탄소배출량 저감에 따른 분산전원 효율에 관한 연구

고상현(Sang-Hyun Ko),김진오(Jin-O Kim) 대한전기학회 2008 대한전기학회 학술대회 논문집 Vol.2008 No.7(초록집)

승가교육의 질적 전환을 위한 제언

고상현(Sang Hyun Ko),오형만(Hyung Man Oh) 동국대학교 불교문화연구원 2013 佛敎學報 Vol.0 No.66

스마트시대로 진입하면서 수직적이고 이기적 관계는 수평적이고 이타적 관계로 변해가고 있다. 이런 변화에는 ICT의 발달에 따른 기기도 한 몫을 담당하고 있다. 이런 변화는 교육방법의 다변화를 촉진하였다. 전통적인 교육에서 ICT활용교육으로, 그리고 e-러닝, m-러닝, u-러닝을 거쳐 스마트러닝으로 발전하였다. 승가교육은 청정한 수행자로서 지혜를 전하는 지도자라는 승가상을 갖춘 승려의 양성과 승가 공동체의 일원을 양성하는 데 있다. 이것을 위한 현대의 승가교육은 크게 세 시기로 나눌 수 있다. 1기는 해방이후부터 1994년까지로 근대기의 연속선상에 있었으며, 일제시기 유학파의 환속 등으로 승가내에서의 교학적인 분위기는 오히려 퇴보하였다. 94년 개혁으로 시작된 2기는 1995년부터 2009년까지로 승가교육의 체계를 기초교육-기본교육-전문(특수)교육-재교육(연수교육)으로 정착한 시기이다. 하지만 교육내용면에서는 큰 변화를 이루지 못하였다. 3기는 2010년부터 현재진행형으로, 승가교육의 전면적인 전환을 가져왔다. 그 내용으로는 행자교육의 안착화, 기본교육의 표준교육과정으로 교과목 전면 개정, 연수교육으로 승려의 평생교육 제도 재정비를 들 수 있다. 교육방법에서도 청암사승가대학과 율학승가대학원에서의 스마트캠퍼스 개설, 교육원에서의 이러닝(엠러닝)의 개설 등 이전시기에는 전혀 볼 수 없었던 스마트교육 시스템을 도입하였다. 이러한 변화에도 승가교육의 현장에서는 여전히 전통적인 학습 방법이 주류를 이루고 있다. 출가자는 다양한 학력, 연령, 국적을 가지고 있다. 그러므로 그들 개개인에게 맞는 스마트교육이 필요하다. 일반사회교육에서는 이미 교수자에서 학습자로 교육의 중심이 이동하면서 스마트한 방법이나 기기를 활용한 교수자와 학습자간의 맞춤학습에 초점을 두고 있다. 승가교육도 승가공동체를 중시하면서도 출가자 개인의 역량에 맞는 학습이 이루어져야만 한다. 그랬을 때 승가공동체도 진일보할 수 있다. 그러기 위해서는 승가교육 활성화를 위한 인식전환이 전제되어야 하며, 학인들의 교육을 최우선하는 사고가 필요하다. 또한 승가교육방법도 전통적인 논강을 되살리면서 학인들에게 맞는 맞춤형 학습과 능동적이고 창의적인 학습이 이루어지도록 해야 한다. 승가교육에서 ICT 발달에 따른 스마트디바이스의 활용에 대한 긍정적 수용이 있어야 한다. 마지막으로 교육콘텐츠를 공유할 수 있는 <승가교육자료공개센터(가칭)>를 구축해야 한다. 따라서 스마트교육을 위한 승가교육의 틀을 바꿀 수 있는 방안 연구와 이를 정책에 반영하려는 노력들이 더욱 경주되어야 한다. As our country moves into the Smart Era, vertical and selfish relationships are changing into horizontal and altruistic ones. To this change, electronic equipment resulting from the development of ICT (Information & Communication Technology) has contributed to a certain degree. This change stimulated the diversification of instruction methods: from the conventional education to the education utilizing ICT, and through electronic learning (e-learning), mobile learning (m-learning) and ubiquitous learning (u-learning) to Smart learning (s-learning). The Education for Buddhist monks consists in cultivating Buddhist monks who are equipped with self-image such as a leader who, as a pure and clean practitioner, transmits wisdom; and in fostering a member of Buddhist community. We could say that for this purpose there have been some endeavors throughout largely three periods of modern and contemporary education for them. The first period was between the liberation from Japanese colonial rule (1945) and the year of 1994. This period was fundamentally an extension of the modern period, and the academic atmosphere inside Korean Buddhist clergy rather regressed because of some factors including the exclaustration of those who had studied in Japan during Japanese colonialism. The second period starting from 94``s reform is between 1995 and 2009, when the system of the education is settled in the way of education for beginners ― basic education ― professional (special) education ― reeducation (training course). At this time, however, there were not big changes in the aspect of educational contents. The third period began in 2010 and is now in progress, when there were radical changeovers in the education: the establishment of the education for haengja (novice monks), an overall change of the basic eduction into a standard educational course, the reorganization of Buddhist monks`` lifelong eduction system with training course, and so forth. As regards instruction methods, a new Smart education system, which could never be observed in the past, was introduced; for example, Smart campuses in Chungamsa Sangha university and Yulhak Sangha graduate school opened, and the Bureau of Monastic Training of the Jogye Order is offering e-learning (m-learning). In spite of these changes, the educational arena for Buddhist monks still features traditional learning methods. Renunciant monks have various academic background, age, and nationality. Therefore, a Smart education suitable for each of them is needed. For this, before anything else, there should be change in understanding for the invigoration of the education, and student monks should be the number one priority. Besides, as for the teaching methods, such traditional way to study as non-gang (論講, discussing Buddhist scriptures) should be recovered; a more customized learning for each of the student monks and a more active, creational learning should be achieved; and utilizing Smart devices in accordance with the development of ICT should be accepted affirmatively. And finally, (tentatively named) Sangha (Buddhist Community) Open Educational Resources Center should be established. Accordingly, plan researches, with which the framework of sangha education in preparation for Smart education can be changed, should be conducted; and the efforts to reflect this change in the policy should be made more and more.

