농어촌 보건소의 기능별 공간구성 및 면적배분에 관한 연구

조희영 ( Hee Young Cho ),윤소희 ( So Hee Yoon ),김석태 ( Suk Tae Kim ) 한국의료복지건축학회 2016 의료·복지 건축 Vol.22 No.1

Purpose: To improve and establish functions for public health centers in rural public, an analysis will be done on arrangement plan and area by function for public health centers in farming and fishing villages. After finding out this relationship and architectural characteristics, spatial organization and area ratio for providing efficient medical service and the relationship between the two will be examined. Methods: 8 of them were selected and site visit and interview with the person in charge were conducted to investigate the current status. The drawings collected for analysis were input as CAD data and schematized. The relationship between the arrangement type and area for the public health centers in farming and fishing villages was analyzed and based on this, an analysis was done on agricultural scale and characteristics, and putting these analyzed results together, an appropriate method of improvement was proposed for spatial organization by function for public health centers in farming and fishing villages and to provide efficient service. Results: Firstly, the Plan types found in the public health centers in farming and fishing villages could be classified into three including single-type, multiple-type and radial-type. Secondly, according to an analysis of areas by function, in the case of treatment function, there was a difference in the area ration for selective treatment. This ratio is considered to be greatly influenced by the project each public health center focuses on. Thirdly, I could become aware of the relationship between spatial organization and area ratio based on the analysis of arrangement and area derived above. Implication: As the data to refer to in future research on spatial organization for public health centers, if the object of analysis becomes more expanded and investigated, it will be utilized in detail for spatial planning of public health centers, thereby being expected to contribute to more efficient and qualitatively enhanced medical service provided by public health centers.

부산도시보건소의 기능에 따른 공간구성 및 면적비율에 관한 연구

조희영(Cho, Hee-Young),김석태(Kim, Suk-Tae) 한국실내디자인학회 2014 한국실내디자인학회 학술대회논문집 Vol.2014 No.11

Although the functions of urban health centers have developed and their services have rapidly changed, the environments of their facilities are still poor. Moreover, there are no concrete facility standards of urban health centers, and there is a lack of research on architectural planning of the facilities. Therefore, this study was conducted with local health centers which are located in Busan chosen as a medical tourism city. It analyzed the spatial compositions and drawings of the study subjects to categorize the functions of the health centers in detail and investigate the spatial composition and area ratio according to their functions. In addition, it looked into the importance of each function according to work and investigated a reasonable area ratio through the analysis of current situations. According to the analysis, first, regarding medical care function, the required rooms of program function needed to be classified in terms of the area; secondly, regarding work function, the required rooms for mother and child health function needed to be reconstructed, and the program function reflecting the elderly and the vulnerable needed to be enhanced; thirdly, regarding office function, the required rooms needed to be constructed according to each work function; fourthly, although the public function was different according to the characteristics of the study subjects, the area composition reflecting users" convenience through the security of a waiting space was needed commonly.

