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동학사상 문화콘텐츠 기획-경주 해월생가복원에 따른 공간구성과 그 활용방안
장성재 동학학회 2018 동학학보 Vol.0 No.49
Recently, the birthplace of Haewol Choi Si-hyeong(海月 崔時亨 1827-1898) was found near the restroom of public parking lot which is where the central of shopping district in Gyeongju. So if we assume that the public parking lot will be constructed as a citizen park, including restoration of the birthplace of Haewol, this cultual contents planning was conceived for the purpose of making it a famous spot for a new spiritual culture in Gyeongju. It was planned to link the desire of the masses in modern society and invigorate the activation of the stagnant central shopping district and the spatial organization gives the symbolism of Donghak which is based on the Haewol philosophical thought. Therefore, this cultual contents planning is expected a positive result that the restoration of the birthplace of Haewol will provide a resting place and a new spiritual and cultural space for Gyeongju citizens, furthermore accommodate domestic and foreign tourists. 최근 해월 최시형(海月 崔時亨 1827-1898)의 생가가 경주 중심상가의 공영주차장 화장실 부근으로 밝혀졌다. 이에 주차장을 해월의 생가 복원을 포함한 시민공원으로 조성해서, 경주도심 속 새로운 정신문화의 명소로 만들 목적으로콘텐츠를 구상해 보았다. 공간구성은 해월정신에 입각한 동학의 상징성을 부여하고, 현대사회 속 대중들의 바람 및 침체된 중심상가의 활성화를 연계시켜기획하였다. 이에 따라 해월생가 복원이 경주시민을 위한 휴식처와 새로운정신문화공간을 제공하고, 나아가 국내외 관광객들을 수용할 수 있는 긍정적결과가 이뤄지기를 기대해 본다.
麗末 性理學의 흐름과 特徵 : 三峰과의 關係에서 본 牧隱·圃隱思想을 중심으로
張成在 동국대학교 경주대학 1993 東國論集 Vol.12 No.-
The goal of this paper is to clearify the history and character of Neo-Confucianism in late Koryo period through Sambong Chung Do Chun's works which were written to criticize Buddhism. Since Sambong is the important person who refuted the thought of Buddhism and constructed the ideology of Chosun Dynasty with the theory of Neo-Confucianism. The following summarizes what we have shown in this paper. Neo-Confucianism in late Koryo period had put much emphasis on the practical side of it, consequently had not theoretically criticized on Buddhism. Mokun Lee Saek had started to investgate on the theoretical side of Neo-Confucianism. But he had not theoretically criticized on Buddhism, either. Poun Chung Mong Chu had criticized Buddhism in accordance with the theory of Neo-Confucianism. Although Sambong who theoretically criticized on Buddhism had learned by Mokun, there is no record in Sambong's works that was influenced by him. Rather, his whole works show that he was definitely influenced by Poun. That Sambong was influenced by Poun, not by Mokun is one of the indicatives showing that his Neo-Confucianism was attached with the tendency of putting much emphasis on the theoretical side of it, rather than on the practical side of it. Therefore, we can say that Neo-Confucianism in late Koryo period began with the practical side of Neo-Confucianism inherited by Won Dynasty and gradually established the theoretical side of it started by Mokun and Poun. Since it was found out in this paper that there was a close relation between Poun and Sambong, the relation will provide a clue to understand Neo-Confucianism in the beginning of Chosun period.