분만직전 한우의 행동

김현희,구자민,황재민,전중환,장홍희,이원익,정종태,이효종,연성찬,Kim, Hyeon-Hui,Koo, Ja-Min,Hwang, Jae-Min,Jeon, Jung-Hwan,Chang, Hong-Hee,Lee, Won-Ik,Cheong, Jong-Tae,Lee, Hyo-Jong,Yeon, Seong-Chan 대한수의학회 2002 大韓獸醫學會誌 Vol.42 No.3

본 연구는 분만직전 한우의 전반적인 행동 패턴을 관찰하고자 수행되었다. 본 연구에서, 행동의 정확한 관찰을 위해 분만직전의 한우를 격리된 우사에 두고 time lapse VCR을 이용하여 48시간동안 행동을 촬영하여 scan point sampling 방법을 통하여 행동을 분석하였다. 그 결과 유지행동, 사회행동, 섭식행동을 주로 관찰할 수 있었다. 분만직전 한우의 48시간 동안의 행동별 분포도를 살펴보면, LD(가슴을 대고 누워있는 자세)가 38.2%로 가장 높은 빈도를 보였고, 다음으로 ST(서있는 자세)가 24.7%, EA(놓여있는 여물 또는 사료를 먹는 동작)가 10.7%, WA(걸어다니는 동작)가 7.2%, LR(가슴을 대고 누워서 반추 행동을 하고 있는 동작)이 5.6%, SR(서서 반추 행동을 하고 있는 동작)이 3.3%, TW(서서 꼬리를 흔드는 동작)이 3.1%, 그리고 SG(서서 자신을 핥는 동작)가 1.8%의 빈도를 보였으며, 그 외의 PG(새끼나 상대방을 핥아주는 동작), PC(머리를 좌 우로 흔들며 파리 등을 쫓아내는 동작)와 같은 행동들은 1% 미만이었다. This study was performed to investigate the general prepartum behavioral ethogram of Bos taurus coreanae (Hanwoo cow). In this study, 4 pregnant cows were placed in a separate area. We recorded the behaviors of the cows using time lapse VCR for 48 hours and analyzed behaviors with the scan point sampling method. We observed maintenance behaviors, social behaviors and ingestion behaviors. During the observation period, the time budgets of behaviors in order of frequency were LD(lying down, 38.2%), ST(standing, 24.7%), EA(eating, 10.7%), WA(walking, 7.2%), LR(lying down rumination, 5.6%), SR(standing rumination, 3.3%), TW(tail wagging, 3.1%) and SG(self grooming, 1.8%). The time budgets of the other behaviors such as PG(pairwise grooming), FC(fly catching) were negligible (<1%).

‘来/去’ 구문의 문법화 양상 연구

김현희(Kim Hyeon-Hee)(金賢姬) 대한중국학회 2021 중국학 Vol.77 No.-

본고는 이동 동사 ‘来/去’의 문법화 양상과 이에 따른 상(相) 의미를 분석했다. ‘来/去’는 [VP+来/去]의 연동문을 기반으로 ‘이동’이라는 본 의미에서 방향성, 시간성, 결과성, 상태 변화 등으로 의미 추상화가 진행되었고, 이에 따라 [완결], [계속]과 같은 상(相) 의미를 획득하였다. 또한, 명·청 시기까지 문장 끝에 위치하여 사건의 발생, 변화를 나타내는 “사태조사(事态助词)”로 사용되었는데, 이는 현대 중국어 문미 ‘了’와 유사한 성분으로 발화자의 관점에서 이미 발생한 사건을 관망하는 완료상의 속성인 “현재 관련성”을 지니고 있다. 본고는 ‘来/去’가 지닌 사태조사로서의 의미 또한 본 의미 ‘이동’에서 시작된 문법화의 산물임을 확인할 수 있었다. This paper analyzes the grammatical process of ‘来/去’ and the meaning of the phases resulting from it. Verbs of the ‘come/go’ type are distributed cross-linguistically and are used as a means of aspectual marks in many languages. This is a product of the semantic abstraction process called grammaticalization, and 来/去 also acquired a aspectual function through this process. From a diachronic point of view, the composition of the serial verb structure [VP+来/去] provides a decisive opportunity for grammaticalization of ‘来/去’. ‘来/去’ functions as a secondary verb in the serial verb structure and acquires a semantic term indicating direction. Afterwards, it acquires the meaning of the result of the event, the change of state, etc. On the other hand, the movement event is transferred to the time domain and acquires a meaning such as the completion of the flow of time or the continuous flow of time. Such semantic expansion shows the trajectory of universal abstraction of language, “space>time>quality”. Meanwhile, ‘来/去’ functioned as a “situation auxiliary” from the Tang dynasty to the Ming and Qing dynasties. This is similar to the ending of ‘了’ in modern Chinese, and it has the attribute of perfect, which is located in the tail and observes the occurrence and change of events. The occurrence of the situation auxiliary ‘来/去’ is not independent, and it is also a product of grammaticalization proceeded from the verb ‘来/去’. In other words, it can be seen as a function acquired through abstraction in the qualitative domain of the movement event.

