명대 후기 문인들의 養生文化 연구- 高濂의 『遵生八牋』와 李渔의 『闲情偶寄』를 중심으로

송경애 동북아시아문화학회 2022 동북아 문화연구 Vol.1 No.72

China's health preserving culture has a long history. In China, health preserving started to become popular as related books were widely distributed from the intellectual class to the common people due to the development of printing technology after the Song Dynasty. Before the Ming Dynasty, the contents related to health preserving were mainly recorded in medical and religious books. With the rapid development of the commodity economy, people are starting to realize the importance of health while enjoying a prosperous life. And people became more and more interested in the way of health to live longer. From then on, health preserving was no longer a matter of Taoist priest or medical practitioners, but became a field of interest to everyone from the ruling class to the common people. Therefore, the late Ming dynasty can be said to be the period of development of health preserving culture. The main characteristics of health preserving culture during this period are as follows. The First, the scope of authors and contents of books related to health preserving has been expanded. The Second, in the late Ming Dynasty, books related to health preserving were actively published mainly in bookstores, and health preserving culture was commercialized and secularized. The Third, as the specific lives and hobbies of writers became the subject of the health preserving culture, the health preserving culture in the late Ming Dynasty showed a tendency to become a literati. In the late Ming Dynasty, many health preserving books were published for commercial purposes, and health preserving theory and cures became knowledge and information readily available to the public. “Zun sheng Ba jian” and “Xian Qing Ou Ji” are masterpiece of health preservation in the late Ming Dynasty. These book provides a lot of Practical and practical health principles and specific health methods in daily life.

파킨슨병 자기관리프로그램의 효과

송경애,문정순,이광수,최동원 한국간호과학회 2007 Journal of Korean Academy of Nursing Vol.37 No.6

≪檀几叢書≫의 王士禎 <漁洋詩話> 詮釋

송경애 중국어문연구회 2013 中國語文論叢 Vol.0 No.56

本稿对於王士祯<渔洋诗话>一卷本进行了诠释.今传<渔洋诗话>有两種。一種是王士祯於1708年刊刻的三卷本,另外一種是收錄於≪檀几丛书≫二集的<渔洋诗话>一卷本.三卷本是1705年武林吴陈琰来书,请求诗话类著作,於是王士祯以其兄弟朋友论诗谐谈之语编成六十条,两年後再增补一百八十条,最终完成了三卷本。一卷本是在1683年王士祯应徐乾学劝而编选的≪古诗选凡例≫。张潮编撰≪檀几丛书≫时,摘取≪古诗选凡例≫,题名为≪渔洋诗话≫,收錄於≪檀几丛书≫二集。王士祯在渔洋诗话一卷本论定了五七言古诗的源流政变。虽然在<渔洋诗话>一卷本中并未能清晰地了解王士祯的诗学倾向,但是我们可以看到王士祯的诗学的大略倾向。至於本稿的不足之处,今後将进行更深入的研究和修改。本稿的原文是以1992年在上海古籍出版社的张潮≪檀几叢書≫为底本的。这本书是據上海图书馆所藏的淸康熙三十四年新安張氏霞擧堂刊本影印出版的。

PACE 프로그램이 퇴행성관절염 노인의 자기효능감과 통증 및 관절기능에 미치는 효과 : 미국이민 한국노인을 중심으로

송경애 대한류마티스 건강전문학회 1999 근관절건강학회지 Vol.6 No.2

The PACE (People with Arthritis Can Exercise) is an exercise program developed by the Arthritis Foundation to improve muscle strength and joint flexibility for patients with arthritis. The purpose of this study was to explore the effects of PACE program on self-efficacy, pain, and joint function in the Korean immigrant elderly. The PACE program was held twice a week for 6 weeks for Korean immigrant elderly who had osteoarthritis. Twenty four subjects completed the program, who were recruited in two places : 10 elderly in a senior residential apartment, and 14 elderly in a senior center supported by Congregated Meal Program for Korean Elderly. Self-efficacy(Sherer et al., 1982), pain severity(by using Visual Analogue Scale), and number of painful joints were measured before and after the PACE program. To examine the joint flexibility and strengthening, the followings were measured : the ex tent of the upward arm reach in both sides(flexibility of shoulder), the ability to touch fingertips of the both hands in back pat and rub(flexibility of arm), the degree of range of motion(ROM) of both ankles in their dorsiflexion(flexibility of ankle) and plantarflexion with standing with toe(strengthening of ankle), and the degree of knee extension. Wilcoxon signed rank test was used for data analysis and the significance of the differences in the variables was examined to compare the data obtained before and after the PACE program. After the PACE, followings were found : 1. Self-efficacy was significantly increased. 2. Pain severity and number of painful joints was significantly decreased. 3. The flexibility of both shoulders and arms were significantly improved, but the flexibility of knee was not changed. 4. The flexibility and strengthening of both ankle was significantly improved. In conclusion, PACE was clearly proved to be an effective exercise program to promote self-efficacy, to reduce pain, and to enhance joint function in the elderly with osteoarthritis. It is suggested that the PACE program should be recommended as one of the useful and appropriate nursing interventions for elderly with osteoarthritis.