태아의 상속능력과 그 보호방안

高相賢(Ko, Sang-Hyun) 中央大學校 法學硏究所 2010 法學論文集 Vol.34 No.1

Im r?mischen Recht wurde das Kind im Mutterleib als schon geboren behandelt, um es am Nachlass des Erblassers teilhaben zu lassen. Dieser Grundgedanke bezweckt den Schutz der Leibesfrucht und bildete den sprichw?rtlichen Grundsatz ‘Conceptus pro iam nato habetur, quoties de commodis eius agitur". Der Grundsatz des r?mischen Rechts findet sich in fast allen neuzeitlichen Kodifikationen wieder. Aber die Gesetzgeber verwirklichen ihn rechtstechnisch unterschiedlich. ?ber die Rechtsf?higkeit des nasciturus erhalten sie generelle Vorschriften oder Einzelbestimmungen. Allgemeine Vorschriften dar?ber enthalten ALR I 1 § 10, § 22 des ?sterreichischen ABGB, Art. 31 des schweizerischen ZBG. Dahingegen verzichten der franz?sische Code Civil, das deutsche BGB, das japanische ZGB auf eine generelle Vorschrift und begn?gt sich mit konkreten Einzelbestimmungen. Im koreanischen Recht wird die Leibesfrucht wie die Regelungen in letzteren F?llen fast gleich behandelt. Ebenfalls geht das KBGB davon aus, dass Erbe grunds?tzlich nur werden kann, wer zur Zeit des Erbfalls lebt(so genannte Koexistenzprinzip). Allerdings regelt das BGB, dass die zum Zeitpunkt des Erbfalls geborene Leibesfrucht erbf?hig ist. Es bringt mit der folgenden Fassung zum Ausdruck: ’Das Kind, das noch nicht geboren ist, aber bereits gezeugt war, gilt f?r die Erbfolge als geboren." (§ 1000 Abs. 3 KBGB). Sie fingiert f?r die Leibesfrucht eine Vorverlegung der Geburt. Diese Vorwirkung der Rechtsf?higkeit setzt voraus, dass die Leibesfrucht im Zeitpunkt des Erbfalls erzeugt war und sp?ter zur Welt kommt. Umstritten ist, ob eine lebende Geburt des Kindes eine aufl?sende oder aufschiebende Bedingung ist. Nach der Rechtsprechung beruft die Leibesfrucht sich mit der R?ckwirkung auf den Zeitpunkt des Erbfalles, die Rechtsprechung nimmt also eine aufschiebende Bedingung mit r?ckwirkender Kraft ein. Darum kann eine Mutter ihre Leibesfrucht nicht vertreten. Meines Erachtens ist eine Neuregelung ?ber ein Pfleger f?r die Leibesfrucht erforderlich, da die k?nftige Rechte des Erzeugten in der Tat nicht wahrgenommen werden kann. Die Rechtsstellung des ungeborenen Kindes ist leider in der Schwebezeit zwischen Erbfall und Geburt ungesichert. In neuerer Zeit stellt sich durch die Entwicklung moderner Fortpflanzungsmedizin die Frage, ob das sp?ter lebend geborene Kind bei der k?nstlichen Befruchtung als erbf?hig anzusehen ist. Welche Bedeutung hat der nasciturus eigentlich?

