사에서 이 시기 불교미술이 차지하는 비중은 더욱 명확해 질 것이다. This thesis is to attempt an approach to Buddhist art in the beginning period of Cho-sun Dynasty, which was mainly focused on Amitabha triad Wall Painting drawn in Kuknakbo-chon(極樂寶殿) of Mu-wee Temple(無爲寺) located at Wol-chool Mountain(月出山) in Sung-jeon-myun, Gang-jin-goon(康津郡), Jun-ra-nam-do, Korea. To begin with, Buddhist priests including Hae-ryun(海蓮) as a leader painted the Amitaˇbha triad Wall Painting, and Huh-soon(許順). Young-ei(永伊) and other local people originated it in 1476 according to the writing on the bottom of right and left side of the painting. Consequently, this is a definite relic proved that Buddhism had great influence on not only the royal and noble families but also the common people just as Go-ryo Dynasty, in spite of the policy to respect Confucianism and restrain Buddhism during Cho-sun Dynasty. Unfortunately. most of Buddhist art works of early Cho-sun Dynasty were destructed by going through Japanese Invasion of Korea in 1592 and The Manchu War of 1636. so thus Buddhist paintings, especially. were used as offerings by incineration due to the severe exfoliation and discoloration, which were different than Buddhist statues or temple bells. Amitaˇbha triad Wall Painting of Mu-wee Temple was the only painting among the wall paintings of early Cho-sun Dynasty which stated the chronological era and historical dates. Unlikely to a silk or paper canvas, yellow color was used on the wall and the elegant black brush drew the contours. then red. blue and green were added, and red finished the distinguished spots in Amitaˇbha triad Wall Painting. Centering Amitabha Buddha seated at lotus-painted Asana in the high position with the composition of triangle. 3 figures of Buddhas disciples and 2 Buddhist paintings in the right and left sides were located in the upper end. The bodyline and the plait and patterns of dress were drawn in elaborated touch to succeed the expressing techniques of Go-ryo Dynastys Buddhist paintings. The fact that Sanskrit Ohm(??) in red instead of the Buddhist cross(??) in the chest of Amitabha Buddha and other detailed pattern process. however, were distinguished from Buddhist paintings of Go-ryo Dynasty. The most important fact of this painting was to arrange Ksitigarbha Bodhisattva instead of Mahathamaprapta Bodhisattva as statues of attending Amitabha Buddha deities. Such icons of Amitabha triad were already seen in Go-ryo Dynastys Buddhist paintings collected in Ho-am Museum, but it was not stated clearly in the Sutras or any literatures. Regardless of the above. many Amitabha were produced in Buddhist paintings or statues in the 15th century of the early Cho-sun Dynasty, Amitabha Maitreya Buddha of 1476 in Mu-wee Temple, Armitabha Seven Buddha of 1495 collected in the Museum of Won-hang University were Buddhist paintings, and Gold-plated Amitabha triad Buddha of 1429 collected in Cho-sun History Museum, Amitabha triad Statue of 1451 excavated in Gem-gang Mountain(金剛山) of Nae-gang-ri, Wooden Buddhas Seated Figure in Cheon-ju Temple of 1458 collected in National Museum of Korea, Wooden Amitabha triad Buddha Statue of 1478 in Mu-wee Temple and Stone Ksitigarbha Bodhisattva Statue of 1516 collected in National Museum of Korea were the Buddhist statues where the chronological era and historical dates were clearly stated. However, when Amitabha triad Wall Painting was painted in 1476, Maitreya Wall was built in Kuk-nak-bo-chon of 1430 in Mu-wee Temple and Wooden Amitabha triad Statue were enshrined in 1479, so these had confirmed that such processes were done successively, and the possibilities to be assumed were found in the contents of <Sin-zeng-yeo-ji-seung-ram(新增東國輿地勝覽)> published in 1530, which was based on the records prior to 1481, repaired Mu-wee Temple as time passed, so changed to Su-ryuk-so(水陸社), and this clearly stated that the above progress had close relation with the appointment of Su-ryuk Temple. Su-ryuk Service is a Buddhist ceremony to pray the souls of those who used to live in both the land and water wandering after the death, or the dead from a war or other disasters. Through the facts that King Tae-jo(太祖) of early Cho-sun Dynasty held Su-ryuk Services to pacify the souls of royal families of Go-ryo Dynasty in Gym-am Temple and Seok-wang Temple, and he also had appointed Jin-gum Temple as a temple to hold national Su-ryuk Service, and the service of this period was meant as the most important Buddhist ceremony for both of royal house and common people. Besides, with the same reason, many Gold-plated Amitabha triad Buddhist Statues produced in the beginning and middle period during the 15th century were excavated in Gem-gang Mountain of Gang-won-do, and it also represented quite many Buddhist ceremonies to pray euthanasia for those who died around middle of the 15th century were held. Accordingly, Buddhist statues and paintings in Elysium Hall of Mu-wee Temple in Gang-jin area were constituted to hold Su-ryuk Service, and it also signified Bud&st ceremonies and the production of Buddhist art works were very active to pray euthanasia for the dead due to the social chaos during the foundation of early Cho-sun Dynasty and the usurp of the throne. It is assumed that the relative importance of Buddhist art works during this period in Korean Buddhist art history shall be more clear and accurate if any concrete literature or relic is found regarding to Buddhist art of early Clu-sun Dynasty in the future.

