股關節 愈合術의 臨床的 考察

황정수 서울大學校 大學院 1973 국내석사

암 타입 제초로봇용 머니퓰레이터 개발

황정수 경북대학교 대학원 2014 국내석사

Many works are required in order to produce high quality fruits. Weeding is one of the most important works among orchard works. Therefor, the mechanization is necessary for weeding as it requires considerable amount time and labor cost. The purpose of this study is to develop human arm shaped machine which saves working hours and assists smooth weeding works under fruit trees and easy operation of user in order not to damage the branch of fruit trees while weeding under it. Main device of arm type weeding robot in this study is a manipulator composed of 5 parts including main body, turning unit, the first arm, the second arm, and disk mower and it has following traits. 1. Turning unit plays a role of rotating the first arm, the second arm, and disk mower to left/right and the range of rotation was set as 180˚ which is within the range of movement required for weeding. 2. The first arm plays a role of securing operating capacity of the machine and it can adjust the location and height. The machine is operated with vertical connection between turning unit and the first arm by axis and rotation range of the first arm is . Power to rotate the first arm comes from hydraulic cylinder and the specification of cylinder was set as 2000 considering the safety. 3. The second Arm plays a role of securing operating capacity of the machine and it is to prevent the collision with branches of fruit trees. It is operated with connection between the first arm and the second Arm by axis and rotation range of the second arm is . Power to rotate the second arm comes from hydraulic cylinder and the specification of cylinder was set as 1500 considering the safety. 4. Disk mower plays a role of weeding and it is for weeding under fruit trees. Front /back and left/right is connected by axis so that the tilt angle of front/back/left/right can be adjusted with the use of cylinder. The rotation range for top/bottom/left/right of disk mower is and left/right angle is . Mower supporting roller was attached to prevent collision with the ground surface. Power for rotation comes from hydraulic cylinder and the specification of cylinder was set as 500 for left/right and 1000 for front/back considering the safety. 5. The relation between actual pressure and voltage, torque and pressure, hydraulic pressure and hydraulic motor, and number of engine rotations and hydraulic motor rotations was examined in factorial experiment. As a result, each experiment presented proportional relation and it was expressed in linear regression equation. Also, it was determined through this experiment that the manipulator of arm type weeding robot in this study presents very high correlations. As a result of conducting experiment on the load generated during the operation, maximum pressure of loading was presented to be 12 [MPa] which does not deviate from the range of specification 16 [MPa] for current hydraulic system so it was determined to have no problem in conducting weeding works. In order to examine weeding efficiency and time of machine proposed in this study, the comparison with manual weeding by mower was conducted. There was not much difference in weeding efficiency between manual weeding by mower and use of weeding robot presenting efficiency of about 95.1~98.0% and 93.3~97.5% respectively. In regards to working hours, it was revealed that weeding by robot is completed about 1.7 times faster on average when compared to manual weeding by mower. However, considering the fact that mower was used by experienced person, it is determined that even more time can be saved for normal people.

요추 수술실패증후군 환자에 대한 灸法의 임상적 연구

황정수 尙志大學校 大學院 2006 국내석사

Objectives: The purpose of this study is to evaluate the clinical effect of moxibustion treatment for FBSS patients by VAS Methods: This clinical study was carried out for 51 cases with FBSS, who had been treated from January, 2003 to October, 2005, in oriental clinic. The patients were treated by the moxibustion during 8 weeks on the pain region of lower back or legs. We measured the effects of treatment by VAS. SPSS(Statistical Program for Social Science) for Windows was used for statistical analysis and repeated measures ANOVA was performed to gauge the improvement of VAS. Results: 1. We investigated 25 female and 26 male patients. The age distribution was from early 20's to 70's, among which 50's were most common. 2. The worsening factors are usually overwork and heavy lifting, but the main reason is unknown. 3. According to VAS, The patients with FBSS were improved by moxibustion treatment. Conclusion: Through this research, moxibustion therapy is considered to be effective and safe method for FBSS(Failed Back Surgery Syndrome). Moxibustion treatment had some problems that should be overcome such as severe pain and burning. Therefore we should pay more attention.

