鄕歌의 時間意識 硏究

趙然淑 한국고시가문학회 2004 한국시가문화연구 Vol.0 No.13

Human life fundamentally inheres in time and space. The stream of time corresponds to the stream of consciousness. And the consciousness of time forms our own private time by realizing our own activities or experiences. The consciousness of time can turn the physical and objective time into the unique and special one for individuals. Especially in literature, the consciousness of time gives birth to another meaning for readers. Hence, in the study of literature, understanding the consciousness of time will be a good suggestion for the deeper understanding of literary works. The consciousness of time shown in hyangga can be divided into two categories: the positive consciousness of the present time and the negative consciousness of the present time. The positive consciousness of the present time is mainly shown in 'four-line hyangga', which contains features of Korean folk songs. All of the 'four-line hyangga' has the present tense, singing the things of 'now' and 'here'. The positive consciousness of the present time means the attitude of the belief in the present life at the very moment. It doesn't believe in the past life and the future life. It doesn't stand above religion towards Heaven, either. In these respects, the positive consciousness can be said the existential consciousness of time. The negative consciousness of the present time is mainly shown in 'ten-line hyangga'. The negative consciousness is future-oriented, denying the present time and yearning for the future. The present time in 'ten-line hyangga' is the time of loss and lack, meaning negation. Consequently, the poetic speakers in the works long for the future, that is, the new time and the new world. The future is not the time of loss and lack, but it is the time of abundance and fullness. For them, the future is the holy time to complete their living.

성 주류화의 과제와 단계적 추진 방안

조연숙 경기연구원 2002 경기논단 Vol.4 No.3

Since the 1995 UN Conference on in Beijing held, there have been many arguments and strategies on the gender mainstreaming. Unlike the existing women policy focus on ‘women’ as a object, Gender mainstreaming focus on the relation between women and men as well as gender perspective integration in every policy. The decision to apply gender mainstreaming also meant challenging ingrained attitudes, working methods and standards. It also reaches to gender equality to analysis every policy and monitor the results. Gender equality concerns were to be integrated into regular policy work and to be taken into consideration when crucial decisions were being made. Theoretically our state and local governments have been focus on the gender mainstreaming after the middle of 1990, but really hadn’t been. By now, woman policy focus on woman as a object similar to Woman In Development. It causes to state and local governments did not gender perspective integration and gender analysis in every policy formation, implementation, evaluation. Above all, it causes to lack of leadership in state and local governments. Therefore, it requires determination of state and local governments leader to reach to gender mainstreaming; and development of tools and strategies such as gender analysis, gender training, and so forth; we must to act the programs and to evaluate the results; lastly to integrate the line.

19세기 독일정원의 장미꽃 문화로 탄생된 들장미 노래와 그 의미

조연숙 연세대학교 음악연구소 2022 음악이론포럼 Vol.29 No.1

이 연구에서는 19세기 수많은 작곡가에 의해 완성된 ≪들장미≫ 노래가 독일정원의 장미꽃 문화와 무관하지 않음은 누구나 인식하고 있어 19세기 사회문화적 배경에서 본 독일정원의 장미 꽃 문화로 탄생된 ≪들장미≫ 노래와 그 의미를 새롭게 주목하고자 한다. 괴테의 들장미 시는 1770년경에 작시 되지만 19세기 들어 장미꽃-붐과 함께 독일어권의 많은 작곡가에 의해 ≪들장미≫ 노래로 작곡된다. 그리고 괴테의 시를 가사로 한 ≪들장미≫ 노래는 19세기 독일정원 특히 장미원에서 소통력을 더욱 발휘했던 문화적 소리였음을 알아차리게 했고 동시에 시청각적 정서활동을 지원하는 매개체로 작용했다. 이는 당시 자연을 배경으로 한 시민들 의 생활음악에 대한 이해를 넓히고 음악사에서 19세기 독일정원의 장미꽃 문화로 탄생된 ≪들장미≫ 노래와 그 의미의 중요성을 인식하게 한다.

