다중 난이도를 갖는 시각적 Oddball 작업 수행 시 사상관련전위의 독립요소분석

김자현,윤진,김경환,Kim, Ja-Hyun,Yoon, Jin,Kim, Kyung-Hwan 대한의용생체공학회 2008 의공학회지 Vol.29 No.1

The purpose of this study is to observe the brain activity patterns during visual oddball tasks with two difficulty levels by the analysis of high-density event-related potential (ERP). Along with conventional statistical analysis of averaged ERP waveforms, we applied independent component analysis (ICA) for the individual, single-trial analysis and verified its effectiveness. We could identify multiple ERP components such as early visual components (P1, N1), and two components which seem to be important task-related components and showed difficulty-dependent variability (P2, P300). The P2 was found around central region at $180{\sim}220ms$, and the P300 was found globally at $300{\sim}500ms$ poststimulus. As the task became difficult, the P2 amplitude increased, and the P300 amplitude decreased. After single-trial ERPs were decomposed into multiple independent components (ICs), several ICs resulting from P2 and P300 sources were identified. These ICs were projected onto scalp electrodes and the projected ICs were statistically compared according to two task difficulties. For most subjects, the results obtained from single-trial/individual analysis using ICA gave the tendencies of amplitude change that are similar to the averaged ERP analysis for most subjects. The temporal pattern and number of ICs corresponding to ${\mu}$ rhythm was not dependent on the task difficulty. It seems that the motor response was not affected by the task difficulty.

天安 廣德寺 소장 『父母恩重長壽胎骨經合部』 연구

김자현(Kim Ja Hyun) 동국대학교 박물관 2016 佛敎美術 Vol.27 No.-

Gwangdeok temple is located in Gwangdeok-myeon, Dongnam-gu, Cheonan-si, Chungcheongnam-do in Korea. It is a Buddhist temple for the wishes for a royal family of Joseon it was in a close relationship with, particularly due to getting support from Prince Hyoryeong, who is known as a patron of Buddhism. A manuscript, which is preserved in the temple, records that the family of Hyoryeong financed its production in supplication. This manuscript combines Bulseol-dae-bo-bumo-eunjung-gyeong (佛說大報父母恩重經) and Bulseol-jangsu-myeolje-hoje-dongja-darani-gyeong (佛說長壽滅罪護諸童子陀羅尼經). It is portrayed with Indian ink on white paper, except for the cover with its title written with gold on Gamji (dyed paper). The inscription at the end of the book indicates that Hyoryeong, the second son of King Taejong, fostered production of the manuscript along with his wife, Lady Yeseong, Princess Consort, of the Haeju Jeong clan, and their five sons. Each of the two scriptures has transformation paintings depicted with ink. Its way of painting is interesting in that it is different from other transformation paintings of scriptures in Koryo and Joseon, which are painted with gold or silver. Judging by the circumstances of the time, Prince Hyoryeong seems to have had reasons to develop the two scriptures into a manuscript representing good deeds, rather than the Lotus Sutra, which was commonly portrayed at that time. Choosing Bumo-eunjung-gyeong (父母 恩重經) displays an expression of filial affection toward his deceased mother, who became to be sick due to the ruin of her family brought about by his father strengthening royal authority. In addition, Jangsu-myeolje-gyeong (長壽滅罪經) was widely spread as ‘a scripture which preaches the ways to exterminate all creatures’ sins and to live a long life’. Taking this into consideration, selecting it shows the desire of Hyoryeong to honor the sacrifice of the royal family and royal court ministers for royal authority and to expiate the royal family’s sins killing their own family. The date of appointment of Hyoryeong’s sons as the Prince added in a postscript implies that this manuscript is produced between the year of 1433, when his fourth son Yi Nyong was appointed the Prince Nakan, and the year of 1440, when his fifth son Yi Jeong was promoted from Wonyun to Prince Yeongcheon.