鹿角이 난소적출로 유발된 흰쥐의 골다공증 치료효과에 미치는 영향

황정수 대구한의대학교 대학원 2010 국내석사

Objectives:The present study has been undertaken to investigate the effects of Cervi Cornu on treatment of osteoporosis in ovariectomized rats. Method:In this experiment, the rats were ovariectomized. Rats were administered by Cervi Cornu. The levels of bone mineral density, osteocalcin, ALP, calcium, phosphorus in serum, calcium, phosphorus, deoxypyridinoline in urine, ash weight of bone, body weight and uterus weight were measured. Results:1. The levels of fibula-tibial bone mineral density were significantly increased in comparison with OVX group at 8 weeks in Cervi Cornu group. 2. The levels of serum osteocalcin showed significant decrease in comparison with OVX group at 4 weeks in Cervi Cornu group. The levels of serum ALP and phosphorus showed significant decrease in comparison with OVX group at 4, 8 weeks in Cervi Cornu group group. The levels of serum calcium showed significant increase in comparison with OVX group at 4, 8 weeks in Cervi Cornu group. 3. The levels of urine calcium, phosphorus and deoxypyridinoline showed significant decrease in comparison with OVX group in Cervi Cornu group. 4. The levels of fibula-tibial ash weight showed significant increase in comparison with OVX group in Cervi Cornu group. 5. The levels of body weight were significantly decreased in comparison with OVX group at 4, 8 weeks in Cervi Cornu group. 6. The levels of uterus weight were significantly increased in comparison with OVX group in Cervi Cornu group. Conclusion:Reviewing these experimetal results, it appeared that Cervi Cornu had efficacy on treatment of osteoporosis. 鹿角의 물 추출물을 난소를 절제한 흰쥐에 투여하여 척추골, 대퇴골, 비골경골의 골밀도에 미치는 영향, 혈청 중 osteocalcin 함량, alkaline phosphatase 활성도, calcium 함량, phosphorus 함량에 미치는 영향, 뇨 중 무기성분의 변화, deoxypyridinoline 함량에 미치는 영향, 골의 회분 무게에 미치는 영향, 체중 변화에 미치는 영향, 자궁 무게에 미치는 영향을 살펴본바 다음과 같은 결론을 얻을 수 있었다. 1. 골밀도를 측정한 결과, 비골경골의 골밀도가 鹿角投與群에서 약물을 투여한 후 8주에서 OVX群에 비하여 유의성 있게 증가되었다. 2. 혈청성분을 측정한 결과 osteoclacin 함량은 약물 투여 후 4주에서 OVX군에 비하여 유의성 있게 감소하였으며, alkaline phosphatase(ALP) 함량은 약물 투여 후 4주와 8주에서 모두 鹿角投與群이 OVX군에 비하여 유의성 있게 감소하였다. 혈청 중 무기성분에서 calcium 함량은 약물 투여 후 4주와 8주에서 모두 OVX군에 비하여 유의성 있게 증가하였고, phosphorus 함량은 약물 투여 후 4주와 8주에서 모두 OVX군에 비하여 유의성 있게 감소하였다. 3. 뇨 중의 성분변화를 측정한 결과 뇨 중 clacium 함량은 鹿角投與群이 OVX군에 비하여 유의성 있게 감소하였고, 뇨 중 phosphorus 함량은 鹿角投與群이 OVX군에 비하여 유의성 있게 감소하였다. 뇨 중 deoxypyridinoline 함량은 鹿角投與群이 OVX군에 비하여 유의성 있게 감소하였다. 4. 골의 회분 무게는 鹿角投與群이 OVX군에 비하여 腓骨脛骨에서 유의성 있는 증가가 있었다. 5. 체중 변화를 측정한 결과 약물투여 후 4주와 8주 모두 鹿角投與群이 OVX군에 비하여 유의성 있게 감소하였다. 6. 자궁 무게 변화를 측정한 결과 鹿角投與群이 OVX군에 비하여 유의성 있게 증가하였다.

