고려시대사 석박사 학위논문의 추이와 대학원 교육— 2000년~2021년 학위논문을 중심으로 —

박재우 수선사학회 2022 史林 Vol.- No.82

. From 2000 to 2021, this study reviewed the trend of calculating master's and doctorate thesis and subject-specific trends, and the time required to submit doctoral thesis after master's graduation. Through this, I tried to provide graduate education materials. If necessary, the analysis was divided into the first half of 2000-2010 and the second half of 2011-2021. First, the master's and doctorate thesis of the Goryeo Dynasty were analyzed by year, region, and university. As an analysis by year, master's thesis up from the first half, and doctoral dissertations, down from the first half. It can be seen that there is a difficulty in fostering the next generation of PhD-level. By regional analysis, universities in Seoul and Gyeongsang regions had a large number of master's and doctorate papers, and the number of papers and average number of papers was also high. The number of universities that produced master's thesis did not increase much in the second half, but the number of papers increased significantly and the average number of papers increased. On the other hand, the number of universities that produced doctoral papers decreased significantly in the second half, the number of papers decreased significantly, and the average number of papers decreased. There were four universities in Seoul, three universities in Gyeongsang, and one university in Jeolla Province that produced more than 10 master's thesis by university analysis. Two universities in Seoul produced more than 10 doctoral papers. In this regard, both master's and doctorate graduates produced the largest number of graduates at universities in Seoul due to regional and university-specific concentrations. Graduates produced by universities in Gyeongsang and Jeolla regions also accounted for a significant proportion. Second, the trend of master's and doctoral thesis in the Goryeo Dynasty by subject and the time required to submit doctoral thesis after master's graduation were reviewed. The subject of the master's thesis was in the order of politics, diplomacy, and thought in 258 articles, and the subject of the doctoral thesis was in the order of politics, thought, and diplomacy in 105 articles. Whether they were masters or doctors, traditional topics were strong and there were many new topics too, so they coexisted. Overall, academic trends in the history of the Goryeo Dynasty related to the subject of master's and doctorate thesis were influencing. The average time it took to submit a doctoral thesis after graduating from the master's degree was 9.9 years, and there was no significant difference between the first half and the second half. On the other hand, as a result of reviewing based on the time of master's graduation, the period from the 1980s to the 2010s tended to be shorter as the time went down. These data are thought to be an important indicator of graduate education.

갈릴레이 G6와 IOL 마스터를 이용한 안구생체계측과 백내장 술후 굴절력의 비교연구

이정욱,박승훈,성민철,조희윤,강민호 대한안과학회 2015 대한안과학회지 Vol.56 No.4

목적: Galilei G6?玲? IOL master?潁? 이용하여 백내장 안에서 측정한 생체계측값 및 백내장 수술 후 굴절률 예측의 정확성을 비교하고자 하였다. 대상과 방법: 백내장 수술을 시행 받은 50명 50안을 대상으로 Galilei G6??, IOL master?潁? 이용하여 수술 전 안축장, 전방깊이, 각막굴절력을 측정하였다. 인공수정체의 도수결정은 SRK/T 공식을 이용했으며, 백내장 수술 4-6주 후 자동굴절검사계로 측정한 굴절값에서 예상 굴절력을 뺀 차이의 절대값을 이용해서 평균절대오차를 비교하였다. 결과: Galilei G6?玲? IOL master?玲【? 측정된 안축장의 평균은 각각 23.36 ± 0.80 mm, 23.36 ± 0.90 mm였으며 통계적으로 유의한차이가 없었다(p=0.321). Galilei G6?玲? IOL master?玲【? 측정된 전방깊이는 각각 3.22 ± 0.35 mm, 3.11 ± 0.46 mm (p<0.001),구면대응각막굴절률은 각각 44.29 ± 1.40D, 44.39 ± 1.41D (p=0.028)로 전방깊이, 구면대응각막굴절률 모두 유의한 차이를 보였다.IOL master?玲? 비교한 Galilei G6?玲【?의 절대값 예측오차의 평균은 통계적으로 유의한 차이가 없었다(p=0.423). 결론: Galilei G6?玲? IOL master?潁? 이용한 안구생체계측 측정치 중 안축장 길이는 유사한 결과값을 보였으나 전방깊이 및 각막굴절력은 유의한 차이를 보였다. 또한 백내장 수술 후 굴절력 예측의 정확도는 두 측정방법 간 차이가 없었다. Purpose: To compare the axial lengths, anterior chamber depths, and keratometric measurements and to predict postoperative refractions of Dual Scheimpflug analyzer Galilei G6?? and intra ocular lens (IOL) Master??. Methods: A total of 50 eyes in 50 patients who received cataract surgery were included in the present study. The axial length, anterior chamber depth, and keratometry were measured using 2 types of partial coherence interferometries (Galilei G6?? and IOL Master??). The SRK/T formula was used to calculate IOL power and the predictive error which subtracts predictive refraction from postoperative refraction was compared between the ocular biometry devices. Results: Axial lengths were 23.36 ± 0.80 mm and 23.36 ± 0.90 mm measured by Galilei G6?? and IOL Master??, respectively. Axial length measured by Galilei G6?? was not statistically significant compared with IOL Master?? (p = 0.321). The anterior chamber depth and keratometry were 3.22 ± 0.35 mm and 44.29 ± 1.40 D measured by Galilei G6?? and 3.11 ± 0.46 mm and 44.39 ± 1.41 D measured by IOL Master??, respectively. The differences of anterior chamber depth and keratometry between the 2 devices were statistically significant (p < 0.001 and p = 0.028, respectively). The mean absolute prediction errors were 0.45 ± 0.37 D and 0.49 ± 0.39 D in Galilei G6?? and IOL Master??, respectively and was not statistically significantly different (p = 0.423). Conclusions: The ocular biometric measurements and prediction of postoperative refraction using Galilei G6?? were as accurate as with IOL Master??.