《虞初新志》의 여성형상 연구

송경애 한국중국문화학회 2016 中國學論叢 Vol.0 No.51

《虞初新志》由清初文學家兼出版家張潮編纂,共有20卷,收錄明末清初80餘名文人的近150篇作品。該書中收錄的作品中,有關人物方面的內容近100篇,約占全部作品的三分之二。例如,忠臣、烈女、乞丐、妓女、匠人等各色人物作爲作品的主人公登場。封建社會中女性被認爲是男性的附屬品,統治階層通過三從四德的社會道德規範來制約女性的思想和行動。《虞初新志》一書收錄的作品中出現的女人們並不是作爲男性的附屬品,而是作爲知己的存在被重點刻畫。雖然她們的身份如妓女、妾一般卑賤,卻擁有媲美士大夫的才能與學識,並精通詩文書畫。此外,作品中的女性們有時以俠女的形象,有時又以女仙、女鬼、狐狸的形象登場。此前以女性爲素材的作品最重視女性的德行,與之相比,《虞初新志》中的作品以女性的才華爲中心,表現了她們對文學才能、政治見識、生活情致、真愛的渴望。通過《虞初新志》中的作品,我們可以了解追求情愛的女性形象以及有關女性才能的社會認識的變化。

주석(註釋) 및 자료(資料) : ≪단기총서(檀幾叢書)≫의 왕사정(王士禎)<어양시화(漁洋詩話)> 전석(詮釋)

송경애 중국어문연구회 2013 中國語文論叢 Vol.0 No.56

本稿對於王士禎<漁洋詩話>一卷本進行了詮釋. 今傳<漁洋詩話>有兩種。一種是王士禎於1708年刊刻的三卷本,?外一種是收錄於≪檀幾叢書≫二集的<漁洋詩話>一卷本.三卷本是1705年武林吳陳琰來書,請求詩話類著作,於是王士禎以其兄弟朋友論詩諧談之語編成六十條,兩年後再增補一百八十條,最終完成了三卷本。一卷本是在1683年王士禎應徐乾學勸而編選的≪古詩選凡例≫。張潮編撰≪檀幾叢書≫時,摘取≪古詩選凡例≫,題名爲≪漁洋詩話≫,收錄於≪檀幾叢書≫二集。王士禎在漁洋詩話一卷本論定了五七言古詩的源流政變。雖然在<漁洋詩話>一卷本中幷未能淸淅地了解王士禎的詩學傾向,但是我們可以看到王士禎的詩學的大略傾向。至於本稿的不足之處,今後將進行更深入的硏究和修改。本稿的原文是以1992年在上海古籍出版社的張潮≪檀幾叢書≫爲底本的。這本書是據上海圖書館所藏的淸康熙三十四年新安張氏霞擧堂刊本影印出版的。