15세기 朝鮮王室의 崇佛과 廣平大君一家의 佛典刊行

김자현(Kim, Ja hyun) 보조사상연구원 2021 보조사상 Vol.59 No.-

본 논문은 15세기 조선 왕실의 숭불 경향을 불전 간행과 관련 있는 인물들의 행적과 관련 사료들을 통해 살펴보고, 그 중 왕실의 일원인 廣平大君夫人 申氏를 중심으로 행해진 광평대군일가의 佛事와 불전 간행 양상을 현전하는 유물들을 중심으로 살펴보았다. 왕실일가에 의해 이루어진 숭불에 관한 기록과 실존하는 유물들은 개국초부터 대외적으로 숭유억불정책을 표방했던 왕실에서 여전히 대내적으로는 불교를 숭앙했던 정황들을 보여주는 실증적인 증거이며, 이를 통해 당시의 신앙 양상과 경향들을 파악할 수 있다는 점에서 매우 중요하다. 특히 그 중에서도 광평대군일가의 願堂인 見性庵을 중심으로 이루어진 숭불 활동과 불전의 간행은 단편적으로나마 왕실의 일원들이 私家에서 행하였던 불사의 정황을 상세하게 파악할 수 있다는 점에서 매우 의미있는 자료라 할 수 있다. This paper illuminates the royal family’s worship of Buddhism in fifteenth-century Joseon through examination of the activities of people related to the publication of Buddhist scriptures and the related documents. It pays a particular attention to the sponsorship of Buddhism including publication of Buddhist scriptures by the family of Grand Prince Gwangpyeoneg, especially the wife of the prince from the Shin clan. The records on the royal family’s worship of Buddhism and relevant extant relics are valuable sources revealing that the Joseon royal family worshiped Buddhism while officially suppressing it in favor of Confucianism from the foundation of the dynasty. They also help understanding the trend of Buddhist worship at the time. In particular, the sponsorship of Buddhism by the family of Grand Prince Gwangpyeong, including the construction of its family temple Gyeongseongam Hermitage and the holding of rites and publication of Buddhist scriptures there, sheds light on the details of private sponsorship of Buddhism by the members of the Joseon royal family.

서울특별시 거주 외국인의 정착 및 사회통합 방안: 주민권을 중심으로 한 조례 개선을 중심으로

김자현(Kim, Ja-Hyun) 동양사회사상학회 2018 사회사상과 문화 Vol.21 No.1

2000년대 들어 한국사회 내 다양한 체류유형의 외국인주민 수가 급증 함에 따라 이들의 지역사회 정착과 사회통합 문제가 대두되기 시작했다. ‘행정안전부’ 통계에 따르면 2016년 말 기준으로 서울에는 약 40만 명의 외국인주민이 거주하고 있다. 이들은 한국에 입국한 후 국가라는 추상적 공동체가 아닌 자신이 거주하는 지역을 중심으로 삶을 영위한다. 이러한 이유로 서울시는 외국인주민의 안정적 정착과 생활여건 향상을 위해 외국인주민 및 다문화가족 지원 조례를 마련하였다. 이러한 조례는 외국인주민의 삶에 직접적인 영향을 주기 때문에 따라서 해당 조례를 살펴보는 것은 큰 의미가 있다. 이 연구는 기존의 외국인주민 및 다문화가족 지원 조례 연구와 달리 외국인주민에게 ‘주민권’이라는 개념을 적용하여 접근하였다. 특히 외국 인주민을 대상으로 하는 다양한 정책 및 제도에 있어 자칫 소홀해질 수있는 ‘경제적 영역’을 중점적으로 살펴보았다. 세부적으로 조례 제정에 있어 서울 거주 외국인 또한 주민으로서 경제적 참여와 권리 여부를 분석하고자 하였다. 이를 위해 하위영역과 주요지표로 구성된 분석틀을 사용하였다. 끝으로 분석결과에 근거한 구체적이고 현실적인 개선방안을 제시하고자 했다. 나아가서 외국인주민에 대한 서울시의 책임 있는 역할을 강조 함으로써 ‘글로벌 도시, 서울’에 걸맞은 외국인주민 및 다문화가족 지원 조례로 거듭날 수 있는 발판을 마련하였다. As the number of foreign residents with different types of visa has been increasing rapidly in the Korean society in 2000s, the issue of community settlement and social integration has become important. According to the statistics of Ministry of the Interior and safety, around 400,000 foreign residents had resided in Seoul as of the end of 2016. Once they arrive in Korea, they start their living around the area where they live, not an abstract community called ‘nation’. For this reason, Seoul Metropolitan Government has enacted the ordinance for foreign residents and multi-cultural families, which is a legal-institutional device for the stable settlement of foreign residents and improvement of their living conditions. This ordinance has a direct impact on the lives of foreign residents. Therefore, it is meaningful to look at this by-laws. Unlike the previous studies dealing with the ordinance on support of foreign residents and multi-cultural families, this study applied the concept of residents’ rights to foreign residents. Especially, focused on the ‘economic sector’ that can be easily neglected in the policies and systems for foreign residents. In detail, this study analyzed whether the ordinance was enacted to guarantee economic participation and rights for foreign residents in Seoul. The analysis framework that is set up based on the sub-areas and major indicators was used for the study. In conclusion, this study tried to suggest concrete and realistic improvement plan according to the analysis result. Moreover emphasized the responsible role of Seoul City for foreign residents. Thereby, laid the foundation stone of the ordinance for foreign residents and multi-cultural families in accordance with the expression ‘Global City, Seoul’.