로즈마리 추출물의 화장품 생리활성 및 세포 독성 연구

김현희(Hyeon-Hee Kim),고경숙(Kyoung-Sook Ko) 한국인체미용예술학회 2013 한국인체미용예술학회지 Vol.14 No.4

This study of the antioxidant effect of rosemary extract and anti-inflammatory, anti-bacterial effect to find out, it is harmless to the human body, and antioxidants for aging and skin whitening evaluate the effect is higher. Thus, the DPPH radical scavenging antioxidant effect and ABTS radical scavenging activity and polyphenol, flavonoid content was measured, anti-inflammatory, antibacterial, cytotoxic effects were measured. As a result, According to the measurement of the DPPH radical scavenging activity, as the concentration of rosemary extract increased in a concentration-dependent. And an analysis of the ABTS radical scavenging activity of rosemary extract, it increased in a concentration-dependent. The total polyphenol content in 1㎎/㎖ was ±0.056㎎(GAE)/100g while flavonoid content was 175.1±0.020㎎(GAE)/100g. The results, it was verified that rosemary has strong anti-oxidant effects. The extract also revealed strong anti-microbial effects against Propionibacterium acne and Staphylococcus aureus. According to analysis of the vitality of mouse macrophages in rosemary extract, high cell vitality was observed at low concentrations. In this study, therefore, the availability of rosemary extract as a cosmetics material was confirmed. It is expected that the results of the study would be useful as basic data in the manufacture of cosmetics and cosmetics-related studies.

원효의 정토사상과 무애의 아름다움

김현희(Kim, Hyeon-Hee) 민족미학회 2011 민족미학 Vol.10 No.1

원효는 여래장과 일심 사상을 바탕으로 중관학파와 유식학파의 사상을 화쟁하였다. 그는 또한 미륵정토, 미타정토, 유심정토의 정토사상으로 무애행으로서의 실천행에 들어섰다. 원효의 사상은 한편 샤머니즘 및 용신신앙과 습합된 미륵신앙과 화랑도 등을 아우르는 것이었다. <금강삼매경론> 의 서문에서 보여주는 화쟁과 일심의 사상이 ‘귀일심원’의 바탕이 된다면, ‘요익중생’의 모습을 보여주는 것은 정토사상을 바탕으로 한 그의 실천행이다. 이 두 가지는 不二이면서 하나가 아닌 다양한 모습으로 펼쳐진다. 원효의 사상은 신라 중대의 문화에 심대한 영향을 미쳐 삼국통일 후 당나라의 정치적 영향으로부터 벗어나 자주적인 문화를 일궈내려는 노력들의 정신적 토대를 제공한다. 미래의 이상세계를 지향하는 정토사상의 영향은 신라 하대와 고려 시대에도 향도(香徒)로 이어지고 고려 말에는 매향의 의식을 낳게 된다. 조선시대에 들어 억불숭유의 정책으로 불교문화가 쇠퇴하지만 당금애기신화와 같은 서사무가 속에 무속과 습합된 불교의 영향이 남아 있었고, 기층에 흐르던 이러한 기운은 조선 후기 실학의 시대에 자주적 문화를 일으키는 기폭제의 역할을 하게 된다. 그 시대의 전조 및 징후로서 나타난달 항아리는 원효가 추구했던 무애의 아름다움을 상징적으로 담고 있다. The thought of pure land in Wonhyo is derived from ‘Whajaeng (make-peace)’. Wonhyo made peace between Madhyamica and Yogacara schools. On the basis of ‘Whajaeng’, he practiced ‘Moo-ae’, that was from his thought of pure-land. His interpretation of pure-land in Buddhism intended pure land of Maitreya, pure-land of heart-only, and pure-land of Amitabha. Thoughts of Wonhyo came out with Shamanism in north-eastern Asia, faith of Maitreya united with faith of dragon and ‘Wharangdo’. His thoughts are shown in his Introduction to the Vajrasamadhi-Sutra(金剛三昧經論). In the Unified Silla the culture that was independent of Tang China was intended by people around Wonhyo. They looked for the ideal land, Utopia in Buddhism. This ideas were developed during the Goryeo Dynasty as ‘Hyangdo’, ‘Maehyang’. In the Joseon Dynasty Buddhism had declined because of a kind of Confucianism, named ‘Seongrihak’. But shamanism was united with Buddhism, which was heared in myth of ‘Dangguem-aegi’. It had bearedan archetype of Korean culture from the unconsciousness(Alaya-vijnapti) of the people in Joseon. From the outpouring of suppressed feelings in unconsciousness, the independent culture was derived in post period of Joseon. Dal-hangari(Moon-jar) represented that culture. It was a symbol of ‘Moo-ae’ that Wonhyo had looked for and practiced.