朝鮮時代 梵鍾의 銘文分析과 梵鍾 佛事의 所任

정문석 동아대학교 석당학술원 2014 石堂論叢 Vol.0 No.59

The first type of Korean-Buddhist bell was originated from the Shil-la Dynasty. It is possible to know this by the looks and process of how it was made. There are several ways that have paved the way for the masters to do. To be more specific, a wax casting process, hull process, stipple process, pattern paneled process and other methods were used in this era. The methods have changed little by little throughout the time and different cultures mixed from dynasty to dynasty. However, at the Joseon dynasty, the style of making bell has been drastically changed, containing meanings and background of why a bell is made for. In 15th century, Royal Buddhist temple bell has quite features that show Bhuddism. The contents of the inscription of the Buddhist temple bell of 16th century were related of real process of the Buddhist temple bell, and through the inscription of <Gabsa temple bell> it suggests first that Manggwollye was carried out among the common people and surmises the Buddhist card existed at the first of the Joseon dynasty. Other than those mentioned above, the existence of <White porcelain temple bell of written Anguksa> shows the evidence that Bhuddhism bell were produced in the beginning of the Joseon dynasty. On the other hand, at the end of the Joseon dynasty, the purpose of bells were shifted from the noble people to mid level class people. Words such as ‘A gentle and easy death, an easy passage into eternity’ and other religious words were inscribed on the surfaces of bells. In 17th century, laymen and monks had clear boundary that shows a hierarchy. And the designation became little simpler, the tepmple community had appeared to maintain this simpler mode though. In the 16th century, Monk bell master was given the name of the Hwawon, and Private bell master was given the name of Jugong. Both of Monk bell master and Private bell master used the name of the painter of Painting bureau. However, mostly Private bell master called Pyeonsu or Yanggong as well. The appellation of the master shows the masters’ social position, the position was highly ranked at that time, because the bell masters were conferred the post of honor, a similar position to the 3rd position such as dignitary of Tongjeong-daebu and General of Jeolchung early than other contemporary masters in the 17th century. However, the activity of Monk bell master was not very viral when Private bell master was active to do their work in the 18th century. Monk bell master used the name of the painter of painting bureau for a number of times when they used Yanggong, very rarely. This basically portrays that there was a strict rules between their positions of Do-Pyeonsu and Sang-Pyeonsu. Besides, the bell master received the bureau honor called dignitary of Ga seondaebu, which was as high as the position of Jung ipum. By examining the bhuddist bells in the Joseon dynasty, it is possible to know the particular cultures and situations such as the offering of items, the tepmple communit, offers and others of the era. Furthermore, to study the name of the bell master, it asserts that the position of the bell master was highly recognized throughout the Joseon Dynasty. To conclude, I hope that this essay becomes a touchstone for you all to understand the crafts for Bhuddism. 한반도에서 제작된 범종은 현존하는 통일신라시대 범종을 시작으로 종신이나 천판에 명문이 표기되어, 범종의 제작 배경과 신앙성을 살필 수 있다. 명문은 밀랍주조법, 선각법, 점각법, 문양판법 등의 제작기법을 사용하였으며, 기법에 따라 시기적인 흐름과 특징이 확인된다. 조선시대에 제작된 범종은 이전 시기 비해 명문의 양이 기하급수적으로 증가하나, 제작 배경이나 사상적인 내용은 대부분 생략되었다. 15세기 왕실발원종은 다양한 명문 내용을 담고 있어, 당시 범종에 대한 인식과 불교 신앙의 단면을 살필 수 있다. 16세기 범종의 명문은 실제 범종 불사와 관련된 내용이며, <갑사종>의 명문을 통해 망궐례 등이 민간에서 시행되었음을 처음으로 제시하여, 조선 전반기 불교용 패가 존재하였을 것으로 판단하였다. 그 밖에 일본 동경국립박물관 소장 <안국사명백자종>의 존재를 처음으로 제시하여, 해당 작품의 명문분석과 조선시대에 조성된 범종 재질의 다양성 및 봉안용 범종 제작이 조선시대에 제작되었음을 살펴보았다. 조선 후반기에는 범종의 발원주체가 소수의 귀족에서 다수의 민중으로 변화함에 따라 시주질을 일일이 기록하였지만, 신앙 내용은 ‘극락왕생’처럼 간단히 기록하거나 진언을 한자로 명시하여 대체하는 경향을 보인다. 그리고 17세기에는 품목시주 및 시주자 간에 다양한 명칭 등 특징적 경향이 확인되며, 속인과 승려 등 시주자 간에 위계를 두었다. 18세기 이후 점차 범종 불사 소임의 지칭 명칭이 단순화되지만, 사찰계가 등장하는 점은 특징적이다. 주종장의 직급명(職級名)의 경우 15세기의 왕실발원종은 다양한 관장들이 주종소 소속의 장인이며 세분화된 직급을 명시하였다. 16세기의 경우 승장은 화원(畵員), 사장은 주공(鑄工)이라는 명칭으로 양분되었다. 17세기에는 승장과 사장 모두 화원이라는 명칭을 사용하였지만, 대체적으로 승장은 화원을 주로 사용하고 사장은 편수(片手)나 양공(良工)이라는 명칭을 주로 사용하였다. 직급명은 17세기 주종장들이 통정대부(通政大夫)와 절충장군(折衝將軍) 등과 같은 정삼품에 해당하는 명예 관직을 동시기 여타 장인들보다 이르게 하사 받아, 당시 주종장의 사회적 입지가 높았다고 판단된다. 18세기에는 승장의 활동은 미약해지는 반면, 사장의 활동은 활발하였는데 승장은 화원이라는 명칭을 사장은 편수나 양공이라는 명칭을 지속적으로 사용하였다. 그리고 도편수(道片手)나 상편수(上片手) 등 장인들 간에 엄격한 위계질서를 상징하는 직급명이 사용되었음이 확인된다. 그리고 18세기도 주종장이 명예 관직을 하사받았지만, 17세기보다 품계가 높은 정이품에 해당하는 가선대부(嘉善大夫)도 하사받았다는 것을 알 수 있어 당대 주종장의 입지가 살펴진다. 조선시대 범종의 명문분석을 시도하여 시기별 신앙성과 제작 배경에 따른 각 범종 불사의 소임을 살펴보고 품목시주, 사찰계, 시주자 간 위계 등 당시의 시대상황과 특징을 조명할 수 있는 기회가 마련되었다고 생각된다. 더불어 주종장의 직급명을 살펴보는 시도는, 당대 주종장의 입지가 높았음을 상기시킨다. 끝으로 본 연구가 향후 한국범종사 및 불교공예사를 이해하는 데 있어, 시금석이 되었으면 하는 바람을 가진다.

