複合用途開發計劃에 關한 硏究 : 淸凉里 副都心圈을 對象으로

손동준 弘益大學校 1991 국내석사

孫過庭의「書譜」硏究

손동준 京畿大學校 傳統藝術大學院 2002 국내석사

본 논문은 唐 전반기 孫過庭 「書譜」의 이론 및 예술성에 관한 총체적인 조명을 목표로 연구되었다. 나아가 中國書藝史에서 창작과 이론의 '雙絶'로 칭송 받고 있는「書譜」의 가치를 재정립하고자 하였다. 이에 따라 본 연구의 시작에서 제기하였던 문제점들에 대한 견해를 종합 정리해 보면 다음과 같다. 먼저 孫過庭의 書藝觀이 형성된 배경과 「書譜」의 저작이 어떠한 영향 관계에서 이루어졌는지 밝혀보았다. 「書譜」의 배경으로는 唐 전반기 六朝의 예술정신이 계승되고 있던 상황아래 학문교양의 다면화·종합화가 이 시기의 커다란 특징이었다는 것과 唐 太宗이 「王羲之傳論」을 저술 한 후 唐 전반기에 '尊王'의 서풍이 성립되었다는 것에서 왕희지의 서예를 고전의 전형으로 하여 그 가치를 찾는 것이 孫過庭에게는 우선적이었음을 알 수 있었다. 이어서 그의 인적사항은 자세히 전하는 기록이 없어 단정 지울 수는 없었지만 「書譜」의 寫記와 史籍을 근거로 하여 이름은 過庭, 字는 虔禮, 본관은 吳郡, 관직은 率府錄事參軍에 이르렀고 40대 후반에 사망한 것으로 추정하여 그의 생평에 관한 의문을 조금이나마 해소해 보았다. 「書譜」는 二王을 중심으로 하는 전통적 書藝觀에 입각하여 서예 이론의 모든 영역에 기초와 체계를 확립하였다고 평가된다. 이런 점에 염두하여 「書譜」의 서예관을 書體論·創作論·風格論·抒情論·批評論 등으로 나누어 살펴보았다. 그 과정에서 「書譜」의 著作(687) 동기가 唐 전반기 書藝에 관한 論著가 체계와 독창성이 미흡한 점을 비판하며 행해진 것임을 알았다. 여기서 주목하는 바는 그의 논술이 단순히 제작상의 기준을 제시하는데 그치지 않고, 서예 창작의 방법론에 대한 수준 높은 견해를 명확히 밝히고 있다는 점이다. 그 조건으로는 각종 서체를 兼修 할 것을 요구하며 예술활동의 다각성을 주장하였다. 「書譜」에 있어서 文과 質·傳과 博·獨과 兼의 논의가 그것이다. 아울러 내면적 深化를 매우 강조하면서 인간의 본질을 파악하고, 哀樂·好樂 등 마음의 움직임을 표현하는 정신의 예술임을 밝히고 있다. 孫過庭의 예술사상은 「書譜」에서 일관되게 心을 중시한 서예를 전개하고 있다. 손과정이 강조한 心의 표현이란 천지의 心, 즉 造化의 根源과 일치시키는 것이었다. 그는 창작을 실현할 수 있는 기법을 습득한 뒤에, 내적 범주로서의 정신적 範型을 목표로 삼아, 그것을 서예에 적용시킨다. 그 조건으로 心手雙暢을 제시하며 인력의 作爲를 부정하는 道家 철학을 이어받아 無爲의 體得 즉 초월적 경지를 강조하였다. 이러한 견해에서 桑弘羊의 神算과 ?丁解牛의 고사를 통해 창조적 자유란 개념과 접촉하여 道를 얻음과 같은 진정한 자유 경지를 서예에 적용시켰다. 여기서 손과정은 기법의 완숙을 통해 道를 깨달아야 붓이 마음먹은 대로 응하는 入神의 경지에 들어갈 수 있다고 하였으며 이 경지에 이른 것을 精熟의 서예라고 정의하였다. 손과정이 唐 전반기 서예가로 볼 때 당시 제왕이면서 왕희지의 절대적 신봉자였던 唐 太宗의 영향은 절대적이었다. 이러한 상황아래 손과정은 당시 서예의 나아갈 바에 대한 정확한 진단 속에 본인의 이상적 書藝觀을 부각시켜 王書의 형식을 재창조 할 수 있었다. 그 원인을 파악하기 위해 왕희지의 절대적 신봉자였던 당 태종의 <屛風書>와 손과정의 「書譜」, 그리고 王羲之의 <初月帖> 을 비교하여 보았다. 그 결과 당 태종의 경우 왕희지의 법을 수용 하는데 있어 形似에 치중하는 경향이 많음을 알 수 있었고 대조적으로 「書譜」는 왕희지의 서풍과 비슷하면서도 비슷하지 않는 면을 쉽게 찾을 수 있었다. 여기에서 손과정의 초서가 한편으로 왕희지를 중심으로 출발했지만 形似보다는 神似를 추구하여 당 전반기 草法과는 다른 성향으로 나타남을 알 수 있었다. 또한 당 전반기 초서 풍격인 玄秘함에 흐르지 않고 초서의 예술에 있어 반드시 具象 외에, 象을, 韻 외에 韻을 찾는 예술 풍격을 강구하여 새로운 風格을 창조한 것을 알 수 있었다. 孫過庭의 「書譜」에 대한 평가를 통해서는 王羲之의 법을 근본으로 하여 이룬 독자적인 성취가 후대에 모범으로 인식되고 있다는 것과 「書譜」가 지니고 있는 한계와 성과를 살필 수 있었다. 그 요지를 보면, 예술적인 측면에서 「書譜」는 왕희지의 고법을 재창조하여 四賢을 잇는 명서가들의 경지에 비견되는 등 높은 극찬을 받으며 서예가의 모범으로 인식되고 있음을 알 수 있었다. 이론적인 측면에서는 「書譜」가 작가의 깊은 체험에서 이루어진 그의 이론이 무한한 가치가 있다는 것을 후세 사람들에게 인지시키고 있음을 알 수 있었다. 이러한 평가를 통해 손과정의 서예와 이론이 고법에 대한 관심을 확대시키고 이해를 심화시키는 데에 중요한 계기가 되었음을 확인 할 수 있었다. 이상과 같은 연구를 통해 손과정의 「書譜」가 서예사에서 중요한 저작물이 되는 까닭이 文과 墨의 兼修를 중시했던 중화미의 사상과 나누어 생각할 수 없음을 알 수 있었다. 이런 점에서 「書譜」는 이론과 창작의 雙絶로 칭송될 수 있었으며 또한 서예사에서도 그 가치를 높게 평가를 받을 수 있었다. This report studied 「SeoBo(書譜)」 of Son Kwa-Jeong(孫過庭), a representative writing in the early stage of Tang(唐) Dynasty, focused on its theories and arts comprehensibly. Furthermore, this study arranged the values shown in 「SeoBo(書譜)」, which have been praised as 'Ssang Jeol(雙絶; two nodes)' in the history of Chinese calligraphy. Finally, the opinions about those questions pointed out at the beginning of this report were comprehensibly summed up as follows; Above all, the historical background on which Son Kwa-Jeong(孫過庭) formed his conception or view of calligraphy and the circumstantial relations on which 「SeoBo(書譜)」was written were examined. 