팬데믹[코로나19]에 대처하는 『주역(周易)』의 방도 ―의리적 인문학적 방법을 중심으로―

조희영 ( Cho Hie-young ) 고려대학교 민족문화연구원 2021 民族文化硏究 Vol.90 No.-

『주역』은 우환의식에서 비롯된 책이다. 따라서 지금 인류가 겪는 우환[팬데믹: pandemic]의 극복 방도를 『주역』에서 찾는 것은 자연스러운 일이다. 본 글은 그 방도가 무엇인지를 의리적 인문학적인 관점과 함께 공동체에 제시되는 범용성도 감안하여 작성되었다. 먼저 우환과 우환의식이 무엇인가를 살펴보았다. 선행연구는 우환을 합리적 두려움이나 도덕이 행해지지 않는 근심으로 보았고, 우환의식은 이를 극복하려는 자발적 주체적 책임의식이라 했다. 그러나 이런 기준은 너무 이상적이고, 현실적인 ‘중간 우환’과 ‘중간 우환의식’을 무시한 것이라서 조정할 필요가 있다고 봤다. 필자는 기존 연구에서 행한 우환 대처법인 ‘삼진구덕괘’의 분석 등을 통한 방도를 택하지 않고, 『주역』 가운데 8개의 난괘와 호괘, 반대괘 등의 괘체[卦象], 괘사, 단전, 대상전을 통해 의리적 관점의 우환 대처법을 파악했다. 그 결과 3가지를 추출했다. 첫째 덕, 둘째 자존감, 셋째 배려심이 그것이다. 덕에는 미래변화 대처력이 포함되고, 자존감은 겸손에서 나오며, 배려심에는 자연에 대한 배려와 비대면 사회에 대한 배려와 자기 배려가 포함된다. 이는 재난에 대처하는 1차 대응요법은 아니지만 사람의 언행과 사상 및 사회공동체에 영향을 주는 2차 해법인 인문학적인 방도이다. 다른 한편으로 상수적인 방법인 시초점이 재난 대처법으로 유효한지를 따져보았다. 개인이 재난에 대처하는 방법을 문점(問占)하여 나온 결과를 자신의 행동에 참고는 할 수 있으나, 어느 특정인의 점의 결과를 재난의 방도로 통일적으로 적용하는 것은 바람직하지 않다고 봤다. I-ching (周易) is a book that comes from a human being’s anxiety (憂患). Therefore, it is natural to find a way to overcome humanity’s anxiety (憂患)[pandemic] in I-ching (周易). This article is written in consideration of the generality presented to the community from a humanities point of view of what the method is. A prior study viewed anxiety as a concern where rational fear or morality is not performed, and called it a voluntary sense of self-responsibility to overcome it. However, he said that such standards were too idealistic and realistic to ignore ‘middle anxiety (中間 憂患)’ that needed to be adjusted. Existing studies have shown ‘philosophical treatment (哲學治療)’ methods, drawing attention. I did not choose to use the analysis of the ‘Samjin Gudeokgwae (三陳九德卦)’ method, which was conducted in the previous study, but sought ways to cope with disasters through eight difficult, favorable and opposite trigrams. As it is now a major disaster targeting humanity, I thought that it would be better to analyze the trigrams rather than the change of hyo (爻), so through gwaemyeong (卦名), gwaesa (卦辭), we grasped the way of dealing with the evils and the logic of disaster response. As a result, three were extracted. First virtue (德), second self-esteem (自尊感), and third consideration (配慮心). Virtue includes coping with future changes, self-esteem comes from humility (謙遜), and consideration includes consideration for nature and consideration for the non-face-to-face society (비대면 사회) and Self consideration (자기 배려). This is not the primary response to disasters, but it was seen as a secondary solution that affected people’s words and actions and thoughts. I examined whether predicting the future (divination: 占) is effective as a disaster response method. Although individuals can refer to their actions as a result of predicting how to cope with a disaster, there is a problem in applying the results of a certain person’s divination as a method of this disaster.

모바일 인터넷 쇼핑몰 선택 속성이 소비자 충성도와 쇼핑 가치에 미치는 영향

조희영 ( Cho Hee-young ),주윤황 ( Ju Yoon-hwang ),김영이 ( Kim Young-ei Kim ) 한국유통경영학회(구 한국유통정보학회) 2017 유통경영학회지 Vol.20 No.3

The present study was intended to seek how to increase customer loyalty among the mobile internet shopping mall users by presenting differential shopping values relative to consumer` M-VALS types and selection attributes of mobile internet shopping malls. Also, the effects of mobile internet shopping mall selection attributes considered by consumers on the shopping values and customer loyalty, as well as the moderating effects of M-VALS were determined. 300 undergraduates attending the universities in Seoul and Gyeonggi metropolitan area were surveyed for data collection from September 19 to 30, 2016. 287 copies of the questionnaire were returned. Excluding 32 copies containing insincere responses, 255 valid copies were analyzed. The benefit of shopping fully mediated the relationship between the customer loyalty and price, delivery and A/S among the mobile internet shopping mall selection attributes considered by consumers, whilst it partially mediated the relationship between the customer loyalty and product variety as well as product information.

