고대 한,중의 고신(拷訊)과 형구(刑具)

문형진 중앙대학교 한국문화유산연구소(구 중앙대학교 한국민속학연구소) 2004 중앙민속학 Vol.- No.10

40PD 이상의 사시각을 가진 내사시에서 기능적 적도부 후방으로의 내직근 후전의 결과

문형진,박상우,박영걸,Hyung Jin Moon,Sang Woo Park,Yeoung Geol Park 대한안과학회 2009 대한안과학회지 Vol.50 No.3

Purpose: To investigate bilateral medial rectus recession by considering functional equator as a surgical guideline in esotropia over 40 prism diopters (PD). Methods: Forty-one patients who underwent bilateral medial rectus recession, and were followed-up for more than 12 months, were reviewed. The success rate was compared between group 1 and group 2, which were divided to recession site from the functional equator posterior, and also between the hyperopia group and myopia group according to refraction. Results: According to preoperative deviation angle, 21 patients underwent recession to less than 10 mm posterior to the functional equator (group 1) and 20 patients had recession to 1.5 mm to 2.0 mm posterior to the functional equator (group 2). No significant difference in success rate between group 1 (71.4%) and group 2 (75.0%) was detected at the last follow-up. When divided into a hyperopia group (26 patients) and myopia group (15 patients), the success rate in the myopia group was higher than in the hyperopia group, as observed at the last follow-up, but the difference was not significant. There was 1 case of overcorrection in each group. Conclusions: A successful outcome was achieved in 30 patients (73.2%), and overcorrection in 2 patients (4.9%) when recessed to 2.0 mm posterior to functional posterior in esotropia over 40PD.

親屬관련범죄 諸法규정과 그 처벌실태

문형진 한국외국어대학교 중국연구소 2005 中國硏究 Vol.35 No.-

Traditional Confucianism had great influences on the way of thinking of the East Asians. The value system that one loves one's family members and his relatives based on self-love is at the heart of the academic principles of Confucianism. The rules of etiquette vary according to the degree of intimacy of relatives and these differences eventually affected the enactment of the laws regarding the related matters. The scope of relatives in traditional China was based on both paternal and maternal lines. They considered as relatives up to nine generations going back to one's great-great- grandfather. They also demarcated to include lineal and collateral relatives in their current generation corresponding to the above criterion applied to their ancestors. The dress code in mourning for the deceased indicated intimacy between the living and the dead. If the dead were one's intimate relatives, one spent a long time in mourning dress which was coarser. On the other hand, if the dead were one's distant relatives, one spent a relatively short time in mourning dress which was close to one's ordinary clothes. The degree of kinship between assaulter and victim also affected the constitution of a crime and the extent of punishment. The criminal law system of traditional China was based on kinship. The present study, therefore, focused on crimes of relatives when it examined the criminal law system of traditional China.

『大明律』의 性格에 대한 一考察 : 儒敎的 가치체계를 중심으로

문형진 韓國外國語大學校 外國學綜合硏究센터 中國硏究所 2004 中國硏究 Vol.33 No.-

The part of the characteristics of "the Law of Ming Dynasty" is systematically clarified the ideology of Confucianism in the legal articles and is summarized several similarities. Here are some representative examples. The idea of etiquette of Confucianism became the main part of law. There was grade of blood relationship in the family and that of status in the society. The person who violated law in order to show his/her filial piety would be dealt with leniently; while the unfilial criminal would be punished severely. All these show that the ruler on that time tried to utilize the idea of ethics of Confucianism to govern people. In order to remedy the cruelty of law for the elders, children, women, and disabled people, parading "external Confucianism and internal law", a policy of benevolent was applied the patriarch (of a family or tribe) had lots of rights, while as to the inferiors and children, their duties were stressed but their rights were ignored. There was a phenomenon of "respected official but inferior common people" in carrying out law. When "the Law of Ming Dynasty" was spread to Chao Sun, there was a huge shaking not only in religion and custom, but also in ideology etc. As to the marriage formation, it was changed from "living-in son-in-law"("率서制") to "living-in daughter-in-law"("親迎制"). The system of valuing the relatives of mother's and wife's side bacame the central system in paternal society. The system of heritage's distribution was changed from equal division to inheritance of the eldest son. The system of funeral was changed from cremation of Buddhism and fast to buring and ancestral. All these changes made the society of early Chao Sun in chaos.

