농구 자유투 동작의 운동학적 분석

오정환,박현수 忠南大學校體育科學硏究所 2003 體育科學硏究誌 Vol.21 No.1

The purpose of this study is to provide the characteristics of the free throw motion about the middle school students and scientific data indispensible to die technical instructions for die basketball. The analytic methods of the 3-dimensional images for the free throw motions was used and the subjects of the this study were seven male basketball players and seven male non-players. Using the KWON3D Motion Analysis Package(version 3.0) the kinematic variables(time, displacement, velocity, angle) were measured and analysed. The conclusions were as follows ; 1) The elapsed time of shooting phase was measured to be 0.309 seconds for the player group, 0.283 seconds for die non-player group. It was shown that the elapsed time of shooting phase for the player is longer than that of the non-player group. 2) The center of gravity displacement was measured to be 108.72cm for the player group, 111.61cm for die non-player group. It was shown that die center of gravity displacement for the player is larger than that of the non-player group. 3) It was shown that the velocity of rigid body for the player group is faster than that of the non-player group and the velocity of center of gravity for die non-player group is faster than that of the player group. In the case of analysing the forearm and upperarm, the player group was faster in L1, the non-player group was faster in L2 4) The ball release velocity was measured to be 659.99cm/sec for the player group and 665.11cm/sec for the non-player group and it was made no meaning difference both the two groups. 5) The angle of wrist joint was measured to be 138.37°, 121.04° in L1 and 189.93°, 184.62° in L2. In L1, the wrist joint of the non-player group was twisted and in L2 the wrist joint of the player group was extended. In the case of analysing the angle of elbow joint and shoulder joint, it was made no meaning difference both the two groups. The body's front and rear inclination angle was measured to be 171.06°in L1 and 174.82°in L2. It was shown that the body's front and rear inclination angle for the player group is larger than that for the non-player group. 6) The ball projection angle is measured to be 56.41°for the player group and 56.87° for the non-player group and it was made no difference both the two groups.

초등학생들의 과학·수학 수행능력 국제 비교

임청환,박창숙 大邱敎育大學校 科學敎育硏究所 2001 과학·수학교육연구 Vol.24 No.-

본 연구의 목적은 TIMSS의 수행 평가를 우리 나라 초등학생들에게 실시하여 그 결과를 TIMSS에 참여했던 다른 나라와 비교하고, 우리 나라 초등학생들의 수행 능력에 대한 유용한 정보를 제공하는 것이다. 연구 대상은 남학생 90명 여학생 90명으로, 대구 시내에 있는 초등학교 5개교를 선정하여 각 학교의 4학년에서 36명씩(9명씩 4조) 총 180명을 표집하였다. TIMSS의 수행평가 문항은 모두 12개의 과제로 구성되었다. TIMSS의 수행 평가 운영 매뉴얼에 따라 과제별로 실험 준비물을 제공하고 평가를 하였다. 평가 결과는 TIMSS의 채점/코딩 체계(TIMSS International Study Center : Boston College, 1994a)에 따라 이루어졌다. 평가 결과는 TIMSS의 수행 평가 결과 분석에 따라 문항별, 과제별, 성취기대별로 평균 백분율 점수를 구하여 다른 나라와 비교하였고, 과제별 수행 능력에서 남녀간에 유의미한 차이가 있는지 알아보기 위해 T 검증을 하였다. 연구 결과, 우리 나라 학생들의 수행에 대한 전체 평균은 48%로 TIMSS에 참여했던 다른 나라와 비교해 볼 때, 가장 높게 나타났다. 그러나 문항별 및 과제별로 수행 결과를 살펴보면, 문제 해결 전략을 설명하는 문항과 개념 지식을 사용하여 결과를 설명하는 문항, 직접 탐구를 설계하고 수행하는 문항에서 낮은 결과를 보였다. 성취기대별 수행 결과는, 우리 나라 학생들은 과학적 절차 수행(69%)은 다른 나라에 비해 현저하게 높은 반면, 과학 탐구는 45%로 중위권에 머물렀다. 수학에서도 문제 해결과 수학적 증명(43%)이 수학 절차 수행(52%)보다 낮은 결과를 보였다. 이로 보아 우리 나라 학생들은 안내된 절차대로 문제를 해결하는 능력은 뛰어나나, 직접 탐구를 설계하고 수행하는 능력은 크게 부족하다고 할 수 있다. 성별에 따라 수행 능력의 유의미한 차이를 알아본 결과, 전체 평균에서 성별에 따른 유의미한 차이가 나타나지 않았고, 고무찰흙 과제(p< .05)에서만 남학생이 여학생보다 높은 수행 결과를 보였다. 따라서 남녀별 수행 능력에는 유의미한 차이가 없다고 할 수 있다. The purpose of this study was to compare the performance of Korean students with that of other countries which participated in the Third International Mathematics and Science Study(TIMSS) and to provide useful information about the performance of the students. For this comparative study, 180 fourth-grade students from 5 elementary schools in Taegu, Korea were sampled. The TIMSS performance assessment in consisted of 12 tasks requiring mathematics and science knowledge and performance skills. It was administered to the students according to the TIMSS administration guide. The performance of the students was scored by the TIMSS scoring system. The results of the assessment involved calculation the average percentage scores on items, on tasks and by performance expectation categories. Also analysis for gender in performance was included. The major findings of this study are as follows. 1. Korean students had higher achievement than other countries participated in the TIMSS. 2. Korean students were less successful in describing a problem-solving strategy and explaining findings. 3. Korean students performed very well in using scientific procedure and performing mathematic procedure but performed just slightly above the international average in 'scientific investigating'. 4. There were no significant differences in overall achievement by gender. The only significant gender difference was on the Plasticine task. In conclusion, korean students were very successful in solving routine problem by following procedure. However, they were less successful in designing and conducting an investigation for problem-solving.