茶山 占法[蓍卦法]과 白雲 占法의 문제점 탐색

曺喜寧 ( Cho Hie-young ) 성균관대학교 대동문화연구원 2022 大東文化硏究 Vol.117 No.-

본 글은 다산 정약용과 백운 심대윤의 점법의 설시법과 점단법을 분석하여 문제점을 탐색함을 목적으로 한다. 먼저 周易占으로 통용되는 주자 점법의 설시법과 점단법을 살펴보았다. 주자 설시법의 문제점은 사상발생 확률의 불균형을 들 수 있다. 점단법의 문제점은 多爻變時 占辭가 충돌하는 것과 『左傳』 점사 ‘艮之八’에 대한 해석의 임의성을 들 수 있다. 다산 점법에서 설시법의 문제점은 시초에 인공적으로 숫자를 새기고 시초를 세지 않고 뽑는 행위가 문제라고 봤다. 다산 점법의 점단법에서 문제점은 크게 2가지이다. 하나는, 설시해서 다효변이 나올 경우는 주역점이 아니고 하나라 상나라 점법이라고 하면서 정작 그 내용이 무엇인지 밝히지 않는 것이다. 다른 하나는 다효변시 점단할 1개 변효를 구하기 위해 11,520개 죽책인 만수책을 운용하는 문제이다. 하나의 占事에 50개 시초와 11,520개 죽책으로 2번 점치는 행위를 할 수 있는지 여부와 주역점에 2개의 점의 도구가 필요한 근거가 있는지를 문제점으로 봤다. 만수책은 실제 점사에 운용하기에 현실성이 부족하다고 봤다. 11,520개의 죽책과 이것을 담을 450여 개의 점대통이 필요한데 이것을 현실적으로 만들기 어렵고 설령 만들더라도 그것을 실제 점사에 운용하기 어려움을 문제점으로 지적했다. 백운 점법은 설시법에서는 주자와 같이 사상발생 확률의 불균형이 문제이다. 점단법의 문제점은 동효의 9,6을 더하고 4로 빼서 나머지가 7이면 본괘 괘사로 점단하고, 8이면 지괘 괘사로 점단하는 것은 효변설의 입장에서 문제라고 봤다. 또 5,6,7,8의 수로 점단하려는 괘와 효를 구하는 명시적 근거나 관습적인 사례가 있는지 궁금했다. 아울러 ‘數動爻’에 대한 명확한 입장이 없어서 변효 구하는 데 어려움이 있다. 『左傳』과 『國語』의 다효변의 점례를 분석한 결과 어느 점법이 정확한지 우열을 가리기 어려웠다. 전체적으로 보면 다산의 점법은 세밀하지만 복잡하고 백운의 점법은 간단하여 허점도 있다. 다산은 선학들이 논하지 않은 부분까지 살펴서 새로운 점법을 창안한 그 치밀성은 참으로 놀랍다. 허나 만수책과 하상지구법이 다산 점법의 아킬레스건이다. 특히 만수책 때문에 다산 점법이 ‘口頭占法’, ‘紙上易占’으로 전락할 가능성을 우려한다. This article aims to identify problems by critically comparing and analyzing the divination methods of Dasan Jeong Yak-yong(茶山 丁若鏞) and Baek-woon Shim Dae-yunBaek-woon(白雲 沈大允). First, we looked at the Zhu Xi’ divination((朱熹 占法) method, which is commonly used as I-ching’s divination(周易占). His problem is the imbalance in the probability of occurrence of Sasang(四象). Also, when Duoyaobian(多爻變:爻亂動) occurs, the explanation of divination conflicts and the Zuozhuan(『左傳』)’s arbitrariness of interpretation of ‘Gangipal(艮之八)’. Dasan’s divination(茶山 占法) has several problems. First, the act of artificially engraving numbers on milfoil stalks(蓍草) and pulling them out without counting them is a problem. Second, when Duoyaobian occurred, it was not the I-ching’s divination but the