      • KCI등재

        다수성 버터헤드 상추 ‘썬레드버터' 육성

        장석우(Suk Woo Jang), 최승국(Seung Kook Choi), 박수형(Suhyoung Park), 최학순(Hak Sun Choi), 양은영(Eung Young Yang), 이종남(Jong Nam Lee), 김대균(Dae Gyun Kim), 노재관(Jae Kwan Noh), 김은지(Eun Ji Kim), 정완규(Wan Gyu Jeong), 고순보(Sun Bo Ko) 한국육종학회 2018 한국육종학회지 Vol.50 No.3

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

        A new red butterhead lettuce (Lactuca sativa L.) with transverse broad elliptic, red leaves, ‘Sun Red Butter', with late bolting and high yield, was developed from a cross between ‘Jajusangchu' (red leaf color and half crisp) and ‘Dukseomjeokchukmyeon' (high yield). The crossing and selection for advanced lines was previously carried out using the pedigree method during the period 2001-2009. The advanced lines were evaluated for yield and adaptability at several locations in Korea (Gangwon-do, Gyeonggi-do, Chungcheongbuk-do, Jeollabuk-do, Gyeongsangnam-do, and Jeju-do) in 2011. The type of matured stage is early and medium butterhead lettuce. The shelf life of ‘Sun Red Butter' was four weeks longer than that of ‘Germania' at 4°C. The anthocyanin content of ‘Sun Red Butter' was lower than that of ‘Germania' at 11.2 mg/100 g. The BSL (latucin+8-deoxylactucin+lactucopicrin) content of ‘Sun Red Butter' was higher than that of ‘Germania' at 32.8 μg/g, DW. The marketable yield of ‘Sun Red Butter' was higher than that of ‘Germania' by 67% (at 621.4 g per plant), and ‘Sun Red Butter' showed a particularly improved yield under high-temperature cultivation in the field. Furthermore, ‘Sun Red Butter' had better taste characteristics and was crisper and sweeter than ‘Germania'. Therefore, we recommend that the new cultivar ‘Sun Red Butter' would be suitable for cultivation in spring and fall. Furthermore, this new cultivar could be harvested in a single harvest, as in a head lettuce, and could therefore be managed more efficiently and economically by farmers.

