꿈의 의미(意味) : 정신치료적적 관점에서

이병욱,Lee, Byung-Wook 대한수면의학회 2001 수면·정신생리 Vol.8 No.2

The reason for exploring dreams is to understand the of patient's conflicts and unconscious motivation. Even if the therapeutic value of dreams is considerably faded these days, I can not deny that dreams are still very useful. From the beginning of human history, dreams have been an appealing subject for many people. In the past, dreams chiefly had the value of prophetic meaning, and in our tradition attention was paid to dreams in terms of good and bad dichotomy. Freud's discovery of the Unconscious and technical development of its exploration is reinforced by dream interpretation. In contemporary terms, although dreams are not the royal road to the Unconscious, they surely present a short-cut. I suggest that dreams as a treasure island of the Unconscious have a useful therapeutic value, and that stressing the importance of dreams is by no means anachronistic. I believe that practical sessions without dreams are like a river without bridges.

노자(老子) "도덕경(道德經)"에 수록(收錄)된 양생(養生) 관련(關聯) 문구(文句) 분석(分析)

이병욱,백진웅,Lee, Byung-Wook,Baek, Jin-Ung 대한예방한의학회 2010 대한예방한의학회지 Vol.14 No.2

There are two different views on the relationship between "Tao Te Ching" and the life nurturing thoughts. Some researchers think that the life nurturing is a main idea of "Tao Te Ching", but others do not. By analysing the related terminologies to life nurturing thoughts in the "Tao Te Ching", we came to the conclusions as below. 1. Chapters which mentioned about the life nurturing thoughts include chapter 2, 3, 7, 8, 9, 12, 16, 19, 20, 22, 24, 30, 35, 42, 44, 46, 50, 52, 55, 73, and 81. 2. Of 21 chapters that related with the life nurturing thoughts, 19 chapters mentioned about the mind nurturing(精神養生). It showed that "Tao Te Ching" put special emphasis on the mental health in the aspect of life nurturing. 3. There are 5,283 characters in "Tao Te Ching", but only 422 characters were used to mention about the life nurturing thoughts. That could be a one proof that the life nurturing thoughts was not a main idea of "Tao Te Ching".

공학 교육의 미래 지향적 평가 방안

이병욱,노태천,김춘길,Lee Byung-Wook,Rho Tae-Cheon,Kim Choon-Gil 한국공학교육학회 2001 공학교육연구 Vol.4 No.1

새롭게 맞이한 21세기에는 정보화와 기술 혁신이 더욱더 가속화되는 양상으로 진전됨에 따라 국가 경쟁력의 원천이 되어 왔던 노동 자본 등의 물적 생산 요소가 지식 기술 등 무형 지식 자산으로 전환되고 있다. 이러한 시대적인 상황에 맞추어 선진국 기업들은 세계 일류가 되기 위한 전략으로 일류기술을 확보하기 위한 경쟁과 협력을 가속화하고 있다. 이에 지식기반 사회의 기술 인력 양성 프로그램들은 학습자에게 기술에 대한 학문적 이해와 과학을 바탕으로 창의적인 기술적 응용 능력을 길러주는 것을 목적으로 해야 한다. 특히, 대학은 공학이 활용되는 산업의 각 분야에서 요구하는 지식 및 기술과 창의적인 문제해결능력과 현장감을 함양하게 하여 실천적인 업무를 수행할 수 있도록 해야 한다. 이를 강화하고 관리하기 위한 방안으로써 공학 기술자를 양성하는 기관에서는 교육의 질 관리를 강화하기 위해 졸업생들의 능력과 학업성과를 평가하여 인증하는 제도 도입이 시급하다. 본 연구에서는 현재 대안적인 평가기법으로 제시되고 있는 수행평가 기법중의 하나인 포트폴리오 평가를 공학 기술인력 양성 교육상황에 도입하여 그 활용 방안을 모색해 보고자 한다. According to the acceleration of informationalization and technological renovation in new coming $21^c$, the material production elements like labor and capital as well as others which have been the resources of a country's competitive power are changing into formless knowledge-based assets like knowledge and technology. In order to meet these demands of this time, companies in developed countries are concentrating on competition and cooperation to obtain higher technology as a strategy towards becoming first-class countries in the world. Thus, the development program of human resources should focus on providing creative technical application ability. Especially, universities should develop knowledge, technology, creative problem-solving ability and realism acquired by various fields in industry where engineering is used and make it possible to perform practical tasks. As a plan for enforcement and management of this program, a certification program which evaluates the ability and accomplishments of the study of graduate students in order to manage the quality of education should be applied as soon as possible at the institute which trains engineers. In this study, among the accomplishment assessment which have been suggested as an alternative assessment method, portfolio assessment is introduced into the educational situation of engineering technological human resources to find a method of application.

