景氣展望과 消費者行動의 變化

林仁榮 한국마케팅연구원 1975 마케팅 Vol.9 No.9

市民謄錄考

林仁榮 숙명여자대학교 경제연구소 1983 論文集 Vol.12 No.-

In my previous two enquiries on "The Commercial Disputes and Arbitration of Feudal Markets in the Yi-Dynasty", I investigated the patterns of disputes developed in the feudal fishery markets and the judicial (or administrative) judgement of them by feudal governments or its agencies elaborately. The long and controversial disputes between Inner-fishery Guild and Outer Guild were thus. 1) abolishing the Outer Guild(罷市) 2) fusing the Outer Guild into the Inner One(合市) 3) cartelizing buying and selling fishery goods at the Inner Guild(咸聚) 4) limiting the official numbers of membership of the Outer Guild(額數紛爭) 5) the disputes on the burden of feudal taxes between them(等數紛爭) 6) the disputes on the market share between them(分數紛爭) Though these disputes, in their forms and characteristics, were investigated somehow thoroughly in my previous studies, there lives a difficult problem, that is, the bibliography of "Simin Dungrok", with which the complexive disputes were dealt. The purpose of this paper is to study on the "Simin Dungrok" itself, not only the patterns of the commercial disputes, but also on the chronology as a datum and personal characters in it. The litigation records in "Simin Dungrok" began at 27th August, Eulmi(乙未, the sexagenary cycle) and were settled at 12th, October. In this case, what year was Eulmi means an important meaning for it could be at every sixty years in the Yi-Dynasty. Although a noted Japanese scholar concluded already it as A.D. 1775, A.D. 1765 is proved as a more correct chronicle in this study. Moreover, this study concludes "Minister Kim as the Administer of market agency" to be "Kim Chin Kyu"(金鎭圭).

李朝市廛의 商事紛爭과 處決 : 額數等數 및 分數紡爭, 市民謄錄硏究(Ⅱ)

林仁榮 淑明女子大學校 1982 論文集 Vol.22 No.-

The purpose of this paper is to study on the commercial disputes and the arbitration of the feudal markets in the Yi-Dynasty, particularly evoked on the "Simin Dungrok". This paper is the part Ⅱ of an enquiry on the "Simin Dungrok" about (1) the dispute in the official numbers of the Guild of the Outer Fishery Market.(額數紛爭) (2) the dispute on the burden of feudal taxes of the outer Market, compared with the Inner Market.(等數紛爭) (3) the dispute on the volume of goods handling between them.(分數紛爭) Whereas the part Ⅰ of the study consisted of disputes. (1) abolishing the Outer Market(罷市) (2) trust(合市) (3) cartelizing(咸聚) The struggles between them were head-long and complicated lawsuits, which represented the characteristics of the general featues of the guild of feudal markets. At first the Inner market dominated its legitimacy and privilege of the feudal guild. But the emergence of the Outer Market, as researched in the part Ⅰ, gave much surprises and shocks to the Inner Market and thus conflicts between them increased. The litigations to the Outer Market conducted by the Inner Market. Concerning to the problem of the number of guild memberships of the Outer Market, amount to 130, had settled favarable to the Outer Market. The issue on the burden of feudal tuxation settled fairly for both. And the dispute on the division of market, though most ambiguous and complicated, settled advantageous to the Inner Market.

李朝魚物廛 硏究 (二) : 中都兒論 An Essay on Joong-do-a

林仁榮 淑明女子大學校 1974 論文集 Vol.14 No.-

The present paper attempts to define and study a kind of the functional merchant "Joong-do-a"(中都兒) in the feudal fishery market in the Yi-Dynasty. The emergences of them have still been obscure in the economic history, even though they seemed to take the important role in the market of fishery products in those days. They were quoted only twice in the modern literautures of the commercial history by the scholars-Prof. Yoo Wou Dong and prof. Kang Man Gil. Joon-do-a started as the retailers at first in the Inner Fishery Market(內魚物??), but in the course of time they grew as the broker or warehouse-keeper of fishery products. They were not confined to such a small functions but kept growing in accordance with the development of productivities of fishery porduction and the increases of flow and demand of fishery products. They became the core of fishery marketing in those ages and widened its commercial powers and scope. They took parts in tese market as wholesalers, wholesale-receivers transmitters and large The processes of the growth in power and commercial possibilities have necessarily encountered the obstacles and resistance of the established feudal market systems, especially from the Inner Fishery Market. They allied with the Outer Market (內魚物??) for the self-defenses in the various way. Many cason of the struggles and conflicts between them showed very interesting examples. This paper consists of the five parts, though the second the third and fourth chapter being the main presentations. The emergence and characters of Joong-do-a are treated in the second one, and relations between the Inner-Outer Fishery Market in the third one. And their illegal but real commercial activities, eminently vivid in the 18-19 century which must be valued as a pre-step for the mordern ization of merchant capital (not commercial one), are explained in the fourth chapter. Joong-do-a was specific group of merchant and gradually became the important merchants in the distribution of fishery products, violating the privilege of feudal "lot" of prohibition of transaction by outsider of merchant guild and expanding their commercial functions and area to be big shippers. local buyers and local factors.