민법상 재단법인설립에 관한 비교입법사적 연구

고상현(Ko, Sang-hyun) 중앙대학교 법학연구원 2012 法學論文集 Vol.36 No.2

Recently, there is a growing interest in foundation corporations, and legislative research and discussions on this field are actively progressing. In this course, the current legal system and content should be first identified. Foundations have long historical roots. The foundation corporation that we today perceive in the legal sense - namely, the foundation corporation as a legal entity with authority and power - is the product of the 19th century western law science. The German Civil Law faithfully reflected this concept, strictly distinguished between the corporation and the foundation corporation and differently specified the conditions for the establishment of both entities. The German Civil Law, when enacted, required the competent agency's approval for the establishment thereof and other requirements. Written methods were required, the establisher's right to withdraw was guaranteed and when the establishment was approved by the agency, invested assets were required to be transferred to the entity. In the case of the act of establishment associated with disposition by death, the approval application method by the heir apparent, etc. was specified. The ownership of invested assets is retrospectively returned to prior to the commencement of inheritance. Meanwhile, the Japanese Civil Law unified the establishment conditions of the corporate association and the foundation corporation, required both entities to obtain the approval of the competent agency, and provided that in the case of the foundation corporation, the establisher should write the articles of association. If the establisher does not define matters other than essential contents such as the objective of establishment and assets, they should be defined by the court through the filing of claims by interested parties, etc. Where the agency gives approval, the donated assets shall belong to the corporation. The donated asset by the will shall be retrospective to the effective time of such will, and shall belong to the corporation. Regarding the establishment of the foundation corporation, the two nations' laws have their respective characteristics in terms of structure and type, but they were found to be very similar in terms of contents. This understanding is justified by the fact that the drafter of the Japanese Civil Law much referred to the German Civil Law, especially, the first draft. Under South Korea's Civil Law, regulations on the establishment of a corporation were enacted based on the old civil law Japanese Civil Law, but many differences are shown in the actual corporation establishment course such as the method of distinguishing profit from non-profit, conversion into registration establishment requirements, and the method of changing the foundation corporation's articles of association. These changes reflected the then domestic and overseas civil law science evaluation after the implementation of the Civil Japanese Law, a step forward. As such, under the civil laws of Germany, Japan and South Korea, their respective corporation systems retain their independence and yet are closely related to one another, and with this understanding, the future changes, especially, recent discussions on the amendment of South Korea's Corporation Act draw more attention.

