「『화엄경』 「입법계품」 주석에 보이는 이통현의 법계관」을 읽고 / 장진영

장진영 불교학연구회 2017 불교학연구회 학술대회 논문집 Vol.2017 No.춘계

神門穴 레이저침 시술이 정신적 스트레스를 가한 성인의 심박변이도에 미치는 영향

장진영,조성연,김소정,김용석,남상수 대한침구의학회 2010 대한침구의학회지 Vol.27 No.5

Objectives : The purpose of this study is to assess the effect of laser acupuncture at HT7 for reducing mental stress using power spectrum analysis of the heart rate variability. Methods : 36 healthy volunteers(control group: 18, treatment group: 18) participated in this study. After instrumentation and 5-minute rest period, 5-minute metal stress by operation was provided. HRV was recorded before and after the mental stress(1st, 2nd HRV). After 2nd HRV recording, the control group rested for 15 minutes without any treatments. Participants in the treatment group received laser acupuncture to HT7 unilaterally and rested for 15minutes. Points were irradiated for 60seconds, and the intensity was 1.8J(output 20%). And then 3rd HRV was recorded. Results : In simple rest group, LF norm showed a significant change after mental stress. In laser acupuncture group, LF norm, HF norm, LF, HF and LF/HF ratio showed a significant change after mental stress. But there were no significant difference between two groups(ANCOVA test, p>0.05). In laser acupuncture group, LF norm, HF norm, HF and LF/HF ratio showed a significant change after laser acupuncture treatment. And there were significant differences between two groups(p<0.05). Conclusions : This study suggests that laser acupuncture at HT7 can regulate and prevent the alternation of autonomic nervous system due to mental stress.

도시가스 품질검사 기준 효율화를 위한 국외 기준 분석

장진영,최슬기,유철희 한국에너지학회 2019 한국에너지공학회 학술발표회 Vol.2019 No.10

어휘화 레벨에 따른 일․영 오노마토피어 대응 양상 분석

장진영 일본어문학회 2019 일본어문학 Vol.86 No.-

This study aims to reveal that translations take different patterns according to the lexicalization level when Japanese onomatopoeia is translated into English. Giongo, which has a lower lexicalization level, is mostly used in quotations and verbs with sound symbolism. As the lexicalization level gets higher, it is used diversely as a verb, an adjective, an adverb, a phrase, etc. In the case of level 1 onomatopoeia, they rarely correspond to English onomatopoeia, and most of them are used in the verbs with sound symbolismor descriptive phrases. In the case of level 2 onomatopoeia, they are used as giongo and gitaigo at the same proportion, and many of them correspond to the verbs with sound symbolism. In level 3 onomatopoeia, there is an extension of meaning from giongo to gitaigo. Giongo takes the affix to and corresponds to the English verbs with sound symbolismor descriptive phrases. Gitaigo with the affix ni, whose meaning is extended from giongo, does not correspond to any specific verbs but various parts of speeches. Due to the meaning extension within the gitaigo, level 4 onomatopoeiais used in diverse parts of speech according to the context. The same is true of level 5 onomatopoeia. 本論文では日本語のオノマトペが英語に翻訳される場合、語彙化のレベルが低い擬音語の場合は引用、または、音象徴性を持つ動詞と対応していることに対して、語彙化のレベルが高くなるにつれ動詞、形容詞、副詞、説明的語句などいろいろな表現と対応していることを調べてみた。 まず、レベル1のオノマトペの場合、英語のオノマトペと対応するのはあまり現れていないし、大抵音象徴性を持つ動詞、または、説明的語句と対応をなしている。また、レベル2のオノマトペは擬音語と擬態語の意味を同時に持っているので英語の音象徴性を持つ動詞と対応する場合が多かった。レベル3のオノマトペは擬音語から擬態語への意味拡張が現れているが、擬音語の場合は「と」型であり、この場合対応する英語の表現は音象徴性を持つ動詞、または、説明的語句と対応をなしている。また、擬態語に意味拡張した「に」型の場合は特定動詞と対応せず多用な形式と対応している。レベル4のオノマトペは擬態語内部の意味拡張であるので、文脈によって多様な形式と対応している。これはレベル5の擬情語も同様である。