상좌부불교의 염불수행 연구

임인영 한국불교학회 2019 韓國佛敎學 Vol.90 No.-

The Recollection of the Buddha in Theravāda Buddhism has been known by the term of the buddhānussati. The buddhānussati is the repeated recollection of the attributes of the Buddha. The objects of the buddhānussati are the nine virtues of the Buddha. While they are similar to the Ten Appellations of the Tathāgata as the objects of the Mahāyāna Buddha-recollection, there are some differences. Buddhānussati does not reach the state of absorption(appanasamadhi) despite the fact that it belongs to the Samatha practice. Owing to the profundity of the Buddha’s special attributes, or else owing to being occupied in recollecting special Buddha’s virtues of many sorts, the jhana remains only access(upacāra). Even if the appana-samadhi cannot be obtained, the practitioner attains the fullness of faith, mindfulness, insight, knowledge, and so forth. This paper includes the case examples of the gapi(加被, inspirational experience) due to the buddhānussati that appear in the Pāli scripture. In this research about the overall buddhānussati, when it is compared with the Name Chanting of the Mahāyāna, the two are the same with regard to recollecting of the Buddha. But, the following differences are revealed. Firstly, buddhānussati focuses on the recollection of the attributes of the Buddha. But Name chanting lays its emphasis on the continuous chanting of the Buddha’s name. And the objects of the Name-chanting include not only the Buddha but also other bodhisattvas. Secondly, The attributes of the Buddha appear as nine kinds in the buddhānussati, while the Mahāyāna has been standardized with the ten names of the Tathāgata. Thirdly, as we know from the ten names of the Tathāgata, the most important virtue or title becomes the Tathāgata, while, in the buddhānussati, the Bhagavā is the most representative title, with no mention of the title of ‘the Tathāgata.’ Fourthly, through the Name chanting, the meditator can attain pratyupanna samādhi(般⾈三昧, Samādhi of the direct encounter with the Buddhas of the present) or one-practice samādhi(⼀⾏三昧), while buddhānussati meditator can reach only the state of access jhana. 부처님과 같은 절대적 존재에 대한 염송은 부처님 이전부터 널리 행해진 수행의 기본적 형태이다. 불교수행에서도 염불은 널리 행해진다. 불교를 대표하는 양대 승가 전통인 상좌부(上座部, Theravāda)와 대승불교(⼤乘, Mahāyāna) 모두염불수행을 중요하게 여긴다. 불교 염불 수행의 바른 이해를 위해 지금껏 연구가부족하였던 상좌부 염불수행 전반을 살펴보았다. 상좌부 염불수행은 불수념(佛 隨念, buddhānussati)으로 알려져 있다. 불수념은 부처님에 대해 거듭 마음에 떠올리는 것이다. 불수념의 대상은 부처님의 덕성 아홉 가지이다. 대승 염불의 대상인 여래십호(如來⼗號)와는 비슷하지만, 차이점도 보인다. 불수념은 사마타 수행에 속하는것이나 본삼매를 증득하지는 못한다. 불수념에서 새겨야 하는 부처님의 덕은 심오하고 또한 계속해서 그 공덕을 마음에 새겨야 하므로 수행자는 본삼매에 이를수 없다. 본삼매를 얻지 못하더라도 불수념 수행은 수행자에게 신심을 깊어지게하고 통찰지와 공덕이 깊어지는 등 많은 이익을 가져다준다. 불수념과 관련한 많은 가피 사례들이 빠알리(Pāli)경에서 전하고 있다. 이 글에서는 빠알리 성전에나타나는 불수념 수행으로 인한 이적과 가피 사례들을 다룬다. 불수념 전반을 연구하면서 대승의 염불수행과 비교해보면 둘은 다 같이 부처님에 대한 염송이라는 점에서는 같다. 하지만 다음과 같은 차이점도 보인다. 첫째불수념은 부처님 덕성을 새기는 것에 치중하고, 대승의 염불수행은 칭명(稱名)에좀 더 역점을 두고 불·보살님 한 분의 명호를 정하여 반복적 염송을 많이 행한다. 칭명의 대상도 부처님에 한정되지 않고 보살의 명호 역시 널리 염송 된다. 둘째불수념에서 부처님 공덕은 아홉 가지로 나타나고 대승은 여래십호로 정형화되어있다. 셋째 대승의 여래십호에서 알 수 있듯이 가장 중요한 공덕 혹은 명호가 ‘여래’가 되고 불수념에서는 ‘세존’을 가장 대표적 명호로 하고 ‘여래’라는 명호는나타나지 않는다. 넷째 대승의 염불수행으로 성취되는 삼매는 일행삼매 또는 반주삼매 등이고 불수념은 근접삼매에만 이른다고 한다.