‘축제’ 개념의 근대 유입과 현대 한국적 개념의 단초

고상현(Ko, Sang-Hyun) 인문콘텐츠학회 2021 인문콘텐츠 Vol.- No.63

본고는 우리나라에서 ‘축제’라는 용어의 근대적 유입과 현대에 어떻게 정착되고 변화되었는지를 살펴보았다. ‘축제’의 한국적 용어를 모색하고, 한국적 축전의 정체성을 찾는 토대가 되고자 시도해 보았다. ‘축제’라는 용어는 근대 이전에는 현대와 같은 개념으로 사용되지 않았다. 이 개념은 1873년 일본 태정관포고 제344호에서 황실의 축일과 제일의 줄임말에서 비롯된 조어였다. 근대기에 도입되어 개인문집과 신문, 잡지, 공문서 등에 등장하였다. 외국 선교사들과 외교관이 조선어를 학습하기 위해 만든 이중어사전에서 그들 나라에서 사용한 축제 개념이 사용되었다. ‘축제’와 유사한 개념은 1880년에 처음 발행된 이중어 사전인 『한불자뎐』에서 사용되었다. 1901년 한국과 벨기에 조약에서 처음으로 오늘날과 유사한 ‘축제’라는 개념이 등장하였다. 이중어사전에 한글로 등장하는 것은 1931년 게일(J. S. Gale)이 증보한 『한영대자전』에서이다. 그럼에도 우리나라 사전에서 오늘날과 같은 개념이 수록된 것은 그보다 26년이 지난 1957년 한글학회가 발간한 『큰 사전』에서이다. 현대 축전에서 사용하는 용어는 축전, 축제, 제전, 재(齋), (대)회, 대제(祭, 제향), 놀이, 잔치, 한마당 등 다양하였다. 그럼에도 정부의 정책 개념에 따라 축제라는 용어가 일반화되었다. 우리나라 축전에 맞는 개념어를 찾아 한국축전의 정체성과 발전을 재고해야 한다. This study examines how the festival was established and changed in Korea through the etymology of the term "chuk-je(festival)" and modern era. The term "festival" was not used as the same as the present before the modern era. It appeared in the period of the flowering period and in the collection of modern literary articles, newspapers, magazines, and archives. In addition, the concept of festival used in their country was used in a bilingual dictionary that foreign missionaries and diplomats made to learn Korean language. The term "chuk-je(festival)" was used by 『Dictionnaire Cor´een-Français(한불자뎐韓佛字典)』 in the 1880s in French before the 20th century, and by Yun Chi-ho in English. In the 20th century, the concept of "chuk-je(festival)" appeared. It has been used since 1901 in the Treaty of Korea and Belgium. Appearing in Korean in the dictionary is the Korean-English dictionary, which J. S. Gale added in 1931. Nevertheless, the concept of the present in the Korean dictionary is contained in 『The great dictionary(큰 사전)』 published by the Hangul Society in 1957, 26 years later. The terms used in modern festivals are various such as Chuk-jun(festival, 축전), Chuk-je(festival, 축제), celebration(제전), Jae(齋, fete), Daeje(대제), conventions(대회), nori(plays, 놀이), banquet(feasts, 잔치), Hanmadang(한마당). the term festival was generalized according to the policy concept of the government. In this paper, the term ‘chuk-je(festival)’ is not suitable for the Korean festival, and I searched Korean terms and tried to establish the basis for the identity and globalization of the Korean festival.