전통놀이 화가투를 활용한 초등 국악기 이해력 향상 프로그램 개발

황정수 진주교육대학교 2020 국내석사

세계화, 글로벌화가 진행될수록 우리의 전통 문화를 소중히 지켜야 할 필요가 있으며, 이를 위해서는 많은 문화적 노출과 다양한 향유 방식이 요구된다. 특히 국악의 경우, 초기 감수성이 형성되는 초등학교 시기의 접근이 중요함에도 불구하고 정규 교육과정에서의 국악은 서양 음악에 비해 충분히 다뤄지지 못하고 있다. 보다 다양한 방법을 통해 국악이 우리의 생활과 밀착되어있고 또한 즐겁게 즐길 수 있다는 것을 초등학생들이 느낄 수 있는 기회를 제공함과 동시에 우리 국악의 우수성을 배울 수 있는 자존감 형성의 계기가 마련되어야 한다. 그럴 때 우리 국악에 대한 전반적인 발전도 이루어질 수 있다. 본 연구는 지금은 점차 사라져가는 우리 전통놀이의 흥미 요소를 여러 국악기와 접목한 학습 자료를 개발함으로써, 국악에 대한 관심과 흥미를 높이고 친숙하게 받아들일 수 있는 효율적인 적용방법을 마련해 보고자 하였으며, 이를위해 초등 국악수업을 구성, 교수함으로써 구체적인 사례를 통해 연구의 효과를 살펴보려 하였다. 연구자가 직접 기획한 꿈다락 토요문화학교 “국악아, 노올자!”는 사라져 가는 전통놀이중 하나인 화가투(花歌鬪)를 변용한 놀이와 학습병행 프로그램으로, 10주에 걸쳐 초등학생을 대상으로 주말 강의를 실시하였다. 프로그램 진행 과정 전반에 대한 학생들의 반응과 종료 후 학생들의 설문을 분석해 본 결과, 초등학생 학습자들의 국악에 대한 태도와 가치관이 긍정적인 방향으로 변화하였음을 알 수 있었다. 많은 학습자들이 자기도 모르게 국악을 즐기게 되었다는 반응을 보였는데, 어린 나이에 재미있게 국악을 접한 학습자들은 좀 더 성장한 이후 국악을 접하게 되었을 때에도 더 유연하고 개방적인 사고를 가지고 국악을 즐기게 될 것이다. 따라서 초등학교의 다양한 수업 설계를 통해 본 연구에서와 같은 전통놀이 방식을 활용한다면 일반 수업에서도 주지교과(主知敎科) 중심의 음악교육에서 탈피해 국악을 흥미롭고 자연스럽게 익힐 수 있는 접근법을 마련할 수 있을 것으로 판단된다. 나아가 이는 분명 국악을 즐겁게 향유하기 위한 노력을 통해 우리 문화에 대한 자긍심을 높이는 것은 물론 국악의 세계화에도 일조할 수 있을 것으로 보인다.

