경영·유육가공·초지·사료 ; 6 . Sodium - ascorbate 첨가 수준과 염적 조건이 NO2- 잔존량과 발색성에 미치는 영향

김두진,문윤희 한국동물자원과학회 ( 구 한국축산학회 ) 1983 제40회 학술발표회 논문초록 Vol.- No.-

斗溪의 史學과 韓國古中世 思想史 탐구

김두진 진단학회 2012 진단학보 Vol.- No.116

Dugye Lee, Yi Byeng-do was more interested in the theory of an inner life history than a political or an institutional history. At first, his historical studies dealt with Confucianism or Docham(도참) theory of Goryeo, and later he also focused on the history of theory in ancient Korea. This study will consider Dugye’s history of theory in ancient and medieval Korea for understanding the overall history of Korea and the theory of Giri-Docham(지리도참) in Korean culture. Dugye not only put an emphasis on Buddhism and Confucianism but also Sinseon(신선) theory and indigenous religion as well. Furthermore, the Three States enjoyed a golden age by becoming conquest countries and they stressed the establishment of national culture as a correspondence. The blending of Nativism, Confucianism, Taoism,and Buddhism formed an integrated theory, but the time of great confusion during the late Shilla made the theory of Giri-Docham(지리도참) appeared. The theory of divination based on topography is strictly different from Docham(도참)theory; however, Dugye enumerated the characters of Docham(도참) theory periodically. Dugye, who established a history of social theory from a study of the history of theory in ancient and medieval Korea, tried to figure out political and social factors of which influenced the prevalent theory. Before Dugye set to work on the theory itself, he broaden his understanding both on the political or social situations and some specific related historical facts or incidents at the time. Moreover, Dugye pursued the theory of ancient and medieval Korea empirically based on the documents; he also worked parallel with exploring the related relics or historical remains by himself. Dugye acquired enough of the theory of divination based on topography by necromancers. Especially, he visited historical sites related to Giri-Docham and investigated the geomancy himself. Although he hold the view of Docham critically, he claimed that the theory of divination based on topography is a rational human geography. The investigation on the theory of divination based on topography should now be focused on eliciting a from the view of a human geography. 斗溪 李丙燾는 정치사나 제도사보다는 內的 생활사인 사상사에 더 흥미를 가졌다. 三面 작업으로진행된 그의 사학은 애초에 한국유학사나 고려시대 圖讖사상을 다루었고, 이와 병행한 한국고대사 연구도 상당수 사상사 분야를 대상으로 삼았다. 한국사 전반이나 한국문화 속에서 지리도참 사상을 이해하기 위해 우선 두계의 한국고중세 사상사를 고찰하고자 한다.두계는 한국고대의 불교나 유교는 물론 도교의 신선사상이나 토착신앙을 함께 중시하였다. 아울러삼국이 정복국가 체제를 갖추면서 전성기를 구가하고, 그에 따른 민족문화의 성립을 강조하였다. 토착문화와 유교나 도교 및 불교가 융합하여 통합 사상으로 형성되었지만, 신라말의 혼란기를 거치면서地理圖讖 사상이 등장하였다. 풍수지리와 도참사상은 엄격히 다른 것인데, 두계는 고려사회에 유행하는 도참사상의 성격을 시대별로 제시하였다.한국고중세의 사상사 연구를 사회사상사로 정립시킨 두계는 사상이 어떠한 정치․사회적 여건 속에서 배태하여 성행하게 되었는지를 밝히려고 하였다. 그러기 위해 사상 자체를 밝히기에 앞서, 그것이 유행할 당시의 정치․사회 상황은 물론 연관된 구체적 역사적 개별 사실이나 사건에 대한 이해의폭을 넓혔다. 아울러 한국고중세의 사상사를 문헌에 의해 실증적으로 추구하면서, 관련된 유물이나유적을 직접 찾거나 답사하는 작업을 병행하였다.두계는 음양가의 풍수지리 이론을 충분히 습득하였다. 특히 지리도참 관계의 유적지를 몸소 찾아가 그곳의 풍수를 직접 살폈다. 비록 그는 도참을 비판적으로 파악하였지만, 정작 풍수지리설을 합리적인 인문지리학이라고 하였다. 앞으로의 풍수지리 사상에 대한 연구는 인문지리적 입장에서 광범한 국토 운용원리를 이끌어내는 방향으로 나아가야 할 것이다.