강원도 수석교사제의 운영 성과 및 요구에 관한 조사 연구

박인옥(Park, In-Ock) 강원대학교 인문과학연구소 2013 인문과학연구 Vol.0 No.36

본 논문은 시범운영 이후 법제화를 통해 처음 실시된 ‘수석교사제’에 관한 연구로, 강원도 지역의 수석교사제 운영에 관한 실태 및 교사들의 요구 사항을 조사하여, 앞으로 성공적인 정착을 위한 발전 방안을 탐색해 보는 것을 목적으로 진행되었으며, 이에 강원도 내 43명의 수석교사와 43개 학교의 일반교사를 대상으로 총 400개의 설문지가 학교에 배포되었으나, 회수된 설문지는 총 318개로, 318개의 설문지를 기초로 SPSS Statistics 20을 이용하여 교차분석, T 검증, One-way ANOVA 분석을 실시하였다. 설문지 분석 결과를 요약하면, 첫째, 교사들은 수석교사제의 운영 성과에 긍정적인 의견과 어느 정도 만족하는 것으로 나타났다. 즉, 수석교사제의 운영 성과에 대해 정적 성과(76.7%)가 높다고 인식하고 있으며, 둘째, 많은 교사들이 수석교사제의 필요성을 인식하나, 여전히 제도에 대한 이해가 부족한 편이었으며, 셋째, 법제화 이후에도 수석교사의 역할이 모호하기 때문에 역할 수행을 위해 명확한 역할 설정과 직무상의 우대를 제안하였다. 따라서 비록 수석교사제가 법제화가 되었다 할지라도 법제화된 수석교사제의 ‘수업 전문성을 가진 교사가 우대받는 풍토 조성’과 ‘전체 교원의 전문성을 강화’라는 교육적 역할은 아직까지는 미약한 것으로, 그 역할의 한계가 나타나고 있었다. 이에 발전 방안으로 학교 관리자 및 동료 교사와의 마찰을 막고 수석교사의 역할을 충분히 발휘할 수 있도록 수석교사의 명확한 직위와 역할을 설정해 줄 것과 객관적인 선발 기준과 투명한 선발 절차에 의해 수석교사의 질적 수준을 확보할 것 그리고 교원들과 수석교사와의 협력적인 관계 형성의 중요성 등을 제안하였다. As a study on "Master Teacher System" that is initially carried out through legislation in 2012, the objective of this study is to examine the development measures for its successful settlement by analyzing the educational roles of Master Teacher System in accordance with legislation, based on the actual management condition of operating Master Teacher System and teachers" perception in Gangwon-do region. This study conducted survey for 43 master teachers and general teachers of 43 schools within Gangwon-do, which was statistically analyzed by using SPSS Statistics 20. 400 survey sheets were distributed to the school for teachers, 318 of which were received and treated for frequency, cross-tab, T-test and one-way ANOVA analysis. The results of the survey can be summarized as follows: Frist, teachers show a positive opinion on outcome of the Master-teacher system. Second, teachers recognized the need of the Master Teacher System but had a poor understanding of the system. Third, teachers recognized an unclear role of master teacher in accordance with legislation, suggested that it is necessary to set a clear role and give priority to treatment of master teacher in order to operate the Master Teacher System. Though Master Teacher System was legislated, the educational roles which are "building a climate in which teachers with professionalism are given preferential treatment" and "strengthening professionalism of the whole teachers" are still insufficient as showing the limits of the roles. Thus we suggested the development measures including setting up clear position and roles of master teachers, securing qualitative level of master teachers and forming cooperative relations with master teachers.