      • 孫文의 民族主義의 展開過程 : with respect to Huijhou Rebellion

        惠州起義를,中心으로 東亞大學校 1983 東亞論叢 Vol.20 No.2

        Huijhou Rebellion was attempted in Japan after Sun Yat-Sen's failure in the First Kwangju Rebellion in 1895 and its progress had a close relationship with Japanese continental policy. In August 1897, Sun Yat-Sen arrived in Japan, putting an end to his 2 years' exile in Europe and since that time on he exerted all his energy to the expansion of Anti-Ching revolutionary organizaiton. As a result, he succeded in binding together several parties as a unified body of Anti-Ching revolutionary power, despite the failure in cooperation with Baohuang pai which had basically different ideas. By the end of 1899 Hsing Han Hui was established and Sun Yat-Sen was elected as its president in general. Meanwhile he got involved in the Philippine independence movement of 1899 and as the movement ended in failure, the weapon of the Philippine independence force was passed on to Sun Yat-Sen's disposal. Also he received Japanese promise to aid in the Huijhou Rebelion in exchange for Macao problem which had long been the target of Japanese government's political design for continental invasion. However, with the advent of new I-to Cabinet in 1900 October 19th, and the consequent change in Japanese diplomatic policy, the Rebellion was proved to be a total failure. By carefully observing the process of the Huijhou Rebellion, following several ideas can be summed up. First, since the rebellion was designed in cooperation with the conflicting Japanese aggressive policy, it was rather natural that the design was frustrated by the Japanese policy variables. Second, Sun Yat-Sen's policitcal ideas thoroughly directed to the western democratic model. Third, his nationalism in this phase was limited only to Anti-Ching nationalism. However Sun Yat-sen's secret involvement in Philippine independence movement in this period proved to be an expression of nationalism, anti-imperialistic in its nature and common among the suppressed nations. Furthermore, a severe oppression imposed by both Britain and Japan upon Sun Yat-sen and his Anti-Ching nationalistic followers had a great impact upon the later development of sun Yat-sen's nationalism.

      • 이순신 장례과정 연구

        홍순승(Hong, Sun-seung) 순천향대학교 이순신연구소 2010 이순신연구논총 Vol.- No.14

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

        이순신은 1598년 11월 19일 노량해전에서 전사한 후 남해 및 고금도에 안치 되었다가 고향인 아산으로 운구되어 다음 해 2월 11일 금성산에 안장되었다. 그리고 15년 뒤인 1614년 현재의 어라산 묘소로 이장되어 오늘에 이르고 있다. 본고는 이순신의 장례 과정을 운구 과정, 초장 과정, 이장 과정, 묘소 관리로 나누어 살펴보았다. 이순신의 전사 직후 그의 유해는 관음포와 노량포구를 거쳐 통제영이 있던 고금도로 옮겨졌다. 그 후 역로를 따라 아산으로 운구 되었다. 초장은 전후의 혼란 속에서도 거국적인 애도 분위기 속에 예관, 사제문, 부의 및유가족 은전 등을 포함한 예장으로 행해졌다.이장은 이순신 사후 평가의 진전에 따라 상향된 위상에 맞는 새로운 장의 요구 , 풍수지리설의 유행, 선조의 현양을 통한 가문의 과시, 공신들의 이장 성행 등을 배경으로 파악했다. 현재의 어라산 묘소는 이장시 묘역 확장 및 다양한 석물이 배설되었고. 그 후제3공화국 시절 대대적인 수보가 있었다. 결론적으로 이순신의 초장 및 이장, 묘소 관리는 각각 당대의 역사적 평가를 반영한 가운데 이루어졌다. After Admiral Lee Sun-Sin died in No-Ryang Naval Battle on November 19, 1598 and he was temporarily buried in Nam-Hae Island, Go-Geum Island, whose coffin was carried to be laid to rest in his hometown Asan, and in turn was permanently laid to rest in Mt. Geum-Sung on the next February 11, 1599. After 15 years, in 1614, his corpse was carried to Mt. Eur-Ra in which the burial site remains to the present time. This article divides his funeral proceedings into four parts: funeral procession, the first burial, moving the corpse to a new place, and the management of the graveyard and the tomb. Upon Admiral Lee Sun-Sin s death, the corpse was carried to Go-Geum Island, the headquarters after passing by Gwanumpo and Norangpogu. Afterwards, the corpse was carried to Asan along the post road. Though the chaos prevailed right after the war, the first burial and funeral was involved in the nationwide sorrowful mood, with the dispatched condolence delegations, ancestor worship, memorial, and condolence money and goods, the solemn funeral with majesty, and the special grace for the bereaved. The reason to move the tomb into a new place was that Admiral Lee Sun-Sin won a reputation for his great achievements after his death. Therefore, he had grown in stature, which was conducive to bring honor to his family and the prevalence of meritorious retainer ancestors tombs to a new place, and Chinese geomantic principles. The current graveyard of Admiral Lee Sun-Sin in Eu-Ra Mountain features extension of the area and establishment of stone figures by his descendants. In the third period of the Republic, the graveyard of Lee Sun-Shin was as good as that of the Royal Family s. Admiral Lee Sun-Sin s the first burial and movement of the burial site into a new place and the maintenance of the graveyard, like all the other Royal Family s counterparts, establish an outstanding historical reputation of him at the time.

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