早期藝術敎育이 情緖發達에 미치는 영향

林仁英,李英子,閔正現,李順容 이화여자대학교 사범대학 교육심리학과 1961 心理硏究 Vol.- No.2

李朝魚物廛硏究(一) : 內·外 魚物廛을 中心으로

林仁榮 淑明女子大學校 1975 論文集 Vol.15 No.-

This study is to undertake to examine the struggles and development of the two Central Markets of fishery products (dealt with dried and salted fish food) in Seoul in the feudal Yi-Dynasty. They were composed of and dominated by the two merchant guilds the Inner Fishery Merchant Guild (內魚物廛) and the Outer One, (外魚物廛). Naturally and logically, there took place of competition and conflict between them toward the market right marketing area and quantity of transaction. In the feudal Yi-Dynasty, as in the medieval Europe, the commercial policy was repressed and franchised by the authorities. Especially in its market policy, the fundamental aspect of it was of restrictive regulation and confinement. Traditionally it persisted in the principle of "the one central market for one commodity" and established so called "the Six Central Market-Yuk-i-jeun,(六矣廛). It was the very system of the commercial markets of the Yi-Dynasty. In 1680's, exclusively, the fishery central market was divided in two markets. Its cause could be found in the expansion of market through the growth of fishery production, the increases of population in Seoul, and generalization of the uses of fishery goods as a subsidiary diet-stuff. The institution and the principle of the one market for one goods gave way to the two market system in fishery products reluctantly. Outer Fishery Market emerged, at the begining, in spontaneity in the informal situations. However, it strengthened its market power and commercial activities in the course of time and took over authorized recognition-medieval franchise as a merchant guild, though not so always solid one. It had to face frequently threats of the abolition of its market right. This study centers its thesis on the conflicts and struggles between them, regarding them a historical steps of development towards the growth of pre-capitalistic merchant capital, even though by no means it represented the commercial capital in the sense of modern usage. The power of merchant capital outgrew the adherent principles and institutions of feudal market system. Its sphere could be understood as the dramatic aspects of the turning points of commercial history. This paper consist of seven chapters. The first is dealt with the increases of flow of fishey products in relation with the expansion of market. The second third and fourth contain the nature level of fishery production, fishery economy and its circulation mechanism of those ages respectively. The nature and level of production, economy and structure of market define the market features and marketing activities. Even though they were, as a whole, low stage of the feudal economy, it grew gradually its production power and reflected the market feature. The fifth chapter is to examine the fishery central market in Seoul as legal market out of the Six Central Markets. It had been granted the privileged medival franchise, --the privilige of "lot"--in the form of right of participation in the commercial transaction as the only dealer and prohibition of transaction of others(禁亂廛權). It meant the rigid confinement of commerce by the member of merchant guild at first, it suited for the scale of economy, having kept the order of market. But in the course of time, it became yokes for the development of commerce. There came the moment of two central markets for one goods in one city. Monopoly and monopsony come always with its evil. The emergence of the Outer market was threat as an awful vivalry for the Inner guild member, and simultaneously confronted with each other, Chapter Six, the main part of this study, classifies the feature and nature of the conflicts between them into five aspects--the movement for the abolition of the Outer guild by the Inners, struggle for the hegemony of market right, competition for the marketshare, the support group of the Outer guild and other aspects of strife. Through the historial data, those harshly accelerated aspects can be described. The last chapter, in conclusion, is to point out that the strife with the market right between them means the advancement and spread of market from the local one to the nation wide one, i.e. national market, though their guilds in due course of time were destined to be decayed on account of the presence of capitalistic commerce.