다양한 하천생태모델을 이용한 생태계 진단 및 평가

김자현 ( Ja Hyun Kim ),이의행 ( Eui Haeng Lee ),안광국 ( Kwang Guk An ) 한국하천호수학회 2007 생태와 환경 Vol.40 No.3

海印寺 寺刊版60卷『華嚴經』變相版畵 考察

김자현(Kim Ja hyun) 한국미술사학회 2010 美術史學硏究 Vol.265 No.265

日本 南禪寺 소장 『御製秘藏詮』의 「御製佛賦 · 御製詮源歌」 판화 연구

김자현(Ja-hyun Kim) 한국미술사교육학회 2011 美術史學 Vol.- No.25

조선시대『佛說阿彌陀經』變相版畵의 도상연구

김자현(Kim Ja Hyun) 동국대학교 박물관 2015 佛敎美術 Vol.26 No.-

Regardless of the times, people have constantly desired to go to (Amita) pure land after death, and this popularity of Amita faith has brought a number of transformation paintings to be produced and reproduced. In this sense, the transformation painting of Amitabha-sutra provide some insight into the Amita faith of that time and are also an important field of study in examining iconography included in the paintings. A total of 29 woodcut prints related to Amitabha-sutra are passed on and known to be published in Joseon, among which, 13 woodcut prints contain transformation paintings and were produced in the late 16th century. The transformation prints of Amitabha-sutra of Joseon are classified into two different types based on how the paintings are placed inside the book: one is putting paintings and texts together; the other is placing paintings only at the beginning of the book. The iconography included in the paintings can be examined based on the scriptures. The transformation prints of Amitabha-sutra of Joseon belong to the first type and have paintings on the upper part and texts on the lower part. This type of prints is 5 in total, and it either copied or revised the image painted on the book published in 1572 in Deokju temple. Such prints also have 26 (transformed) scenes engraved, except for the one published in Yongchun temple which adds Yongsunjubindo (龍船接引圖) onto 18 to 24 sheets of printing blocks. This type of print of Amitabha-sutra was produced in Ming of China as well. However, they are different in details of the image and in the way of writing the accompanying inscriptions. This suggests that China may have produced the prints which have paintings at the top and the texts at the bottom, apart from (the type of) the Chinese prints existing today. There are 8 transformation prints of Amitabha-sutra which place paintings at the beginning of a book. This number includes transformation prints of Amitabha-sutra and related scriptures such as Bulsul-Amitabha-sutra-yohae(佛說阿彌陀經要解) and Dae-Amitabha-sutra (大阿彌陀經). Unlike the type of prints mentioned earlier, this type of prints is composed of many different images, except for the reprinted editions of the book published in Duck temple (1871) in the 20th century. For this type of prints, key images are selected from the type of the transformation prints described above, and some images are adopted from other transformation prints of the Lotus Sutra and Amitayurdhyana Sutra. A good example is the transformation prints included in Dae-Amitabha-sutra (大阿彌陀經), which is Amita-related scriptures published in Bokwang Temple in 1881. They consist of paintings printed in 2 sheets of printing blocks - Painting of Sakyamuni's Preaching and a memorial tablet printed on one side and Painting of Amita Pure Land printed on the other. They can find their origin in the transformation prints of Sakyamuni Platform Painting published in Qing and the transformation prints of Amita Pure Land published in Ming, both of which exist today. Therefore, there is a need to conduct more in-depth studies on such combination of iconography.