허난설헌의 <궁사(宮詞)> 연구

조연숙 한중인문학회 2009 한중인문학연구 Vol.27 No.-

궁사는 궁중에 관한 일을 읊은 시로 현전하는 궁사 작가는 약 37명이다. 이들은 대부분 남성이며 여성은 오직 허난설헌 한 명 뿐이다. 허난설헌은 <궁사> 20수를 지었는데 이는 다른 작품과 비교해 볼 때 분량이나 내용면에서 비교적 우위를 점한다는 면에서 높이 평가할 만하다. 그런데 그의 궁사에 대한 연구는 미진한 편이며 작품에 대한 기존 해석도 궁사에 나타난 여러 가지 요소 중 일부분만을 부각시켜 작품의 면모를 제대로 파악하지 못한 면이 있다. 따라서 본고에서는 허난설헌 <궁사> 20수의 작품세계와 여성 문학적 의의를 규명하고자 했다. 허난설헌의 <궁사>는 각 작품의 제재와 내용에 따라 크게 궁중생활과 궁중애환을 다룬 작품으로 유형화할 수 있다. 그리고 궁중생활은 시적 대상에 따라 임금의 궁중생활과 궁녀의 궁중생활로, 궁녀애환은 은총 입은 궁녀의 모습과 궁녀의 수원으로 다시 세분할 수 있다. 허균의 궁사를 제외한 다른 작품이 대부분 편향된 제재를 단편적으로 다루고 있는것에 비해 난설헌의 궁사는 다양한 제재를 섬세한 필치로 폭넓게 그려내고 있다는 점에 궁사로서의 의의가 있다. 또한 난설헌의<궁사>는 여성문학의 제재와 대상의 범위를 넓혔다는 점과 여성 문학의 의식공간을 궁중으로 확장했다는 점에서 여성 문학적 의의를 찾을 수 있다. 특히 문학적 공간의 확장은 곧 작가의 의식 확대를 반영하는 것으로서, 여성문학공간의 사회적 지평을 넓혔다는 점에 기여한다. Goongsa is poetry about the life of the Royal Court. It is told that there were about thirty-seven poets of Goongsa, and Heo, Nanseolhun was the only woman. She composed twenty poems and they are highly appreciated in terms of the length and contents compared to other pieces of work. Heo, Nanseolhun’s Goongsa can be categorized into two types according to the theme and contents; 1) the life of the Royal Court, 2) the joys and sorrows in the Royal Court. Each type can be broken down again as the followings: according to the subjects, the first one is classified into the life of a king and that of a minor court lady while the latter one into a minor court lady in good graces and anxiety/resentment. Her works have significance as Goongsa in terms of covering a variety of subjects in details with delicacy. In addition, Nanseolhun’s Goongsa has significance in women’s literature as well that it expanded the realm of the themes, subjects, and Consciousness space in women’s literature. Especially, the expansion of the space reflects the extension of the poet’s consciousness which contributes to the social horizon of the women’s literature space.

高等學生의 藥物 濫用 實態

趙連淑 韓國學校保健學會 1990 韓國學校保健學會誌 Vol.3 No.1

This study was intended to investigate actual conditions and problems relating to a variety of substance which have been used by students. A questionnaire survey was carried out with the subjects of 2411 students in an academic boys'high school, academic girls'high school, technical boys'high school and technical girls'high school in Pusan, from the 15th day to 29th day of March, 1989. The summarized results were as follows. There was not a remarkable difference in distribution of these subjects in boys'& girls'high school. The common and good health condition of subjects accounted for 90 percent or higher. 24.4 percent of them also had smoking experience, 11.6 percent of which continues to smoking. The understanding rate of these substances name other than sedative, psychostimulants and antihypnotic accounted for 90 percent or higher. The experience rate taking these substances for one year showed that anodyne, digestive and nutritive tonic accounted for 70 percent antihypnotic for 15.6 percent. sedative for 1.4 percent respectively, and psychostimulants for 0.5 percent. Moreover. it was shown that drugs accounted for 1.5 percent bond for 1.4 percent, and thinner for 0.5 percent. The rate of the daily experiencers who took anodyne, digestive, nutritive tonic, sedatives, and psychostimulants and so on was 7.7 percent, 6.2 percent, 5.2 percent, 5.9 percent, and 5.0 percent respectively. This fact implied that there was a serious problem in high school students'non-narcotic abuse. The usage rate of these substances for treatment purpose showed that anodyme accounted for 90 percent or higher, and digestive for 70-80 percent, respectively, where girl students shoved higher rate than one of boy students. Additionally, there was higher the usage rate for other Purposes. The usage rate of drugs was highest when these students felt melancholy and curiousity. Their obtaining place appeared that these studets mainly obtained these drugs, bonds and thinners from a small shop or peddler and their friend while they usually obta cal institute. The first usage time of these substances appeared during the middle school (the age of 14 highest rate. The smoker of all subjects used remarkly large substance as compared with one of no -smoker. Particularly it appeared that the usage of drugs was very closely retated to smoking The large number of students did not use these substances for desirable purposes even though they understood the name of these subslances. For this reason. from primasy schools it is required to teach the students dependence and harmful effects caused by these substances abuse. Moreover, it was shown trial these students firstly used these substances during the middle school (the age of 14-l5)due to curiosity. As a result, it is very urgent to give the students health education suitabale for prevention of these substance abuse, when considering harmful effects of these substances. And so health education for no - smoking. Finally, considering that it is very easy to obtain these substances from a small shop and pharmacy, the regulation of these substances control should be considered and completed in the future.