사효(師孝)의 윤리와 출가정신의 딜레마 : 한암(漢岩)의 「선사경허화상행장(先師鏡虛和尙行狀)」을 중심으로

김호성 韓國佛敎硏究院 2013 불교연구 Vol.38 No.-

이 글은 불교의 출가정신이 무엇인지를 탐색하는 일련의 논문 중 하나이다. 종래의 연구를 통해서, 불교의 출가정신은 인도의 바라문교/힌두교와 중국의 유교가 공유하는 '효(孝) 이데올로기'를 탈피하는 것으로 파악하였다. 이는 역설적으로 인도에서나 중국을 비롯한 유교적 지배질서가 통용되었던 동아시아의 불교는 '효 이데올로기'를 맞닥뜨리지 않을 수 없었으며, 그로부터 많은 압박을 받지 않을 수 없었음을 의미하는 것이었다. 그 압박에 대하여 불교에서는 호교론을 다양한 측면에서 전개하지만, 이 글은 그런 움직임에 보다도 유교적 효가 얼마나 깊이 압박하고 있는가, 그럼으로써 불교 안에 유교적 효담론이 얼마나 깊이 내면화되어 있었던가 하는 점을 살펴보고자 한다. 그러한 하나의 사례로서 한암이 스승 경허의 삶을 정리하고 평가한 「행장」 속에서, 윤리적으로 문제되고 있는 경허의 행위를 그가 어떻게 말하고 있는가 하는 것을 살펴보았다. 거기에서 한암은 스승에 대한 효, 즉 사효(師孝)의 윤리가 주는 무게와 함께 '법'의 옹호를 위해서는 스승의 행위를 후학들이 따라하지 못하도록 경계해야 한다는 이중의 과제를 다 이루고자 한다. 그 결과 한암은 한편으로는 승화 내지 미화를 하면서, 다른 한편으로는 비록 '저자의 의도'는 아니었지만 '미필적 비판'으로 수용(受容)될 수 있는 후학에의 경계를 동시에 행한다. 이러한 한암의 딜레마는 출가정신의 견지(堅持)가 얼마나 어려운 일인가 하는 점을 말하기에 부족하지 않은 것이었다. In 1931, venerable Hanam wrote an article 「Seonsa-Gyeongheo-Hwasang-Haengj ang 先師鏡虛和尙行狀(A Critical Biography of the late master Gyeongheo, 「Haengjang」 for the rest)」 which arranges and evaluate his late master venerable Gyeongheo's whole life. This 「Haengjang」, however, compared to other kinds of Haengjang, connotes an uncommon part which appraises the meaning of his master's Haeng-li(行履, deeds) especially about not keeping away from liquor and women upon occasion. Thereafter, this part gets a name 'Boon-Byul-Haeng-Li-Boon (分別行履分)' by a translator(Yeonnam). By conventional, there have suggested some opinions about this stance of Hanam's appraisal of his master Gyeongheo in the 'Boon-Byul-Haeng-Li-Boon (分別行履分)'. Some opinions were that Hanam had glorified or sublimated his master's deed, and others, in contrast, were that he had criticized or took moderate views. Then what position indeed he stood with his master? Most of all, in this article, the key issue can be suggested as organizing my own point of view. Therefore I tried to put this part in the third chapter that can be the core section. At first, I tried to categorize the whole text of 'Boon-Byul-Haeng-Li-Boon (分別行履分)', because in my opinion, those disagreements of conventional scholars could be due to the lack of getting a wide view of the text. This categorization is presented by a table which shows the whole and parts of the text at the same time. Through this process, I could find out two facts. The first one is that there are two layers in which the word 'Haeng-li(deed)' of Gyeongheo that Hanam suggested. One can be said as an extensive interpretation, which includes not only liquor and women issues(酒色) in a narrow sense bringing up religious precepts but also mingling himself in the secular world (同塵行) which is considered to be worthy of the highest admiration. By using same word 'Haeng-li (deed)'on both of those superordinate and subordinate concepts, Hanam caused confusion. However, it was the result of great deliberation to euphemize it avoiding the word like 'liquor and women(酒色)' or 'violation the precepts(犯戒)'. Because he wanted to fulfill his duty as a disciple to his master. The second one is that Hanam made some mentions which can be regarded as sublimation or glorification on appraising his master's 'Haeng-li(deed) in narrow sense'. Especially in the sentence "If one is not fully enlightened, how can he be free from trifling matters?", we can read his intention to glorify his master's deed in a narrow sense even though Lee