파킨슨씨병 환자에 있어서 자가부신수질 이식술

정상섭,박상근,오성훈,김선호,윤도흠,박정수,양우익,최인준,안영수,김경환,박창일,김진수,이현철 대한신경외과학회 1988 Journal of Korean neurosurgical society Vol.17 No.6

Recent experimental studies and clinical cases have suggested that grafting tissue from the adrenal medulla into the brain may alleviate the symptoms of Parkinson's disease. Autologous adrenal medullary grafts into the striatum was performed stereotactically in two patients with Parkinson's disease. Both patients were bedridden preoperatively, but 4 months after the surgery both became ambulatory and one was even capable of returning to his job. Even though the number of cases was small⑵ and the follow-up period was short, this study shows that adrenal medullary transplantation into the striatum may have some beneficial effects in patient with Parkinson's disease. Further experimental and clinical trials are necessary to see whether this procedure will be a recommendable surgical treatment for patients suffering from Parkinson's disease.

Industry Activation Scheme through mVoIP Technology Trends and Market Analysis

Park, Se-Hwan,Park, Jong-Kyu,Kim, Cheong-Ghil The Institute of Internet 2012 Journal of Advanced Smart Convergence Vol.1 No.2

The mVoIP service is the technology which focuses on the wireless data service as the IP network having the transmission rate of 100 Mbps classes on the high-speed middle of movement through the WiFi, WiBro and 3G mobile radio communication network, and etc. and is developed. Since 2010, the mVoIP (mobile VoIP) service shows the rapid growth due to 4G-LTE service seriously disclosed from July with the Smart phone and 2,011 it begins to be rapidly popularized. In this research, additionally the mVoIP service industry activation plan is presented with the trends of technology development including the chip-set/module/terminal, etc. based upon local and foreign market trend searchlight through the market demand analysis. The mVoIP service downloads App to the mobile apparatus and or can provide the service as the software through the WiFi network. Therefore, the change which is large in the products development aspect is to be have no. Expected to is being provided as the added service in the case of 4G-LTE as a matter of course, the service deployment where it is based on the market principle and demand needs is needed.