한국불교의 세계화 현황과 비전 - 대한불교조계종을 중심으로 -

고상현 ( Ko Sang-hyun ) 동아시아불교문화학회 2021 동아시아불교문화 Vol.- No.48

한국불교의 세계화는 1990년대 이후 본격화되어 2002년 월드컵을 계기로 더욱 확산되었다. 이에 2004년 대한불교조계종에는 한국불교문화사업단을 설립하여 템플스테이를 중심으로 한 사업을 진행하였다. 한국불교의 세계화는 한국불교의 이식을 위한 것이 아니라 다른 세계의 가치와 규범, 사유 등의 차이를 인식하고 소통하고 상호교류하는 상의상관의 연기적 관점으로 접근해야 한다. 한국불교의 세계화를 국내형과 국외형의 나누어 진행된 현황을 고찰하고 비전을 제시하였다. 먼저 국내형으로는 첫째로 조직과 인력이다. 조직으로 는 조계종 총무원 총무부, 사회부, 교육원, 포교원, 한국불교문화사업단 등에서 각각 진행되고 있다. 앞으로 종단을 넘어 범불교적인 세계화 진행을 위해(가칭)‘한국불교세계화센터’ 설립을 제시했다. 인력양성을 위해 영어전문교육기관을 설립하여 운영하고, 장학승, 외국인스님 연수 등이 진행되고 있다. 비전으로 조계종에서 외국인 스님의 지원과 교육, 관리 체계를 마련하고, 지자체에서도 지역문화의 세계화를 위해 지역 사찰의 스님 교육 지원과 전문인력 배치가 필요하다. 둘째로 템플스테이, 불교 축전 등 다양한 무형문화유산의 활용과 관광상품의 개발 등 불교문화콘텐츠를 활용한 세계화를 확대 강화해야 한다. 셋째로 구산스님이나 숭산스님 등 한국선수행을 통해 세계화한 것처럼, 문경 봉암사 등 수행처로서 사찰 위상을 재정립하고 알려야 하며, 넷째로 합천의 고려대장경테마파크와 같은 것을 확장한 불교테마파크의 건립, 다섯째로 전통문화 보존과 활용을 위한 지자체의 조례 제정 등 제도적 장치 마련, 여섯째, 지역민의 인식 제고를 위한 공교육 강화 등을 제시하였다. 국외형으로는 유네스코 세계유산 등재의 지속적 활동, 한국불교문헌의 외국어역을 위한 (가칭)‘한국불교문헌 외국어역위원회’의 구성, 그리고 해외사찰이나 조직 등 지원 강화를 들 수 있다. The globalization of Korean Buddhism started in earnest in the 1990s and spread further after the 2002 World Cup. Accordingly, in 2004, the Jogye Order of Korean Buddhism established the Cultural Corps of Korean Buddhism and conducted a project centered on Templestay. The globalization of Korean Buddhism is not for the transplantation of Korean Buddhism, but it should be approached from the perspective of conditioned genesis, recognizing and interacting with the differences in values, norms, and thoughts of other countries. The globalization of Korean Buddhism was divided into domestic and foreign types, and the current status and vision were presented. As for the domestic type, the first is the organization and manpower. Organizations such as the Jogye Order's General Affairs Office, Social Affairs Office, the Education Bureau, Dharma Propagation Office, and the Cultural Corps of Korean Buddhism are being carried out, respectively. In the future, he proposed the establishment of the (tentative name) ‘Korea Buddhist Globalization Center’ to promote pan-Buddhist globalization beyond Order. Second, globalization should be expanded and strengthened by utilizing Buddhist cultural contents such as Templestay, Buddhist festivals, and Buddhist intangible cultural heritage. Third, just as it was globalized through Korean practice such as Monk Gusan and Sungsan, the temple should be known as a place of practice, such as Mungyeong Bongamsa. Fourth, the establishment of a Buddhist theme park that expanded such as the Goryeo Daejanggyeong Theme Park in Hapcheon, fifth, the establishment of institutional arrangements such as the enactment of local government ordinances for the preservation and utilization of traditional culture, and sixth, the reinforcement of public education to raise awareness of local residents. As for the overseas type, the continuous activities of UNESCO World Heritage listing, the formation of the (tentative name) ‘Korean Buddhist Literature Foreign Language Translation Committee’ for foreign language translation of Korean Buddhist literature, and overseas temples and and strengthening support from overseas temples and organizations.

2차 인증방식을 이용한 USB보안 솔루션 (USS Solution)

고상현 ( Sang-hyun Ko ),한석진 ( Seok-jin Han ),최윤수 ( Yoon-su Choi ),배종수 ( Jong-su Bae ),이현 ( Hyun Lee ) 한국정보처리학회 2017 한국정보처리학회 학술대회논문집 Vol.24 No.2

As IT technology developed, storage media also developed. Among them, USB, which is a removable storage medium, is used not only to have several per person but also to work in various companies. Users store valuable and confidential data within USB. As time went on, the need for security increased. In order to solve this security problem, USB has been introduced to allow users to access internal files by inputting ID and password by embedding a security program in USB. However, the method of storing ID and Password inside is low confidentiality and high risk of information leakage. To solve these problems, we propose a 2 factor authentication system using Radius server in addition to login authentication. The proposed system not only improves the authenticity of the device, but also reduces the risk of infringement of personal information when lost. It also encrypts internal files to increase the confidentiality of internal information.