『大明律』과『經國大典』 編纂의 法制史的 의의

문형진 韓國外國語大學校 外國學綜合硏究센터 中國硏究所 2004 中國硏究 Vol.34 No.-

I choose this topic because Chinese lows exerted tremendous influence on the peninsula of Chao Sun, however Korea only pays attention to the original code……"Jing Guo Code", but not its mother law……" the Law of Ming Dynasty" in China. "Implication"("綠坐"), the representative idea of Legalists in Qin Dynasty became an article of low. In Xi Han Dynasty, "Chun Qiu Jue Yu"("春秋決獄") and "Jing Yi jue Yu"("經義決獄")etc., which are the idea of "virtue first but penalty second" became the main aspect of law. "The system of remission which eight kinds of people could get"("八義制度") in Cao Wei Dynasty and "the noble men could use their ranks to compensate their crimes"("官當制度") in Nan Chen Dynasty(557-589) became article. In the law of Hou Jin Danasty(317-420), there was an article "准五服制罪", which means to punish according to a relative system of China, while in Bei qi Dynasty(550-557), there was an article called "the ten most serious criminal"("重罪十條"). Till then, the Confucianization of law almost had formed a system. In Sui Tang Dynasty, the confucianization of law went on developing. According to "etiquette is the only standard", the concept of "etiquette is superior to law" was set up. The general and disordered articles became more concreat. In Ming and Qing Dynasty, the legislative spirit of "the Law of Tang Dynasty" was passed on and they tried to formulate a pithier law of universal significance. In order to achieve that, "the law of Ming Dynasty" had been changed four times in the year of Wu Yuan(1364), the seventh year of Hong Wu(1374), the 22nd year of Hong Wu(1399), and the 30th year of Hong Wu(1397). The revised law of Ming Dynasty became a general criminal law in the following 550 years. The first emperor of Ming Dynasty(Ming Tai Zu) took part in the revision work himself and tried to mix his own idea of "the combined using of etiquette and law"("禮法幷用"), "the law should fit for the situation("當適時宜''), and "a good law should be pithy""("法貴簡當") etc. Were reflected in "the law of Ming Dynasty". His ruling idea of paying arrention to propagating law contributed to the popularization of law.

비즈니스 정보 : 동북공정의 실체와 그 논쟁점

문형진 한국외국어대학교 외국학종합연구센터 2006 국제지역정보 Vol.151 No.-

건성안 환자의 진단에서 결막솔질검사의 유용성에 관한 연구

문형진,박창수,윤경철.Hyung-Jin Moon. MD. Chang-Su Park. MD. Kyung-Chul Yoon. MD 대한안과학회 2009 대한안과학회지 Vol.50 No.3

Purpose: To investigate the clinical usefulness of conjunctival brush cytology (CBC) in the diagnosis of dry eye syndrome. Methods: Conjunctival impression cytology (CIC) was performed on the right eye and CBC was performed on the left eye in 24 patients with dry eye syndrome (9 patients with Sjӧgren’s syndrome (SS) and 15 patients with non-Sjӧgren syndrome (Non-SS)) and 7 control subjects. The grade of squamous metaplasia was analyzed and the correlation between the grade and tear surface parameters was evaluated. Results: The squamous metaplasia grade score in CIC and CBC were 2.44±0.73 and 1.56±1.01 in SS patients (p=0.047), 1.53±0.74 and 0.80±0.78 in Non-SS patients (p=0.017), and 0.43±0.54 and 0.14±0.38 (p=0.250) in control subjects, respectively. In SS patients, the score correlated significantly with the symptom score, basal tear secretion, break-up time (BUT) and keratoepitheliopathy score in CBC (p<0.05), but did not correlate with the tear surface parameters in CIC. In Non-SS patients, the score correlated significantly with the symptom score, basal tear secretion, BUT and keratoepitheliopathy score in CBC, and with the keratoepitheliopathy score in CIC (p<0.05). Conclusions: CBC is a more useful method than CIC in the diagnosis of dry eye syndrome.