Old Method of Xia-Shang Period(夏商之舊法), but did not reveal what the content was. Third, it is a problem of operating the 11,520 bamboo pieces(11,520개 竹策) of Mansuchaeg(萬數策) to save one yaobian(1爻變) at the time of Duoyaobian. I looked at the problem of whether it is possible to do 2 counting milfoil stalks with 50 pieces of milfoil stalks and 11,520 pieces of bamboo in one divining method, and whether there is a basis for needing two tools for divination. Mansuchaek(萬數策) saw that it was not realistic enough to be used in real-life divination. In other words, it is difficult to make realistically, and even if it is made, it is difficult to operate it in actual divination. The problem with Baek-woon’s divination(白雲 占法) is the imbalance in the probability of occurrence of Sasang(四象). Also, adding 9 and 6 of Donghyo(動爻) and subtracting it by 4, if the remainder is 7, judge it with the main gwasa(本卦 卦辭). In addition, if the remainder is 8, judge it with a jigwae gwasa(之卦 卦辭), which I saw as a problem from Yaobian(爻變說)’s point of view. I wondered if there were any explicit grounds or customary cases for finding the divination to judge with the numbers 5, 6, 7, and 8. In addition, there is no clear position on ‘Count Donghyo(數動爻)’, so it is difficult to find a one yaobian. As a result of analyzing the case of Duoyaobian(多爻變) of the Zuozhuan(『左傳』) and the Guoyu(『國語』), it was difficult to determine which divination method was correct. In general, Dasan’s divination is detailed and Baek-woon’s divination is simple, so there are loopholes. The meticulousness of Dasan’s new divination by examining parts that the older alumnus did not discuss is truly astonishing. However, the Mansuchaeg(萬數策) and the Old Method of Xia-Shang Period(夏商之舊法) is the Achilles heels of Dasan’s divination(茶山 占法). In particular, there is a possibility that Dasan’s divination will be reduced to ‘Gudu divination(口頭占法)’ and ‘Gisang divination(紙上易占)’ because of the Mansuchaeg(萬數策).

