기고문 / "영식이!" "목사님!"이 짧은 대화의 감격

정영식 기독교대한성결교회 활천사 1969 활천 Vol.338 No.-

번역 : 『벽암록(碧巖錄)』 해석을 둘러싼 논쟁 -스에끼 후미히꼬와 오가와 타카시의 "제12칙" 이해

정영식 한국불교사연구소 2009 문학/사학/철학 Vol.16 No.-

선천성 편측비대증

정영식,강남훈,이은신,윤철호,신희석 大韓再活醫學會 1997 Annals of Rehabilitation Medicine Vol.21 No.3

번역 : 『벽암록(碧巖錄)』 해석을 둘러싼 논쟁 2: 스에끼 후미히꼬와 오가와 타카시의 "제12칙" 이해

정영식 한국불교사연구소 2009 문학/사학/철학 Vol.17 No.-

『朝鮮禪敎史』에 나타난 누카리야 가이텐(忽滑谷快天)의 한국선종 인식 - 「조선」편을 중심으로 -

정영식 한국선학회 2015 한국선학 Vol.40 No.-

누카리야 카이텐(忽滑谷快天, 1867~1934)이 저술한 『朝鮮禪敎史』는 일본인에 의 해 쓰인 최초의 한국선에 관한 통사로서, 오늘날에 있어서도 이를 능가할 만한 통사가 나오지 않을 정도로 가치 있는 책이다. 『조선선교사』에는 ‘근대불교학을 익힌 지식인’과 ‘일본 曹洞宗의 승려’라는 저자의 입장이 작동하고 있다. 그의 조선선종에 대한 평가는 대단히 비판적이었는데, 그 이유는 첫째. 조선의 승려 들이 ‘마음은 不滅한다’고 생각하였으며, 둘째. ‘조선의 선종은 순수한 선(純禪) 이 아니다’라고 하는 점이었다. 우선 첫째 문제에 대해서, 그는 ‘조선의 승려들 은 마음이 불멸한다고 생각했기 때문에 윤회를 인정하게 되었고, 그 결과 淨土 往生을 희구하게 되었다. 나아가 그것은 조선불교가 祈福佛敎化한 원인이 되었 다’고 생각하였다. 필자의 의견으로는, 고려와 조선불교에는 확실히 ‘眞如心의 不滅’을 인정하는 경향이 있다. 이는 禪이 本覺思想의 영향을 강하게 받고 있기 때문이라고 생각된다. 둘째 문제에 있어서는, 누카리야는 達磨禪을 純禪이라고 생각하였다. 그는 조선의 선종이 순선이 아닌 근거를 두 가지로 들었는데, 첫째 ‘선승이면서도 염불을 한다(禪淨雙修)’는 점과, 둘째 ‘禪과 敎의 일치를 주장한다( 禪敎一致)’는 점이었다. 필자가 볼 때, 선정쌍수를 순선이 아니라고 비판하는 것 은 종파불교인 일본 승려로서의 편견이다. 또 조선의 선승들은 下根機人을 위 해 일부러 西方淨土의 실재를 주장하는 경우가 많았음을 고려해야 할 것이다. 『조선선교사』에 나타난 누카리야의 지적은 시사하는 바가 많지만, 일본 조동 종 승려로서의 편견이 강하게 작동하고 있다. 예를 들면 깨달음을 중요시하는 臨濟宗의 看話禪을 부정한다든지, 선정쌍수를 순선이 아니라고 규정하는 것 등 이다. 나아가 근대불교학을 익힌 지식인의 입장에서 전근대기인 조선선을 무조 건 비판하는 것은 지나치다고 생각된다. 『Joseon Seongyosa(朝鮮禪敎史)』 written by Nukariya Kaiten(忽滑谷快天, 1867~1934) is the first historic book regarding Korean Seon that was written by Japanese and it has an invaluable significance unsurpassed by any other historic books published up to this date. In 『Joseon Seongyosa』, the author's stance as ‘an intelligent who learnt about modern Buddhism’ as well as ‘a monk of Japanese Sodousyu(曹洞宗)’ is revealed. His evaluation on the Joseon Seonjong was highly critical, whose reason can be summarized as follows. First, monks in Joseon had a conception of ‘mind is immortal(不滅; Bulmyeol)’. Second, Joseon's Seonjong is not pure Seon(純禪; Sunseon). As for the first criticism, he argued that as monks in Joseon believed in immortality of mind, they accepted eternal cycle of birth, death, and rebirth. As a result, they aspired after Jeongtowangseng(淨土往生). This can be the reason behind the Gibokbulgyohwa(祈福佛敎化) of Joseon Buddhism. In my opinion, Buddhism in Goryeo and Joseon clearly tend to acknowledge ‘Immortality of Jinyeosim (眞如心)’. This can be attributed to the strong influence of Bongaksasang(本覺思 想) on Seon(禪). As for the second criticism, Nukariya regarded Dalmaseon(達 磨禪) as Sunseon(純禪). He listed two reasons why Joseon Seonjong is not Sunseon. First is that Seon Monks chanted a Buddhist prayer(禪淨雙修; Seonjeongssangsu). Second is that Joseon Seonjong argues the congruence of Seon(禪) and Gyo(敎) (禪敎一致; Seongyoilchi). In my opinion, criticizing that Seonjeongssangsu is not Sunseon comes from a prejudice of a Japanese monk in Buddhism sect. Moreover, the fact that Seon Monks in Joseon often intentionally asserted existence of Sobangjeongto(西方淨土) for the purpose of Hageungiyin(下根機人) should also be considered. Even though Nukariya’s comments written on 『Joseon Seongyosa』 have a lot of implications, it is undeniable that prejudice of a monk of Japanese Sodousyu runs through it. For example, he denied Ganhwaseon(看話禪) of Imjaejong(臨濟宗) which puts emphasis on enlightenment and he also declared that Seonjeongssangsu is not Sunseon. Moreover, I believe that it was immoderate of him to blindsightedly criticize Joseon Seon in pre modern era from an aspect of an intelligent who learnt modern Buddhist study.