한, 씻김, 신명, 흰그늘

김현희(Hyeon-hee Kim) 민족미학회 2007 민족미학 Vol.6 No.-

Hahn is a prototype of the Korean aesthetic emotion of sorrow. In Korea, it is said that the more sympathy the more Hahn. Its color is white tinted with the color of bluish moonlight. It is born of an emotion of dissatisfaction with or missing for something/someone. However, it bears hope, because the origin from which Hahn derived is not eros but philia, sympathy. Hahn is to be washed out in sacred time and space. If someone who bears Hahn plays his/her part in Korean art or ritual, he/she has an experience in which his/her own Hahn is disentangled. When Hahn meets the sacred, Shinmyong is to appear. In the moment when Shinmyong appears, Hahn is washed out. That experience is called Sitgim. The term of "Shinmyong" is similar to "enthousiasmos"(enthusiasm) in ancient Greek choreia. In Greek, it means a mental state of being possessed of a kind of mania by God. A process of transforming of Hahn into Shinmyong, which is appeared in the meeting of the sacred and the profane, is one of Sitgim. Sanjo, a style of Korean traditional music, shows a process of Sitgim. Sanjo is originated from Gut, which is a kind of Korean ritual of Shamanism. In the moment, when the white color of Hahn spreads into the sacred, the synchronism is activated. The state, in which the rays of white light are converged again, is also the white moolight of Hahn The experience of "Hahn-Sitgim-Shinmyong-Heengeuneul" is repeated in a circular way. It makes us feel the sacred of time and space. Through the process of "Hahn, Sitgim, Shinmyong, Heen-geuneul" an aesthetic and ethical value is created. It is an experience of the sacred. Heen-geuneul is an aesthetic emotion, which is along with ethos. In the process of "Hahn-Sitgim-Shinmyong-Heengeuneul", there is circular, chronological linkage between the sacred and the profane. When I realize that my own sacred time of life and death belongs not only to me but also to others. it is possible to have an experience of the process. Although remembering and imagination are derived from the consciousness of time, they make us overcome vanity and horror of ever returning time. In psycho-analysis, Hahn is the life, that has been thrown suddenly from the consciousness down to the unconsciousness. Following this analysis, Hahn is similar to Picnolesie. This symptom is a kind of hysteria, in which flowing of consciousness is stopped. While consciousness is stopped, memory of that time is disappeared. It is an experience that gets out of chronos, a kind of the straight time. It is a way of how people can escape from the power of time in European culture. In Korea, however, there have been various cultures in which Hahn is to be washed out and disentangled.