李朝市廛에 있어서의 女人廛 硏究

林仁榮 숙명여자대학교 경제연구소 1986 論文集 Vol.15 No.-

초기불전의 바른 견해의 의의와 확립- 위빳사나 지혜를 중심으로 -

임인영 동아시아불교문화학회 2023 동아시아불교문화 Vol.- No.58

본 논문은 위빳사나 수행에 있어서 바른 견해의 확립과정을 고찰한다. 바른 견해를 가지는 것은 불교 수행의 시작이자 목적이라 할 수 있다. 바른 견해를 지닌 자가 바른 수행으로 나아가고, 그러한 실천으로 완전한 바른 견해가 갖추어지는 것이다. 부처님께서는 최초 설법에서 수행자가 버려야 할 바르지 못한 두 가지 견해를 말씀하신다. 수행을 시작함에 있어서 사견을 버리고 바른 견해를 갖추는 것이 가장 중요하기 때문이다. 부처님은 네 가지 성스러운 진리에 대한 분명한 앎이 생겼기에 정등각을 성취하셨다고 천명하신다. 네 가지 진리 정견(catu sacca sammādiṭṭhi)은 진정한 바른 견해이다. 그러므로 불교 수행자는 바른 견해를 가지고 수행을 시작하여야 하고, 수행의 결과는 바른 견해의 완성이라 할 것이다. 바른 견해가 해탈로 이어지기 위해서는 계, 배움, 담론, 사마타와 위빳사나의 도움을 받는다. 이중 가장 직접적이고 중요한 실천은 위빳사나 수행이다. 위빳사나는 지혜 계발 수행으로 사견 등의 불선법을 점차 제거하여 다시는 생겨나지 않게 한다. 위빳사나 수행에서 16가지 위빳사나 지혜가 생겨난다. 각 지혜 단계에서 대응하는 사견과 그릇된 인식이 제거된다. 위빳사나 수행의 정점에서 생겨나는 도의 지혜는 사견과 같은 불선법을 완전히 뿌리 뽑는다. 지혜 계발의 각 단계에서 바르지 못한 견해와 그릇된 인식은 제거되고, 도의 지혜로 바른 견해는 완성된다. This study examines the process of establishing the right view in Vipassana practice. Having the right view is the beginning and purpose of Buddhist practice. One who has right view proceeds to right practice, and through such practice one acquires perfect right view. In the first sermon, the Buddha speaks of two wrong views that Bhikkhus not be followed. This is because having the right view is the most important thing when starting to practice. The reason why the Buddha proclaimed the unsurpassed perfect enlightment was because he had a clear knowledge of the Four Noble Truths. The right view of four noble truths(catu sacca sammādiṭṭhi) is the true right view. Therefore, Buddhist practitioners must start mental development with the right view, and the result of the practice will be the completion of the right view. In order for the right view to lead to deliverance, it is assised by, morality, learning, discourse, samatha and vipassanā. Among them, the most direct and important practice is vipassanā, the development of wisdom. Sixteen kinds of insight knowledge arise from vipassanā practice. At each level of insight knowledge, the corresponding wrong views and false perceptions are eliminated. The path consciousness, which arises at the pinnacle of Vipassanā practice, completely eradicates unwholesome mental factors such as wrong view. At each stage of insight knowledge, wrong views and false perceptions are eiminated, and the right view is completed in the path consciousness.

K-명상에 담겨질 위빳사나 수행 내용

임인영 동국대학교 종학연구소 2023 宗學硏究 Vol.9 No.-

The development of scientific civilization centered on the West brought material abundance, but also gave modern people a sense of mental emptiness and dejection. Meditation is attracting attention to overcome these problems. In addition, as Korean culture has gained worldwide attention in the name of the Korean Wave (韓流), K-meditation has also been established in the field of meditation. Since K-meditation is literally a representative meditation of Korea, various contents can be included. Various practices of Buddhism, including Korean traditional culture, can achieve the content. The central content of K-Meditation will be Korea's ‘Zen meditation (禪冥想)’, but in addition to that, I hope that the goodness of Vipassana, the traditional practice of Theravada, will be accepted. Vipassana is a practice taught by the Buddha himself in the early scriptures, and is practiced by several practitioners at many meditation centers in Korea. Vipassana is very helpful in solving various mental and physical problems experienced by modern people. The following are the practical parts of Vipassana practice that should be included in the K-meditation. First, It is to place importance on precepts in meditation. Moral practice can be said to be the beginning and end of meditation, so precepts are the most important. Second, it is a continuous interview guide between the teacher and the follower. Third, in meditation, not only sitting meditation but also walking meditation are practiced in a balanced way. Fourth, continious observation of one's body and mind. Fifth, continuous cultivation of qualified leaders. Sixth, There are basic books related to meditation such as 『Visuddhi Magga』. If K-Meditation adopts these beneficial points of Vipassana Meditation, its benefits will be further enhanced along with ‘Zen Meditation’, and the content will be enriched.