「SeoBo(書譜)」 was produced under the historical circumstances in which the arts spirit of Yukjo(六朝; six dynasties) was being succeeded by that of the early stage of Tang Dynasty; the major character during this period was diversity & synthesis of knowledge and culture. The fact that the style of calligraphy, Jonang(尊王; reverence to kings)' was built at the early stage of Tang(唐) after Taejong(太宗), king of Tang wrote 「Wang hee-ji jeonron(王義之傳論; Wang hee-ji's statements)」 tells that Son Kwa-Jeong(孫過庭) regarded Wangheeji's calligraphy style as a classical model, and accepted its values. His personal information have not been handed down, so that any specific details cannot be ensured except for his name, Kwa-Jeong(過庭), the name as a calligrapher or pen name, Geon-rye(虔禮), and his family origin, Okun(吳郡), and he might raised to the government post, Solburoksachambyeon(率府錄事參軍), and he is predicted to have died in his late 40s. These approximate information in the above was based on the chronological records and the record of writer's family registration of 「SeoBo(書譜)」. It is though that 「SeoBo(書譜)」 of Son Kwa-Jeong(孫過庭) follows the traditional calligraphy conception focusing on Leewang(二王) in establishing the foundation and systematic structure of calligraphy theories' all areas. Based on the above facts, this study examined the calligraphy conceptions shown by 「SeoBo(書譜)」 from the theoretical viewpoints suchas calligraphic style(書體論), originality(創作論), convention & standard(風格論), delineation of feeling(抒情論), and critique(批評論). After this research, it was known that the motive that produced 「SeoBo(書譜)」(687) was a criticism against lack of originality and inadequate structure in calligraphy-related writings at the early stage of Tang Dynasty. One important point, here, is the fact that his statements not only suggested proper standards of calligraphy work but also clarified high-leveled values and opinions about calligraphy creation methodology. And he demanded to practice and train various calligraphic styles and do artistic activities from various viewpoints, which statement indicates the logic of Mun(form; 文) & Jil(質; contents), Jeon(傳; message) & Bak(博; communication), and Dok(獨; independence) & Kyeom(兼; attainment of Nirvana or spiritual awakening) as shown in 「SeoBo(書譜)」. Furthermore, he stressed deepened internalization, and asserted sublimating calligraphy as a spiritual art that seizes human nature and expresses human mind such as sorrow(哀), pleasure(樂), affection(好), and hatred(惡). Son Kwa-Jeong(孫過庭) developed his artistic ideology of calligraphy focusing on the mind(心) with consistency in 「SeoBo(書譜)」. The idea of expressing the mind(心) that Son Kwa-Jeong(孫過庭) meant an agreement with the mind(心) of the nature, namely, the root of universal harmony. He acquired the art of realizing creation, then, adopted a spiritually universal model for the inner category as a target, and applied it to his calligraphy. He insisted on Simsussangchang(心手雙暢; unconstrained communication of two hearts) for its necessary condition. Son Kwa-Jeong(孫過庭), here, succeeded to Taoistic philosophy that denied human actions, adopted it as a standard of value, and stressed a transcendental state of inactivity. Form this viewpoint, he applied the concept of real creative freedom or Nirvana attainment to his