싱가포르의 발전의 정치경제 - 국가, 다국적 기업, 그리고 노동 -

김두진 고려대학교 아세아문제연구소 1993 亞細亞硏究 Vol.36 No.2

弓裔의 彌勒世界

金杜珍 일조각 1992 韓國史市民講座 Vol.10 No.-

了悟禪師 順之의 相論

金杜珍 서울대학교 인문대학 국사학과 1975 韓國史論 Vol.2 No.-

충수 입구 안에 매복된 충수 결석을 대장 내시경을 통해 제거한

김두진,최상철,문형철,박상욱,홍건영,임연근 대한내과학회 2010 대한내과학회 추계학술대회 Vol.2010 No.-

고려초 四無畏士의 선종사상

김두진 국민대학교 한국학연구소 2006 한국학논총 Vol.28 No.-

특허풀에 대한 경쟁법의 적용

김두진 한국경쟁법학회 2005 競爭法硏究 Vol.11 No.-

一然의 生涯와 저술

김두진 전남사학회 2002 역사학연구 Vol.19 No.-

The Il-Yoen's stone monument is regarded as a significant records in restoration of lifetime at that time. his stone monument include the state of affairs in Koryo(高麗) society that was under the control of Won(元)dynasty China in 13th century Il-Yoen's life get divided into three times. The first, he went into the Temple Jin-Joen(陳田寺) to enter the Buddhist priesthood, there after remained at the region of Posan(包山) mountain(1219∼1248). The second, Il-Yoen received help from Jung-An(鄭晏), abode dat Temple Jung-Lim(定林寺)·Diminutive Temple Gil-Sang(吉祥庵) and Group of Temple Sun-Wol(禪月社). The third term is that he had pursuit of knowledge at Temple 0-Er(吾魚寺)·Temple Bul-Il(佛日寺).Temple Un-Mun(雲門寺) and Temple In-Gak(麟角寺)(1264∼1289). Above-mentioned first period that made him to be a scholarly bonze. He had passed examination for a monk, took absorption of Buddhist belief in Posan(包山) mountain area remaining in Diminutive Temple Bo-Dang(寶幢庵)·Diminutive Temple Myo-Mun(妙門庵). It is the region of Posan(包山) that had celebration of Manilmitadorvang(萬日彌陀道場;devotion for Amitabha Buddha in ten thousand days). Accordingly, like this surroundings got contribution to his growth of scholarly attainment in Buddhism which was the Avatamska study as well as Dhyana contemplation. Jung-An(鄭晏) had invited him to Temple Jung-Lim(定林寺). It got a operation as afresh fuming point of his life. on this occation, Il-Yoen came into contact, with Tripitaka(大藏經 ; the collection of whole writings of Buddhism) which was published by Namhaebunsadogam(南海分司都監), concurrent he also had publication of revised Jodongowie(曹洞五位). As well as the Military Government retreated, King Won-Jong took summons of him to put up at Group of Temple Sun-Won(禪源社). Since then, he had succession of Group of Temple Soo-Sun(修禪社) and Ji-Nul's tradition. In the third times, he, with protection of Royal House, had dwelling in Posan(包山) mountain area Temple O-Er(五魚寺)·Temple In-Hong(仁弘寺)·Temple Bul-Il(佛日寺)·Temple Un-Mun(雲門寺)·Temple In-Gak(麟角寺) once again. All the Buddhist priest of Gajisan mountain group were called out to have compilation of Successive chronology(歷代年表) in Temple In-Hong, and 'Collection of scattered history in three Kingdom'(三國遺事) in Temple In-Gak(麟角寺). Il-Yoen is deeply versed in Avatamska study(華嚴學) then Dharmalaksana study(曹洞宗), moreover was well acquainted Wieangjong(위仰宗) and Jodongjong(曹洞宗) religious sect expressly. Posan area not only performed a significant role in Il-Yoen's academic formation but also contributed to his maturity of Buddhist scholarship impressively. According to the historical records(Il-Yoen's stone monument), he had a writing approximately one hundred volumes. However, they are not in existence entirely ; Analects(語錄)·miscellaneous writing of Buddhist hymn(偈頌雜著)·Pedigree of Dhyana master(祖派圖)·essential doctrine in Buddhism(大藏須和錄) and such like a Buddhist aphorism. -we are able to have cognizance of title of books solely , Samgukyusa(三國遺事) and Jungpyunjodongowie(重編曹洞五位 ), merely, is subsisted to this day. The latter, got a improvement in the fallacy of original work. Il-Yoen was affected by dhyana thought(語錄·祖庭事苑·偈苑雜著·祖派圖·禪門拈頌事苑) also, under the influence of academic Buddhism coordinately. He had comprehension of both parties completely.