공기업·준정부기관 여성비율이 성과에 미치는 영향 : 비재무적 성과 중심으로

황정수 서울대학교 대학원 2022 국내석사

The purpose of this paper is to analyze how the ratio of female executives and total female current employees of public enterprises and quasi-governmental institutions affects the non-financial performance of the organization. Korea has made great social efforts to improve gender equality in the job market and to prevent discrimination in women's economic activities. These efforts have recently achieved remarkable results in the public sector. However, it is also a reality that the ratio of women is still low in some public companies, including the SOC industry. Various theories such as Diversity Theory, Affirmative Action, and Theory of Representative Bureaucracy show the reason why the ratio of women should be expanded not only in the private sector but also in the public sector. The need to increase female employment can be classified into the need as a justifiable duty in terms of compensation and the need to create organizational performance. If the employment of women is increased due to a justifiable need, opposition may be faced on the grounds of reverse discrimination. Therefore, the main purpose of this study is to clarify that the increase in women's employment can improve organizational performance and so that we can proceed gender equality employment policies with greater momentum, overcoming opposition. The subjects of this study were 36 public enterprises and 96 quasi-governmental institutions excluding other public institutions, and non-financial performance over the past three years was investigated and studied. In order to measure non-financial performance, the 'organizational innovation and communication' score, the 'ethics management' score, and the ‘integrity’ score of the Anti-Corruption and Civil Rights Commission were used as dependent variables. The reason why non-financial performance is set as a dependent variable is that public institutions pursue public interest beyond profitability and many studies have already been conducted on the correlation with financial performance. As independent variables, the ratio of female executives and female current employees of each institution was set, and as control variables, the employee remuneration, corporate age, quota, and enterprise type by Act on the Operation of Public Institutions. As a result of the study, some hypotheses have resulted in supporting existing theories and studies that the performance of organizations with human diversity will be better than those that do not. However, for other hypotheses, hypotheses that the female ratio would have a positive effect on non-financial performance were rejected. Although this study did not succeed in all hypothesis tests, it was significant because it focused on non-financial performance, such as social responsibility, and the research target was expanded not only to public companies but also quasi-governmental institutions. Nevertheless, there were limitations of research as follows. First, the dependent variables set in the study could not accurately represent various non-financial performances such as organizational culture and employee satisfaction. Second, most of the female executives surveyed were non-permanent directors without organizational decision-making authority. Lastly, the proportion of women