원불교 마음공부의 현황과 과제

장진영 원광대학교 원불교사상연구원 2024 원불교사상과 종교문화 Vol.99 No.-

원불교 마음공부는 소태산 대종사가 깨달은 일원상 진리에 근거를 두고 있으며, 수행문인 삼학(정신수양, 사리연구, 작업취사)과 신앙문인 사은 등 대자적공부와 대타적 공부를 아우른다. 1990년대 중반 〈정전마음공부〉로부터 마음공부의 대중적 토대가 마련되었으며, 특성화학교(대안학교)에서 그 효과가 나타나면서 점차 원불교 내부뿐만 아니라 교육부 등 정부와 사회의 관심을 받게 됐다. 2000년대에 들어서서 마음공부에 대한 논쟁과 본격적인 학술연구가 진행되었고, 마음공부 사회화가 공식화되었다. 이후 다양한 마음공부 프로그램이 개발 보급됐다. 2010년 이후 정부와 지자체 등 공적 영역에서 마음공부 프로그램을 요청했으며, 마음공부 관련 연구 지원도 받게 되었다. 마음공부 사회화의 경향은 1) 정부 및 국가기관, 학교 등 공적 영역의 수요 확산, 2) 다양한 계층별 프로그램 개발 보급, 3) 지도자의 전문성 강화, 4) 법인 및 단체의 설립 등으로 요약할 수 있다. 특히 2011년 원광대 마음인문학연구소의출범을 계기로 원광대를 중심으로 마음공부의 학문적 연구 성과가 제출되어2023년 『마음공부』가 한국연구재단의 KCI의 등재후보학술지에 선정됐다. ‘마음공부’라는 키워드는 같은 시기 폭발적인 성장을 했던 ‘인성교육’이나 꾸준히성장하고 있는 ‘마음챙김’와 ‘명상’ 등의 주제와 비교할 때, 이러한 유관 키워드를 포함하는 포괄성을 갖지만, 개별적인 학문 영역으로서의 독자성을 갖는 데는 여전히 미흡했다. 이를 극복하기 위해서는 마음공부 연구자의 저변 확대가 절실하며, 장기적으로는 마음공부의 학문적 정체성을 확립을 위한 체계적이고 지속적인 지원이 필요하다. 그리고 지속적인 연구 및 사회화를 위한 제반인프라를 소통할 수 있는 통합적 네트워크 구현하고, 마음공부의 지도인과 공부인이 함께 소통하고, 다양한 콘텐츠와 프로그램 등을 공유할 수 있는 플랫폼 구축 등도 요청된다. Wo n -Buddhist Mind Practice is based on the Ilwonsang truth enlightened by Great Master Sotaesan and it encompasses personal and relational practices, ranging from threefold study, the gate of practice, and four grace and four essential laws, the gate of faith. In the mid-1990s, 〈Jeongjeon Mind Practice〉 laid the public foundation for mind practice, and as the effect was shown from specialized schools (alternative schools), it gradually attracted attention from the government and society, including the Ministry of Education, as well as the interior of Wo n - Buddhism. In the 2000s, debates and active academic research on mind practice developed, and mind practice socialization became official. Since then, various mind practice methods and programs have been developed and distributed. Since 2010, in public areas such as the state and local governments, mind practice programs have been requested and research on mental study has also been supported. The trend of socialization of mind practice can be summarized as 1) spreading demand in public areas, 2) eveloping and distributing various programs, 3) strengthening the professionalism of leaders, and 4) establishing corporations and organizations. In particular, since the institute of mind humanities was launched in Wonkwang University in 2011, a number of academic research results of mind practice have been submitted, focusing on Wonkwang University. In addition, the 2023 Journal of Mindful Practice was selected as a candidate journal of KCI for the Korea Research Foundation. Compared to topics such as ‘personality education’, ‘mindfulness’, and ‘meditation’ at the same time, the keyword of ‘mind practice’ had a comprehensiveness that included these related keywords, but it was insufficient to have independence as an individual academic field. To overcome this, it is urgent to expand the base of researchers about mind practice, and require systematic and continuous support to establish academic identity of mind practice. In addition, it is required to implement an integrated network that can communicate all infrastructures for continuous research and socialization, and to establish a platform for instructors and practitioners to communicate together and share various contents and programs.

