수양론을 통해 본 봉우(鳳宇) 권태훈(權泰勳)의 유학사상 연구

김창경 (사)율곡학회 2022 율곡학연구 Vol.50 No.-

Bongwoo, Kwon Taehoon is a modern Korean Confucian scholar who claimed that there would be no Taoists without a nation, no scholar without a nation, neither, and had participated in the anti-Japanese independence movement based on nationalism as a practice of loyalty of a Confucian scholar in Japanese colonial era and continued educational activities after settlement of administration. This study puts an in-depth study on Bongwoo, who had lived in the period of suffering of modern times, focusing on self-cultivation theory. This would lead to academic research as a method of establishing, which is still insufficient studying in modern and contemporary Korean Confucian scholars. His theory provides ground for the theory of honesty through the theory of the human mind and the moral mind, which follows the doctrine of the mean for knowing own place and Gubong, Song Ikpil`s self-sufficiency theory. Still, it emphasizes how crucial implementing his theory was. It also discusses self-cultivation theory regarding admitting one’s fault and greed, what people are reluctant to do in huddle situations, and constantly working hard. He emphasizes that everything in learning and life should be taken from oneself. In addition, Bongwoo’s self-cultivation embraces the theory of extended organic relation of Confucian tradition and has characteristics of the humanitarian ideal, an idea for world peace, and Confucius’ Daitong, a great peace ideology. This theory of self-cultivation has a thread of connection to the fundamental practical principle of Confucianism in terms of advocating the possibility of human change in the Confucian tradition and inheriting Confucius’ Daitong, a great peace ideology. In addition, he put great significance on the more specific and realistic practical training in line with situations in modern times rather than simply staying in traditional Confucianism. In this respect, Bongwoo’s cultivation theory holds educational value and significance as a modern and contemporary Korean Confucian thought. 봉우(鳳宇) 권태훈(權泰勳)은 구한말 일제에 항거하여 나라 없는 도인(道人)없고, 나라 없는 학인(學人)없다 고 주장하면서 유학자의 시대적 의리실천으로써 민족주의를 바탕으로 항일독립운동에 참여하였고, 정국 안정 후 교육활동을 이어나간 근현대의 한국유학자이다. 본 연구는 풍풍우우(風風雨雨)한 근현대의 지난한 시대를 살아간 봉우 권태훈의 유학사상을 수양론을 중심으로 밝히고자 한다. 이는 아직은 미흡한 근현대 한국유학자에 대한 연구의 한 방법으로써 학술적 필요성이 요청된다고 할 수 있다. 봉우의 수양론을 살펴보면, 인심도심론을 통한 직(直)의 수양론을 논하고, 안분지족의 수양론에서 중용 과 구봉 송익필의 자족(自足)함의 수양론을 본받고 있으면서도, 명실상부한 실천을 강조하고 있다. 또 반구저기와 과욕(寡欲), 궁시기소불위(窮時其所不爲), 작지불이(作之不已)의 수양론을 논하고 있으며, 학문과 삶에서 모든 일은 자기 자신에게서 구하라고 강조하고 있다. 또한 봉우의 수양론은 유가전통 유기적 관계의 수양론 체계를 지니고 있으며, 그 수양론 실천이념의 궁극은 세계평화사상인 홍익인간사상과, 공자의 대동사상으로 귀결 짓고 있는 점이 특징으로 나타나고 있다. 이와 같은 봉우의 실천수양론은 유가 전통의 인간변화가능성을 긍정하며, 그 귀결점이 공자의 대평화 사상인 대동사상이념을 본받고자 하는 점에서, 유가사상의 현실 실천적 본래 종지(宗旨)와 다르지 않다고 할 수 있다. 더불어 전통유가사상을 본받고 있는 것에서 머물지 않고, 근현대 당면한 현실상황의 시중(時中)에 맞게, 보다 구체적이면서 현실적인 실천수양을 강조하고 있는 점에서, 그의 수양론적 특징이 나타난다. 이러한 점에서 봉우의 수양론이 근현대 한국유학사상으로서의 학술적 가치와 의의를 지닌다고 할 수 있다.