in public companies was still low. In order to measure non-financial performance of public institutions, the maturity of organizational culture and employee satisfaction are also important variables. However, these variables are actually not easy to measure by quantitative studies. Therefore, in future studies, it is necessary to conduct more qualitative studies to present the effect of an increase in the proportion of female members on the maturity of organizational culture and employee satisfaction. In addition, regarding the ratio of female executives, it seems necessary to supplement policies in which female executives can be assigned to positions that can directly affect organizational performance by determining policy directions such as institutional heads and permanent directors rather than focusing on increasing the number itself. As the proportion of female manpower increases, the related research should become more active. These studies will contribute to expanding the existing women's employment expansion policy and establishing a true representative bureaucracy directly proportional to the population by covering up the controversy over reverse discrimination claimed by opponents of affirmative action. Even if all future studies fail to produce results that conform to policies, if positive studies are accumulated, human diversity will be a guide to creating a world without discrimination. 이 논문의 연구목적은 공기업·준정부기관의 여성임원비율 및 전체 여성현원비율이 조직의 비재무적 성과에 어떤 영향을 미치는지 분석하는 것이다. 우리 나라는 고용시장에서 양성평등을 제고하고 고용 후의 직장생활에 있어서도 양성평등의 문화가 정착되어 여성이 경제활동을 함에 있어 차별을 받지 않도록 많은 사회적 노력을 기울여 왔다. 이러한 노력들은 최근 공공부문에서 괄목할 만한 성과를 이루어 내었다. 하지만 SOC산업을 비롯한 일부 공기업 등에서는 여전히 여성비율이 저조한 것도 현실이다. 민간부분 뿐만 아니라 공공부문에서 여성비율을 확대해야 하는 이유는 다양성 이론, 적극적 조치, 대표관료제 이론 등 여러 이론을 바탕으로 그 필요성이 제기되고 있다. 여성고용 증대의 필요성은 보상적 측면에서 당위적인 의무로서의 필요성과 조직의 성과 창출을 위한 필요성으로 분류될 수 있다. 당위적 필요성으로 여성고용을 증대시킨다면 역차별을 이유로 한 반대론에 직면할 수 있다. 따라서 본 연구는 여성고용의 증대가 조직의 성과로 귀결될 수 있다는 상관관계를 밝혀 반대론을 불식시키고 양성평등 고용정책이 더욱더 탄력을 받아 진행될 수 있도록 함이 주요한 목적이다. 본 연구의 대상은 기타 공공기관을 제외한 36개의 공기업과 96개의 준정부기관이고 최근 3개년치의 비재무적 성과를 조사하여 연구하였다. 비재무적 성과를 측정하기 위해 경영평가 지표인 ‘조직혁신과 소통’ 점수, ‘윤리경영’ 점수 및 국민권익위원회의 청렴도 점수를 종속변수로 삼았다. 비재무적 성과를 종속변수로 설정한 이유는 공공기관이 수익성 이상으로 공익성을 추구한다는 점과 재무적 성과와의 상관관계에 대한 연구는 기존에 이미 많이 시행되었기 때문이다. 독립변수로는 각 기관의 여성임원비율과 여성현원비율을 설정하였고 통제변수로는 직원보수, 기업년한, 정원, 공운법상 기관 유형을 설정하여 조사하였다. 연구결과, 일부 가설에 대해서는 여성비율이 높아 인적 다양성을 확보한 조직의 성과가 그렇지 못한 기관보다 좋을 것이라는 기존의 이론과 연구들을 지지할 만한 결과를 도출해 내었다. 하지만 그 외 가설에 대해서는 여성비율이 비재무적 성과에 긍정적인 영향을 미칠 것이라는 가설들은 모두 기각되었다. 이번 연구가 모든 가설 검증에는 성공하지 못했지만 사회적 책임 등 공익적 요소가 주를 이루는 비재무적 성과에 초점을 두어 연구하였다는 점, 과거에 비해 여성비율이 크게 상향된 시점에서의 연구라는 점, 연구대상을 공기업 뿐만 아니라 준정부기관까지 확대하였다는 점 등에서 의의가 있다. 그럼에도 불구하고 연구에서 설정한 종속변수들이 조직문화, 직원 만족도 등 다양한 비재무적 성과를 정확히 대변할 수 없는 점, 여성임원의 수적인 증가에도 불구하고 여성임원의 대부분이 조직의사결정권이 없는 비상임이사라는 점, 근무여건이 상대적으로 좋은 공기업군의 여성비율은 여전히 낮다는 점 등의 한계를 보였다. 공공기관의 비재무적 성과 측정을 위해서는 조직문화의 성숙도나 직원의 만족도 등도 중요한 변수가 된다. 하지만 이들 변수는 사실 양적인 연구로 측정하기가 용이하지 않다. 따라서 향후의 연구들에서는 여성구성원비율의 증가가 조직문화의 성숙도나 직원의 만족도에 미치는 영향을 연구하기 위한 질적 연구도 활발히 진행되었으면 한다. 또한, 여성임원비율과 관련해서는 수치 자체의 증가에 정책방향을 두기 보다는 기관장이라든가 상임이사 등 정책방향을 결정하고 조직성과에 직접적인 영향을 미칠 수 있는 보직에 여성임원이 배치될 수 있는 정책의 보완이 필요해 보인다. 여성인력의 비중이 커질수록 관련 연구가 더 활발해져 적극적 고용조치의 반대론자들이 주장하는 역차별 논란을 무마시키고 기존의 여성고용 확대정책을 확대하여 인구에 정비례하는 진정한 대표관료제가 이루어지는데 이바지하여야 할 것이다. 향후 모든 연구들이 정책에 부합하는 결과를 도출하지 못하더라도 긍정적 연구들이 쌓여 나가면 인적 다양성이 차별 없는 세상을 만들어 가는 길잡이가 되리라 본다.