calligraphy art through folklore of Po Jeong haewoo(包丁解牛). The most sublime stage of calligraphy can be attained only by the awareness of Do(道; Confucian truth or faith) that enables artists to perfect a spiritual maturity(精熟). Son Kwa-Jeong(孫過庭) was a calligrapher at the former period of Tang Dynasty, so that Taejong(太宗) who was the king of Tang and a believer in Wangheeji surely had the most important influence upon him. Under these circumstances, Son Kwa-Jeong(孫過庭) suggested an exact direction that calligraphy of those days should follow, and re-created Wangheeji's art(草法; grass style) applying his own concepts of calligraphy art. In order to know the direct reasons, this study compared <Byeongpongseo(屛風書); calligraphy written on folding screens)> of Tang Taejong who was a believer in Wangheeji, Son Kwa-Jeong(孫過庭)'s 「SeoBo(書譜)」, and Wangheeji's <Chowalcheop(初月帖; the first moon records)>. The analysis results indicated the fact that Tang(唐) Taejong(太宗) put value on Hyeongsa(形似; imitating shapes) in his accepting Wang hee-ji's art, on the contrary, 「SeoBo(書譜)」 had both similarity and dissimilarity simultaneously to Wang hee-ji's calligraphy style. One noticeable point is, here, that even though Son Kwa-Jeong(孫過庭)'s Choseo(草書; cursi e style or grass hand) began at Wangheeji's art(草法; grass style), his art preferred pursuing Sinsa(神似; pursuing or imitating the mysterious spirit) to emphasizing Hyeongsa(形似; imitating shapes), which indicated a different grass style from that of the early period of Tang Dynasty. On the other hand, Son Kwa-Jeong(孫過庭)'s art didn't believe in Hyeonbi(玄秘; abstruse mystery orsecret), instead, his cursive style(草書) considered a different artistic style that seeks for a formative appearance(韻) existing outside concreteness(具象) and rhyme(韻) existing outside rhyme(韻), which was a new calligraphy style. The assessment of Son Kwa-Jeong(孫過庭)'s 「SeoBo(書譜)」 in both those days and these days told that its individual achievement based on Wangheeji's art(草法; grass style) is recognized as a model style by his after ages' people, and made it possible to examine limits and outcomes that 「SeoBo(書譜)」 has. Summing up these studies, 「SeoBo(書譜)」 recreated Wangheeji's old art(草法; grass style) in the artistic side, so that he is highly praised that he succeeded to the Four Main Calligraphers(四賢), nevertheless, his calligraphy is criticized that the calligraphic style is restrictive and artistic diversity is insufficient. It is certain that these assessments of Son Kwa-Jeong(孫過庭)'s calligraphy works and calligraphy theories became an important chance to make people understand as well as concern about old calligraphic styles. Also, taking a look of the theoretical side, the theory suggested by 「SeoBo(書譜)」 and formed through writer's practical experiences helped people of after ages to understand the importance of practical experiencs. This study proved the fact that the importance of Son Kwa-Jeong(孫過庭)'s 「SeoBo(書譜)」 is closely related with Sinocentrism that lays stress on united combination(兼修) of Mun(文; form or text) and Muk(墨; Chinese ink). Conclusively, 「SeoBo(書譜)」 should not only be praised as 'SsangJeol(雙絶; two nodes)' of theory and creation but also be evaluated highly in the history of calligraphy.