C.I.P.와 디자인 매니지먼트에 관한 연구

김창경 남서울대학교 1996 남서울대학교 논문집 Vol.2 No.-

The purpose of the Design Management is to creat and contribute the 'Good Design' to the industries by applying the general management into scientific, structural and effective ways. The design management is a new field of study that was created and developed through continuous research respected to the relationships between the corporate and the design, design and the technologies after the industrial revolutions. With practice, such as the study for societal functions and the establishment of design concepts from the Great Britain in 1960's, many design methodologies were introduced by a number of researchers including Christopher Jones in 1970's. In 1976, the Design Management Institute was established in Boston and the study of the design management began to heat up. The C.I.P. is the design management, establishes the corporate image by unifying the corporate information elements and its effective adaptation and management operation in order to positively reach the goal of the corporate and to support the practices of the marketing as C.I.P.' s main point. The design management was introduced to Korea quite recently. Also the adaptation and introduction of the concept of C.I.P. was early 1970's. Since then, many large corporates adapted, and resulted with success. But unfortunate thing is that we do not have right minds in respect to societal culture. C.I.P. in Korea was introduced mainly as a visual design in a simple and comparative form and in respect of the corporate, dealt as only a part of visual element. C.I.P. is the living method created within the corporates' competition process and have to be revised and dealt from the design management of multisided view with the respect to the corporate aspects. It is the concept of C.I.P. as a design management reminded the corporate the importance of the design and establishment of the design management as a major part of the corporate management, and respected corporate image creation by effective adapation, management and operation. The practice of C.I.P., a corporate communication system, as a design management clarifies the corporate's true nature through corporate identity unification and establishment of the uniqueness. By managing this way, makes possible to provide the continuous and unique corporate's own characteristics, philosophies and society cultural environment. Also by unifying all corporate practices and members' recognitions would lead into a total unification. The necessity of the establishment of the design management as a major part of the corporate management is increasingly emphasized in today's highly competitive world, since the consumers no longer buy the products with cost or the quality but with the corporate philosophies. The Korean corporates are also began to follow them. Therefore the establishment of the corporate image for competition in corporate level updates the limits of the advertiesements and makes C.I.P. design management adaptation necessary. So the C.I.P. in Korean corporate should throw away the so called 'the concept of visual design unification* and should confirm the position in the corporate management from the point of the corporate communication and society's cultural views to develop the directions of the management and to create the corporate's image.

晩唐영史詩里所表現的鑒戒意識

김창경 부경대학교 국제지역연구소 2007 국제지역논총 Vol.4 No.2

텔레비전 프로그램에서 제품배치(PPL)의 효과연구

김창경 남서울대학교 2002 남서울대학교 논문집 Vol.8 No.-

Brand placement, or product placement(PPL) is a new tool of promotion and marketing communication. The increase of its using in films can be observed easily. The studies on impact of PPL has been done resently sometimes, but the study on evaluative attitudes of the parties concerned with PPL has rarely done up to this time. The parties are advertising agency, client, film industry and public policy. The result of study is a follow: The evaluative attitude of each group to PPL is generally positive, but the advertising agency's view is contrary to the public policy which have a reciprocal position.

杜牧과 李奎報의 氣意論 比較 硏究

김창경 중국어문연구회 2008 中國語文論叢 Vol.0 No.39

先秦時期의 海洋文化認識

김창경 동북아시아문화학회 2013 동북아시아문화학회 국제학술대회 발표자료집 Vol.2013 No.11

부산과 중국 자매ㆍ우호협력도시와의 사회문화적 교류현황과 과제

김창경 대한중국학회 2013 중국학 Vol.44 No.-

釜山和中国姊妹(友好合作)城市之间的交流方式在搞活经济和旅游观光方面来看,基本上着重于通过人为的行政交流进行,这样的交流方式不具备永久性,并且难可持续发展。中国姊妹(友好合作)城市间社会文化的交流接触成为重要的中间媒介。但是到目前为止,对于釜山和中国姊妹(友好合作)城市间社会文化交流还仅停留在能罗列出的一些暂时性的接触水平。因此,为了增进两地间更活跃的交流,有必要更深层次地摸索道路,进而提出解决问题的实质性方案。 韩中两国城市间的社会文化交流比起硬要单方面的同化,更需要充分地实现交流城市间双方的文化理解和认识。所以,通过可以增进相互理解的机制,努力促进釜山和中国姊妹(友好合作)城市间的社会文化交流走向更成熟的新篇章。