鏡虛·滿空의 禪思想 硏究 : 德崇山門 形成을 中心으로

황정수 東國大學校 大學院 1999 국내박사

The present thesis seeks to inquire into masters Kyonghuh and Mankong´s zen thought(鏡虛와 滿空의 禪思想). The time of the introduction of Chinese Zen to korea was the times of united Shilla dynasty and the time of the introduction of Kanwha zen(看話禪) was the period of koryo dynasty. Chinul(知訥) who was Buddhist monk in Koryo introduced kanwha zen to Korea. But at the time of master Chinul, the corruption of the Buddhist order in Koryo dynasty had reached maximum and so master Chinul, deploring the Buddhist situation, joined a special zen dicussion meeting held at Poje-temple in Kaesong. At the meeting, the paticipants discussed the revival of the zen order. master Chinul with about ten dharma friends who were also monks took this first opportunity to discuss the establishment of a special new group called the meditation and wisdom community. Master Chinul had stayed at Pomun-temple from 1185, and then moved to Ko^jo-hermitage on Palgong-Mountain in 1190 and this is where he wrote encouragement to practice: the compact of the meditation and wisdom community, where he first mentions his ideas of making a community. After that he moved to Kilssang-temple on Songgwang-Mountain in Sunchon in 1200 and settled down there; this is where he reestablished the meditation and wisdom community. The reason for master Chinul to retire into the mountains and there with his dharma friends to devote themselves to practice, is found in his awareness of the terrible plight of the Buddhist world at that time and downfall of the Korean Buddhist sam.gha. this was particularly evident in the fact that monks were forgetting their position and their duties, and were only busy in devising means to obtain their own fame and the glory of their group or school. Master Chinul developed his own methods of practice which included the approaches of cultivation of meditation and wisdom, faith and understanding and investigating hwadu(話頭). the background of the first approach is the platform sutra of the sixth patriarch, and of the second is his the complete and sudden attainment of Buddhahood, a study written on the exposition of flower garland sutra, and of the third is resolving doubts about observing hwadu written on the basis of the sayings of dahui. Since Zen was introduced to korea, there was a drive to prove the superiority of zen over Kyo(敎) throughout the Korean Buddhist world , especially in the late Koryo dynasty. After the seventh century, when zen had taken root in China and was well established, various disputes arose within the zen school. these arguments began with the difference of opinion between master Huineng (慧能) of southern zen and master Shenxiu (神秀) of northern zen. then the conflict between the Mahayana zen claimed by the northern order and zen of the Tatha￣gata of the southern order became prominent in the zen world. that is, master Heze Shenhui claimed that the zen of the Tathagata is superior to Mahayana zen, and the former is named so, for it is equal to the Tathagata. But the newly established Hongzhou order(洪州宗) of master Masu´ s lineage criticized master Shenhui, calling him a master of mere intellectual understanding one who searches for meaning and reason. and the Hongzhou order(洪州宗) developed an independent zen purport, which investigates the dharma transmitted by master Bodhidharma. this is the zen of the patriarchs, and this zen was claimed as being superior to and surpassing the zen of the Tathagata. This claim is based on the idea that zen is superior to Kyo. The realization of zen as being a direct transmission, outside the texts, not relying on words and letters, direct transmission from mind to mind, seeing into one´s nature and attaining Buddhahood is not achieved through texts but through a transmission from mind to mind. here the awakening of the Tatha￣gata is the center in the zen of the Tatha￣gata, but what is more important is the zen purport of the patriarchs in the zen of the patriarchs. this purport of zen later even influenced academic lecturers who studied Kyo, so that these Kyo scholars who did not have any zen practice emphasized the superiority of zen. Since early Choso^n dynasty the policy of Choso^n dynasty toward Buddhism continued to repress its thought and matelial resources. but during this situation master So^san developed the tradition of korean zen in middle Choso^n dynasty. The expression which characterizes the Buddhism of the Choso^n dynasty is Buddhism of mountain monks. this expression demonstrates the