Neunghwa(李能和) criticized it as 'violation the precepts'. However in the same time Hanam said that "Learn Gyeongheo's teachings, but do not follow his deed" for his future information. It conforms with the teachings of the Buddhist canon saying "Lean on the dhammas, not on a person". In this mention which can be regarded as a 'discipline for his younger pupils', we can hardly find an intention to criticize his master's deed. In other words, the 'intention of the author' was not for criticism. Though he could not criticize his master, he wanted to address to his younger pupils not to imitate rashly after his master's deed if they are not fully enlightened like his master. Thereby, Hanam set up a radius of action of the pupils. That is, he segregated and sealed them from venerable Gyeongheo. However, it also had the opposite effect that Gyeongheo was segregated and sealed from them. Even though Hanam didn't mean it, the pupils/readers could feel as if he criticized his master. I would call this effect as "the willful criticism". Hanam's appraisals of venerable Gyeongheo have multiple layers which can be referred to 'the glorification/sublimation, the discipline for his younger pupils, and the willful criticism' and so on. Because those layers were not considered synthetically, Hanam could not avoid criticizing from others at that time. The 「Haengjang」, which was asked by Mangong(滿空) to write, was rejected to be included in the 『Gyeongheo-Jip(Collected Works of venerable Gyongheo)』. It might be probably due to the appraisals by the 'Deoksoong Clan at that time' or the 'editors at that time' that Hanam didn't fulfill his 'duty as a disciple'. They might felt the 'willful criticism' which I mentioned above. On the other hand, by criticizing Gyeongheo's 『Beop-hwa(法話)』, Seokjeon(石顚) achieved the effects of criticizing Hanam as well. It could be regarded as an indirect criticism and I examined about it in the fourth chapter. Through the third and the fourth chapter, we can notice that the disciple Hanam was in a dilemma of two axises. One axis is influenced by the Confucian ethics which a disciple cannot criticize his master, that is the discipular piety(師孝), the duty for one's master. The other axis is the duty of protecting the 'dhamma'. This 'dhamma' can be collide with a 'person' according to circumstances. That is why the Canon says that "Lean on the dhammas, not on a person". Especially in Seon Buddhist tradition, they emphasize not to be bound by anything, saying "When you meet the Buddha, Kill him and when you meet your master, kill him." In this context, it can be made a judgement that it is more important to advocate the dhamma than the ethics of the discipular piety. Besides, Gyeongheo, who is appraised by Hanam in this 『Haengjang』, also address this advocation of the 'dhamma'. Because Gyeongheo illuminated in his 『Seoryong-Hwasang-Haengjang(瑞龍和尙行狀)』 that "There is no reason to write the 『Haengjang』 if you do not improve the three disciplines of precept, mindfulness, and wisdom". This Gyeongheo's 'philosophy of Haengjang' has handed down to Hanam intactly as we examined in the second chapter. That is why Hanam could not avoid mentioning 'the discipline for his younger pupils' because he wanted to follow his master's 'philosophy of Haengjang'. Nonetheless, the

조선시대(朝鮮時代) 범종(梵鍾)의 명문분석(銘文分析)과 범종(梵鍾) 불사(佛事)의 소임(所任)