A New Six-rowed and Naked Barley Cultivar, "Dapung" with High-Yielding, Resistance to Viral Disease and Lodging

Jae Hwan Seo,Yang Kil Kim,Jong Jin Hwang,Mi Ja Lee,Ki Hun Park,Tae Il Park,Jong Chul Park,Jae Seong Choi,Young Keun Cheong,Jung Gon Kim,Ouk Kyu Han 한국육종학회 2007 한국육종학회지 Vol.39 No.1

에띠엔 라모뜨의 -대지도론- 번역과 주석에 대한 소고 - 제1권 1장을 중심으로 -

박청환(Park, Cheong Hwan) 보조사상연구원 2018 보조사상 Vol.50 No.-

잘 알려져 있듯이, 에띠엔 라모뜨(Étienne Lamotte, 1903-1983)의 󰡔대지도론󰡕 번역과 주석은 원문 번역의 정확성뿐만 아니라, 방대한 각주로 인하여 찬란한 주석들의 기록’으로 불린다. 다양한 경전들과 논서들로부터 찾아낸 원문 출처뿐만 아니라 불교학 연구사의 세세한 부분까지 치밀하게 정리하여 제시한 방대한 각주들로 인해 그의 저서는 불교학 연구에서 ‘문헌 비평과 해석’의 교과서이자 현대 불교학 연구에 반드시 필요한 백과사전으로 지칭된다. 그러나 지금까지 국내학계는 언어적 장벽으로 인하여 라모뜨가 제시하는 불교학 연구의 성과물들에 접근할 수 있는 기회가 드물었다. 라모뜨는 󰡔대지도론󰡕 번역과 주석에서 고전 불교 언어인 한문, 범어, 빨리 어, 티벳어로 쓰인 경전과 논서들을 자유자재로 인용할 뿐 아니라 불어는 물론 영어, 독일어, 일본어, 중국어 및 서양고전어인 희랍어로 된 연구 자료까지 섭렵한 성과를 각주에 담고 있는 관계로 내용에 접근하기 위한 언어적 장벽이 상당히 높다. 본 연구는 그의 󰡔대지도론󰡕 번역과 주석에서 제1권 1장의 분석을 통하여 당시까지의 근대 불교학 연구의 성과가 그의 주석에서 어떻게 다루어지고 있으며, 한편으로 그의 불어 번역이 한글 번역본들과 비교하여 어떻게 다른지를 살펴보려고 한다. Étienne Paul Marie Lamotte (November 21, 1903 – May 5, 1983) was a Belgian priest and Professor of Greek at the Catholic University of Louvain, but was better known as an Indologist and the greatest authority on Buddhist studies in the West in 20 th century. He is also known for his French translation titled Le Traite de la Grand Vertu de Sagesse de Nagarjuna of the 󰡔大智度論, ( Mahāprajñāpāramitāśāstra)󰡕, a text attributed to Nāgārjuna. In 1944 the first volume of Le Traité de la Grand Vertu de Sagesse de Nāgārjuna (Exposition of the great Sūtra of the Perfection of Wisdom) was published. Five volumes with altogether 2451 pages of text and 151 pages of introductory matter have been published (I, 1944; II, 1949; III, 1970; IV, 1976; V, 1980). His translation is based on the Chinese version of Kumarajiva (404-406 C.E.). It is a very comprehensive exposition of classical Indian Mahayana Buddhism. This Mahāprajñāpāramitāśāstra represents a real encyclopedia of Buddhism in which the doctrine of ancient Buddhism and the scholasticism of Abhidharma philosophy are presented in great detail. The five volumes contain many thousands of comprehensive notes and thereby form a marvelous source of information on early and classical Buddhism. Étienne Lamotte’s work of Mahāprajñāpāramitāśāstra is called the guidebook of the annotated translation and the essential encyclopedia of modern buddhist studies. However, due to high language barrier, his academic works were not easily accessible by korean scholars. In his annotaed translation of Mahāprajñāpāramitāśāstra, Lamotte consults not only on the buddhist texts written by classical languages like Sanskrit, Pāli, Tibetan, Chinese, but also on modern resources written by French, English, German, Japanese and modern Chinese as well as classical Greek. This makes considerably difficult to get access to his work. This paper aims to consider how the academic achievement of modern buddhist studies is reflected in his annotated translation of Mahāprajñāpāramitāśāstra and how his annotated translation is different from Korean counterparts.