한의학 용어 관리 시스템 구축 연구

이병욱,엄동명,Lee, Byung-Wook,Eom, Dong-Myung 대한예방한의학회 2009 대한예방한의학회지 Vol.13 No.2

Background : Currently, ontology research has led the trend of technical development in medical informatics area. For Korean medicine, the reference terminology should be developed to facilitate the ontology research. Objective : This research aimed to design the management system for traditional Korean medical terms. Method :We built the internet-based system in which multi-users work simultaneously by using the relational database system(SQL Server2005) and visual studio 2005. Result : By this system, researchers can collect, refine, and inspect Korean medicine terms efficiently, and the terms can be transcribed into synonym, Korean, Chinese, and simplified Chinese. It enables the terms be input into the system accurately and managed by its classification. Conclusion : We developed the concept groups and its hierarchy system for Korean medicine terms which provides the basis for ontology system.

크라이언트-서버 환경의 매핑 시스템 개발을 위한 복제 일관성 모델에 관한 연구

이병욱(Lee Byung Wook),박홍기(Park Hong Gi) 대한공간정보학회 1997 대한공간정보학회지 Vol.5 No.2

『6묘문』과 부정지관의 관계

이병욱(Lee Byung-Wook) 불교학연구회 2001 불교학연구 Vol.3 No.-

  In this paper, I prove that T"ien t"ai"s "Yuk-myo-moon"(六妙門) does not represent indeterminate calming and discerning(不定止觀). Because "Yuk-myo-moon"(六妙門) includes three kind of calming and discerning(三種止觀), that is perfect and sudden calming and discerning(圓頓止觀), gradual calming and discerning(漸次止觀), indeterminate calming and discerning(不定止觀). Thus it is not correct to say that "Yuk-myo-moon"(六妙門) represents indeterminate calming and discerning(不定止觀) in "Ma-ha-ji-goan"(摩訶止觀).<BR>  And it is also not correct to say that indeterminate calming and discerning(不定止觀) is given much more weight in "Yuk-myo-moon"(六妙門). The one who say this contention think that mutual proof(互證) and indeterminate calming and discerning(不定止觀) are a same conception. But mutual proof(互證) and indeterminate calming and discerning(不定止觀) are different one. Indeterminate calming and discerning(不定止觀) is the meaning that a man practices lower grade of self discipline and he gain the result of higher grade. Mutual proof(互證) is larger conception than indeterminate calming and discerning(不定止觀). Mutual proof(互證) includes indeterminate calming and discerning(不定止觀). Mutual proof(互證) consist in two meaning, namely first meaning is one that a man practices various self discipline and he gain the result of a certain grade, second meaning is one that is indeterminate calming and discerning(不定止觀).<BR>  Lastly, it is proper to say that perfect and sudden calming and discerning(圓頓止觀) is given much more weight in "Yuk-myo-moon"(六妙門).