<특집논문1> 화엄사상과 현대예술의 만남 : 현대예술과 무애의 아름다움

김현희 ( Hyeon Hee Kim ) 동아시아불교문화학회 2015 동아시아불교문화 Vol.0 No.22

『화엄경』에 나타난 부처의 세계는 원융무애(圓融無애)한 깨달음의 세계이다. 원융은 서로 모순될 수 있는 모든 것들을 부딪힘 없이 포섭할 수 있는 총체성을 일컫는다. 화엄사상의 총체성은 불교의 기본원리인 공(空)을 바탕으로 하기에 가능하다. 깨달음의 본질은 빛으로 상징되는 진리 그 자체이고, 이러한 빛에 의해 드러난 세계는 법계연기(法界緣起)로 이루어진 연화장 세계이다. 법장(法藏)의 십현연기(十玄緣起)에 따르면 법계의 사사물물(事事物物)은 각각의 계(界)에 구애받지 않고, 시간과 공간상으로도 걸림이 없이 상즉상입(相卽相入)할 수 있다. 이법계(理法界)와 사법계(事法界)를 걸림없이 두루할 수 있는 무애(無애)의 경지는 진정한 자유인만이 누릴 수 있는 경지로서 예술이 추구하는 경지와도 다르지 않다. 예술이 추구하는 美는 시대와 지역에 따라 다르다. 미의 기준은 사회적으로 형성되는 것이기 때문이다. 또 예술은 자유로운 놀이를 기반으로 하기 때문에 시대적 한계나 그로 인한 사회적 규범을 벗어나고자 한다. 특히 ‘포스트-모더니즘’이라 일컬어지는 현대의 예술은 기존의 사회적 구조나 체계에 의해 만들어져 인간의 자유로운 삶을 억압하는 인습과 문화를 해체하고 전복시키려 하며, 새로운 삶과 예술의 양식을 만들어내려는 시도들로 이루어진다. 이는 현실과 현재적 사회구조에 대한 구체적이고 명확한 인식에서부터 출발한다. The world of Buddha represented in <Avatamsakasutra> is the world of perfect free enlightenment. The round totality in thoughts of Avatamsaka encompasses all that may be contradicted each other. The totality of Avatamsaka is possible as far as it is based on the Buddhist principle ‘Sunyata’. ‘Sunyata’ and ‘pratiya-samutpada (dependent-arising)’ make different various things in the world penetrating to each other in solution. Therefore anything is not obstructed in the world of Avatamsaka. It is the ideal world based on free enlightenment. The essence of the enlightenment is truth itself symbolized by light, that reveals the world of ‘Lotus’ of consisted of ‘Dharmadhatu pratiya-samutpada’ The state of ‘Moo-ae(non-obstruction)’ through the worlds of the universal & the particular is not differ from the world that Artists strive for. The concept of Art is born in 18C.. Art as ‘fine-arts(beaux-arts)’ pursues for beauty(the beautiful). The criterion of beauty has changed. Then the beautiful that artists strive for is different in time and regions, for the standard of taste is conditioned by society. The essence of Art is free play. The Art based on free play may try to get rid of the contradiction of the period and the rule of society limited by the period. Especially the contemporary Art of ‘Post-modernism’ tries to deconstruct old costume and culture that oppress the free life of human. It tries to open the new life- and Art-style, that stands on the concrete & distinct cognition about the reality and pre-existing social structure.

예술의 기원으로서의 신화와 제의

김현희(Hyeon-Hee Kim) 민족미학회 2003 민족미학 Vol.2 No.-

씻김-삶과 죽음 사이의 하얀 길

김현희(Hyeon-Hee Kim) 민족미학회 2005 민족미학 Vol.5 No.-

‘Sitgim’ is a aethetic concept of Korean Art. This concept is from ‘Sitgim-gut’, a kind of Koren ritual in small island called Jindo. Meaning of ‘Sitgim’ is a kind of purification like Katarsis. The sublime is a modern aesthetic category that is derived from ancient rhetoric concept. The history of ‘the sublime’ begins from Longinus. But the ‘sublime’ is a kind of very important concept in contemporary. The sublime is felt in the unlimited things or the Giant. So the sublime is a masculine concept. In a while ‘Sitgim’ is a feminie concept that forgives guilts and washes dirts of other people. We can feel ‘Sitgim’ in Korean Literature, Music, and Koren traditional folk-dance called Kanggangsullae, and Korean folk game and sports for example throwing Yut, flying kite, pulling big-string. The origin of these is the ancient Korean ritual devoted to heaven. That riual was a kind of east-north Asian Shamanism. The aesthetic category that is called ‘Sitgim might save all lives in pain by solution of Eros and Tanatos.

민족신화학과 신화미학

김현희(Hyeon-Hee Kim) 민족미학회 2005 민족미학 Vol.3 No.-

중한 주어 유생성 및 인지 시점 고찰

金賢姬(Kim, Hyeon-hee) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.95

This paper aims to analyze the cognitive viewpoint and animacy property of subject in Chinese existential sentences and Korean counterpart sentences. Chinese existential sentences’ cognitive viewpoint is assigned to the locational noun regardless of the animacy property of the argument, this locational noun is also the subject of the existential sentences. On the other hand, Korean counterpart sentences, the animacy property of the argument is very important to assign the cognitive viewpoint. The cognitive viewpoint is assigned to the agent regardless of the argument of subject. On the marked situation that the agent cannot be a subject, the sentence takes the passive voice which is a marked voice pattern, it implicates that the subject is not coincide with the cognitive viewpoint.