기업의 국제간 전략적 제휴 유형결정요인에 관한 연구

조희영(Hee-Young Cho),구필훈(Pil-Hoon Koh) 동국대학교 경영연구원 1998 경영과 사례연구 Vol.22 No.1

한국 사회 경제 사상과 불교

조희영(Hi-Young Cho) 동국대학교 경영연구원 1990 경영과 사례연구 Vol.14 No.1

여암(旅菴) 신경준(申景濬)의 『운해훈민정음(韻解訓民正音)』에 담긴 소강절역학(邵康節易學)과 현대적 의미 ― 강절역학(康節易學)을 통한 분석으로 국어학계와 다른 주장을 제시함

曺喜寧 ( Cho Hie-young ) 성균관대학교 대동문화연구원 2019 大東文化硏究 Vol.108 No.-

본 글은 여암 신경준이 지은 『韻解訓民正音』을 康節易을 중심으로 분석하는 글이다. 이를 토대로 이 책의 저술 목적과 성격에 대해 기존과는 다른 주장을 하려고 한다. 여암은 강절역에다 자신의 관점을 더해 이 책을 완성했다. 여암의 관점은 ‘창의적 변용’으로 나타난다. 그는 먼저 송대 3대 도서 중 「하도」를 이용하여 자신 이론을 시각적으로 전달하면서 성음론을 열어나간다. 이 점은 여암 자신의 관점이 드러난 부분이다. 여암은 正音의 창제에는 加一倍法이 작용했음을 간파하였고 이를 이 책 서문인 ‘훈민정음도해서’에서 밝혔다. 여암이 강절역으로 훈민정음의 원리를 풀고 거기다 자신의 ‘창의적 변용’을 더해 치밀하게 이론을 엮어간 것을 보면 이 책은 조선에서 역학과 음운학이 온전하게 합해진 ‘易學的音韻書’라고 할 수 있다. 기존 국어학계에서는 漢字韻圖 작성이 이 책을 지은 목적이라 했다. 그러나 이 책 내용의 분석결과, 여암의 목적은 1)강절역 중심으로 정음을 분석하고, 2)이런 분석을 통해 정음으로 중국의 한자음 표기에 문제없음을 입증하여 3)정음으로 聲音의 道를 밝히고자 하였고, 그 결과물을 책 후반에 韻圖로 그렸음 알 수 있었다. 따라서 한자 운도 작성이 이 책 저술목적이 아님을 알 수 있었다. 여암이 중시한 ‘聲音의 道’는 ‘正音의 道’를 의미하고, 그 道는 정음 효용의 ‘우수성’을 말한다. 문자의 ‘우수성’은 문자를 누구나 쉽게 익힐 수 있고 그 문자로 온갖 표현을 할 수 있어야 담보된다. 정음은 이런 효용을 구비했기에 우리에게만 혜택을 주는 것이 아닌 만방에 혜택을 줄 수 있는 ‘天下聲音大典’이라고 그는 강조했다. 이책은 강절역이 조선 음운학에 미친 한 사례이지만 조선에서 음운학과 역학의 변통적 호환을 통한 ‘融合學’의 한 모형을 제시했다고 봤다. 따라서 이 책은 ‘창의융합’을 고리로 미래 급변사회 대처라는 현대 학문방향과도 부합하는 책이라고 의미를 부여할 수 있다. Yeoam(旅菴) Singyeongjun(申景濬) completed his book by adding his view to the Shao Yong'I-ching(康節易). The point of view is the 'creative transformation(創意的 變容)' of the Shao Yong'I-ching. Yeoam first explains his theory by using 「Hado(河圖)」. This is the hallmark of Yeoam, because Shao Yong did not solve the theory with 「Hado」. So, This is his creative trait. Shao Yong used the Gailbaebeob(加一倍法) as the base material for the creation of I-ching, but I can not know that Shao Yong used Gailbaebeob for phonology. Yeoam found that Jeong-eum contained a method of Gailbaebeob, and he explained this fact in his book. As he uncovers the creation principle of Jeong-eum by Shao Yong'I-ching and makes his phonology through his book, his book can give meaning to the meaning of the phonetic lesson that the phonology and I-ching are fully integrated in Choson. Yeoam creatively adapted Shao Yong's theory to create Choson's own phonograph(音韻圖). He also invented the unique phonetic mathematics(聲音數) of Choson by converting Shao Yong'mathematics into our own style. On the other hand, it was said that the purpose of writing this book was to make a diagram of Chinese characters's phonology(漢字韻圖: Hanja Yundo) in the existing Korean language academy. However, as a result of analysis of the contents of this book, Yeoam commented on Jung-eum with the focus on the Shao Yong'I-ching, and proved that there is no problem in the representation of Chinese characters in Jeong-eum. Therefore, it was found that the writing of Hanja Yundo was not for the purpose of writing this book. 'Truth of the phonology(聲音的 道)' means 'excellence(優秀性)' of a Jeong-eum's effect. 'Excellence' is a guarantee that anyone can easily learn a Jeong-eum and can express it with all kinds of letters. He stressed that Jeong-eum is a virtuous voice that can benefit the world, not merely because he has these benefits. I have also found that the character of this book has also served as the phonology of Choson and the character of Korean literature, and presented a model of fusion through creative interchange of phonology and I-ching. We concludes that this book is in line with the direction of modern discipline as 'the Creative for Convergence(創意融合)' with the rapidly changing society in the future.