IEEE 802.16j 모바일 멀티홉 릴레이 네트워크를 위한 효과적인 경로 선택 및 스케줄링 기법

손동준 서강대학교 대학원 2010 국내석사

We propose an effective path selection considering current traffic load for IEEE 802.16j MMR networks. Previous schemes either consider channel quality or the number of hops in choosing the effective path for traffic to MSs. Our scheme avoids crowded links even though they have high channel quality. Our scheme balances between the channel quality and the current traffic load, aiming at higher fairness of scheduling for the MSs. The simulation results show our scheme achieves higher throughput as well as fairness among MSs.

브루너 EIS이론에 따른 수학Ⅱ 교과서 공간도형 단원에 관한 분석

손동준 계명대학교 교육대학원 2008 국내석사

본 논문은 대구 지역에 출판되는 수학Ⅱ교과서 8종을 대상으로 브루너 EIS이론에 입각하여 공간도형 단원에 대한 분석이다. 제2차 교육과정부터 제7차 교육과정 개정안까지 기하영역 전반의 수학과 교육과정을 살펴보고 공간도형 단원의 세부적 내용변화를 조사하였다. 각 교과서 별로 면수와 차시를 알아보고, 공간도형 단원을 8개의 소단원으로 나누어 분석하는 방법으로 연구한 결과, 모든 교과서에서 영상적 표현과 상징적 표현들은 적절히 사용되고 있지만, 활동적 표현은 영상적 표현과 상징적 표현에 비해 상대적으로 적게 나타나고 있다. 활동적 표현이 적다는 점에 착안하여 세 가지 활동을 모두 이용하는 수업지도안 모형을 제시하였다. The purpose of this study is to analyze the units of Math Ⅱ books dealing with 3-dimensional space figures based on Bruner's EIS theory. For this purpose, 8 different kinds of Math Ⅱ textbooks being used for highschool students in Daegu area were analyzed. This study provides each book's page and unit period. This study also investigates a curriculum of math in geometry and detailed changes of the units dealing with 3-dimensional space figures from the second to the seventh Math Education Curriculum. This study found out that active expression is being used relatively less than symbolic and iconic expression in all the textbooks analyzed. Based on this finding, I suggested a lesson model employing all of these three expressions.

존 웨슬리의 경제 윤리 사상 연구

손동준 협성대학교 신학대학원 2010 국내석사

This research is about economic ethics of John wesley's theology. Korea has been developed in a very short period. Then many korean feel satisfied about their economic situation. But, it brought many ethical problems. Korea's economic has been developed very fast but they never care about their neighbors because of their absence of ethic. Their are many reasons for this but christian's think it is related with crisis of korea churches. Because of liberty of theology and secularization of society, we haven't shown correspondence of religion which is one of duty for christians. The churches have to have responsibilities about ethical problems and also the priests who got calling from the God must remember these serious ethical problems. Ethics for wesley doesn't mean Just the process of individual's religion through all creatures. This is holiness and love which is seperated from secular society but goes into secular society. Wesley preached in sermon on the mount "Christianity is a social religion" Christianity is social religion that should be applied cleanliness in our daily lives and christianity says that a religion which is not accompanied by behaviors is not a religion. It's just a devil's religion. Wesley who emphasize a religion with behaviors has done many social activities while keeping conservative religion. Thus this is an alternative for absence of ethics of korean's society. I propose wesley's ethics for christians who confuse with immoral society.

대장의 악성 종양에 의한 급성 폐색에서 고식적 목적 및 수술 전 응급 개통 목적으로서의 대장 스텐트

손동준 전남대학교 2016 국내석사

Background Acute malignant colon obstruction is an emergent situation where colon decompression is urgently needed for improving patient’s outcome and preparing for elective surgery for malignancy. Self-expandable metal stent (SEMS) placement instead of surgery was adopted for both palliation and bridging therapy to elective operation for cancer. However conflicting result was drawn about the effectiveness of SEMS placement in these clinical setting. I investigated the clinical applicability and safety of SEMS in the primary management strategy for acute malignant colon obstruction. Patients and Methods 129 palliative and 163 preoperative patients who underwent colon stenting from 2004 to 2014 at Chonnam National University Hwasun Hospital were enrolled. Patient’s symptoms before and after stenting was observed and clinical effects of stenting with regard to patency and complication was analyzed. Also, long term effect of stenting for palliation purposes as well as short term result of preoperative stenting was evaluated in reference to oncologic safety. Result Colon stenting was technically succeeded in 95.5%. Complication rate including perforation and migration was 35.6% in palliative group and 12.9% in preoperative group. Patient symptom score was improved significantly after stenting. Migration rate was higher in covered stent as compared to uncovered stent. Conclusions Emergent SEMS placement proved to be safe and effective for relieving acute malignant colon obstruction on palliation as well as bridge to surgery purposes. Colon stenting showed high success rate and low complication rate. There was a great improvement of patient’s symptom and quality of life after stenting with low complication rate. SEMS placement may be the reliable first choice for both palliation and preoperative decompression of acute colon malignant obstruction.