고구려 初傳佛敎의 공인과 그 의미

김두진 국민대학교 한국학연구소 2011 한국학논총 Vol.36 No.-

Koguryo had accepted Buddhism early among the tree Kingdoms by consistent contacts with northern frontier minorities and southern regions of China. Compared with Shilla, Buddhism was introduced in Koguryo earlier. There are comparatively much historical content that had passed down in Shilla, including transmission of the earliest Buddhism and to the official recognition of Buddhism by the nation. However, such detailed historical evidence had not survived in Koguryo. To elicit the characteristics of the earliest and the authorized Buddhism of Koguryo, it is important to understand how Buddhism underwent a process from the beginning to become an official status in Shilla. It has known that Buddhism was first introduced to Koguryo in the reign of the Sosurim Dynasty. However, Buddhism was accepted among the royal families in advance. Buddhism was known sufficiently to Koguryo throughout the war of Jun-yun(前燕) and the negotiation process with Hu-jo(後趙). Gyuk-Eu(格義), China's popular Buddhism in that period, was brought into Koguryo. It was characterized by plain and pure. The earliest Buddhism embraced among the royal families in Koguryo was broaden to aristocrats throughout the process of official recognition, and it was developed as nation's religion. Koguryo Buddhism after official approval helped the understanding of Gong-gwan(空觀) deeply. The authorized Buddhism not only embraced a Cakravartin concept and aboriginal superstitious faith, but also punitive justice in the result of good and evil karma. During this period, if Sakyamuni Buddha and a Cakravartin faith was accepted centrically among royal families, Maitreya faith was approached more easily by aristocrats. To develop Buddhism as their nation's religion, royal family and aristocrat arranged compromise with religious beliefs. In the result,Koguryo could seize the aristocrat alliance government and expanded their power outside of the country as a subjugation nation. Although the authorized Buddhism in Koguryo embraced salvation Bodhisattva faith to a certain degree,still it possessed some features meeting characteristics of a subjugation nation. A Cakravartin faith which was developed in the authorized Buddhism, placed emphasis on the execution of conquest battles by the premise sovereign power rather than focused on salvation Bodhisattva faith. 삼국 중 고구려는 일찍부터 북방의 塞外민족은 물론 남방의 중국민족과도 부단하게 접촉하면서 그 문화를 수용하였다. 신라에 비해 고구려에는 불교가 일찍 전래되어 있었다. 신라에는 초전불교의 전래전승을 비롯해서 불교가 공인되기까지비교적 많은 내용이 기록으로 남았다. 그런데 고구려의 경우 그러한 사정이 자세하게 전하지 않는다. 신라의 초전불교가 공인되는 과정에 대한 이해를 통해 고구려에 처음 전래된 초전불교와 그 후의 공인불교의 성격을 각각 끌어내고자 하였다. 불교가 고구려에 처음으로 전래된 시기는 소수림왕 때라고는 하지만, 이미 그이전에 왕실 중심으로 수용되어 있었다. 前燕과의 전쟁이나 後趙와의 교섭과정을통해 불교는 고구려에 충분히 알려졌다. 당시 중국에 유행한 청담적인 格義불교가고구려에 전해졌다. 고구려 왕실 중심으로 수용된 초전불교는 공인과정을 거쳐 귀족에게까지 홍포되면서 국가불교로 성립하였다. 공인 이후 고구려 불교가 空觀에대한 이해를 깊게 하였다. 공인불교는 전륜성왕 관념이나 토착의 신이신앙을 포용하였을 뿐만 아니라 선악의 업보에 의한 인과응보 신앙을 가졌다. 공인이후 고구려 불교에 나타난 석가불과 전륜성왕 신앙이 왕실 중심으로 수용되었다면, 미륵신앙은 귀족에게 보다 가깝게 다가갔다. 국가불교를 성립시키면서왕실과 귀족이 불교신앙 면에서 서로 타협함으로써, 고구려는 귀족연합 정권을 창출시키고는 정복국가 체제를 갖추면서 밖으로 뻗어갔다. 공인 이후 고구려 국가불교는 비록 구세보살 신앙을 다소 포용하였을 지라도 여전히 정복국가의 성격과잘 어울릴 수 있는 요소를 지녔다. 공인불교에서 내세워진 전륜성왕 신앙은 구세보살에 초점을 둔 것이라기보다는 전제왕권이 정복전쟁을 수행해나가는 면을 강조하려는 의도를 지녔다.