서명응의 선천역학 정립과 시대적 의의

조희영(Hie Young Cho) 철학연구회 2012 哲學硏究 Vol.0 No.98

What was Science of Changes(易學) in the Joseon Dynasty and what was Sun-Chen-Yeok-Hak(先天易學), which was the best of Sang-soo-Yeok-Hak(象數易學)? To solve the questions like these, we will try to find out the meaning by investigating Sun-Chen-Yeok-Hak around 『Sun-Chen-Sa-Yeon(先天四演)』 written by Seo-Myeng-Eung (徐命膺) who was Dae-Je-Hak(大提學) in the reign of Young-Jo and Jeong-Jo. The term of Sun-Chun(先天)was first used by Shao-Yong(邵雍) in the hostory of Science of Changes and later Chu-Hsi(朱熹) and Cai Yuan-ding(蔡元定) formulated the system of thought. Sun-Chen-Yeok-Hak in the Song Dynasty(宋代) was divided into two categories ; one was Hoo-Chun-Yeok(後天易), the existing I-Ching (『周易』), and the other was Sun-Chun-Yeok(先天易), without letters around 「Ha-Do(河圖)」only consisting of images(pictures) and numbers made by Fu His(伏羲). They theorized on Sun-Chun-Yeok around 「Sun-Chun-Sa-Do(先天四圖)」 that was the picture about Sun-Chun, thinking of 「Ha-Do」as the origin of Sun-Chun. This theory succeeding to the Joseon Dynasty had great effects on the learning and thought in the Joseon Dynasty and most of the scholars ceased on the level of imitating Sun-Chun-Yeok-Hak in the Song Dynasty. But Seo, Myeong Eung was different. Myeong Eung acknowledged 「Ha-Do」not only as the origin but he re-interpreted or spread new theories on Confucianism, the Tao Te Ching theory (Thought), astronomy, music, medicine and the Chinese system of musical sounds. Taking 「Ha-Do」as a reference, the significant difference to Song Dynasty is the shocking statement of 8 notes from the 64. In 「Sun-Chen Sa Do」 he altered the shape of 「Nae-Do(內圖)」 in the 「Bang Won Do(方圓圖)」. This is a statement that no other scholar has made and unique to Chosun`s Sun-Chen theory. Moreover, his Shim Sung theory(心性論) gives importance to the Shim(心) and stresses to keep the Jung(中). This is because he felt that this was the main ideological point inherent in 「Had-Do」Queen. He regarded Jung and Shim as the highest virtues and takes them as reference to stress the awakening towards reason. Approaching objects through reason he says one will open his(her) mind. This is the main point of the theory of Kwan Mul(觀物). The Jung exceeds creating the balance(均衡) between people and objects. The shim connects people thereby making penetration(貫通) possible. If the mind is open, a discerning eye for the diachronic and awareness for the problems among class-wise, region-wise, and country-wise polarization is achieved; making possible as a general survey(通 觀). The modern value of the Jung, the Shim and the Ree(理 -principle) emphasized by Soe, Myeong Eung does not fall behind as compared to the period of the time. penetration and a general survey were not pointed out by him as conditions for the subject of the period communication(疏通); its importance has actually been more imprinted at present times.

『악학궤범(樂學軌範)』 악율론(樂律論)의 역학적(易學的) 분석(分析) - 황종(黃鍾)을 중심으로 -

조희영 ( Cho Hie-young ) 고려대학교 민족문화연구원 2017 民族文化硏究 Vol.74 No.-

본 논문은 『악학궤범』의 악률론을 易學의 관점에서 분석한 글이다. 특히 `황종`을 중심에 두고 『악학궤범』 권1에 나타난 상수학에 대해 논했다. 본 글에서 『악학궤범』의 `황종`은 거서법이 아닌 채원정의 후기법으로 구함을 밝혔고 12율을 건곤괘 12효에 배정함이 12벽괘의 관점에서 보면 문제가 있음을 논증했다. 12율 생성법인 三分損益法과 隔八相生法에는 『주역』 「설괘전」의 삼천양지론이 들어 있고, 5聲과 8音에는 『주역』의 천지지수와 8괘가 근간임을 고찰했다. 또 황종관 길이 9촌, 면적 9분, 9진법 등 `9`란 수에는 『주역』의 천지지수이자 「하도」의 수가 내재되었음을 알 수 있었다. 陽數 `3`으로 易·律이 소통됨도 보았다. 이런 논증 과정을 통해 결론적으로 『악학궤범』 권1의 악률론에는 역학[상수학]이 큰 역할을 했다고 말할 수 있으며, 『악학궤범』 권1은 易에 기초한 조선 음악서라고 할 수 있다. This paper is an analysis of the I-Ching(周易) of the musical theory(樂律論) in Akhak kwebom(樂學軌範), I discussed Hwangjong(黃鐘) as a center. In this article, I explained that Hwangjong of Akhak kwebom was asked Hugi`law of Yulryeo Shinsuh written by Chai, Won-Jeong. I demonstrate, there is I-ching` theory in the twelve-tone pitch(12律), Sambunsonik(三分損益). I examine that the roof of five sounds and eight voices is the I-ching` number one-ten and the Eight Trigrams. I consider Hwangjong` length nine-chon(9寸), nine-bun(9分) area are implicit the I-ching` number and he tu(河圖)` number. In conclusion, through the process of argumentation, It can be said that I-ching played a great role in the musical theory(樂律論) in Akhak kwebom Vol. and can be said that Akhak kwebom Vol is a Joseon Dynasty music book which is decorated by I-ching.