아빠랄라 나가(Apalala naga) 이야기를 통해 본 불교 내러티브 연구

박청환 ( Cheong Hwan Park ) 인도철학회 2014 印度哲學 Vol.0 No.40

본고는 근본설일체유부비나야약사(根本說一切有部毗奈耶藥事)』에 들어있는 아빠랄라나가(Apalala naga, 무도간용왕(無稻稈龍王))의 기원에 대한 이야기를 다각적 분석을 통해서 이 이야기가 함유하고 있는 다양한 모습들을 보이고자 한다. 먼저 내용 분석을 통하여 이 이야기가 가지는 특성을 주목할 것이다. 불교 메시지의 효과적 전달을 위해 내러티브 속에서 고안된 다양한 도구 내지 설정들이 얼마나 풍부하고 다양한 함의를 내포하고 있는가를 살펴볼 것이다. 그리고 구조 분석을 통하여 이런 불교 설화가 가진 내용이나 구조가 어떻게 불교의 현지화 내지는 토착화에 기여할 수 있었는지에 대해 이해해 보고자 한다. This story of Apalala naga is significant in the sense that the characters shift their ethical position several times. From a literary viewpoint, this motif provides the means for an unlimited expansion of stories in which it is not necessary to make a distinction between the good and bad characters. In the same story, a character is designated as good, then at another time the same character is destined to be bad. From a doctrinal viewpoint, no distinction is made between good and bad among ordinary characters as long as they only pursue worldly profit in their lives. Their lives cannot but bring mixed results of good and bad karma, in contrast to the good karma of the Buddha, which led him to Buddhahood. This story is a good example of how the Mulasarvastivadin Vinaya re-organizes the story based on the Indian folk tradition in which naga takes important roles. As Buddhism spread outside the boundaries of areas where the historical Buddha was originally believed to have lived, the Buddhists faced the dilemma. If sacred sites were primarily sanctified by the presence of the Buddha himself, did that mean that as the religion spread there were to be no easily accessible sacred places for the new believers? To cope with this problem, new Buddhist sacred sites were constructed in regions like Gandhara, which was far from Buddhism`s original seat. During this process of localizing sanctity, narratives were produced. The local Buddhist narratives reflect not only the localized sanctity of specific sites but also other aspects like socio-historical situations. This paper aims to show the diverse aspects of the Buddhist narrative by the structural analysis on the story of Apalala in the Mulasarvastivadavinayabhaisajyavastu.