간호학 실습교육의 나아갈 방향

송경애 한국간호교육학회 2013 한국간호교육학회 학술대회 Vol.2013 No.6

張潮의 假傳作品 「楮先生傳」 硏究

송경애 동북아시아문화학회 2019 동북아 문화연구 Vol.1 No.60

Fake biography literature is a biographical form of writing that chronicles a person's life through the personification of objects. The biographical style borrows the form of a historical biography and records the life of the protagonist. The writing appears to be sincere as if reading a biography of the main character. The fake biography began with Han-yu's "MaoYingZhuan" in the Tang Dynasty, which is a filial poem. Subsequently, many writers created works based on objects to describe family relations. Their work mimics the characteristics and form of a character, which include a family tree, the main character's history, and the final verdict format. Sometimes the writers use historical figures or stories, and also employ implied methods to enhance the didactic effect. In particular, the Four Treasures of Study has been an important candidate in the literature of fake biography writing and is considered a must for reading for writers. Among the Four Treasures of Study are papers considered anthropomorphic works such as WenChong's “HaoZhiHouChuZhiBaiZhuan” of the Tang Dynasty and MinWenZHen's “ChuDaiZhiZhuan” as well as “ChuXianShengZhuan” of the Ming Dynasty. This paper examines An Overview of the Chinese Fake Biography and attempts to better understand the contents and meanings of ZhangChao's ChuXianShengZhuan of the Qing Dynasty among paper-based fake biography. In addition, the similarities and differences are considered in terms of the contents of WenChong's “HaoZhiHouChuZhiBaiZhuan” and MinWenZHen's “ChuDaiZhiZhuan”. In the Fake biography literature, Ming Dynasty was the most developed, emphasizing the amusement of literature. Because of the development of textual criticism in the early days, the critical view of playful sentences led to the decline of the course.ZhangChao's “ChuXianShengZhuan” is listed in “XinZhaiLiaoFuJ”i.

명청 시기 묘족의 결혼문화 고찰

송경애 한국중국언어문화연구회 2016 한중언어문화연구 Vol.- No.40

The whole Yun Nan and Zui Zhou region was where Chinese ethnic minorities have been distributed over a wide area from the past and where various ethnic groups as Miao zu, Dong zu, Yi zu, Shui zu, and Bu Yi zu have resided in. Specially, Miao zu is the ethic group with the greatest number of population followed by Han zu, Zang zu, Manchu zu, and Hui zu among minorities in China, and they have maintained their own unique culture and tradition while residing in this region for a long time. The culture and custom of marriage of Miao zu in Ming,Qing dynasty are well explained in literatures as di fang zhi and chen ding 「dian qian tu si hun li ji」, 「dian qian ji you」, fang ting xian 「miao su ji wen」, tian min 『qian shu』, and li zong fang 『qian ji』. Traces of prehistoric culture of the matrilineal clan society are still remained in the marriage custom of Miao zu. Customs as tiao yue and ma lang fang are representing the free and open dating style and marriage culture of Miao zu of the time well. Also, it was identified that customs that have been implemented in matrilineal clan society are still remained through the bioa qin hun system of marrying children of sister and brother together and custom of zuo jia of living in married woman’s parents home before giving childbirth after marriage. However, women could not be completely free from cultural influence of the Feudal yegyo of Han Chinese in Miao zu society during the MingQuing dynasty. The Feudal yegyo ideology of Han Chinese that emphasized authority of men and considered women as belonging of men is manifested in marriage culture of the upper class of Miao zu society. The Deungcheop system of having and getting married with a concubine, the liu yi conducted in wedding ceremony, and various kinds of norms required by women after marriage are similar to the contents that have been carried out by the Han Chinese Confucian culture. Even though Mio zu was relatively less affected by the feudal Confucianism culture compare to other ethnic minorities because the residential area of Mio zu at the time was located in deteriorated and remote area, but Confucianism culture was widely disseminated already in marriage custom and system of the upper class of Mio zu.

명청 시기 가정교육 연구

송경애 중국학연구회 2016 中國學硏究 Vol.- No.77

本论文主要考察明清时期家庭教化的教育对象、教育方式、教育内容及其特征。明清时期是家训最发达的时期,家训不仅在士大夫阶层流行,而且被广泛普及至一般民众,使用于家庭教育。历代统治者都意识到家庭教育的重要性,积极支持家训的编辑与普及;亲自编写皇室专用家训,用于皇室子孙及普通百姓的教化。士大夫阶层通过家庭教育正确地养育子女,并训诫家族成员,以期家门的繁荣。明清时期的家庭教化使用多种多样的方式进行。以家训及前朝的家庭教化书为中心,训诫修己、治人、处世、治生及妇女教育等多种内容;有钱的家族兴办私塾,教育伦理准则和学问。明清时期的家庭教育主要以儿子与妇女为对象。这一时期家庭教育的特征,首先强调父子、兄弟之间所需的孝悌;传统家训中的孝梯思想, 主张父慈子孝、 上慈下孝、兄友弟恭, 使中国传统家庭充满凝聚力,向心力, 洋溢着和谐的天伦之乐。其次,关于职业的认识与前代相比有所变化,认为必须要通过多种职业来治生。第三,有关妇女的准则被强化,特别重视女性的贞操。明清时期的家庭教化,与训诫书一起持续发达至清代后期,清末随着封建王朝的没落而走向衰落。