조선 후기 『화엄소초』의 한국 유전과 불교미술의 제작 양상

김자현(Kim, Ja-Hyun) 동국대학교 불교문화연구원 2023 佛敎學報 Vol.- No.102

18세기 조선에서는 1681년 우연한 기회로 전래된 가흥대장경을 계기로 화엄 교학의 중흥이 일어났다. 그 중 澄觀의 『화엄소초』와 普瑞의 『화엄현담회현기』와 같은 화엄 관련 불전의 전래는 조선 후기 불교 교학의 일대 전기가 되었고, 이 불전들이 복각되어 강원 교재로 사용되면서 화엄학이 본격적으로 유행하게 되었다. 그리고 화엄을 우위에 두면서도 다른 교학과 禪을 포섭하고 유교, 도교와 같은 중국적 사유와 불교를 회통하고자 했던 징관의 제교융합적 화엄은 고려 후기부터 점차 선교겸수의 경향을 강화시켰고, 조선후기에 이르러 선, 교, 염불의 삼문체계의 정립과 간화선과 화엄이 양립하는 선교겸수의 구조에 지대한 영향을 미쳤다. 또한 이 시기 화엄학의 성행은 신앙과 사찰의 장엄에도 영향을 미쳐 화엄 교학이 반영된 새로운 미술품들이 제작되었다. 이 시기에 그려진 <화엄경변상도>와 <연화장세계도>는 화엄경의 구조와 화엄의 연화장세계를 시각적으로 구현한 대표적인 화엄계 불화이다. 또한 화엄신중신앙의 반영으로 이전까지 단독이나 불화의 구성 요소로 표현되던 호법신들이 화면에 군집을 이룬 구성으로서 하나의 독립된 畵目으로 전각에 봉안되기 시작한 <신중도>, 과거 53불의 53이라는 숫자와 『화엄경』 「입법계품」에 등장하는 선지식의 法數를 매개로 화엄과 多佛신앙을 융합한 사례도 조선 후기에 나타난 독특한 양상이다. In the eighteenth-century, Joseon, a fortuitous introduction of the Jiaxing Dazangjing (嘉興大藏經, K. Gaheung Daejanggyeong) in the country led to the revival of the Hwaeom (Ch. Huayan) doctrine. In particular, the transmission of Chinese Huayan sutras such as Chengguan 澄觀s Huayanshuchao (華嚴疏鈔, K. Hwaeom Socho) and Pureuis 普瑞 Huayanxiantanhuixuanji (華嚴懸談會⽞記, K. Hwaeom Hyeondam Hoihyeongi) laid a significant foundation for Buddhist studies in the late Joseon dynasty. These sutras have been reproduced and used as textbooks, leading to the widespread popularity of Hwaeom studies. Chengguans Huayan theory that sought to embrace Chan (禪, K. Seon) and other Buddhist doctrines and harmonize Buddhism with Confucianism, Taoism, and other Chinese philosophies, promoted the simultaneous practice of both Seon 禪 and Gyo 敎 (Doctrinal Buddhism) in the late Goryeo dynasty. In the late Joseon dynasty, his theory greatly influenced the establishment of the Discipline of the Three Gates of Seon, Gyo, and Yeombul 念佛, as well as the simultaneous practice of Seon and Gyo, which sought the coexistence of Ganhwaseon 看話禪 and Hwaeom 華嚴. The flourishing of the Hwaeom doctrine in Joseon during this period had a profound impact on devotees’ faith and decoration of Buddhist temples. This led to the creation of new types of Buddhist artworks reflecting the Hwaeom doctrine, and representative examples from this period include the Illustrated painting of the Avatamsaka Sutra 華嚴經變相圖 and the World of Lotus Flowers 華藏世界圖, which are visual representations of the structure of the Avatamsaka Sutra and the World of Lotus Flowers. In addition, starting from the eighteenth century, as a reflection of the worship of Hwaeom deities, Sinjung-do 神衆圖, painting of a gathering of numerous Buddhist deities guarding the Buddhist Dharma, was enshrined as an independent subject of Buddhist art inside the hall of a Buddhist temple. This period also witnessed a unique combination of the Hwaeom doctrine and the belief in many Buddhas, promoted by the coincidence of the number 53 symbolizing the 53 Buddhas of the past and the number of Dharmas (53 teachings by 53 teachers) appearing in the chapter “Entry into the Realm of Truth 入法界品” of the Avatamsaka Sutra.

쌍둥이설화 연구

김자현 ( Ja Hyun Kim ) 남도민속학회 2007 남도민속연구 Vol.14 No.-

Oral literature is handed down by word of mouth and contains consciousness or intentions of the speaker. Folk tales especially have the strong character of oral aspect. They, created by group of people and handed down by mouth to mouth, reflect human natural emotions. As folk tales involve the frank sentiment of the people of those days, it is possible that feelings or emotions could be comprehended by studying folk tales. Applying this feature, the recognition of twins in folk tales will be discussed in this thesis. In Chapter 1, Ancient document 『Joseon Wangjo Sillok』 and 『Samguk-Sagi』 contain stories about twins. When twins were born, the empowered class granted grain, which meant the attention to the upbringing of twins. On the other hand powerless dominated people. Lack of economic richness made them not to be pleasant to the birth of twins. How these two different perceptions were described in folk tales will be mentioned in the next chapter. The third Chapter is about the transmissive aspect of twins folk tales. Twins folk tales are categorized into four different groups. By analyzing circumstances and the way of coping withsituations in twins folk tales in each category, the aspect of how the perception of twins is transmitted and variated will be discussed. Chapter 4 contemplates the cognitional system and its meaning of twins folk tales by comparing western twins folk tales with those of Korea. Between two children of twins, a choice should be made by reason of the incapability of raising both children. A female one was normally eliminated, because of the Confucianism of first-boy-preference. Consecration and avoidance were both embodied in folk tales, but they vanished as twins became an object on which resentment could be vented. The resentment-vent-on twins had already been freed from all the restrictions they once had.