초기불교 내러티브의 여성에 대한 부정관(asubhabhavana) 유형 연구

박청환 ( Park Cheong-hwan ) 동아시아불교문화학회 2017 동아시아불교문화 Vol.0 No.30

부정관은 탐욕 또는 감각적 욕망을 제어하기 위한 수행이다. 외적으로는 타인의 시신이나 육체가 부패하여 백골로 변해가는 모습을 보고 이 모습을 다시 관하는 방법과 내적으로는 자신의 몸을 구성하는 요소를 다시 관하면서 부정하다고 인식하는 수행법이다. 불교 내러티브(narrative)들은 이러한 부정관을 특히 여성을 대상으로 극적으로 사용한다. 예를 들면 묘지를 배경으로 여인의 아름다운 몸과 시신의 참혹함을 극과극으로 비교하여 부정관에 대한 효과를 높이기도 한다. 혐오스러운 환경과 애욕을 다루는데 있어서 공동묘지는 최적의 장소이기 때문이다. 또한 불교 내러티브들은 교리서의 이성적이고 분석적인 부정관과는 달리 다양한 상황설정을 기반으로 한 감각적이고 감성적인 접근을 통하여 부정관에 대한 독자의 높은 공감대를 이루어내고 있다. 초기불교 내러티브 속의 부정관은 붓다가 출가 직전에 궁중에서 마주한 여인들의 헝클어진 모습에 혐오를 느껴 출가한 장면으로 대표된다. 대부분의 장로나 비구들의 출가 이야기는 이 유형을 따르고 있다. 이 유형은 무상한 몸에 대해 특히 여인으로 대변되는 애욕에 대해 직접적으로 부정적인 입장을 취하고 있다. 한편 이런 직접적인 부정관과는 다른 접근을 보이고 있는 내러티브들이 있다. 이런 면에서 『꾸사자따까(Kusa-jataka)』는 주목할만 하다. 『꾸사자따까』에서 여인은 버려야 할 대상이 아니라 조복받고 타협해서 같이 살아야 할 대상으로 묘사되고 있다. 그러므로 여인에 대한 관점도 직접적인 부정관의 입장 보다는 은유적이고 간접적인 방법으로 부정관을 선보이고 있다. 아함경이나 아비달마논서들에서 다루어지는 부정관에 대한 교리적 관심과 비교하여 스토리텔링을 주요기능으로 하는 불교 이야기들 내지 내러티브들 안에서 다루어지는 부정관 특히 여성을 대상으로 한 부정관에 대한 관심은 상대적으로 미약하였다. 본 논문은 초기불교 내러티브에서 여성을 대상으로 한 부정관의 두 가지 접근방법을 비교 분석함으로써 부정관에 대한 이해를 다양화하고 있다. Monks of the early sangha spent time in the charnel fields of cremation grounds practicing a meditation technique called the meditation (bhavana) on foulness (sanskrit, asubha; Pali, asubha) in which the meditator contemplates corpes in various stages of decay. This form of meditation was praised by the Buddha. Though the practice of contemplating corpes in the cremation ground is not for everyone, developing a sense of aversion toward impermanent things is nevertheless considered an essential prerequisite for liberation. The aversion that comes from seeing the world as it really is (yathabhuta) leads to passionlessness to liberation. The use of shocking and unconventional literary styles is a means of developing a sense of aversion that is frequently met with in the early Buddhist narratives. By presenting alluring female bodies as food for worms and beasts, cremation-ground reveries enable Buddhist texts to deal with on the uselessness of beauty and the improperness of sexual desire. While the contemplations of foulness in the narratives are mainly dealt directly, there are some dealt indirectly. The direct contemplation of foulness is represented by the scene where Gotama sees the beautiful women of his harem whose bodies contorted in sleep like stiffening corpses. He recognizes the improperness of seeking satisfaction in the body and renounces the world. Most stories of the Elders and monks follow this model. This model takes direct and negative stance on the sexual desire based on the impermanent feminine body. From the indirect viewpoint of the contemplation of foulness, Kusa-jataka is noteworthy. In the Kusa-jataka, the Buddha gives a lesson to a backsliding monk who fell in love with a lady during his rounds for alms. The Buddha tells that through falling in love with a woman, even the sages of old and mighty lost their power and came to misery and destruction. Then the story of past follows. However, this story of the past does not follow the direct model which leads to feel aversion to the worldly desire and renounce the world. In the Kusa-jataka, Pabhavati, main female character, is not the object of foulness and aversion. Instead, she is described as one who should be tamed and lived together with Kusa. Therefore she becomes the symbol of the metaphoric and indirect instead of direct contemplation of foulness. In other words, Kusa-jataka is an interesting model from the viewpoint of providing the indirect approach to the concept of contemplation of foulness on the feminine.