form that Buddhism took during that period when it almost exclusively consisted of a sam.gha of monks living far from the towns and deep in the mountains. as the Koryo dynasty changed into the Choso^n after the founding period had passed, the tendency of upholding confucianism and rejecting Buddhism was the main trend. this led to the abolition of the different Buddhist orders with their being amalgamated from 11 into seven orders and further the seven being turned into two. this process was carried out without any consideration for the characteristics peculiar to each of the individual orders and so the whole of Buddhism came to consist of two new orders. Buddhist monks and nuns were driven out of the capital and forced to live only in the mountains. later the two sam.ghas of Zen and kyo were abolished and the mountain monks had no official order or lineage. traditional mountain temples which had been the main centers of zen monks´ activities became residing places not only for zen monks but also for all monks and nuns. In this way the term mountain monks came to denote all monks and nuns whereas originally it had only been used to refer to zen monks and nuns. During the time of the Buddhism of mountain monks it was master So^san(西山休靜) who revived the light of wisdom. He claims that there are essentials to zen meditation. they are firstly great faith and great confidence. secondly great anger that is a strong inwardly directed, ardent determination to practice and thirdly great doubt. and master So^san sincerely advises investigation of the hwadu of master Zhaozou(趙州) and makes it out to be the original face of all Buddhas and the bones of the patriarchs. he regards the no hwadu as the zen of the patriarchs and the highest of all of the 1700 hwadu. for him hwadu practice should be like a mosquito biting an iron ox. it puts its proboscis on the impenetrable and then disregarding its own life, it just drives through with the strength of its whole body. for cultivation is like tuning the strings of a harp. one should find the right sound between tight and slack. without being over-exerted or being heedless, one should practice meditation with a clear and steady consciousness. He advises that if one wants to overcome life and death, one must take hold of the one thought and smash it with one blow. then one will be completely free from life and death. and then it is essential to visit a clear-eyed master who can confirm that the practitioner has attained to true understanding. this seems to be one of the ways of practicing meditation and the finishing touch to master So^san´s teaching on zen. In his composition master So^san speaks about the daily routine of zen practitioners. the master emphasizes the necessity of devoting oneself to practicing hwadu and he recommends that students make practice a daily routine. he further tells them to always check their practice every day. Actually the zen thought of master So^san as expounded in his writings is not originally from him. but his good will and loving solicitude for his students instigated him to collect and arrange the parts of texts which he felt were important. Buddhism of mountain monks of the Choso^n dynasty was helped by master So^san and it never lost the dharma transmisson from master to master. Master So^san´s achievements and the legacy that he left are very great. for he established a family tradition and order which has lasted up to the present day. he was one of the greatest masters of his day and one of the greatest masters in the history of korean Buddhism. Master Kyonghuh as master So^san´s descentant rehabilitated the tradition of Hwaduzen in late Choso^n dynasty. master Mankong who inherited Master Kyonghuh´s zen thought and the meditation through. Hwadu established the tradition of zen Buddhism in Korea. Having managed Suduk temple for 40years master Mankong established the system of zen center and zen frame of Duksung mountain families. Therefore we can defined that master Mankong was the founder of Duksung mountain families(德崇山門) and master Kyonghuh who hand down zen-dharna(禪法) to master Mankong was absolutely the originator of the Duksung mountain families. It is very important that we realize not only the position of the Duksung mountain families but also the tendency in the world of Korean Buddhism and those depend on understanding two master´s zen thought. Hence the present thesis seeks to inquiry the cardinal point of zen thought of Duksung mountain family through masters Kyonghuh and Mankong´s zen thought.