현대 명상의 관점에서 본 천태의 25방편

이병욱(Byung-wook Lee) 중앙승가대학교 불교학연구원 2011 불교와 사회 Vol.3 No.-

이 논문에서는 천태의 25방편을 현대의 명상에서 바라볼 때 새로운 의미가 부각될 수 있음을 강조하고자 하였다. 천태종을 대표하는 지관은 원돈지관(圓頓止觀)이고, 이는 25방편, 4종류 삼매, 10경10승관법으로 이루어져 있다. 이 가운데 25방편은 본격적 수행법인 10경10승관법(十境十乘觀法)을 실천하기 위한 예비적 절차에 속한다고 알려져 왔다. 이 논문에서는 현대 명상과 천태 25방편에 공통점이 있다는 것을 지적하고, 이 공통점은 우연의 일치에서 온 것이 아니라, 25방편의 실용적(실제적) 성격에서 온 것임을 드러내고자 하였다. 따라서 기존의 천태교학에서 25방편을 ‘주변부’로 인식한 것에는 문제가 있음을 지적하였다. 이 논문에서는 25방편을 3단락으로 나누어서 접근하였고, 각각의 단락과 항목에서 25방편의 개개의 항목을 소개하고, 그것의 관심적(觀心的) 해석을 알아보고, 현대 명상과 비교해서 대체적인 공통점이 있음을 지적하였다. In this paper I emphasize that an alternative new meaning of the twenty five skillful means (方便) in the Tian-tai school can be revealed in terms of meditational views in contemporary society. The Complete and Immediate Practice of Concentration and Contemplation (圓頓止觀) founded by master Zhi-yi is representative of Śamatha and vipaśyanā in Tian-tai school (天台宗). It is composed of the twenty-five skillful means, four types of Samādhi (三昧), and the method of the ten vehicles contemplation of the ten stages (十境十乘觀法). Among them, twenty-five skillful means were generally known as preparatory procedures for the practice of the method of the ten vehicles contemplation of the ten stages. This paper advocates that there is a similar viewpoint between twenty-five skillful means in Tian-tai school and contemporary meditation. This similarity is derived not from accidental but from the pragmatic character of twenty-five skillful means. So I am against that twenty-five skillful means is regarded as a less important doctrine in Tian-tain doctrine. In this article, I divide the twenty-five skillful means as three different levels in which I introduce and examine the meanings item by item. In addition, I note the interpretation of those based on mindful extended points (觀心的). Through these processes, I point out its similarity with contemporary mediations. Thus it is wrong that the existing Tian-tai doctrines (敎學) understands twenty-five skillful means to the circumference. This paper explains twenty-five skillful means to three chapters, and introduces twenty-five skillful means one by one, and introduces twenty-five skillful means’ mindful extended (觀心的) interpretation, and points out the common point of twenty-five skillful means and contemporary meditation.

이론·실습 통합 교과의 교수 , 학습 모형 개발을 위한 이론적 탐색

이병욱(Byung Wook Lee),노태천(Tae Cheon Rho) 한국직업교육학회 2001 職業 敎育 硏究 Vol.20 No.1

불교 한문번역을 위한 몇 가지 제언

이병욱(Lee, Byung-wook) 불교학연구회 2003 불교학연구 Vol.7 No.-

In this paper, I suggest three points in order to translate Buddhist chinese writing(佛敎漢文). The first is the principle of interpretation in Buddhist chinese writing(佛敎漢文). Concretely, as the principle of interpretation in Buddhist chinese writing(佛敎漢文), I suggest ṣaṭ-samāsa (六合釋) and a consideration of the whole contents. The second is an addition or elimination of the contents, when we translate Buddhist chinese writing(佛敎漢文). As Chinese writing often lacks the subject and the object etc, we need to supply the lacked part. As the structure of Korean and Chinese writing(漢文) is different, we need to eliminate the complicated part. The third is the Chinese character(漢字) that we should heed, when we translate Buddhist chinese writing(佛敎漢文). The concrete contents is 乃至, 謂, 亦復如是, 具 etc. When we heed this Chinese character(漢字), we expect the better translation.

『십불이문』에 나타난 담연의 사상

이병욱(Lee Byung-Wook) 불교학연구회 2005 불교학연구 Vol.12 No.-

  In this paper I will show the characteristic of Chan-jan`thoughts in "Shi-pu er-men"(十不二門). It is the combination of T"ien-t"ai and Hua-yen. It is divided three point. First, T"ien-t"ai of shi-hsiang lun (實相論) and Hua-yen of i-chi i-qie(一卽一切) are combined. In nei-wai pu-er men(內外不二門) of "Shi-pu er-men"(十不二門), shi-hsiang lun(實相論) belongs to nei(內) and i-chi i-qie(一卽一切) belongs to wai(外).<BR>  Second, Chan-jan uses fa-jie(法界) of Hua-yen in "Shi-pu er-men"(十不二門). Fa-jie(法界) of Hua-yen means the truth of world whereas fa-jie(法界) of T"ien-t"ai means general world.<BR>  Third, Chan-jan uses y?an-ch"i(緣起) of Hua-yen in "Shi-pu er-men"(十不二門). Hua-yen says that the law of y?an-ch"i(緣起) is one and Chan-jan says that the law of y?an-ch"i(緣起) is one.