제주 문화유산정책의 회통적 관점에서의 방향 -불교문화유산을 중심으로

고상현 ( Sang Hyun Ko ) 제주대학교 탐라문화연구원 2015 탐라문화 Vol.0 No.50

After periods of segmentation and disconnection, times have changed to bring a period of conciliation. For convenience, issues and items pertaining to cultural heritage can be categorized into tangible cultural issues, intangible cultural issues, monuments, and cultural properties. From such a standpoint, Cheju’s current cultural heritage policy was investigatedby observing cases, and developmental plans will be presented. Broad topics pertaining to the need for a comprehensive spatial concept that encompasses points, lines, and planes from a distinctive view, as well as the expansion of cultural assets to broader cultural heritage, were presented. In categorizing Buddhist cultural heritage, tangible heritage includes statues of Buddha; these have a direct correlation with intangible heritage as observed in ceremonies. The current status in Cheju regarding cultural heritage policies and how those policies have dealt with Buddhist cultural heritage over the past millennia were investigated through Internet sites and publications. The online data on religion, seasonal customs, and other cases pertaining to Buddhism is insufficient in “The Multimedia Cheju Cultural Tourism Dictionary” (www.jejorogo.kr), which was last updated on February 1, 2008. Based on the “Cheju Dialect Study” of 1962, the “Cheju Language Directory” comprising 25,350 sectors(revised and supplemented in 1995 and 2009), and the “Cheju Cultural Directory” compiled in 2012, certain data were omitted from the list of investigation sectors, and thus certain information is missing. In 2008, there were 99 cultural symbols in Cheju, although Buddhist cultural heritage symbols accounted for only 12.2% of that total (tangible heritage: 41%). Of the designated cultural heritage, only 0.03%, or three, were included. The developmental plan is as follows. First, published information regarding the Island of Cheju must be revised and supplemented to reflect the last 1,000 years of Buddhist history and customs. Second, a Buddhist cultural festival containing museums and involving the entire area of Cheju needs to be hosted. Third, the Boksin Maitreya needs to be declared a Landmark. Fourth, a “mind industry” should be developed as a healing business based on Chamseon or meditation. Fifth, a World Mind Center should be developed along with a Buddhist Cultural Complex.

연등회의 무형문화유산 콘텐츠 강화 방안 연구

고상현 ( Sang Hyun Ko ) 한국불교사학회 한국불교사연구소 2014 한국불교사연구 Vol.5 No.-

The Yeondeunghoe(Lightening Lantern Festival/Lotus Lantern Festival) was designated as one of the Important Intangible Cultural Properties (No. 122) on April 6, 2012. After that, there has been an increasing demand for strengthening the traditional intangible cultural heritages having their own history in the midst of various contents unfolded in the modern Yeondeunghoe. Examining the contents of intangible cultural heritages contained in the Lightening Lantern Festival per period, first, during the Silla Dynasty there was an event of gandeung (看燈, lighting the mind through seeing a lantern), a feast and Tapdolyi (walking around a pagoda) in a temple. During the Goryeo Dynasty, since the Yeondeunghoe was held at the state level, in the palace on the day of sohoe-il (小會日, 14th day of a month for) aljojinui (worshipping the portraits of ancestors) was performed; on the day of daehoi-il (大會日, 15th day of a month for Yeondeunghoe), dapsahaeng-gamu (踏沙行歌舞, one of the Korean court dances accompanied by Tang music), wangmodae-gamu (one of the Korean court dances for a king and a nation), deungseokchi-eo (燈夕致語, Giving words to a king in admiration of the Lotus Lantern Festival) and the other events were performed; at the time of a king``s procession not only heonseon-do (獻仙桃, one of dances and songs passed down from Song China performed for the benefit of a king``s long life), cheoyong-mu (處容舞, a court dance for eliminating evil spirits), mugojeong (舞鼓鉦, one of drum and jing dances) but also all sorts of baekhui (百戱, popular entertainments) such as manseokseunghee (萬石僧戱, one of puppet shows), hoginoli (an event performed with flags for meeting the cost of the festival), and the others were performed. During the Joseon Dynasty, gandeung and a feast continued; yangjubyeolsandaenori (Byeolsandae mask dance-drama of Yangju), eunyultalchum (mask dance drama of Eunyul), a run swing, subuhui (one of children``s games) and the like were performed; and according to records, there was a special food culture like sobab (plain meal without meat). In modern times, a dance festival for adolescent and B-boy performance are being held, and pouring perfume on Buddah``s statue, seungmu (one of secularized Buddhist dances), sachalhakchum (a temple crane dance) and the others are being performed. For the Yeondeunghoe to be sustainable, we should succeed and perform the contents of intangible cultural heritages that were activated before modern times, and should restore lost heritages. First of all, heonseon-do, cheoyong-mu, tapdolyi, eunyultalchum and yangjubyeolsandaenori, all of which are preserved, should be performed. Among these performances, there are some that have been influenced by distorted viewpoint of Buddhism in the Joseon period, but there is no reason to put them under taboo. We should rather accept them as just what belongs to the past; then, we should recreate them in accordance with 21st century``s Buddhism. Besides, with regard to the lost adornments at the time of the procession of a royal carriage made during the Goryeo Dynasty, we should make an endeavor to restore them. Moreover, the designation of the artisans who make lotus lanterns as the holders of special techniques and arts should be considered; the ceremony for pouring perfume on Buddah``s statue should be restored; and the work of making paper-flowers for lotus lanterns and Buddhist ceremonies should be expanded.