블록 기반 댄스 프로그래밍 교육에 의한 신체 표현 능력과 컴퓨팅 사고력 분석

정영식,강민수 한국무용교육학회 2022 韓國舞踊敎育學會誌 Vol.33 No.4

Due to COVID-19 pandemic, interest in physical expression activities using online remote learning is increasing as the total remote classes are paralleled, and online and offline blended learning are expected to continue even if COVID-19 ends. Therefore, in this study, an experimental group using a block-based dance programming tool for fourth graders and a comparative group using only physical expression activities without the tool were formed, and we analyzed physical expression skills and computational thinking through pre-post tests. As a result, it was analyzed that the physical expression skills and computational thinking of the comparative group that did not use programming tools improved. The reason is that it took a lot of time to learn the block-based programming tool in a short class, making it difficult to improve physical expression activities. However, according to the interview results of the students and the teacher, block-based dance programming can draw students’ interest in creative dance activities. In addition, if dance programming class hours are increased, it is expected to help students improve their physical expression skills.

Security, Privacy, and Efficiency of Sustainable Computing for Future Smart Cities

정영식,박종혁 한국정보처리학회 2020 Journal of information processing systems Vol.16 No.1

Sustainable computing is a rapidly expanding field of research covering the fields of multidisciplinaryengineering. With the rapid adoption of Internet of Things (IoT) devices, issues such as security, privacy,efficiency, and green computing infrastructure are increasing day by day. To achieve a sustainable computingecosystem for future smart cities, it is important to take into account their entire life cycle from design andmanufacturing to recycling and disposal as well as their wider impact on humans and the places around them. The energy efficiency aspects of the computing system range from electronic circuits to applications for systemscovering small IoT devices up to large data centers. This editorial focuses on the security, privacy, andefficiency of sustainable computing for future smart cities. This issue accepted 17 articles after a rigorousreview process.

Preparation and characterization of polyimide/layered double hydroxide nanocomposites

정영식,안진희,하창식 한국고분자학회 2011 한국고분자학회 학술대회 연구논문 초록집 Vol.2011 No.1

번역 : 선어란만(禪語爛漫)

정영식 한국불교사연구소 2010 문학/사학/철학 Vol.20 No.-

A Study on The Historic Infinitive Appeared in Sallustius's Literary Style

정영식 대구대학교 인문과학연구소 1993 人文科學硏究 Vol.11 No.-

Sallust`s predilection for the historic infinitive is well known. He usually employs several in sucession. On the other hand examples are not lacking of historic infinitives used singly and there seems to be a common to some of them: one action described by a single infinitive is in strong contrast with the other described by a finite verb immediately preceding or succeeding. For example. (nostri maiores) neque victis quicquam praeter iniuriae licentiam eripiebant at hi contra, ignavissumi homines, per summum scelus omnia ea sociis adimere, quaae fortissumi viri victores reliquerant(Cat. 12. 4-5). (Catilina) ad hoc maledictis increpabat omnis bonos, suorum unum quemque nominans laudare(Cat. 21. 4). veterani pristinae virtitis memores cominus acriter instare, illi haud timidi resistunt(Cat. 60. 3). Further the historic infinitive is used sometimes by the author in a passage where some contrast apparently exists; e.g.neque tamen Catilinae furor minuebatur, sed in dies plura agitare(Cat. 24. 2). (At Rome Catiline`s preparations for insurrection resulted in failure) interea Manlius in Etruria plebem sollicitare (Cat. 28. 4). In these instances an antithesis in thought is to be regarded as strengthened by that in form between the historic infinitive and the finite verb. This view pushed farther induces one to hold that because of the formal contrast Sallust generally uses the historic infinitive whenever he prefers to throw one action, dramatic or not, into relief againstthe others.