A Study on the Uisang’s Interpretation of Buddhakāya: Focusing on the ‘Dharma-nature Nature-arising’ and the Buddha Transmitted from the Past

장진영 동국대학교 불교학술원 2009 International Journal of Buddhist Thought & Cultur Vol.13 No.-

Uisang’s Ilseungbeopgyedo (IBD, or the Dharmadhātu diagram) is composed of the Red diagram seal with the Dharma-nature verses and his own Commentary on the IBD. As seen from the title of the Dharma-nature Verses, the core idea of the IBD is the Dharma-nature. And Uisang gives priority to the Dharma-nature and considers it as a synonym of the Nature-arising in the IBD. It is important to recognize that Uisang developed his thought of the Nuture-arising, especially focusing on the Dharma-nature, because the Uisang’s understanding of the Buddhakāya diverges from that of Zhiyan right at this point. Zhiyan divides ‘Dependent Co-arising from the Dharmadhātu’ into the two categories of ‘the Pure Co-arising’ and ‘the Defiled Co-arising.’ He considers the ‘Arising from the Original Nature’ or the ‘Nature-arising’ as the highest perfection of ‘Dependent Co-arising from the Dharmadhātu’ and includes ‘Nature-arising’ in ‘Dependent Co-arising.’ On the contrary, Uisang understands the Dharma-nature itself as the ‘Nature-arising’ and includes the ‘Dependent Co-arising’ in the ‘Nature-arising.’ This is also very evident in the Uisang’s own Structural Analysis of the Dharma-nature Verses. Uisang assigns the ‘Enlightened Reality’ and the ‘Dependent Co-arising’ in the Self-benefit Practice Section. Since Uisang understands all of the Dharmadhātu as Dharma-nature, the realm of ‘Dependent Co-arising’ is included in the ‘Nature-arising.’ Uisang defines Ten-Buddhas as included in the realm of ‘Dependent Co-arising’ as well as the realm of ‘Enlightened Reality.’ As elucidated in the first verse of the Dharma-nature Verses, he insists that the ‘Enlightened Reality’ and the ‘Dependent Co-arising’ cannot be divided by two relative realms. In addition, the whole structure of the Dharma-nature Verses is elaborately designed to illustrate the interpenetration of the Dharma-nature through seemingly divided realms: the first verse is connected to the last verse, and ‘Dharma’ and ‘Originally’ in verse 2 stand respectively in parallel with ‘Buddha’ and ‘Transmitted from the past’ in the last verse; the beginning and ending meet at the center; and the cause and effect converges into the same point. Through such complicated structural elaboration, Uisang expounds the true original nature, that is, the Middle way transmitted from the past. Since all dharmas are restricted in time and space yet simultaneously present themselves everywhere everytime through the Dharma-nature, the ‘Buddhahood transmitted from the past’ means the Buddhahood achieved without moving away from the Dharma-nature.

IPMT: Who Should Go Surgical Treatment?

장진영 대한췌담도학회 2006 대한췌담도학회지 Vol.11 No.1

간문부담관암의 외과적 치료성적

장진영 대한췌담도학회 2009 대한췌담도학회지 Vol.14 No.2

논문 : 신과 인간의 운명 -Oedipus the King을 중심으로

장진영 관동대학교 1975 영어영문학 Vol.2 No.-

노인주간보호센터(Day Care Center)에 관한 건축계획적 연구

장진영,김광문 한국의료복지시설학회 1998 의료·복지 건축 Vol.4 No.6

According as the population has been having an advanced age, several problems which is due to the physical, spiritual, social and chronic diseases of the aged are occurred. And the necessity of domiciliary care or regional social facilities has come to offer a protection, care and medical services to them. Therefore, this study aims to represent the architectural data of a day-care center through comparative analysis with a foreign one, recognizing the necessity of the day-care center as a part of domiciliary care facilities. As the method of this study, the concept and type of day-care services were founded with the operational realities. And the spatial composition of the present condition was investigated and analyzed.