일반논문 : 연등회를 통한 궁궐 문화유산콘텐츠의 창의적 활용 방안 연구

고상현 ( Sang Hyun Ko ) 동아시아불교문화학회 2014 동아시아불교문화 Vol.0 No.20

신라시대 이래로 현대까지 이어지는 손꼽히는 문화유산 가운데 하나가 연등회이다. 이러한 연유로 2013년 국가 중요무형문화재 제122로 지정되었다. 연등회는 고려시대부터 국속으로서 전국적으로 행해진 연례행사였다. 상원연등, 2월연등, 4월초파일 연등 등 설행 날짜의 변경에도 불구하고 시대에 따라 위로는 국가적 차원의 궁궐에서부터 아래로는 민간에 이르기까지 누구나가 즐기는 보편적 문화였다. 『고려사』와 『조선왕조실록』에는 궁궐에서의 팔관회와 연등회의 연등이나 궁중정재와 백희잡기 등 공연예술에 대해서 비교적 상세히 기록하고 있다. 『고려사』에서는 궁궐에서의 연등회에 대해 연행준비와 임금의 복식과 행차순서, 위치도 등에 대해서 상세히 기술하고 있다. 『조선왕조실록』에서는 관등이나 관희의 전통으로 배설된 등에 대해 기록하고 있다. 이들을 활용하여 전통이 살아있는 궁궐의 문화유산의 창의적 활용을 위해 봄(음4월)과 가을(음 10월) 콘텐츠로서의 팔관회와 연등회의 설행과 연등의 복원, 경연 문화의 확대, 초파일 빔이나 호기놀이 같은 아동용 문화의 복원 및 확산, 궁궐이라는 공간적 제한성에서 탈피하여 왕실의 행차 등을 통한 공간의 확장, 문화기술(CT)을 활용한 복원과 적용을 통한 멀티유즈화, 남북의 공통적인 궁궐문화를 활용한 문화적 교류를 통한 통일의 단초마련 등의 방안을 제시하였다. The Yeondeunghoe (the Lightening Lantern Festival) is a cultural heritage that has been considered important since the Silla Dynasty. For this reason, it was designated as National Important Intangible Cultural Property No. 122 in 2013. As a national custom of the Goryeo Dynasty, the Yeondeunghoe was a countrywide annual event. Despite changes in its date-such as the Sangweon Yeondeung (上元 燃燈會) on the 15th of the first lunar month, the Yeondeunghoe of the second lunar month (二月燃燈會), and the Buddha``s Birthday Yeondeunghoe of the fourth lunar month (初八日燃燈會) -the consolation of the festival was universally enjoyed, depending on the era, by everyone across the nation, from nobles of the palace to ordinary citizens. However, the History of Goryeo and the Annals of the Joseon Dynasty, of all sources, provide relatively detailed descriptions of Yeondeunghoe at the palace as well as of the performing arts, such as the court dance and the BaekhiJabgi. In particular, the History of Goryeo minutely describes the preparation for performances, dress styles, and the ordering and positioning of the king``s walk. The Annals of the Joseon Dynasty describes lanterns, prepared according to the traditions of the Lightening Lantern Festival, and the event of watching a traditional play. By using this information, this paper proposes methods for creatively utilizing the following cultural heritages of the palace: the performance of Yeondeunghoe for the lunar April in the spring; the restoration of lotus lanterns; the expansion of cultural events; the restoration and spread of children``s culture, such as the Buddha``s Birthday dress or the Hoginori; the spatial expansion of the palace beyond its special limits through events such as the ceremonial walk of the royal family; the multi-utilization, through restoration and application, of cultural technology; and the beginning of unification through cultural exchanges by applying the common palace culture of North and South Korea. It is anticipated that this study will significantly contribute to the restoration and expansion of the Yeondeunghoe, an important National Intangible Cultural Property, in that it examines the Yeondeunghoe and proposes methods to use this event actively.