不孝에 대한 사회적 含意와 그 適用

문형진 한국외국어대학교 중국연구소 2008 中國硏究 Vol.44 No.-

Traditional Confucianism had great influences on the way of thinking of the East Asians. The value system that one loves one’s family members and his relatives based on self-love is at the heart of the academic principles of Confucianism. “Implication”(“綠坐”), the representative idea of Legalists in Qin Dynasty became an article of low. In Xi Han Dynasty, “Chun Qiu Jue Yu”(“春秋決獄”) and “Jing Yi jue Yu”(“經義決獄”)etc., which are the idea of “virtue first but penalty second” became the main aspect of law. “The system of remission which eight kinds of people could get”(“八義制度”) in Cao Wei Dynasty and “the noble men could use their ranks to compensate their crimes”(“官當制度”) in Nan Chen Dynasty(557~589) became article. The rules of etiquette vary according to the degree of intimacy of relatives and these differences eventually affected the enactment of the laws regarding the related matters. The scope of relatives in traditional China was based on both paternal and maternal lines. They considered as relatives up to nine generations going back to one’s great-great-grandfather. They also demarcated to include lineal and collateral relatives in their current generation corresponding to the above criterion applied to their ancestors. The dress code in mourning for the deceased indicated intimacy between the living and the dead. If the dead were one’s intimate relatives, one spent a long time in mourning dress which was coarser. On the other hand, if the dead were one’s distant relatives, one spent a relatively short time in mourning dress which was close to one’s ordinary clothes. The degree of kinship between assaulter and victim also affected the constitution of a crime and the extent of punishment. The criminal law system of traditional China was based on kinship. The present study, therefore, focused on crimes of relatives when it examined the criminal law system of traditional China.

朝鮮初 婚俗변천에 따른 법적 영향에 대하여

문형진 한국외국어대학교 외국학종합연구센터 1997 국제지역연구 Vol.7 No.4

우리의 고유한 사회제도는 처가살이가 보편적으로 시행되고 아들과 딸에게 똑같이 상속이 행해지며, 혼인한 딸도 부모의 제사를 지냈다. 그런데 조선시대에 이르러 중국식 혼속이 도입되면서 여자가 남자집에 들어가서 시부모를 모시는 시집살이가 행해졌다. 남녀균분상속(男女均分相續)에서 아들 중심으로 상속이 되는가 하면, 제사권이 아들의 고유 권한으로 정착되면서 장자에게 보다 더 많은 재산이 상속되는 남성중심의 사회로 변화되었다. 우리가 흔히 떠올리는 여자의 지긋지긋한 시집살이와 남자의 첩살이는 불과 300여 년밖에 되지 않는 풍속이다. 본고는 조선초 혼속의 변천 과정을 살펴보면서 법적 諸규정과 법률적 처벌이 미친 영향에 대해 살펴보았다. People do not see much variety in their customs at changes that take place in governments and rulers in a sense that long-listing habits and practices are to be perpetuated in to their life and spirit, or people naturally try to avoid something that they are not familiar or comfortable with. In fact. the establishment of Chosun Dynasty had experienced a strong need for changes in nation's funeral rites and matrimonial customs. Burial was on the verge of replacing a buddhist cremation that required the dead body to be cleaned and burned to ashes. Contemporaries showed a strong disapproval against such a change; they would see such a new way as one to try to merely place their dead parents into an ice-cold ground, and to discharge their duties as sons and daughters by leaving the dead bodies decomposed and infested. Thus, the new way of burial needed quite a ling to be placed as a new tradition. Likewise, matrimonial customs also faced a need for changes, which actually were not to be accepted by those who had followed a traditional Humanities Study by Chu Hsi. According to the followers, a man would live in his wife's home to let his children inherit family traditions on their mother's side. And this is strongly against their ideological doctrines that promoted a male-dominated society. But, for those familiar with living in wife' house, a Chinese way of living in husband's house was one way that had to be avoided. So, in early Chosun Dynasty, King continued to point out such customs and advise otherwise only to be rejected even by their own government officers. Thus, the Chinese way of marriage was forced to begin from royal marriages, and later, followed by the officers. This study aims to note the legal influence of Ming Dynasty's statute on changing matrimonial customs of Chosun Dynasty. Here follows the results. Chu Hsi customs had to put people under restraint and pressure to be accepted by them, which made a contribution to a circulation of political ideas of Chu Hai. Without legal restraints and pressures, citizens could not have accepted the new customs, further resisting the process of making the new customs universal. This is the very reason for why the legal aspects of Ming Dynasty's statue, which was used as political means, are to be preceded in understanding Chosun Dynasty, not by simply emphasizing politics of Chu Hsi.

학사정보시스템에서 역할기반 접근제어기술 적용을 위한 프라이버시 정책 수립에 관한 연구

문형진 한국어정보학회 2010 한국어정보학 Vol.12 No.2