歌詞 不傳 高麗俗謠에 대한 一考察

趙然淑 숙명여자대학교 어문학연구소 1997 語文論集 Vol.7 No.-

개의 눈물착색증후군(Tear Statining Syndrome) 치료를 위한 Trimethoprim-Sulfamethoxazole

조연숙,김준영,정순욱 한국임상수의학회 2008 한국임상수의학회지 Vol.25 No.2

22 dogs (31 eyes) that had treated with trimethoprim-sulfamethoxazole for tear staining syndrome at Snoopy Pet Clinic from October 2000 to September 2002 were reviewed. Of the 22 dogs, 12 were female and 10 male. Their mean (± SD) age was 3.5 (± 1.3) years. The breeds of the dogs consisted of Maltese (8 dogs), Shih tzu (6 dogs), Poodle (5 dogs), Yorkshire terrier (2 dogs), and Mixed (1 dog). The dogs received 30 mg/kg trimethoprim-sulfamethoxazole perorally twice daily for two to six weeks. 26 (19 dogs) of the 31 eyes (22 dogs) recovered completely and did not show relapse at 26~30 weeks after treatment. Any complications did not observed. Five eyes of three dogs were not cured. Two eyes (one dogs) of them had not response to medicament and three eyes (two dogs) recurrence but the clinical signs decreased. It was considered that the trimethoprim-sulfamethoxazole was effective for the treatment in dogs with tear staining syndrome.