정문석 ( Jung Moon Seok ) 東亞大學校附設 石堂傳統文化硏究院 2014 石堂論叢 Vol.0 No.59

한반도에서 제작된 범종은 현존하는 통일신라시대 범종을 시작으로 종신이나 천판에 명문이 표기되어, 범종의 제작 배경과 신앙성을 살필 수 있다. 명문은 밀랍주조법, 선각법, 점각법, 문양판법 등의 제작기법을 사용하였으며, 기법에 따라 시기적인 흐름과 특징이 확인된다. 조 선시대에 제작된 범종은 이전 시기 비해 명문의 양이 기하급수적으로 증가하나, 제작 배경이나 사상적인 내용은 대부분 생략되었다. 15세기 왕실발원종은 다양한 명문 내용을 담고 있어, 당시 범종에 대한 인식 과 불교 신앙의 단면을 살필 수 있다. 16세기 범종의 명문은 실제 범 종 불사와 관련된 내용이며, <갑사종>의 명문을 통해 망궐례 등이 민 간에서 시행되었음을 처음으로 제시하여, 조선 전반기 불교용 패가 존 재하였을 것으로 판단하였다. 그 밖에 일본 동경국립박물관 소장 <안국사명백자종>의 존재를 처음으로 제시하여, 해당 작품의 명문분석과 조선시대에 조성된 범종 재질의 다양성 및 봉안용 범종 제작이 조선 시대에 제작되었음을 살펴보았다. 조선 후반기에는 범종의 발원주체 가 소수의 귀족에서 다수의 민중으로 변화함에 따라 시주질을 일일이 기록하였지만, 신앙 내용은 ‘극락왕생’처럼 간단히 기록하거나 진언을 한자로 명시하여 대체하는 경향을 보인다. 그리고 17세기에는 품목시 주 및 시주자 간에 다양한 명칭 등 특징적 경향이 확인되며, 속인과 승려 등 시주자 간에 위계를 두었다. 18세기 이후 점차 범종 불사 소 임의 지칭 명칭이 단순화되지만, 사찰계가 등장하는 점은 특징적이다. 주종장의 직급명(職級名)의 경우 15세기의 왕실발원종은 다양한 관 장들이 주종소 소속의 장인이며 세분화된 직급을 명시하였다. 16세기 의 경우 승장은 화원(畵員), 사장은 주공(鑄工)이라는 명칭으로 양분 되었다. 17세기에는 승장과 사장 모두 화원이라는 명칭을 사용하였지 만, 대체적으로 승장은 화원을 주로 사용하고 사장은 편수(片手)나 양 공(良工)이라는 명칭을 주로 사용하였다. 직급명은 17세기 주종장들이 통정대부(通政大夫)와 절충장군(折衝將軍) 등과 같은 정삼품에 해당하 는 명예 관직을 동시기 여타 장인들보다 이르게 하사 받아, 당시 주종 장의 사회적 입지가 높았다고 판단된다. 18세기에는 승장의 활동은 미 약해지는 반면, 사장의 활동은 활발하였는데 승장은 화원이라는 명칭을 사장은 편수나 양공이라는 명칭을 지속적으로 사용하였다. 그리고 도편수(道片手)나 상편수(上片手) 등 장인들 간에 엄격한 위계질서를 상징하는 직급명이 사용되었음이 확인된다. 그리고 18세기도 주종장이 명예 관직을 하사받았지만, 17세기보다 품계가 높은 정이품에 해당 하는 가선대부(嘉善大夫)도 하사받았다는 것을 알 수 있어 당대 주종 장의 입지가 살펴진다. 조선시대 범종의 명문분석을 시도하여 시기별 신앙성과 제작 배경 에 따른 각 범종 불사의 소임을 살펴보고 품목시주, 사찰계, 시주자 간 위계 등 당시의 시대상황과 특징을 조명할 수 있는 기회가 마련되었다고 생각된다. 더불어 주종장의 직급명을 살펴보는 시도는, 당대 주 종장의 입지가 높았음을 상기시킨다. 끝으로 본 연구가 향후 한국범종사 및 불교공예사를 이해하는 데 있어, 시금석이 되었으면 하는 바람을 가진다. The first type of Korean-Buddhist bell was originated from the Shil-la Dynasty. It is possible to know this by the looks and process of how it was made. There are several ways that have paved the way for the masters to do. To be more specific, a wax casting process, hull process, stipple process, pattern paneled process and other methods were used in this era. The methods have changed little by little throughout the time and different cultures mixed from dynasty to dynasty. However, at the Joseon dynasty, the style of making bell has been drastically changed, containing meanings and background of why a bell is made for. In 15th century, Royal Buddhist temple bell has quite features that show Bhuddism. The contents of the inscription of the Buddhist temple bell of 16th century were related of real process of the Buddhist temple bell, and through the inscription of <Gabsa temple bell> it suggests first that Manggwollye was carried out among thecommon people and surmises the Buddhist card existed at the first of the Joseon dynasty. Other than those mentioned above, the existence of <White porcelain temple bell of written Anguksa> shows the evidence that Bhuddhism bell were produced in the beginning of the Joseon dynasty. On the other hand, at the end of the Joseon dynasty, the purpose of bells were shifted from the noble people to mid level class people. Words such as ‘A gentle and easy death, an easy passage into eternity’ and other religious words were inscribed on the surfaces of bells. In 17th century, laymen and monks had clear boundary that shows a hierarchy. And the designation became little simpler, the tepmple community had appeared to maintain this simpler mode though. In the 16th century, Monk bell master was given the name of the Hwawon, and Private bell master was given the name of Jugong. Both of Monk bell master and Private bell master used the name of the painter of Painting bureau. However, mostly Private bell master called Pyeonsu or Yanggong as well. The appellation of the master shows the masters’ social position, the position was highly ranked at that time, because the bell masters were conferred the post of honor, a similar position to the 3rd position such as dignitary of Tongjeong-daebu and General of Jeolchung early than other contemporary masters in the 17th century. However, the activity of Monk bell master was not very viral when Private bell master was active to do their work in the 18th century. Monk bell master used the name of the painter of painting bureau for a number of times when they used Yanggong, very rarely. This basically portrays that there was a strict rules between their positions of Do-Pyeonsu andSang-Pyeonsu. Besides, the bell master received the bureau honor called dignitary of Ga seondaebu, which was as high as the position of Jung ipum. By examining the bhuddist bells in the Joseon dynasty, it is possible to know the particular cultures and situations such as the offering of items, the tepmple communit, offers and others of the era. Furthermore, to study the name of the bell master, it asserts that the position of the bell master was highly recognized throughout the Joseon Dynasty. To conclude, I hope that this essay becomes a touchstone for you all to understand the crafts for Bhuddism.