투고 논문 : 석가족 몰살의 내러티브 고찰: 근본설일체유부비나야잡사(根本說一切有部毘奈耶雜事)를 중심으로

박청환 ( Cheong Hwan Park ) 인도철학회 2012 印度哲學 Vol.0 No.34

『根本說一切有部毘奈耶』는 다른 율장이나 경전들에 비해 내러티브가 상당히 발전된 모습을 보이고 있다. 다른 율장이나 경전들이 메시지 전달에만 치중해서 단순하게 스토리를 전개하고 있는 반면에 『根本說一切有部毘奈耶』에 소개된 많은 이야기들은 내러티브의 구조가 상당히 복잡해지고 다양한 복선이나 장치를 설정해 놓음으로써 문학적인 완성도를 높이고 있다. 그리고 『根本說一切有部毘奈耶』의 내러티브들은 믿음(bhakti)과 業사상을 기반으로 한 공덕쌓기와 현세나 내세에서 그 과보를 받는 신앙적인 면이 강조된 아바다나의 모습을 보이고 있다. 본고는 석가족의 몰살 이야기를 중심으로 『根本說一切有部毘奈耶雜事』속의 이 이야기가 다른 율장이나 경전 속의 이야기들보다 얼마나 내러티브 기능이 우월한가를 보이고자 한다. This story of the Sakyas` massacre is in the Mulasarvastivadavinayaksudrakavastu (MSVKv). This is a good example to show how an avadana though fictional is based on historical foundations, and develops and serves its purpose through literary embellishment. Besides, this avadana is unique in that it deals with the collective karma of the Sakyas, including the Buddha. From a comparison between versions in the Southern and Northern traditions, I demonstrate how this avadana of the MSVKv is unique in developing the story by adopting the main story-telling techniques of the versions from both traditions. In this narrative of the MSVKv, while the main story tells of the Sakyas massacred by Virudhaka, compared to its Theravadin counterpart, where only the Sakyas` bad deeds are mentioned, the MSVKv expands the episode to insert a karmic message and to allow for literary embellishment. The episode of Virudhaka`s massacre of the Sakyas is central to this whole avadana. The message conveyed is that even the Buddha cannot save his clan due to their past karma or alternatively, that the Buddha enables the Sakyas to take refuge in the Three Jewels. The Mulasarvastivadins` strict karmic position even presents the Buddha as an executioner and a guardian of karma in the episode of the two boys` death. The study shows that this avadana is unique in a sense that the whole story ends with the Buddha`s prohibition of the monks to carry ornaments which is one of the origins of the Vinayatisaras.

테라바다(Theravāda)의 붓다관―Pubbakammapiloti를 중심으로 (I)

박청환(Park Cheong-hwan) 불교학연구회 2006 불교학연구 Vol.15 No.-

  After the Parinibb?na of the Buddha, the concept of the Buddha in the Buddhist community has been divided. On the one hand, there was a human Buddha, on the other hand, there was a supramundane Buddha. In other words, some put emphasis upon the historical Buddha while others on the deified Buddha. However, whether they preferred the supramundane Buddha or the historical Buddha, all Buddhist schools faced a problem of interpreting some ambiguities in the biography of the Buddha. At the same time, these ambiguities gave them a chance to establish their own theories. Most ambiguities of his biography were related to inconsistent statements about and by the Buddha in the early canons.<BR>  In the early canons, the Buddha not only performs miracles and is endowed with physically distinctive marks but also suffers from illnesses and torments. Finding a consistent interpretation of the Buddha was very important to all Buddhist schools. To justify their doctrine, they even seemed to have modified the early canon. That is why we now have different versions of the same story. In the meantime, regardless of their doctrines, Buddhist schools seemed to have been required to provide their own interpretation of the Buddha who suffered from very worldly afflictions.<BR>  Especially, the question often arises, as much in the canonical texts as in the postcanonical, of the illnesses and torments endured by the Buddha: 1. Injury to his foot; 2. Thorn prick; 3. Return with an empty bowl; 4. Sundar?’s slander; 5. Ci?c?’s slander; 6. Barley eating; 7. Six years of austerities; 8. Dysentery; 9. Head and backache, etc. Collectively, these are called, in P?li, Pubbakammapiloti.<BR>  How can a being as perfect as the Buddha be subject to sufferings? The problem drew the attention of Buddhist schools, and various answers were given.<BR>  This article aims to understand the concept of the Buddha through the debates on the nature of the Buddha in Therav?da Buddhism. This article tries to understand, especially, why the idea of the Pubbakammapiloti is specific to Therav?da Buddhism.