高麗俗謠의 空間意識 硏究

趙然淑 목원대학교 국어교육과 1996 목원어문학 Vol.14 No.-

불교 경론에 보이는 ‘不空’의 다양한 의미 - 특히 화엄경 에서

조연숙 철학연구회 2021 哲學硏究 Vol.- No.132

The Chinese word “bukong” 不空 appearing in the Āgama texts is a rendering of Pāli words such as aritta (not discarded), asuñña (not empty), amogha (not vain). Whereas the Madhyamika texts never affirm the term “non‐empty” as a counterpart of the concept “emtpy,” the Yogācāra texts overlay it with a slightly negative connotation as a false imagination. However, Tathāgatagarbha thought affirms that term positively, and Chinese strands of Buddhism further adopt it as an absolute affirmation by identifying emptiness with non‐emptiness, thereby turning the concept of “mutual dependence” or “counterpart” into that of mutual identification. In the Huayan jing, the concepts such as aśūnya, aśūnyatā, amogha, amoghatā are equally rendered as “bukong,” and this term thus comes to have a wide range of meanings including “non‐empty,” “without any errors,” “beneficial,” “not deluded,” or fully endowed with wisdom and compassion,” and so on, which are attributes of tathāgatagarbha. Therefore, we see that the Huayan jing has such diverse meaning in the word “bukong” in according to the context. In the case of the typical Chinese Buddhist text Dasheng qixin lun, “bukong” indicates the state in which the pure dharmas are fulfilled. It seems that this text regards the essence as empty while considering the function to be non‐empty. Since Chinese Buddhist terms have a wide range of implications, it is difficult to render them in a unitary Korean words. If we identify a given text (文, vyañjana) with its meaning (義, artha), it will go against the Buddha’s admonition “rely on meanings, not to rely on words”. As words and texts do not have a fixed self-nature, only when we do not adhere to any concept will the Buddha-vacana have is full-fledged meanings. 아함경 에서 ‘不空’이라 한역된 원어는 aritta(버려지지 않은), asuñña(비어 있지 않은), amogha(헛되지 않은) 등이다. 중관에서는 공(空)의 상대(相待)인 ‘不空’이 절대 부정되는 반면, 유식에서는 허망분별로 인한 부정적인 이미지가 살짝 보이다가 여래장 사상이 도입되면서 긍정적인 이미지로 전환하는데, 그것이 중국불교에서는 절대 긍정으로 바뀌어서, ‘空即不空’으로 상의상즉(相依相卽)이 된다. 화엄경 에서는 ‘不空’이라 한역된 원어가 aśūnya, aśūnyatā, amogha, amoghatā로, 그 의미가 어리석지 않은 지혜와 자비가 충만한 여래장의 뜻으로 무한히 펼쳐져서, ‘不空’이란 꽃이 활짝 핀다. 이렇게 ‘不空’은 문맥에 따라 그 의미가 다르지만, 중국불교의 전형적인 논인 대승기신론 에서는 정법(淨法)이 만족되면 ‘不空’이라 하는데, 대승기신론 은 체(體)가 ‘空’이고, 용(用)이 ‘不空’이라고 말하는 것으로 보인다. 중국어 낱말은 그 의미가 함축되어 있어서, 한국어로 한 낱말로 통일시켜 번역하기가 그리 쉽지 않다. 글자(文, vyañjana) 그대로 뜻(義, artha)이리라 추정한다면, ‘四依’ 중 ‘依義不依語’에 어긋나기 때문이다. 말이나 글은 자성(自性)처럼 정해지지 않아서, 어떤 개념에도 집착하지 않을 때 불설은 살아날 것이다."

복지서비스기관 운영형태 다양화의 성과분석 - 서울특별시 여성발전센터를 중심으로

조연숙 한국행정학회 2001 韓國行政學報 Vol.35 No.4

이 연구는 신 공공관리에 이론적 기초를 둔 지방정부개혁이 어려한 성과를 가져 왔는가를 사레연구를 통해 밝히는데 목적이 있다. 사례로써 선정한 서울특별시 여성발전센터는 1998년 시정개혁을 통해 서울시 내에 있는 네 개 여성발전센터의 운영형태를 시 직영 형태, 시 직영이지만 센터의 장을 외부로부터 영입한 책임운영기관 형태 그리고 민간위탁 형태로 다양화하였다. 그 결과로써 서울시 여성발전센터 운영형 태 다양화의 성과를 능률성, 효과성, 서비스의 질, 공공성으로 나누어 분석하였다. 우선, 업무실적을 통한 성과로서 능률성과 효과성 지표가운데 이용자 수와 관련된 지표에서 네 개 센터 모두 전년도에 비해 향상된 성과를 나타낸 반면 재정 지표에서는 민간위탁을 제외하고는 전년도에 비해 오히려 감소된 결과를 나타내었다. 서비스의 질 지표는 센터의 기능과 역할에 대한 이용자의 인식을 통해 알아보았는데, 사회교육기능 여성복지·지역복지 기능의 적시성, 품질기준, 만족도에서 운영형태 변화 후 이용자들의 인식정도 역시 높게 나타나고 있는 것으로 조사된 반면, 공공성지표에서는 네 개 센터 모두 운영형태 다양화의 성과를 거두지 못한 것으로 분석되었다. 여성발전 센터 운영형 태 다양화의 성과는 공식적으로 보고된 인력 및 예산의 감축 외에도 전문인력의 외부영입과 이로 인한 여성복지서비스 프로그램의 다양화 등에서 어느 정도 성과를 갖는 것으로 분석되었으나 각 운영형태의 차이에 따라 성과의 차이가 있는지에 대해서 분석하지 못한 한계를 갖는다.