최소자승법을 이용한 4축 다관절 작업기 제어용 마스터-슬레이브 조작기의 매핑 방법

차영택(Young Taek Cha),이연호(Yeon Ho Lee),최성준(Sung Jun Choi) 대한기계학회 2021 대한기계학회 춘추학술대회 Vol.2021 No.5

마스터-슬레이브 조작 시스템을 이용한 다관절 작업기의 조작은 마스터와 슬레이브의 가동영역에 대한 매핑작업이 요구된다. 마스터 좌표로 슬레이브의 역기구학을 적용할 때, 마스터의 가동영역이 슬레이브의 가동영역 내에 존재하여야 마스터의 조작 좌표에 해당하는 슬레이브의 각 관절 값을 구할 수 있기 때문이다. 일반적으로 마스터와 슬레이브의 매핑을 위해 마스터 좌표를 스케일링 및 오프셋을 사용하여 슬레이브 가동영역 내에 두는 방법을 많이 사용하지만, 적절한 스케일링 값과 오프셋 값을 찾기 위해 다수의 시행 오차를 동반한다. 본 논문에서는 그러한 시행 오차를 줄이기 위해, 최소자승법을 사용하여, 마스터 좌표의 스케일링 값과 오프셋 값을 찾을 수 있는 방법을 제안하였으며, 4축 다관절 작업기에 적용하였다. 최종적으로 마스터-슬레이브를 통한 4축 다관절 작업기의 조작은 실시간 시뮬레이션으로 구현되어 평가되었으며, 제안된 매핑방법이 적절함을 확인하였다. Operation of a multi-axis manipulator using a master-slave control system requires mapping for working ranges of master and slave. This is because when applying the inverse kinematics of a slave for master coordinates, the masters working range must exist within the working range of the slave to obtain the value of each joint corresponding to the masters operating coordinates. Although we typically use scaling and offset for master-slave mapping to place master coordinates within the slave working range, they are accompanied by a number of trial errors to find appropriate scaling and offset values. In this paper, to reduce such trial error, we propose a method to find the scaling and offset values of master coordinates using the least square method, and it applied them to the 4-axis multi-joint manipulator. Finally, the 4-axis multi-joint manipulator via the master-slave operation system was implemented and evaluated in real-time simulation, and it was verified that the proposed mapping method is appropriate.