九山禪門의 形成과 時代的 變遷 硏究

황정수 동국대학교 불교대학원 1994 국내석사

近世前後 私立學校 體育에 關한 硏究

황정수 東國大學校 1988 국내석사

아쇼카의 다르마政策에 나타난 社會福祉思想 硏究

황정수 동국대학교 불교대학원 2002 국내석사

The Present work attempts to elucidate Asoka' social welfare depicted on the his the major edicts and the pillar edicts. The Dhamma of Asoka emerges as a way of life incorporating a number of ideals and practices. Abstinence from killing was an important principle, as also was the insistence of considerate family relationships and social relationships, whether these were between parents and children, elders and young people, friends, or various ideological sects. What would be regarded as a programme of social welfare, such as providing medical facilities, good communications, and prohibiting useless expenditure on superstitions, was included. Moderation was the Key-note of thought and action. Yet to begin with there was no attempt at coercion of any kind. Principles were suggested and it was left to the conscious of each individual to make a choice. In the later edicts we have noticed a marked change. In the Major Pillar Edicts, the advice becomes more abstract and is far less valuable than given in the Major Rock Edicts. Asoka is so obsessed with the idea of the success of Dhamma, that the reality of the situation does not appear to register. In interpreting the term Dhamma we must beware of equating it with the Buddhist Dhamma, or any other accepted system which was called by this generic term. The true interpretation of Dhamma can only come about after a detailed analysis of who used the term and in what context, To suggest that all the Dharmas or Dhammas expressed in the literature and thought of ancient India are identical or nearly so, would be as foolhardy as the maintain that the meaning of the Capitalism used in any context in the past four hundred years has been identical or nearly so. Fortunately there is no need to seek equations for the Dhamma of Asoka as has been frequently done in the past. There is a large enough and reliable enough body of literature in. his own edicts, which provides the answer to the question, 'What was the Dhamma of Asoka?' The concept of Dhamma used in the sense of Law and Social Order was by no means new to Mauryan India. Asoka, with the propagation of his Dhamma, made an attempt to humanize it and show that in fact what mattered most was virtuous behavior. The ability to distinguishes man from the rest of creation, and the pratice of virtue can be made common to all man. The Dhamma embodying such behaviour transcends all barriers of sectarian belief. As we have said before, Dhamma was largely an ethical concept related to the individual in the context of his society. In the propagation of his Dhamma Asoka was attempting to reform the narrow attitude of religious teaching, to protect the weak against the strong, and to promote throughout the empire a consciousness of social behaviour so broad in its scope, that no cultural group could object to it. The virtual dichotomy between those who give priority to the edicts as a source for the activitied of Asoka and those who would accept the versions in the Buddhist sources, is made apparent in Guruge's biography where not only are the Buddhist texts privileged but among them the Sri Lankan Buddhist sources are given more credence. A wide-ranging analysis of the role of the legend of Asoka in Buddhist tradition and in the interaction of religion with the socio-political order, begins with an assessment of the historical Asoka and then sets the legend in the context of various political of south and south-east Asia. This study has helped to shift the focus from primarily antiquarian concerns to a debate on the broader issue of the interrelations between the state and the Sangha. The dichotomy between renunciation and conquest as projected in the instition of the Sangha and the ra￣ja￣ is not an absolute dichotomy since the two are interdependent. One may argue that if the Sangha helps imperial policy by being supportive, political authority also assists in aiding the Sangha finally and in other ways. This tradition regarding the last years of Asoka and the activities of his successor. State Polity in the Buddhist tradition is opposed to the Ks.atriya vidya￣ as defined in the Arthas′a￣stra, but the opposition is not as sharp as suggested by Tambiah. It is interesting that there is a considerable presence of Buddhism in India after the Mauryan rule, as also some visibility of Jainism in the south. The exhortation to the king to protect the Sangha is a complex matter for it is the prosperity and property of the Sangha which also requires protection and which in return guarantees the legitimacy of the protector, a relationship by no means unique to Asoka and Buddhism, evident as it is in many situations of royal patronage to a religious order. Religious indigenous to India have imprinted the image of the ascetic on Indian thought. This in the past has been described as a life-negating principle, but as Tambiah shows, and other discussions would support it, the ascetic ideal far from being life-negating is in fact viewed as an alternative source of Power, especially among orders of renouncers. The political concerns, although often the ascteic becomes the focus of movements in opposition to established authority. He deliberately contravenes social mores in order to terminate social obligations, nevertheless he is not relegated to low caste ststus as would happen with others contravening social norms, but is accepted as being outside the framework of caste society-a notion which is hinted at in Megasthenes' description of the philosophers. Asoka's relationship with Buddhism evokes therefore a range of interactions for that period, which have often been by-passed by scholars and Tambiah' s study underlines the need for looking afresh at the texts. That the legend was important to the Buddhist tradition has long been accepted and it has its own historiographical evolution in various Buddhist texts. Nevertheless, the historical Asoka has to be viewed from a different stand-point. His ideas on Dhamma borrow from the current debate but are set within an imperial framework. An attempt at uniformity at the ideational level is emphasized in the rock and pillar inscriptions. Dhamma as he defines it, was an ethical principle with an appeal to the broadest social spectrum. Moving away at one level from the usual hegemony of imperial system, he was nevertheless endorsing a process equally important to imperial needs, namely, acculturation. This he sought to the encourage through a polity of persuasive assimilation in which conforming to the ethical ideals of Dhamma was encouraged.