울산광역시의 문화창조도시 조성 방안 연구

김창경,예동근 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.34

This paper discussed about how the cultural policies to enforce in order to play a rule as a cultural city, Ulsan where is well developed industrial city. For this, I have firstly compared the cases with cities in Northeast asia of three counties. Next, I have considered about many problems and current affairs there for preparing aspect of a creative city. Finally, I have figured out it has possibilities to develop their own art and culture in Ulsan where is located in the core of culture. Looking into current main enterprises of Ulsan, most of their policies are consistent with festivals. Of course, coming in 2012, they are trying to conduct many kinds of cultural arts festivals which is willing to be welcomed by citizen. Unfortunately, those festivals are not conducted by citizen but also under control of Ulsan. In this document, I have found out three problems they have got until now in order to become a creative cultural city with a flowing attraction and high quality of their life for citizen in Ulsan. Firstly, it doesn't have any kinds of cultural foundations. Secondly, it is also lack of creative experts. Lastly, it is the behavior to secure cultural policies for Ulsan In summary, they should prepare to activate many parts of symbolic cultural arts in Ulsan in order to bloom the culture as a creative city. If they go through many aspects of consideration, Ulsan where has recognized as a industrial city due to its specialities would become to be a creative cultural city with spreading the scent of arts and cultures.

陈澕对王维诗风的接受研究

김창경 동북아시아문화학회 2017 동북아 문화연구 Vol.1 No.51

A Study on the Acceptance of Wang Wei 's Poetic Style by Chen He Kim, Chang-Gyeong As the representative of the nobility literati in Koryo(高麗) dynasty, Chen He(陳澕)'s literary works showed a remarkable picture of the change of the old literati, and his poems showed the overall image of the “clear(淸)” character, emphasized the “Painting-in-Poetry(诗 中有画)” of the shape and mind mood, and particularly valued the use of “Rectitude(逸气)” at the time of creation. These are the characteristics of Wang Wei’s poetic style. Chen Yu on the acceptance of Wang Wei’s poetic style, on the one hand was the development of poetry in the self-understanding and integration of the move, on the other hand also wanted to take Wang Wei’s “elegant landscape poetry” to express their own chest, to pursue the desire for the ideal social innovation. His poems, are some lyrical, are some freehand, are some seeking the artistic beauty, are some looking for rational thinking. Moreover he melted these things in his poetry. This is both the development of literary works and the need for integration, but also the background of the times and the humanistic mapping of the historical process.

중국 무형문화유산과 국가적 정체성 고찰 - 소수민족 무형문화유산등재 문제점을 중심으로 -

김창경 동북아시아문화학회 2015 동북아 문화연구 Vol.1 No.42

This study researched the influence of Chinese national identity’s establishment to register on intangible cultural heritage of ethnic Koreans, Mongols, Uighurs from the Chinese minority, despite there is no risk of loss. Through these studies, I obtained the following results: First, Chines government registered intangible cultural heritage of ethnic Koreans, Mongols, Uighurs, it was meaning that a origin of national sentiment and a source of collective memory. So to register on intangible cultural heritage is very significant to Chinese development and national revival. Second, I noticed that the list of intangible cultural heritage of ethnic Koreans, Mongols and Uighurs are urgent need protection or not. Chinese government incorporated into the Chinese liberal policies among the traditional culture of ethnic minorities, even though there are no risk of loss. Third, I researched to compared to the intangible cultural heritage management case among multi-ethnic country in east asia. Like this, East asian ethnic countries most estimated to the intangible cultural heritage listed by screening with a risk of loss. Today Chinese government, on the basis of SinoCentralism, registered the intangible cultural heritage of ethnic Koreans, Mongols, Uighurs into chinese traditional culture, these actions are determined to deodorization of national culture.