'사제담'의 구성과 의미 지향

백운용 택민국학연구원 2012 국학연구론총 Vol.0 No.10

A story which contains the story about a teacher and a student with expressed various opinions about the problem of the relationship between them can be 'the dialogue between master and disciple'. At this time, the master is limited to 1) the certified ability to transfer, 2) show their willing to teach clearly and 3) whom with disciples; and the disciple is the 1) one who is passed down the talent from a certified capable person, 2) the one who shows their willing to learn and 3) the one who received the ability from the master. The dialogue between master and disciple which is the story about them is made up of the 'dialogue to recognize each other', the 'dialogue of passing down' from the master to the disciple and the 'dialogue about success and failure'revealing the results of the transfer. And behind of this sequential configuration, a relationship with appropriateness is being damaged by a human desire, and an inverse relationship is being made up of according to the presence or absence of the ability. The narrator, on the other hand, exposes its perception looking at the relationship of master and disciple in their conversation. The one is 'the perception of relationship with appropriateness' which has to respect the master in regardless of the ability and control one's passions, the other is 'the realistic perception of relationship' that needs to establish a new relationship to acknowledge the realistic limitation. A diversity of bias to recognize the relationship between master and disciple exists according to the aspects of Narrative. The realistic perception of relationship is revealed while the authority to be recognized is damaged, and overthrown the value that were considered to be kept in a story that has been passed on orally. There is a lot of showing the perception of relationship with appropriateness in a story that has been passed on in literature, but if it would face with the realistic selection of master or life,sometimes life is selected. In case of the classic novels, the perception of appropriateness is dominant in heroic novels and the realistic perception is dominant in the novels of Taoist hermit. 스승과 제자 사이의 관계를 문제 삼고, 사제의 문제에 대한 다양한 의견을 피력하면서, 스승과 제자에 관한 이야기를 담고 있는 이야기를 ‘師弟談’이라 할 수 있다. 이때 스승은 전수할 만한 능력을 공인 받은 사람 가르치겠다는 의지가 분명히 드러나는 사람 가르칠 제자가 있는 사람으로 한정되며, 제자는 공인된 능력자로부터 능력을 전수받는 사람 배우겠다는 의지를 드러낸 사람으로 스승이 있어 능력의 수수가 이루어진 사람이라 할 수 있다. 스승과 제자의 이야기인 사제담은 스승과 제자가 서로를 인정하는 인정담, 그 이후 능력을 전수하는 전수담, 전수의 결과를 드러내는 성패담으로 이루어진다. 그리고 이 순차적 구성의 이면에는 당위적 관계를 지향하는 의지가 강하게 나타나 있지만, 경우에 따라서는 인간적 욕망에 의해 당위적 관계가 훼손되고 있으며, 능력의 유무에 따른 관계의 역전도 이루어지고 있다. 한편 서술자는 사제담 속에 사제관계를 바라보는 서술자의 인식을 노출하고 있다. 하나는 욕망을 절제하고 능력과 관계없이 스승을 존중해야 한다는 ‘당위적 관계 인식’이며, 하나는 현실적 한계를 인정하고 새로운 관계를 정립할 것을 요구하는 ‘현실적 관계 인식’이다. 서사문학의 양상에 따라 사제관계를 인식하는 다양한 편향이 존재한다. 구전설화에서는 지켜야 한다고 여겨졌던 가치가 전복되기도 하고, 인정받아야 할 권위가 훼손하기도 하면서 현실적 관계 인식을 드러낸다. 문헌설화에서는 당위적 관계 인식을 드러내는 경우가 많지만, 스승이냐 생존이냐 하는 현실적 선택의 문제에 직면하면 삶을 선택하기도 한다. 고소설의 경우에서는 영웅소설류에서는 당위적 인식이 우세하며, 신선소설류에서는 현실적 인식이 우세하다.

의료용 햅틱 마스터-슬레이브 로봇 시스템

오종석(Jong-Seok Oh),신원기(Won-Ki Shin),프엉박(Phuong-Bac Nguyen),엄창호(Chang-Ho Uhm),최승복(Seung-Bok Choi) 한국소음진동공학회 2012 한국소음진동공학회 학술대회논문집 Vol.2012 No.10

In this work, 4 DOF ER haptic master is proposed and integrated with a slave robot for minimally invasive surgery (MIS). Using a controllable ER fluid, the haptic master can generate a repulsive force/torque with the 4-DOF motion. For realization of master-slave robot system, the motion command of the haptic master is realized by slave surgery robot. In order to follow the 4 DOF motion of the haptic master, novel mechanism of slave surgery robot with gimbal joint is devised. Accordingly, the haptic master-slave robot system is established by incorporating the slave robot with the haptic master device in which the desired repulsive force/torque and position are transferred to each other via wireless communications. In order to obtain the desired force/torque and position trajectories, tracking controllers for haptic master and slave robot are designed and implemented, respectively. It has been demonstrated that the desired effective torque tracking control performance is well achieved using the proposed haptic master-slave robot system.

아파트 부부전용공간 계획의 선호도에 관한 연구

박은영,주서령 경희대학교 생활과학연구소 1999 생활과학논집 Vol.3 No.1

This study aims to propose a way of making the master's space of an apartments that accommodates new housing need. Master's space of apartement generally comprises An-bang, master's bedroom, bathroom, dressroom, powderoom, path and etc. This study starts from the analysis of the typology of the master's spaces for the apartments above 100㎡ in size were analyzed and as a result, they were classified into four outstanding typologys. This study examines the residents' preference for the typology for the master's space. And to collect the basic needs, it examines the present behavior, preference for the relation between the room and clothing system. For the analysis, SAS package programs were applied. The main results of the study are as follows; (1) The significant difference of usage behavior beteween An-bang with master's bedroom are not founded. Therefore the planning of master's space that always combines An-bang with master's bedroom has to be reconsidered. (2) Residents prefer the layout where An-bang with master's bedroom can be used seperately. (3) In case of type "B" where master's bedroom is subordinate to An-bang, "Jang-Nong" are more frequently owned than in case of type "C" where master's bedroom is independently used. The most prefered clothing type and place is fixed clothing system located in An-bang and in other room.